菩提道次第广论手抄稿:旧版第五十二卷A面
（手抄稿 第七册 p105）[00:03]
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，也是由一点善业；做了圣人以后还有的痛苦也是恶业，一切都是业决定，这样。那所以哪怕是圣者，造了绝对逃不了！[00:27]
那么说佛的金枪马麦之报是怎么一回事情呢？佛有一次，有一个大长者子来请佛。平常请佛的时候，一般状态他都是说你请他，那么他就来，不会接受长期的。佛刚出世，有很多人要一直请他，不可以，最长的只有夏安居三个月，最多只能请三个月，他要使一切众生广种福田。所以有一个大长者子来请佛，说：“佛陀啊！今年夏天安居的时候，我请你，要请几百个弟子。”佛就答应了。然后到了那个时候，佛就去应这个供，准备在那个地方安居。结果到临时这个安居之前，这个请他的那个长者子，就玩得高兴，把这件事 (p106) 忘记掉了。忘记掉了以后，他那一堆人正在玩，他就告诉他那个下面的管家，说：“啊！我现在这里玩得很起劲，不要让人家来打闲岔。不管任何人来，你告诉他主人不在！不理他，反正不理他，等到我玩了痛快了以后告诉你，那个时候再说。”“好、好、好！”结果嘛说好了以后，那个管家当然照着主人的命令来执行了！[02:00]
过了两天，佛夏安居跑得去。跑得去啊，这个跑到他门上面，那个管家说：“对不起！我家的主人告诉我没有这回事情。”欸，这不管是什么人来，因为不是人人信佛的，他到那地方主人信佛，那个管家可不是，那佛就没办法啦！“好、好！”那恰恰好碰到那个地方荒年，然后呢，唉，大家饿得个肚子没得东西吃，佛就说了：“好了、好了，现在没办法啦！你们大家自己去找东西吃。”那舍利弗尊者，听见了找东西吃，那地方又荒年哪！他就上天去了，到天上享了三个月。其他的五百个弟子，看见佛也在那饿肚子，说：“没办法啦！”那大家跟着佛。大家没得吃啊！所以那个时候那附近有一个牧人养马的，他，人吃的东西都没有，马吃的粮食是有的，所以觉得：唉呀！不忍心啊！他就跑得去：“实在我自己也没办法了，那么我这个马吃的东西，如果你们不嫌弃的话，省下来给大家吃。”“好、好、好！”那么大家就吃马食，这样。结果嘛就吃了。[03:13]
那个阿难尊者是佛的侍者，别人还可以，阿难尊者他的的确确是好了不起，他一心 (p107) 一意都在佛身上，他自己不管的，可是佛招呼得是无微不至。这个佛吃那个马麦，他心里实在不忍，唉呀，痛苦极了！他不晓得怎么办是好！然后呢佛拿了以后，晓得他的心意，拿那个一钵的佛吃的那个马麦，就给阿难，说：“阿难，你吃吃看！”阿难一吃，一吃，啊！美不可言！原来跟以前讨到的任何东西一样，都是天厨妙供，最美的，这下阿难就高高兴兴吃下来。但是实际上，我们看见的都是马麦哦！那大家，结果一直等到三个月过去了，他那个长者子过了三个月，玩完了又起来了，想起：“唉呀！不对呀！我怎么，不是已经请那个佛吗？怎么我昏了个头啦！赶快、赶快。”等到赶快，时间已经过去了，然后来请佛，佛说：“好了，我来应你邀的时间过去了，该回去了。”[04:16]
所以佛有三个月马麦之报，吃了。弟子就问这件事情了，佛就怎么讲？他说：“唉呀！在无量劫以前，那个时候有一个佛出世……”这个佛叫伟卫佛吧？还是维卫佛？（编者按：维卫佛）那个时候佛是一个大婆罗门，是一个大外道。他本来啊，他一个当地最了不起的大外道，所有那些人都信他的，结果佛一出世啊，不信，都信了佛了，不信那个外道了。但是当然还是有一部分的人哪，就像我们现在佛出世一样，佛出世本来是六师外道的天下，后来大部分人都皈信了，所以那六师外道就对那个佛嫉妒得不得了，那我们的世尊也是如此。[05:04]
(p108) 就有一天，他那个大婆罗门带了五百个弟子出来去要饭，要饭呢正好那个佛也出来这个分卫，分卫就是乞食啦！然后那个大外道就说了：“这一个秃头沙门该吃马麦，专门骗人！”这个意思就是。说了一句话：“现在那些信徒都信了他了，所以该吃马麦，该吃畜生吃的东西。”那么说了一句话。他后面有一个首席上首弟子，上首弟子觉得：“唉！这老师说，怎么说这个话，不可以！那个佛毕竟一切智人。”其他五百个弟子，这嘴巴上面没说，心里上：“对、对、对，这个秃头沙门该吃！”[05:49]
