菩提道次第广论手抄稿:旧版第五十一卷B面
（手抄稿 第七册 p87）[00:08]
p. 119 (2)
【尸罗增上，于龙趣中已生当生。】
那么这个经上面说完了，然后下面又说，那个拘留孙大师就是贤劫千佛之首，那个时候不管是在家、出家，学佛的人有这么多。第二个呢金仙大师，就是拘那含牟尼佛，第二尊佛。第三尊佛，以及我们本师释迦世尊，有这么多，“俱胝”是一个大数字。那些人哪，轨则、净命有了亏损，就是行持啊小的地方没做好，但是尸罗增上，就是因为他那个正见的力量，他这个力量很强。所以我刚才说，我们虽然做不到，可是我心里说恭敬，唉呀，我惭愧呀！我怀着这个惭愧的心情，我总要努力。虽然你想努力，因为习气关系，在这种情况之下，他不会堕落，这个才是真正重要的。当你一无惭愧心的话，对不起！你那个正见早就不晓得哪里去了。凡是有正见的人绝对有惭愧心。[01:14]
正见是什么啊？见到自己啊─不要说正见，正知见，真正的严格的是正知见，正 (p88) 见两个字很难说的，随顺于正知见的─换句话说，我们了解我们在无明当中，我们了解我们在见、思粗猛烦恼当中，所以在生死轮回当中，那时候唯一皈投依靠是努力要学佛，要改善自己。你处处地方觉得：“我，我是对！我是那样……。”那不晓得错到哪里去。当你了解“我不对”，那时惭愧之心就生起来了，这个是我们要了解的。由于这种力量，因为你一心恭敬，然后呢想努力修学佛法，这个力量的关系，那么你将来或者“已生当生”，前面那些人已经到龙当中，现在那些人将来也会到龙当中。[02:19]
Even since our own teacher passed into nirvana, those of the four types of followers who commit sins and whose ethical discipline lapses are reborn as nāgas.
【吾等大师，般涅槃后，诸行恶行，毁犯尸罗，四众弟子，亦生龙中。】
也是这个样，也是这个样。[02:30]
Nonetheless, it is said that, although their practice is not pure, upon their death as nãgas and transference to a new life they are reborn as deities or humans through the power of their unlapsed conviction in the teaching.
【然亦宣说，彼等加行，虽不清净，由于圣教尚未退失深忍意乐，增上力故，从龙死殁，当生人天。】
下面这个很重要喔！但是说他们的加行，就是他们的行持本身虽然不圆满，虽然不圆满，但是“由于圣教尚未退失”，换句话说他那个正知见本身在，这个力量在，一心想学佛，一心想学佛。这一点很重要，这个我们检查我们自己就对了。尽管你样子做得很好，但是你心里边不相应的话，这是骗得了别人，骗不了自己，修行这个事情完全自己的。这 (p89) 个很重要，自己你心里检查一下。喔呀，听那个教法有两种心情，有一种听了以后好欢喜、好惭愧，我要努力啊，我现在做不到，我要努力，时时警惕，这个就是我们应该的。你只要有这个心，不要怕！真正现在我们修学佛法主要的就是这个。另外一种呢，听了以后烦烦恼恼、苦苦恼恼，唉呀，实在没得办法，你只好在这个地方。那种情况，那就很可怕了，那就很可怕了！这个情况自己只要一检查，就检查得出来的。[03:58]
所以说，前者这种“圣教尚未退失深忍意乐”，他的内心当中，哪！就是这种，这个力量“增上力故”，由于这个力量的关系。这个力量，他随时随地做错了，他觉得惭愧呀，这个就是什么？这个对于圣教的力量，增上力量，它处处地方的力量。欸，平常我们做过了，“哎呀！怎么我又做不到，我要努力啊！”他一直这样去想。这个情况之下，他在生虽然做不好，他不会堕落三恶道，然后呢到龙。龙当中完了以后呢，这个力量让他生到人天。下面还有一个好处喔！[04:43]
Except for those who entered the Mahāyāna, all of them will pass into nirvâna during the teachings of those who will become buddhas in this auspicious eon.
【除诸趣入于大乘者，一切悉当于此贤劫诸佛教中，而般涅槃。】
生到龙当中以后，他一定在这个贤劫当中─贤劫有千佛，我们下面还有九百九十六尊─那一定会涅槃。换句话说这个是什么？证得罗汉果。有一个话，“除诸趣入大 (p90) 乘”，这种例外。这个例外是什么？更好嘛！更好，他直趣大乘！所以假定说他能够有这样的个正见增上，即使现在小小做不到，是，你刚开始的时候，对不起，你错一点点，还是要下去的哟！欸，不怕！到龙当中。等到到龙当中，只要你那个心里面这个保持越强，他回来的时间是越快，而且越好。那时候下一个佛出世，乃至于再下一个佛出世，那时候就证果了。不证果呢，更好！直趣入大乘─我不要罗汉，我要直接成佛！这一点是我们现在修学佛法的人应该正确认识的，这也是对我们现在最大的一个策励，最大的一个策励。所以我所了解的，我们极大部分的同修，这一点就是我们应该内心好好策励的，好好策励的。下面。[06:11]
Therefore, solidify the certainty that even the subtlest of virtuous and nonvirtuous actions follow you like shadows and produce both great happiness and great suffering.
【是故微细黑白诸业，如影随形，皆能发生广大苦乐。】
一切业，黑的、白的，再差、再小，就像我们的影子跟着我们的身体一样，有多少业的因就感得多少业的果，一点都不能差，一点都不会差。不但是一点都不会差，而且他由于业会增长广大，所以最后都会发生非常大的苦乐。对于这一点，当生坚固决定的信解。然后你了解了以后，[06:57]
【当生坚固决定解已，】
(p91) 了解了以后，怎么办呢？[07:01]
Then, strive to cultivate even the subtlest of virtues and to eliminate even the subtlest of sins and infractions.