“现在我虽然成了佛了，当年这个余报未尽。”当然这一句话马上堕落，哎呀，这个地狱里面不晓得多少，但是现在最后那个余报未尽哪，他这一世成了佛，吃三个月马麦。说了一句话，余报哦！所以一点点小小的，这个任何一点点感得这么大！然后呢有一个弟子，那个上首的弟子听了老师的话，说：“唉呀，那个老师怎么这样的啊！不对。”谁呀？舍利弗。“所以我们受马麦之报，他就是受了三个月的天厨妙供。剩下来，对不起，就是你们啊！跟我一起。”欸，他已经证了佛果了，虽然形式上面吃马麦，他的不妨是天厨妙供，他们弟子就苦了。这段公案，这个地方随便说一下。所以“假令百千劫，所作业不亡”啊！[06:51]
现在我们了解了，说已经造的业，它不会失坏，那么这个地方有一个问题我要问大 (p109) 家一下，既然造了业不会失坏的话，请问：忏悔有没有用？现在这里问它一下，大家我们就要忏悔啊、忏悔啊，这造了业也不会失坏的，那忏悔有没有用呢？这个问题你们先好好地想一下。他下面要告诉我们忏悔的，好像有矛盾，他假定要叫我们忏悔，表示可以净化它，那这地方又说造了以后一定要碰，不失坏的。在哪里，关键在哪里？好好地想一下，好好地想一下。这个是这一次的考试，这一次的考试。在正式讲到之前，你们每一个人自己把你们自己的意见事先想好，想好了，我要抽一个时间，要考你们一下。[08:13]
现在我们继续下去。那么上面关于这个业的这个原则，大原则。那么有了这个大原则，哦！原来业是这样的。那么既然这样的话，那我们要战战兢兢努力啊！千万不要造恶业，要造善业啊！那么恶业是什么呢？善业又是什么呢？我们要对这个善、恶的这个业的体性行相，有了正确的认识才可以做啊！所以他下面就告诉我们，现在我们分开来了解一下，哦，这个业是哪些。所以，[08:58]
p. 120(8)
b Reflecting on the distinctions among the varieties of karma.
The presentation of the distinctions among the varieties of karma has two parts:【第二分别思惟分二，】
分成功两部份：[09:02]
1. The principal teaching of the ten paths of action.
2. The determination of the effects of actions.(p110) 【① 显十业道而为上首，② 决择业果。 今初】
因为现在这个业主要的就十样东西，主要的就是这样十样东西─善的，一方面；反过来就是恶的。其次呢，决择业果，这样的业感果，跟业到果之间的种种的关系，我们了解。所以你了解了这一些业以及业到果的这个关系，你了解了，那个时候你就晓得这个恶的是万万不可以造，要断除；这个善的要努力去修、去积累啊，就有一个行持的标准。所以这个所谓的正知见，就是如理地、正确地了解这些内涵。看文：[10:00]
Question: Given that I have ascertained the causality of happiness and suffering as explained previously, have understood that karma increases, that I will not meet with the results of actions that I have not done, and that actions I have done will not perish—about what sorts of karma and effects should I initially develop certainty? Which should I adopt and which should I cast aside?
【◎ 如是了知苦乐因果，各各决定及业增大，未作不会，作已无失。彼当先于何等业果所有道理发起定解而取舍耶，】
那么在这种状态当中，那什么样的业感果的这个道理，我们要认识，认识了好照着去做呢？[10:31]
Reply. In general, you can conclude that there are three ways to engage in good and bad conduct—physically, verbally, and mentally. Although not all the virtues and nonvirtues of these three ways are included within the ten paths of action, still the Buddha, the Bhagavan, summarizing the key points, taught the most obvious, or coarse, among the virtues and nonvirtues as being the ten paths of virtuous and nonvirtuous actions. He taught that the extremely great foundations for a misdeed are the ten paths of nonvirtuous action. He saw that when you give up these ten, you adopt virtuous actions and that the most important points of these virtuous actions are also ten in number. Therefore he taught ten paths of virtuous action.
【总能转趣妙行恶行三门决定，三门一切善不善行，虽十业道不能尽摄，然诸粗显，善不善法罪恶根本诸极大者，世尊摄其扼要而说十黑业道，若断此等，则诸极大义利扼要亦摄为十，见此故说十白业道。】
(p111) 总括起来说，能够感得善恶的妙行、恶行，都从这个地方起的─三门。这个三个门，门是通达，那这个地方开始引导你，走向这个善恶业感善恶果─身、口、意三样。这个身、口、意的一切的坏的、好的，虽然业道不能完全无遗地包含，但是最粗显的、平常的，对我们凡夫来说也只是粗显的，这已经可以统摄无遗啦！好的是善─十善业，恶的是恶─十恶业，世尊把这个纲要说出来，说十黑业道。把这个断除掉了，那么得到种种的、大的好处；善业也是，反过来叫作十个白业道。[12:17]
The《Treasury of Knowledge》: Systematizing the most obvious among them, The Buddha said that the paths of action— Virtuous or nonvirtuous—are ten.
【《俱舍论》云：“摄其中粗显，善不善如应，说为十业道。”】
下面就引那个经论上面说明，论上面告诉我们，总摄这个最粗显的善、恶两类，不外这十样东西：十善业、十恶业。[12:38]
And the 《Exegesis of the Discipline》 says:
【《辨阿笈摩》亦云：】
那个经上面也说，这个《阿笈摩》就是《阿含》。狭义地来说，《阿含》限于小乘的，真正广义地来说，佛说的一切经教都是《阿笈摩》。通常我们大乘教法分开来的时候说，那么就把那个小乘的经典是都归到这个，实际上就是根本教典，根本教典。换句话说，这个大纲它这个里边都有的，可是深跟细的话，那么这个没有。就像小学，国语、算 (p112) 术都有，那么国语分开来又变成功什么，算术分开来又变成功什么，这样。所以现在既然讲粗显的，那个大纲全部有了。[13:27]
If you practice these three paths of action— guarding your speech, being restrained mentally, and not committing physical nonvirtues— you will achieve the path taught by the Sage.
【“应护诸言善护意，身不应作诸不善，如是善净三业道，当得大仙所说道。”】
这个就是《戒经》。《戒经》上面释迦世尊告诉我们这个略教戒，就是这样。应该好好地保护，我们开口应该讲善，然后意地应该行善、净，然后身口也不要做种种不善业。如果能够这个三业清净的话，就可以得到佛告诉我们应得的种种好处了。这个就是略教戒，略教戒经。[14:13]
p. 121
Knowing the ten paths of nonvirtuous actions and their effects, restrain yourself from even being motivated to commit them. Then practice the paths of action of the ten virtues in which your body, speech, and mind are not at all mixed with the paths of nonvirtuous action.
【由善了知十黑业道及诸果已，于其等起亦当防护，使其三门全无彼杂。】
我们对于这个十种恶业，以及感得的果，这个道理能够了解了，那么这个时候对于它的“等起”─就由此而起的，由于这个十恶业而起的其他的种种的行为，也努力地防护。主要的指这个十样。那么由这一个而其他的，其他的不外由这个十业而引发的，也努力地去防护它。总归使得我们这个身、口、意三业，都不要染上杂染不清净的。[15:07]
This practice is indispensable as the basis for all three vehicles as well as for the accomplishment of the two aims of beings. Hence, the Conqueror repeatedly praised it from many perspectives.