【虽微善业应励力修，微少恶罪，应励力断。】
哪怕是一点点坏的事情，一定要断除！哪怕一点好的事情，努力去行持，努力去行持。所以真正重要的在什么地方？就是对于业感果这个道理呀，第一件事情要产生一个决定信解。眼前我们所以马虎的原因，最主要的，最主要的你去找，一个理由─讨便宜，就这么简单！或者是主动的，看见好的东西你去争取；或者是习性，唉，觉得懒得动它一动。不管是那两种，总结起来就是想得到一点点好处，小好处。而假定你现在对于由业感业果的这个道理，产生了决定的信解以后，你那个时候了解啊，这任何一点大、小好处，必然有这样的因感这样的果，那个时候你绝对不会想去讨小便宜，你唯一的就想赶快努力去种这个善因、断恶果，对不对？这个概念清楚不清楚？非常清楚、非常明白！所以我们平常真正重要的，现在真正重要修持的，修行、修行，不是别的，就是这个，就是这个。[08:43]
The 《Collection of Indicative Verses》:
【如《集法句》云：】
下面经证，这个上面告诉我们：[08:49]
Just as the shadows of birds who dwell In the sky move along with them, beings are followed by what right and what wrong they have done.
Just as when those with few provisions Set out on the road and travel in suffering, living beings who have not cultivated good karma travel to the miserable realms.
Just as when those who have prepared many provisions set out on the road and travel in happiness, living beings who have cultivated good karma travel to the happy realms.(p92) 【“如鸟在虚空，其影随俱行，作妙行恶行，随彼众生转。如诸少路粮，入路苦恼行，如是无善业，有情往恶趣，如多有路粮，入路安乐行，如是作善业，有情往善趣。”】
就像鸟飞一样，这个飞到哪里，影子跟到哪里。那么现在这个比喻是说，我们一般人，不管你做了什么样的行为，善的就得善果，恶的得恶果。恶的呢，就像我们出门没有带路粮一样，你出门去，路上的资粮没有带，跑到半路上面，肚子饿了，也没钱。那个时候啊，糟糕了，因为你没有善业就到恶趣去。反之，你准备了多了，那你上路的时候，好！就可以往善趣。[09:54]
And also: Do not scorn even the tiniest sin, thinking that it will do no harm; It is through the accumulation of drops of water that a great vessel gradually fills.
【又云：“虽有极少恶，勿轻念无损，如集诸水滴，渐当满大器。”】
虽然很小的一点点小的恶事，千万不要忽视，以为无关紧要，就这么一滴一滴滴下来啊，一个很大的容器集满了。《地藏经》上面也这么说。实际上我们要晓得成千上万的东西都是从什么啊？从一开始，这一、二、三、四这样加起来，这个我们要了解。所以我们往往忽视，唉！觉得好像小的马马虎虎，你心里一有这个马虎的话，完了！你一直就这个起心动念始终在这个马虎当中，于是呢你一生、长劫就这么马虎过去了。这个很重要哦！我们每一个人在这个地方检查一下。我们很多地方就是这样的，自己莫名其妙，你实际上 (p93) 这个状态什么呢？这个状态真正说起来就是我们无始以来的习气，你如果不作意对治的话，你自己都不晓得在马虎当中，就这么一下就过去了。[11:10]
那譬如我们随便想一下吧！我们刚才好像上早殿，自己不晓得做什么，一下跑到那里几个钟头过去了。乃至于一想，好像我们刚开学，一下又几个月过去了，中间做了什么啊？你什么事都不知道。所以一再告诉我们，这个情况如果你不作意对治的话，你就这样，这个习气就我们完了！这点是非常重要、非常重要的！所以为什么你真正听见了以后，不要说：“唉呀，听见了，好了！”回过头来书本一阖，你跑出去，你完了！那个时候务必在放下书本的时候，你说：“现在要休息了。”但是你为什么要休息啊？就是休息完了，气力恢复了，那时候真正去努力去做啊！如果说你在阖书本之前先有这个准备，然后你跑出去的，你就想：“对了！现在差不多了，回来要做了。”这个概念很重要，太多太多这种地方。这个，所以我们任何一个地方，要懂得怎么样提起来。这个“作意对治”这个四个字一直有用，从下脚第一步开始就要了解。[12:21]
当然作意对治之前，第一件事情先要认得你自己。如果你不认得自己的话，那再也没有用，再也没有用！再听、听多，再讲、讲得多，有很多人讲起来：“哎哟，我念了几年书，我都知道！”一点用场都没有！不但是如此，反而啊，他因为就觉得知道了嘛，就(p94) 这个样了，就这样了！这种是最可怜的，最可怜的！所以在这个地方，我们特别要注意一下。这个啊，所谓“水滴虽微，渐盈大器”，那么这个话用在我们心里上，我们人人用得上的。我们每一个心念很短的刹那，就这么过去掉了，结果呢现在我们回想一下，“哎呀，我今年三十岁”，三十岁就这么过去掉了。大家想想看，对不对？我今年六十岁，六十岁就这么过去掉了。然后呢实际上，我们这个事情还都在打妄想，唉呀，这个也放不下，那个也放不下，还在造业，啊，好可怕啊！自己不知不觉当中一生溜走，所以在这个地方这个要注意的。[13:40]
And further: Do not think that the commission of even a tiny sin will not pursue you. Just as a large vessel is filled by falling drops of water, so too is a fool filled up with sins accumulated a little at a time. Do not think that the cultivation of even a tiny virtue will not pursue you. Just as a large pot is filled by falling drops of water, so too are the steadfast filled up by virtues accumulated a little at a time.
【又云：“莫思作轻恶，不随自后来，如落诸水滴，能充满大器。如是集少恶，愚夫当极满，莫思作少善，不随自后来。如落诸水滴，能充满大瓶，由略集诸善，坚勇极充满。”】
下面这个话，看看！不要忽视，不要以为说做了一点没有关系啊！你随便做一点什么事情，它后面慢慢地、慢慢地就满满地就集起来了。所以说，自己觉得无所谓的，然后你以为小的无所谓啊，结果造了大恶，受大罪，这个愚夫。反过来，我们不要以为是小的善不去做，你只要努力去做的话，后面哪，大的善业也都集起来了。你稍微能够努力，从小 (p95) 的地方努力去的话，结果呢也得到了极坚固、极圆满的善因、善果，都从这个地方。所以在每一个地方，就我们念头的当下要提住、要努力！[15:04]
Again, the 《Garland of Birth Stories》：By accustoming themselves to virtuous and nonvirtuous karma, humans become habituated to these actions. Though you may ignore such matters, In other lives you will experience their effects, like a dream.
【《本生论》亦云：“由修善不善诸业，诸人即成惯习性，如是虽不特策励，他世现行犹如梦。】
这个话。由于我们修或者是善业，或者不善业，平常你们习惯养成功这个不善的，或者现在努力要努力去做善的，你养成功了以后变成功习惯。现在实际上呢，我们每一个人都在我们的习性当中，习性当中，所以真正修行就要把那个习性改过来，就要改过来。那么这个习性是多生多劫一直会延下去的，当这个习性养成功了以后怎么办呢？下面这两句话，注意哦！“虽不特策励，他世现行犹如梦。”你养成功了习惯以后，到下一世它现行的时候，像梦当中一样。这梦当中什么意思啊？你在梦当中梦见的你也不晓得，梦当中就是这个样，跟着这个梦境转，对不对？现在实际上我们张开眼睛，我们觉得白天不梦的是什么？我们在无明大梦当中！我们每一个人无明大梦当中，我们有我们的习性，我们有我们的爱好，我们有我们的行为，请问这个习性哪来的？你们有没有想过啊？喏，这里就告诉我们了，这个习性就是我们前一生养成功的。真正说起来，后面会告诉我们的，这种潜 (p96) 在的习性就是等流因果。[16:44]
由于我们前生就是这样的，所以现在这个人很勤俭的，这个人就宿生是一个勤俭的人；这一生懒惰的，宿生就是个懒惰的人。所以你从他现在的习性上面看，就多多少少可以看得出来：嗯，这个人天来的，说天道来的人，这种人都是很爱清洁，脑筋比较聪明；畜生道来的人，这个是马马虎虎。如果说这个人这种瞋心比较大的，他很容易发脾气，这样，说毒蛇、猛兽啊这个脾气很容易大；如果那个猪啊这些东西，那个贪心特别强，是这样；如果猴子啊，它那个散乱心特别就是这样。所以这个宿生，当然是一往分别，一往分别，这个就是宿生带来的。所以这个地方就是我们告诉，反过来我们现在这样也是如此。[17:39]
同样呢，从宿生到现在是如此，还有一点哪，不一定从宿生到现在，就是这一生前面的会影响我们现在，这个很清楚、很明白。所以我们眼前的一个念头，什么啊？就是前面这个念头的等流，就是跟前面相似。譬如我们现在正在讲，我们讲，我下面继续地讲下去；你们嘛听，你们继续地听下去。如果你听的时候全部精神贯注地听，听得很起劲，下面一直瞪大了眼睛在听；如果你前面听得没有味道的话，你现在还是含含糊糊，唉呀！看看钟，还不下课啊，怎么样……。哪！就是那个每一个不同的心情，就是什么？就是前后的这个等流心识。所以刹那也是如此，然后呢前后年月也是如此，然后呢一生，乃至于长 (p97) 劫都这个样。[18:36]
现在修就是修什么？就修这个─对的，把它增长；不对的，赶快扭过来。所以修行、修行，现在我们开始了解了从哪里修起。所以前面告诉我们，现在正皈依─皈依法，皈依法要怎么样呢？你要认得这个，现在先把那个行相告诉你，进一步才告诉你怎么改、怎么修，然后呢得到什么果。所以这几句话，好好地摆在心里面，认得它！[19:10]
Those who do not train in generosity, ethical discipline, and the like may have good family lineages, good bodies, and health, and may have great power or enormous wealth, but they will not find happiness in future lives.
【若未修尸罗等，随具种色少壮德，极大势力多富财，后世悉不获安乐。】
这一个前世来的是靠修，这一世努力去修的，生生增上，如果你增上的话，眼前是得增上生，最后得决定胜，这就是我们需要的。假定你没有修，修行次第一定是从这个上头，说大乘─布施、持戒、忍辱、精进、禅定、智慧，基本的也可以说戒、定、慧。所以它总共地说，我们刚开始顺着次第，说布施、持戒等，包含了整个的。假定你没有修的话，不管你眼前多么好，“种”就是出身，说起来，哎哟，他家里怎么样、怎么样，念书又是如何、如何，你不修行，没有用！是，这个人长得非常漂亮，然后非常聪明，然后呢年纪又轻，样样东西强人一等。不但如此，而眼前地位又高，财富又足，欸，尽管如此啊，对不起，到后世“悉不获安乐”。这些东西到你临终时候像梦一样，最后呢，对不 (p98) 起，到那下面就受苦去了。反过来，如果你修行的话，[20:46]
As for those whose family lineage and such are inferior but who are not attached to sin and who have qualities such as generosity and ethical discipline, their happiness in future lifetimes will grow as surely as the monsoons of summer fill up the ocean.
【种等虽卑不着恶，具足施戒等功德，如夏江河能满海，后世安乐定增广。】
尽管你样样东西都差呀，但是你不做坏事，不但不做坏事，而且具足布施、持戒、忍辱说六度万行等，那就像什么？就像夏天的江河，刚刚开始看看啊，好像干干的，没有什么，越来越多、越来越多，到后来的话，哇！乃至于把那个大海都充满了，这样。现在是增上生，后来是决定胜，后来是决定得到安乐，决定得到安乐。所以从这里，我们现在真正重要的应该怎么办呢？[21:34]
Once you have become certain that virtuous and nonvirtuous karma give rise to happiness and suffering in lives beyond,
【应善定解善非善，诸业他世生苦乐，】
应该善巧了解善业跟不善业。你有善业嘛，将来得乐；有恶业，将来就要得苦，所以呀努力地断恶修善。[21:57]
Eliminate sins and make effort at virtuous actions. You without faith, do as you will.