【习近十种善业道者，即是成办一切三乘及其士夫二种义利，所有根本，不容缺少，故 (p113) 佛由其众多门中数数称赞。】
反过来呢，那我们就断了十恶就是修习十善，而这个十善就是一切三乘士夫─下士、中士、上士所有的好处的根本，这个是根本。从这个根本上面，然后慢慢地增长圆满，这是必不可少的，必不可少的根本。所以佛在各方面、众多方面特别地说明。[15:53]
The《Questions of the Nāga Kings of the Ocean》 states:
【《海龙王请问经》云：】
这个《十善业道经》一样的，这《十善业道经》就是《海龙王经》当中的一部分、一品。[16:04]
What I have called virtues are the taproots of the perfections of all deities and humans. They are the taproots of the enlightenment of śrāvakas and pratyekabuddhas. They are the taproots of the unexcelled, perfect enlightenment. And what are these taproots? They are the ten virtuous actions.
【“诸善法者，是诸人天众生圆满根本依处，声闻独觉菩提根本依处，无上正等菩提根本依处，何等名为根本依处，谓十善业。”】
说这个“善法”，实际上这个善法什么？就是这个十善业，反过来就是十恶业。这是“诸人天众生圆满根本依处”，它不但是根本而且是圆满。就我们下士来说，要想获得人道，要想获得天道，它不但是根本而且是圆满的。你一定要有了这个，才能够得到人、天。那么根本跟圆满要说一下。你有了这个你就可以得到人道当中，但是得到人道当中， (p114) 是不是人当中好呢？有很多人虽然生在人当中啊苦不堪言，那就是不圆满，就是不圆满。这个我们要了解的，这样。所以你这两样东西做到了，那一定在人、天当中，非常好。[17:12]
不但是下士，然后呢中士就是声闻、独觉，“声闻、独觉根本依处”，而声闻、独觉的根本还在这个上头，不过把这个根本上面更深、更远、更广。不但声闻、独觉，无上菩提还是它呀！还是它。所以从这个上面我们了解：哦，原来为什么真正修行，必定从这个上面。你有了根本然后向上，枝叶、花果样样都圆满，没有根本还谈其他的圆满，这不是开玩笑吗？就像没有根、没基础一样。没基础，你造房子，你说造一个摩天大厦，那都是开玩笑。[17:51]
And also: For example, O Lord of Nāgas, all villages, cities, municipalities, districts, countries, and kings' palaces; all grass, bushes, medicinal herbs, and trees; all fruits of labor, all stocks of seeds, the growth of all harvests, their plowing, harrowing, and production—everything rests on the earth. Their source is the earth.
【又云：“龙王，譬如一切聚落都城市埠方邑国土王宫，一切草木，药物树林，一切事业边际，一切种子集聚，生一切谷，若耕若耘及诸大种，皆依地住，地是彼等所依处所，】
继续又说，这个是佛给海龙王讲的，说：“龙王啊！就像所有我们眼前的，不管城市啊样样东西，以及草木、树林，所有这个，没有一个例外的，事业边际，种子集聚啊等等，都依地。这个地是根本，没有地，其他的什么都没有！”那么这个比喻什么呢？说：[18:45]
Likewise, O Lord of Nāgas, these paths of the ten virtuous actions are the sources of divine or human birth, of attaining the goal of the virtuous practices of learners and those with no more to learn, of the enlightenment of a pratyekabuddha, of all the bodhisattva deeds, and of all the qualities of a buddha.
(p115) 【龙王，如是此诸十善业道，是生人天，得学无学诸沙门果，独觉菩提，及诸菩萨一切妙行，一切佛法所依上处。”】
同样地，这个“十善业道”就是一切善法的根本，是人、天，然后声闻、缘觉、菩萨、佛，都依止这个上来的。[19:12]
Therefore, the Buddha praises in the 《Sūtra on the Ten Levels》 for the ethical discipline in which you eliminate the ten nonvirtues.
【是故《十地经》中．称赞远离十不善戒所有义理。】
不管是小乘经典、大乘经典，都称赞啊，我们修行要从这地方开始啊！[19:25]
And Candrakirti, in the 《Commentary on the "Middle Way"》, summarized the significance of it: For ordinary beings, those born from the Buddha's speech, Those whose natures are certain as self-enlightened, or conquerors' children, There are no causes of certain goodness or high status, apart from ethical discipline.
【《入中论》中亦总摄云：“若诸异生诸语生，若诸自力证菩提，及诸胜子决定胜，增上生因戒非余。”】
经是这么说，论呢？论也这么说。它就说，“诸异生”，就是我们凡夫；“诸语生”就是声闻，声闻是听了佛所说的言教，然后修行而来的所以叫诸语生。“自力证菩提”就是独觉，“若诸胜子”那个就是菩萨，“决定胜”究竟成佛。所有从人开始，一直声闻、缘觉、菩萨到佛，他一切的好处，若增上生，若决定胜，都是什么？都是这个，都是这个─十善业。戒，戒的根本就是这个。[20:28]
Repeatedly guard your ethical discipline by maintaining a sense of restraint. There are some who have no such restraint even with regard to a single practice of ethical discipline, yet still say, "I am a practitioner of the Mahāyāna." This is very dishonorable.
(p116) 【◎ 如是不能于一尸罗，数修防护而善守护，反自说云，我是大乘者，极应呵责。】
所以在这种情况下我们了解，我们如果说对一个尸罗，乃至于最起码的一个小小的戒，而不能好好地守，反而说“我是大乘”，这种人的话，啊，那是极应呵斥！不但是呵斥，应该，应该“极应呵斥”！我们现在有很多人就犯了这个毛病，说：“啊，这个大乘，这个小的地方不计较啊！”错了！反过来说，大乘尚且不可以说小的，小乘难道就可以说大了的吗？这是我们要了解哦！所以不管任何情况之下，我们要了解这个事实。我们总是要怀着惭愧努力深学啊！努力深学。自己做到，这个才对，不要随随便便了解了一点名相、文辞，就以为对了！这是一个很大的错误。乃至于了解了一点点文辞、名相，作为藉口，那更是非常可怕！[21:44]
The Sūtra of Ksitigarbha states: By means of these ten paths of virtue you will become a buddha. However, there are those who, for as long as they live, do not even minimally maintain even a single path of virtuous action, but who say such things as, "I am a Mahāyāna practitioner; I seek unexcelled, perfect enlightenment." Such people are great hypocrites and liars. They deceive the world in the presence of all the bhagavan buddhas, and they preach nihilism. When they die, they seem - confused and they fall back.
【《地藏经》云：“由如是等十善业道而能成佛，若有乃至命存以来，下至不护一善业道，然作是言，我是大乘，我求无上正等菩提，此数取趣至极诡诈，说大妄语，是于一切佛世尊前欺罔世间，说断灭语，此由愚蒙，而至命终，颠倒堕落。”】
这个引经，《地藏经》。实际上这个《地藏经》是《地藏十轮经》。平常我们说地藏三经：《本愿经》、《占察善恶业报经》跟《地藏 (p117) 十轮经》。这一段话在出在《地藏十轮经》上面的。说像上面所说的这个十善业，十善业等，是由这一个努力步步上去，乃至最后究竟圆满，这样，这个都是它的根本。尽管你到上面去，将来越造越多，但是根本是决定啊是不能坏的！[22:53]
如果说，你呀，那个不管你说什么，你这个十个根本当中，乃至于最起码的一个，你都不能好好地努力，而反而说：“啊！我是大乘，我是求无上菩提，不在这种小地方啊！”这种话的人，这一个人“至极诡诈”，那完全是欺骗，完全是欺骗！他说的“大妄语”，说大妄语。这不但是大妄语，是一切佛前说欺诳语。因为十方三世一切诸佛，没有一个例外地，他们告诉我们：修行一切善法的根本是十善业。而现在这个人，居然说这种话，那岂不是违背了佛说的？他反而说他是大乘，不从这个地方去，那岂不是欺诳了十方一切诸佛？这个好可怕！随便一点点都不可以，何况十方一切诸佛？这个说这个断灭语，因为他这个“愚蒙”，那么命终以后堕落。这个堕落什么呢？恶趣！一定堕落恶趣。这个我们要了解的。[24:13]
You should understand "falling back" to be a synonym for taking a completely miserable rebirth.