【断恶励力修善业，无信岂能如欲行。”】
你要努力去做！可是要努力去做要什么？要信心，有了信心你就生起这个欲，“信为欲依，欲为勤依”。你有了正确的了解，那个时候才启发信心，有了信心这个善法欲就起 (p99) 来了，有了善法欲就精进就起来了。那么“了解”哪来的？听闻，依靠善知识。所以他最后归终到，又是说一定要依止善知识的认真地听闻。听闻干什么？要得到正确的信解。然后了解了，你正确地了解了，的的确确修行是最好的事情。没有一个例外的，想想一切的好的事情，都是从这个里面来的，哪有一个人不想修行的？当你晓得原来在那地方偷懒的时候，啊，自己伤害自己啊！得到了这个人身这样的话，哇，结果吃了大亏呀，教你偷懒哪，你都做不到！大家打开了头要去抢来做事情去了，结果好处是你的，整个的关键就在这个上头。[23:25]
那么这个是第二，业的增长广大。是的，一切都由业来决定，不但由业来决定，而且这个业这样地增长广大。所以我们哪，赶快努力！你只要努力地去做一点点，哎哟，将来得到绝大的果报，所以拼命做好的。小的呢，也一点小的坏事，将来就大的恶果。所以既然晓得了这一点的话，喔唷，一点小便宜啊，千万不能贪！贪得一点小便宜，造了一点的小好处，将来得到了大果报、大痛苦，谁还愿意干？这个很清楚、很明白。说来说去主要的在什么地方呢？就是对这个道理不了解。所以他前面说“一切白法的根本”，一切真正好处的根本，无不在这个地方。这个基本的概念已经说明了。下面两点是，没有造碰不到。第三，[24:33]
p. 120
3 Not experiencing the effects of actions that you did not do. If you have not accumulated the karma that is the cause for an experience of happiness or suffering, you will in no way experience the happiness or suffering that is its effect.
(p100) 【◎ 所未造业不会遇者。谓若未集能感苦乐正因之业，则定不受业苦乐果，】
说你没有造这个业因，感得苦乐的这个业因没有造的话，绝对不会感这个苦乐的果。下面这一句话是特别来策励我们的，特别策励我们修行人的。所以，[25:05]
Those who enjoy the fruits of the innumerable collections amassed by the Teacher need not have accumulated all of the causes of these effects, but they do need to accumulate a portion.
【诸能受用大师所集，无数资粮所有妙果，虽不必集彼一切因，然亦定须集其一分。】
现在我们既然了解了，说原来一切都是这样的。啊，这个道理好啊，这个道理只有佛告诉我们啊！是的，只有佛告诉我们，那么现在我们在这里干什么？在受用这个，大师无量无边劫舍头目脑髓，然后集聚的这个妙果，然后告诉我们，今天我们居然听见了！我们所以能够听见，一定有听见的因。所以我们不一定是集圆满的因，如果我们集圆满的因，我们一定感得佛世，听到圆满的教法。我们现在听到一点点，你听到一点点也一定感得这个。[26:04]
所以大家想到这一点，要自己想：唉呀！我原来听见还是以前靠我自己，居然听见了，现在放弃掉的话，太可惜呀！所以当你想到暇满的话，你自己晓得这就是我自己的事情，你自己绝对不肯偷懒。人家不管他怎么说，“哎哟，我自己好好努力赚来的这么一点点，随便浪费怎么可以呀！”你就拼命努力了。如果得到了以后，随便一浪费的话，下一 (p101) 生得不到，完了，要想再得到的话，不晓得千辛万苦啊！这个地方策励我们一下。那么已造的呢，最后不失。造了以后，对不起，决定要受。[26:50]
4 The actions you have done do not perish. Those who have done virtuous and nonvirtuous actions create pleasant and unpleasant effects.
【◎ 已造之业不失坏者。谓诸已作善不善业，定能出生爱非爱果，】
已经造了以后，一定要出生的。善业是可爱的果，不善的恶业一定是不可爱的恶果。[27:04]
As Udbhatasiddhasvamin's 《Praise of the Exalted One》 says: The brahmins say that virtue and sin may transfer to others—like giving and receiving a gift. You [O Buddha] taught that what one has done does not perish and that one does not meet with the effects of what one has not done.
【如《超胜赞》云：“梵志说善恶，能换如取拾，尊说作不失，未作无所遇。”】
这个“梵志”，就是印度的婆罗门，他们那个婆罗门，是外道怎么说？那个善恶就像“如取舍”，什么叫换，“能换如取舍”？这个外道都是─啊，这个天，你供养供养他嘛，然后呢他就来保佑你呀！这样。所以你供养他多少，就像那个商品一样，你抽他多少钱，可以买点东西回去；你造了罪，只要作了些什么东西，那么好了，他那个罪就抵销掉了！没有这件事情。世尊告诉我们：造了以后一定不会失去，没有造的一定不会碰到，绝对不可以换，没有用！[27:53]
Furthermore, the 《King of Concentrations Sūtra》 states:
【《三摩地王经》亦云：】
那么下面的经上面[27:57]
Further, once you have committed an action, you will experience its effect; and you will not experience the effects of what others have done.
(p102) 【“此复作已非不触，余所作者亦无受。”】
经上面说，你作了以后，对不起，“非不触”，触是碰到，不可能碰不到，作了以后一定碰到！“余作者”，别人作的，一定没有你的份。别人作的，不是你作的，你没有作，你一定碰不到。[28:20]
Moreover, the 《Bases of Discipline》 says:
【《毗奈耶阿笈摩》亦云：】
那么戒经上面也说[28:24]
Even in one hundred eons Karma does not perish. When the circumstances and the time arrive Beings surely feel its effects.
【“假使经百劫，诸业无失亡，若得缘会时，有情自受果。”】
纵使百千劫，所作的业一定不会亡失。你只要造了业，这个业一定在，一定在，等到因缘会合的时候，到那时候你还是自受，所以造了以后一定会在。[28:51]
这个地方就告诉我们这四个业总相，业就是这样。现在总结起来说，第一个，一切的善恶，随便一点点的苦乐，乃至于证了圣果的罗汉，为什么这地方不讲佛，单讲罗汉啊？佛已经是彻底圆满解决了，就这样。实际上呢，是不是啊？对不起，佛还有余报欸！所以佛出世了以后有金枪、马麦之报，这个我这地方随便告诉你们一下，这个故事先慢慢地说。换句话说，前面先说这个业决定，不管是任何情况之下，地狱里边，等活地狱当中风吹一下，一点点小时候的快乐，[29:44]
51b Commentary
ENGLISH LR V.1 P.212 (COMMENTARY V.7 P.87) [00:08]
Well then we have finished with what the sutra said, then next it said that Teacher Krakucchanda was the first Buddha of the thousand Buddhas in the auspicious eon. At that time, whether they were householders, or renunciates, for the number of people who were learning the teachings then, there was that many. The second one was the Teacher Kanakamuna, he was the second Buddha. Then there was the third Buddha, and then our root teacher, Shakyamuni Buddha, there were that many [in their times]. Hundreds of millions is a great number. For those people, they have had a lapse in rituals and livelihood, which means there were small discords with the teaching in their practice. However, their ethical discipline remained forceful. This was due to the power of the philosophical view. This power is very strong. Therefore, I said it earlier, though we cannot accomplish it, but I can pay respect in my mind [and say], "ah, I feel shameful!" I can carry this attitude of shame and feel that I must really strive. Though you want to strive, but there remain your habits. Thus, in that case, you would not fall into the miserable realms. This is what is really important. As soon as you lose your feeling of shame, sorry! Then I don't know where your philosophical view had gone. Those who have the philosophical view will certainly carry the feeling of shame. [01:14]
What is the philosophical view? You see yourself. But no need to mention philosophical view, the correct view, to speak of it in a more rigorous manner, it is the correct view. It is difficult to get to the philosophical view. What approximates the correct view? In other words, when we understand that we are amidst ignorance, we would understand that we are amidst our coarse afflictions of the view and thought, and thus we remain in cyclic existence. At that time, your sole reliance and refuge becomes your efforts to learn the teachings, to change yourself. If at every place you feel that, "Me, I am right! I am such..." Then you do not know how wrong you are. When you understand, "I am not right." Then that is when shame develops. This is what we should understand. Through this kind of power, because you have become wholeheartedly respectful and you desire to strive to learn, due to this power, you will then in the future, perhaps, "have been or will be reborn." Those people before have been born as nagas, now there will be others who will be born as nagas.[02:19]
Even since our own teacher passed into nirvana those of the four types of followers who commit sins and whose ethical discipline lapses are reborn as nagas. [161]
This happened the same way, this happened the same way.[02:30]
Nonetheless, it is said that, although their practice is not pure, upon their death as nagas and transference to a new life they are reborn as deities or humans through the power of their unlapsed conviction in the teaching.
The next part is very important! It is on their actions, although their practice had not been very perfect. Though not perfect, but they have "unlapsed conviction in the teachings." In other words, they still had the correct view. This power remained. They still wholeheartedly wish to learn the teachings, still wholeheartedly wish to learn. This point is very important. If we can examine ourselves on this, then it would be correct. Although you appear to do things correctly, but if your mind does not concord, then you can fool others but you cannot fool yourself. Practice is a matter that solely has to do with oneself. This is very important. You should examine yourself. Oh ya! When you hear the teachings, there can be two types of attitudes. One type is that after you listen, you feel so joyful and shameful, "I need to strive. Though I cannot accomplish this now, but I must strive and alert myself at all times." This is what we should do. As long as you have this type of attitude, you need not be afraid! What we truly should learn right now is primarily this. Another type is this, after you listen, you are afflicted and miserable. Ah, you are only staying here because you have no choice and cannot help it. If that is the condition you are in, then it would be very horrific, horrific! This is a condition such that if you just examine yourself, you will be able to see it.[03:58]
Therefore, the former one where a person has "unlapsed conviction in the teachings," within his mind, nah! It is this, this power, "through the power of," it is due to this power. With this power, even though as one does wrong things here and there, he feels shameful. What is this? This is the power of their conviction in the teaching. A great power, a power that sustains you at all times. Ah, in general after we have done something, "Ah! How come I cannot do this right again? I have to strive!" He keeps thinking like this. In this situation, though he did not do so well in this life, he will not fall into the three miserable realms. He will be born as a naga. After his life as a naga ended, this power will let him be reborn as a deity or human being. There is another great benefit next![04:43]
Except for those who entered the Mahayana, all of them will pass into nirvana during the teachings of those who will become buddhas in this auspicious eon.
Once a person is born as a naga, then definitely in this auspicious eon - there are one thousand Buddha in this eon and so there will be another 96 Buddhas to come - he will certainly pass into nirvana. In other words, what does this meant? One can attain arhatship. There is this sentence here, "Except for those who entered the Mahayana," there are the exceptions. What is this exception? It is even better! It is even better [because] these people will head straight toward Mahayana! Therefore, if he has this power of having right views in higher status, even though he may not be able to accomplish the little things now, yes, as you begin, sorry, if you make a little mistake, you will still have to go down! Ah, but do not be afraid! You can end up as a naga. Once you are born among nagas, the stronger you maintain this in your mind, the faster you will return and the better your position will be [in your reborn]. By the time the next Buddha appears, or even when the following Buddha appears, one can attain fruits [as indicated in the Hinayana teachings]. If one does not attain these fruits, it is even better! They go straight towards Mahayana, "I do not want to become an arhat. I want to become a Buddha directly!" This is a point that we should recognized and understand correctly as a Dharma practitioner. This is also the greatest motivation for us right now, the greatest encouragement to us. Therefore, from what I understand, for most of us fellow practitioners, this is a point where we should use to truly exhort ourselves well, to exhort ourselves well.[06:11]
Therefore, solidify the certainty that even the subtlest of virtuous and non-virtuous actions follow you like shadows and produce both great happiness and great sufferings.
All the karma, non-virtuous or virtuous, however weak or small, they will follow us like shadows to our body. The extent of the effects will commensurate with the extent of the karmic causes. It will not err by one bit, will not err by one bit. Not only will it not be erred by one bit, through the magnification of karma, this will produce great sufferings or happiness at the end. With regards to this point, we need to solidify the certainty. Then once you understand this,[06:57]
After you understand this, what do you do?[07:01]
Then, strive to cultivate even the subtlest of virtues and to eliminate even the subtlest of sins and infractions.