【颠倒堕落者，于一切中，应知即是恶趣异名。】
这一点我们应该认识，应该认识。好！整个的说明了， (p118) 现在我们说：哦！这个，那么现在我们要真正修习了，这个，说业是哪些啊？告诉我们十业，这个十种。现在我们把这个十种一个、一个分别来去认识它。说第二，[24:44]
p. 122
2 The determination of the effects of actions. There are three parts to the determination of the effects of actions:
【决择业果分三，】
这个分三部份：[24:48]
1. Nonvirtuous actions and their effects 2. Virtuous actions and their effects 3. A presentation of other classifications of karma
【① 显示黑业果，② 白业果，③ 业余差别。】
这个黑业，业跟果；白业，业跟果。以及除了这个以外，还有一些相关部分。那么了解一下。[25:06]
(a) Nonvirtuous actions and their effects These are explained in three parts:
【初中分三，】
关于黑业果分三部份。[25:10]
1. The actual paths of nonvirtuous actions.
2. Distinctions of weight.
3. An exposition of the effects.
(i) The actual paths of nonvirtuous actions: The ten paths of nonvirtuous actions are as follows:【① 正显示黑业道，② 轻重差别，③ 此等之果。 今初】
第一个，正式说明黑业道，这个十个黑业道是什么；然后这个十个黑业道轻重内涵； (p119) 第三个，这样的业感得什么样的果。分别来说一下，这就是所谓杀、盗、淫，身三、口四、意三，一样样说下去。[25:41]
1. Killing. What is killing? The 《Compendium of Determinations》 teaches this in five categories—basis, perception, attitude, affliction, and conclusion.
【◎ 云何杀生。〈摄分〉于此说为，事想欲乐烦恼究竟五相，】
杀生呢，什么叫杀生？我们知道、了解的：杀害有情众生。做这一件事情，这个业要经过，要有这个五样东西的话，那么这个杀害这件事情就圆满了！这个是《瑜伽师地论．摄决择分》上面说的，但是我们也可以把它简化一下。[26:14]
However, you can condense the middle three into the category of attitude
【然将中三摄入意乐，】
“中三”是什么？想、欲乐、烦恼。这个想跟欲乐，“想”就是你想对、不对，这样；“欲乐”就是你为什么要想这样去做；以及你心里的“烦恼”。这个都是什么？我内心上的心理状态。所以把这三样东西总摄起来，说成功“意乐”─你内心的一种意乐、好乐，从你的动机开始，为什么要这样去做的种种心理状态。把这个变成功“意乐”，一样。[26:50]
and add the category of performance to give a condensed presentation of each of the paths of action in four categories
【更加加行摄为四相，】
(p120) 然后再加是加行，“加行”就是你有了这个心理，然后开始用种种的行为去做了，变成四样东西。那么总摄起来：[27:03]
—basis, attitude, performance, and culmination. Such a presentation is easy to understand, and there is no contradiction between it and the intention in Asanga's teaching.
【谓事意乐加行究竟，易于解释，意趣无违。】
如果用这个四样东西，来说明这一个杀生的话，更容易了解，而内涵本身却不相违背，不相违背，所以他现在下面用这四样东西。现在一样一样说一下。[27:26]
Among these, the basis of killing is
【其中杀生事者，】
所以我们所谓杀生，当然那个是我们要杀，一定要杀的一个对象，对吧？就是你所说的那个杀的对象，这件事情是什么？[27:37]
a being who is alive.