Even the subtlest sin, you will have to eliminate it! Even the subtlest virtue, you will strive to cultivate, strive to cultivate. Therefore, what is the most important thing? It is with the principle of cause and effects, you must first develop certainty. The reason we are careless now, the primary, the primary reason for this is you are looking to take advantage of the situation on hand. It is that simple! Perhaps you may take the initiative, such as when you see something great, you go after it. Or it may be your habits, ah, you feel too lazy to move. It does not matter which of the two, in brief, you are seeking for some meagre benefit, a small benefit. And if you now understand the principles of cause and effects and have developed certainty of this in your mind, then you will understand that for any great or small gains, there are definitive causes which produced such effects. You will not take advantage of the situation at hand anymore. The only thing you will be thinking is to quickly strive to cultivate the virtuous causes and to eliminate the bad effects. Right? Are you clear with this concept? It is very clear and easy to understand! Thus, what is most important for us in general, what is most important for us to cultivate now? [When we say] "practice, practice," it is nothing else, but precisely this, precisely this.[08:43]
The Collection of Indicative Verses: 368
Then it is substantiated with the scripture. It tells us this.
Just as the shadows of birds who dwell In the sky move along with them,
Beings are followed by
What right and what wrong they have done.
Just as when those with few provisions
Set out on the road and travel in suffering,
Living beings who have not cultivated good karma
Travel to the miserable realms.
Just as when those who have prepared many provisions
Set out on the road and travel in happiness,
Living beings who have cultivated good karma
Travel to the happy realms.
[08:49]
Just as when the birds fly, wherever they fly, their shadows will follow. So this example tells us that for us ordinary beings, no matter what your actions are, virtues will beget virtuous effects and sins will beget bad effects. To have sins, it is much like when we set out on the road without food. If you set out on the road without any provisions, when you are on the road, you will be hungry and have no money. By then, it would be terrible, since you will travel to miserable realms as you do not have virtuous karma. Conversely, if you are well prepared, then when you set out on the road, great! You will be able to travel to the happy realms.[09:54]
And also:
Do not scorn even the tiniest sin,
Thinking that it will do no harm;
It is through the accumulation of drops of water
That a great vessel gradually fills.
Though it can be the tiniest sin, but you should certainly not overlook it and think that it will do no harm. Drop by drop, a great vessel will be filled. The sutra of Kṣitigarbha also says this. Actually, we should know that any aggregate made of thousands of objects will begin from what? They were added up from having one, two, three, four and so on. This is what we should understand. Therefore, we often overlook this. Ah! We seem to feel that with small things, we do not need to care so much. As soon as you have this careless attitude, it is over! You will continually be in this careless state of mind. Then for your entire life, perhaps even a long eon will have passed in carelessness. This is very important! Every one of us should examine ourselves here. We behave in this manner in many instances. Our behaviours are often inexplicable. What is your actual state of being? To truly describe this state, it is congruent to our habits from beginningless times. If you do not purposely bring to mind the remedies, you will not even know that you are in a state of carelessness and time will have flown by swiftly.[11:10]
For example, let us just think back a little! We seemed to have just gone to the main shrine for a morning ritual and then after that, cannot remember what I did. Yet all of a sudden, a few hours passed by. If we think about it, it would have seemed that we had just begun the semester, but then a few months had passed just like that. What did we do in between this time? You do not remember a thing. Therefore, it has been told to us time and again, if you do not bring the remedies to mind for this state of mind, you will continue to be this way. We will have no chance against this habit! This point is very important, very important! Thus, this is why after you have truly heard this, do not be saying, "Ah, I have heard it, okay!" You close your book afterwards and run out. That would be the end [of your learning]! That is when you must certainly say to yourself before you put down the book, "I am going to rest now." But why do you need to rest? That is after you have rested and regained your strength, that is when you can truly strive to practice! If you have first prepared yourself mentally before you close your book, before you go out, then you will think, "Right! It is about time now. I need to return to practice." This concept is very important because there are too many, too many instances [where we just let ourselves go]. With this, therefore, for every aspect of our lives, we need to know how to bring our mind [to virtue]. This "bringing remedies to the mind" will continue to be useful, and so you must understand this from the moment you make your first step.[12:21]
Of course, before you bring the remedies to mind to apply it, the first thing is that you must understand yourself. If you do not understand yourself, then it is of no use, of no use! The more you listen, however much you listen, the more you speak, however much you speak, there are many people who will say, "Ah, I have studied for a few years, I know it all!" But the teachings cannot be applied at all! Not only that, on the contrary, because he feels that he knows, this is how he is ever going to be, this is how he is ever going to be! This type of person is most pitiful, most pitiful! Thus, at this place, we should pay particular attention to this. This thing, so it is said that "though drops of water may seem small, they will gradually fill a great vessel." If we were to use this saying to describe our mind, it is a description that befits everyone. Our every thought lasts only a very short moment, passes by just like that. But in the end, when we think back, "Ah, I am 30 years old." Thirty years had gone by just like that. Everyone can think about it, is it not right? I am 60 years old and 60 years have gone by just like that. Yet, the reality is, we are still make wrongful assumptions on this. Ah, I cannot let this go, I cannot let that go. We are yet still creating karma, ah, it is frightening! Our whole life will have slipped by without us being aware. Thus, this is something we need to pay attention to.[13:40]
And further:
Do not think that the commission
Of even a tiny sin will not pursue you.
Just as a large vessel is filled
By falling drops of water,
So too is a fool filled up with sins
Accumulated a little at a time.
Do not think that the cultivation
Of even a tiny virtue will not pursue you.
Just as a large pot is filled
By falling drops of water,
So too are the steadfast filled up
By virtues accumulated a little at a time.
These words, take a look! Do not overlook them. Do not think that it is okay if you have done something small. Whatever small thing you have done, it will gradually, gradually increase and accumulate. Thus, with things that you think that would not matter, because you think that it is so small [that no harm will come], as a result, you create great sin, and suffer greatly. This describes a fool. Contrarily, we should not put off virtues just because it is small. If you strive to do so, later, great virtues will be accumulated. If you can just put in some effort, begin to strive at the small things, as a result, you will accumulate steadfast and complete virtuous causes, and virtuous effects. All will begin from this. Thus at every instance, we need to become mindful of our thoughts, we must strive![15:04]
Again, the Garland of Birth Stories: 369
By accustoming themselves to virtuous and nonvirtuous karma
Humans become habituated to these actions.