【谓具命有情，】
换句话说，有生命的东西，这个就是有情，有情。[27:47]
This is in consideration of cases of suicide, and when there is a sin of commission that lacks culmination.”
【此复若是杀者自杀，有加行罪，无究竟罪。】
因为这个杀生一定是杀的对方，所以假定说你杀的自己的话，你有加行罪却没究竟 (p121) 罪，因为这个四相当中，“事”没有，你被杀的对象没有，你杀自己了。这个它有一点，我们别小看这个地方哦！它所以对这个真正的行相，每一个地方都抉择得非常清楚、非常细微，这有它的特别的原因在，暂时我们先不去提它。我们先了解这个行相，以后当我们学得慢慢地深入的时候，才了解它为什么辨得这么仔细。[28:34]
Moreover, the 《Levels of Yogic Deeds》 adds the qualification "other," as in "another living being."
【《瑜伽师地论》于此意趣，说他有情，】
因为这个论上面告诉我们，所谓杀生的事一定杀的对方。所以说如果自杀的话，你没有被杀的对方，所以这个罪不究竟。但是你有杀的这个行为呀，所以有它的加行，加行就是你“杀”那个行为，这个是有的，你只要沾上一点，就沾多少就有多少罪。但是究竟圆满的话，要做事情样样做圆满。意乐呢，意乐就是我们的心理，心理分成三样，这个三样前面说想、欲乐、究竟（编者按：疑师口误，似应作“烦恼”），现在我们看一看：[29:13]
Concerning the three aspects of attitude—perception, motivation, and affliction— perception has four types:
【想有四种。】
什么叫“想有四种”呢？譬如说：[29:18]
(1) perceiving a living being (the basis) to be a living being;
(2) perceiving a living being not to be a living being;
(3) perceiving what is not a living being not to be a living being;
(4) perceiving what is not a living being to be a living being.【谓如于有情事作有情想及非情想，于非有情作非情想及有情想，】
[29:28]
52a Commentary
ENGLISH LR V.1 P.214 (COMMENTARY V.7 P.105) [00:03]
In other words, the aforementioned certainty of karma is such that no matter what predicament you are in, whether you are in hell, in the Unrelenting hell where even if a cool breeze should rise, that sort of small happiness would have been produced from a small virtuous karma. After one becomes a noble being, his suffering will still be caused by non-virtuous karma. All things are determined by karma. Just like that. Therefore, even if one is a noble being, once an action is done, one cannot escape from it![00:27]
So then what are the effects of the golden spear and the horse-grain for Buddha? There was a time when a great elder's son implored the Buddha to give teachings. In general, when one invites the Buddha, He would normally come as you invite him. However, he will not stay for a lengthy period of time. When Buddha first appeared in this world, many people asked him to teach at a specific place for a long duration of time, but it was not permitted. The longest Buddha would stay in a place is for three months during the summer retreat. Therefore, one can at most ask Him to stay to teach for three months. This is because He needs to allow all sentient beings to vastly cultivate the merit field. So, the son of a great elder came to ask Buddha, he said, "Buddha! For the summer retreat this year, I wish to invite you and your hundreds of disciples to come." The Buddha consented. When the time came, Buddha went to meet this offering and was prepared to do the retreat there. But right before the retreat, the son of the elder who invited Buddha was happily engaged in something else and had completely forgotten about the retreat. After he has forgotten this, and since many people were playing together with the son, he told his butler, "Ah! I am having such a good time here. Do not let others bother us. No matter who comes, you should tell them that the master of the household is not in! Just ignore them. Anyhow, just ignore them. I will tell you when I have had enough fun and then you can tell me what happened." "Okay, okay, okay!" Since this was already said, the butler of course had to follow the order![02:00]
Two days passed and the Buddha arrived for a summer retreat. As they got there, when they arrived at the door, the butler said, "Sorry! My master did not tell me anything about this." Eh, no matter who came, since not everyone had faith in the Buddha at the time, thus even though the master of the household had faith in the Buddha, the butler did not. So, the Buddha could not do anything! "Okay, okay!" It so happened to be a year of famine. So then, eh, everyone went hungry without any food. The Buddha then said, "Okay, okay, cannot do anything about this now! You can all go look for food yourself." When Venerable Shariputra heard that they can go look for food, since it was the year of famine, so he went to the heavens and enjoyed for three months there. The rest of the 500 students, as they saw that Buddha was hungry, they said, "No way out of this!" Everyone followed the Buddha. No one had anything to eat! At that time, there was a nearby herdsman who raised horses. He did not have food to eat for people but he did have grains for the horses. So he thought, "Ah! I cannot bear to see them suffer!" So he went to see them, "I really do not have anything to offer but I have grains for the horses. If you do not mind it, then we can save some of that so everyone here can eat." "Okay, okay, okay!" So then everyone ate horse-grain, like that. So they ate it.[03:13]