Though you may ignore such matters,
In other lives you will experience their effects, like a dream. [162]
These are the words. By accustoming ourselves to virtuous or non-virtuous karma, normally you have habituated yourselves to non-virtues or perhaps you strive now to do virtues, if you have nurtured it enough, it will become your habit. Actually now, each of us is run by our habits, run by our habits. Therefore, true practice is to change the habits, to change the habits. This habit is something that will continue for many lives and eons. What happens after you have successfully nurtured the habit? For the next two phrases, pay attention to them! "Though you may ignore such matters, in other lives you will experience their effects, like a dream." After you have successfully nurtured this habit, when it manifests in the next life, it will be like a dream. What does it mean to be like a dream? That is when you are dreaming, you do not know what is going on. That is the way it is in a dream. You just go along with things in a dream, right? Now actually, even when we open our eyes, in the day time, when we are not dreaming, what is the state that we are in? We are in this big dream of ignorance! Every one of us is in this big dream of ignorance. We all have our habits, we all have things we take pleasure in, we all have our own behaviors and may I ask, where did your habits come from? Have you thought about it? Nah, here it tells us. This habit is something that was nurtured from our previous lives. To really explain this, the text will tell us later that this embedded habit is the causally concordant effect.[16:44]
Since we were this way in our previous lives, therefore if a person is very frugal, he was frugal in his previous lives. If a person is lazy this life, he was lazy in his previous lives. Therefore, if you look at his habits now, you can somewhat tell: um, this person came from the deity realm because those who come from the heaven like to be very clean and are more intelligent. Those who come from the animal realms, they are careless. If this person has more hostility, easily angered, it is such that for a person who was a snake or an animal that preys, one is likely to have a big temper. If one was a pig and that sort of animal, the attachment will be very strong, like that. If one was a monkey before, then he is easily distracted. Therefore, with people's previous lives, of course these are just a general analysis, a general analysis. So these [differences] were brought from the previous lives. Therefore, this place tells us this. And if we were to examine ourselves now, it is the same.[17:39]
Similarly, this is the case when we move from the previous lives to our lives now. There is another point as well. It may not have been carried from the previous life to now, but that even what happens in the earlier part of our lives will affect us now. This is very plain and clear. Therefore, with any arising thought, what is it? It is a stream of thought concordant to the previous thought, meaning that it is similar to the previous thoughts. For instance, if we are giving a teaching now, we are speaking now, I will continue to speak like this. As you listen, you will continue to listen. When you are listening, if you have devoted your entire attention to listen, and you are very eager, then you will continue to listen with your eyes wide open. If however, you were disinterested in the matter that you heard earlier, then you will still be not paying attention now. Ah! You will be looking at the clock, how come it is not the end of the class yet, and.... Nah! These are different mentalities. But what is it exactly? That is the causally concordant consciousness connecting to the previous next moments. Therefore, this is the same phenomenon that happens for a moment in time, the same phenomenon that occurs for months and years, a whole lifetime, and even for a long eon.[18:36]
Now when you cultivate, what are you cultivating? You are cultivating this - with what is right, you increase it, and with what is incorrect, you quickly change it. Therefore, to practice, practice, we have now begun to understand where we start to practice. Therefore it has been told to us earlier that to truly go for refuge, you must go to the teaching for refuge. What should you do when you go to the teaching for refuge? You must recognize this. Now here it tells you the characteristics of it first, then it will tell you how to correct it, how to cultivate, and what effects you shall obtain. Therefore, with these few sentences, put them in your mind and recognize them![19:10]
Those who do not train in generosity, ethical discipline, and the like
May have good family lineages, good bodies, and health,
And may have great power or enormous wealth,
But they will not find happiness in future lives.
These were from the previous lives and they came from cultivation. If you strive to cultivate in this life, you can attain high status life after life. If you attain high status, for the temporal happiness, it is high status, but you will obtain certain goodness at the end. This is what we need. If you had not trained in them, then the order of practice must certainly be as indicated, in terms of the teaching of Mahayana, we will speak of generosity, ethical discipline, patience, joyful perseverance, serenity and insight. But these are fundamentally subsumed as ethical discipline, concentration and wisdom as well. Therefore, to speak of this in general, in the beginning we follow the order and talk about generosity, ethical discipline...etc., this will include everything. If you do not train in them, no matter how great your life is now..."lineage" is your family background. Sometimes when we talk, we would say, his family is this and that, and his study is this and that. But if you do not cultivate, these would be useless! Yes, this person might be very beautiful, very smart, young, and superior to others in every aspect. Not only that, they have great power, enormous wealth, eh, even if this is the case, ah, sorry, "will not find happiness in future lives." These things at the moment of death to you will be just as if you were in a dream. Then finally, sorry, you will fall [into miserable realms] and suffer. On the contrary, if you practice,[20:46]
As for those whose family lineage and such are inferior but who are not attached to sin
And who have qualities such as generosity and ethical discipline,
Their happiness in future lifetimes will grow
As surely as the monsoons of summer fill up the ocean.
Even though you are inferior in every aspect, but you do not engage in non-virtues. Not only do you not engage in non-virtues, you have qualities such as generosity, ethical discipline, patience and etc., in other words, six perfections. What would that be like? It would be like the [monsoons of] summer [filling up the] rivers. In the beginning, they seem dry and not much is there. But gradually the rivers gather more and more [water]. In the end, wow! They can even fill up the ocean, just like that. For now [you will first obtain] high status but eventually you will reach certain goodness. In the end, you will surely obtain happiness, surely obtain happiness. Therefore at this point, what is truly important for us to do now?[21:34]
Once you have become certain that virtuous and nonvirtuous karma
Give rise to happiness and suffering in lives beyond,
We should skilfully understand virtuous and nonvirtuous karma. If you accumulate virtues, you will obtain happiness in the future; if you accumulate non-virtues, you will endure sufferings in the future. Therefore, strive to eliminate sins and cultivate virtues.[21:57]
Eliminate sins and make effort at virtuous actions.
You without faith, do as you will.
You must strive to do this! But what do you need in order to strive? You need faith. When you have faith, you will develop a yearning. "Faith is the basis for yearning, yearning is the basis for diligence." Only when you have a correct understanding, will you then develop faith. Upon faith you will develop a yearning for virtue. Once you have a yearning for virtue, it will give rise to diligence. Well then where does "understanding" come from? Through listening, [and this comes] from relying on an excellent teacher. Therefore, we have concluded down to this again, that one must certainly rely on an excellent teacher and earnestly listen. Why do you listen? To obtain the correct understanding and devotion. Once you understand, after you correctly understand, then certainly cultivation becomes the best thing there is to do. Without any exception, you will realize that all good things come from doing this, so who would not want to cultivate? You will realize that being lazy is, ah, something that harms the self! If after obtaining this human body, you end up [wasting it like this], wow, as a result you are the one who will suffer the loss. By then if we ask you to be lazy, you would not oblige! Everyone would be fighting to do things because the resulting benefit is yours. The key to the entire matter is right here.[23:25]
Well then this is number two, the magnification of karma. Yes, everything is determined by karma. Not only that karma is certain but that karma will continue to magnify. Therefore, for us, we must quickly strive! As long as you make efforts to do just a little, ah, this will bring about an immense effect. Thus, you desperately strive to cultivate virtues. With something small, even a little sin will develop into a great bad effect. Since you understand this point, oh, even though you can take some small advantages of things now, you absolutely cannot let your greed drive you! To obtain some advantages up front for your greed now, though this may give you some minor benefits, it will bring about a great effect, a great suffering. Who would want to do that? This is very plain and very clear. After all is said, what is the key to this matter? It is a lack of understanding to this principle. Therefore, he has told us earlier, "is praised as the foundation of all virtue." The foundation to all real benefits is none other than this. The basic concept has been explained. On to the next two points...if you have not done such action, you will not experience the effect of it. Number three,[24:33]
3" Not experiencing the effects of actions that you did not do
If you have not accumulated the karma that is the cause for an experience of happiness or suffering, you will in no way experience the happiness or suffering that is its effect.
This says that if you have not accumulated the karmic cause, the karma which is the cause of an experience of happiness or sufferings, you will certainly not experience the happiness or sufferings and its effect. Then, the next sentence is there to exhort us in particular, to exhort us practitioners in particular.[25:05]
Those who enjoy the fruits of the innumerable collections amassed by the Teacher need not have accumulated all of the causes of these effects, but they do need to accumulate a portion.
Now that we understand this and know that this is how all phenomena are. Ah, this principle is good and only Buddha would tell us this principal! Yes, only Buddha would tell us. Well then, what are we doing here now? We are benefiting from this. The great Teacher has given his head, eyes, brains and marrows in the innumerable eons in order to have accumulated this marvellous effect. He then tells us this, and we have now actually heard this today! The reason we are able to hear this, there must have been causes for hearing this. Therefore, we may not have accumulated all the causes; if we had accumulated all the causes, we would be living during the time that Buddha appeared and listened to His quintessential teachings. Now we are able to hear a little bit, but to be able to hear this little bit, it is certainly an effect that you are experiencing.[26:04]
Therefore, as everyone comes to this point, you should contemplate this yourself: ah! The reason I am able to hear this is dependent upon what I did previously. Now that I am able to hear this and to just let this opportunity go, it would be such a waste! Therefore, as you think of leisure and opportunity, you will know that this is something you need to do yourself. You will absolutely not give in to laziness. No matter what others may say to you, [you would say,] "Ah, I have made great efforts in order to obtain this little bit that I have now, how can I casually waste it away!" You will then be putting in your utmost effort. If after obtaining this, you casually waste it, then once you lose [your human life] in the next life to come, it is over. To obtain this again, one will have to endure tremendous suffering! This place spends some time to exhort us. Well then with what you have done, it will not perish. After you have done an action, sorry, you will certainly have to experience the effects.[26:50]
4" The actions you have done do not perish Those who have done virtuous and non-virtuous actions create pleasant and unpleasant effects.
Actions which you have done, they are sure to create the effects. Virtuous karma creates pleasant effects. Nonvirtuous action creates unpleasant effects.[27:04]
As Udbhatasiddhasvamin's Praise of the Exalted One says:370
The brahmins say that virtue and sin
May transfer to others—like giving and receiving a gift.
You [O Buddha] taught that what one has done does not perish
And that one does not meet with the effects of what one has not done.
"Brahmin" is the India's brahmins. The brahmins, what did the non-Buddhists say? That virtues and sins "may transfer to others." What is transfer? "May transfer to others - like giving and receiving a gift." The non-Buddhists are, ah, such as the deities, if you make some offerings to them, then they will come and protect you! Like this. Therefore, with however much that you have offered to them, much like the merchandise, however much money you have given, you can use it to buy some things back. Then as you have sinned, as long as you have done something for it, it would be okay, the sins will be compensated! There is no such thing. Bhagavan tells us that once an action is done, it will not perish. If you have not done such action, you will not experience it. They absolutely cannot be exchanged. It is of no use![27:53]
Furthermore, the King of Concentrations Satra states:371
Next is what is said in the scriptures.[27:57]
Further, once you have committed an action, you will experience its effect; And you will not experience the effects of what others have done.
The scriptures say, after you have committed an action, sorry, "you will experience its effect." Experience is to come upon. It would be impossible to not come upon it. After you have committed an action, you will certainly come upon the effects of it! "What others have done," with what others have done, you will certainly not have anything to do with the effect. If others have done this, but you have not done so, if you have not done so, you will certainly not experience it.[28:20]
Moreover, the Bases of Discipline says:372
The Bases of Discipline says the same as well.[28:24]
Even in one hundred eons
Karma does not perish.
When the circumstances and the time arrive
Beings surely feel its effects.
Though in one hundred eons, the karma done does not perish. As long as you have created the karma, the karma will certainly remain, will certainly remain. When the circumstances and the time arrive, that is when you will have to forebear the effect yourself. Therefore, after you have done an action, it will certainly remain.[28:51]
This section tells us the four general characteristics of karma. Karma is just as such. To summarize this, the first one is that all virtues and sins, any tiny effect of happiness and suffering, even for an arhat who has attained the sacred fruit...why does this place not speak about the Buddha, but instead, only about the arhat? The Buddha is one who has ultimately and completely resolved all problems. Just like that. But actually, is this so? Sorry, Buddha still has to experience some remnant effects! Therefore, when Buddha appeared on earth, he still experienced the effects of the golden spear and the horsegrain. I will just roughly go over this with you and tell you the story.