But Venerable Ananda was Buddha's attendant. If this happened to other people, it would have still been okay. But Venerable Ananda was truly someone incredible. His whole heart was devoted to Buddha. He cared not for himself. He lavished every care on the Buddha. When the Buddha was eating the horse-grain, he could not bear to see that happen. Ah, he felt so miserable! But he did not know what to do! After Buddha had taken the food, He knew what Ananda was thinking. So, Buddha took the bowl that was filled with horse-grain and gave it to Ananda. He said, "Ananda, why do you not try some of this!" When Ananda ate it, as he ate it, ah! It was so delicious and indescribable! It was the same quality as all the foods they have got from before, just like the offerings of the heavens, most supreme. Ananda was very happy and began to eat. But actually, we would all just see horse-grain! So, then everyone, after three months had passed, the son of the elder had remembered that after playing for three months, "Ah! This is not right! Did I not invite the Buddha? What has gotten into me! Quickly, quickly." But by the time he said quickly, time had already passed. When he finally came to see Buddha, Buddha said, "Okay, I have already come for your invitation, it is time for me to return."[04:16]
Therefore, the Buddha had to endure the effects of eating the horse-grain for three months. The disciples then asked for the reason behind this. What did the Buddha say? He said, "Ah! Innumerable eons ago, there was a Buddha who appeared in the world..." This Buddha's name was Vipaśyin. At that time, our [Shakyamuni] Buddha was a great brahmin, a renowned non-Buddhist. He was the greatest non-Buddhist there. Therefore, many people believed in him. Yet as Vipaśyin Buddha appeared in the world, everyone lost faith in the brahmin and instead took faith in Vipaśyin Buddha. People no longer believed in the non-Buddhist. Of course, there was still a portion of people [who didn't believe in Vipaśyin Buddha], such as when our [Shakyamuni] Buddha appeared in our world, most people believed in the renowned non-Buddhists, sixtīrthikas. But at the end, most people took refuge in the [Shakyamuni] Buddha, and therefore the sixtīrthikas were extremely jealous. This was the case for our Shakyamuni Bhagavan back then.[05:04]
So there was a day when the great brahmin brought 500 disciples to ask for alms. As he did the alms, the Buddha was also out doing the alms! So the great nonBuddhists said, "This bald Shramanera should eat horsegrain. He only deceives others!" What he meant by this phrase is, "All the believers should eat horse-grain. They should eat what animals eat." So he said this one sentence. But he had a senior disciple behind him who felt, "Ah! The teacher, how can he be saying that, it is not proper! The Buddha is one who is omniscient." So for the rest of the 500 disciples, even though they did not say it, but in their mind, they thought, "Yes, yes, yes, this bald Shramanera should eat that!"[05:49]
"Even though now I have become the Buddha, but the remnant of the effect for that had not been exhausted." Of course after he said this, he immediately fell into the miserable realms. Ah, you do not know how long he had to be in hell, but here, the remnant of the effect had not been exhausted. Therefore, although he had become the Buddha in this lifetime, he still ate the horse-grain for three months. He had only said this one sentence, but there is this remnant effect! Therefore, for anything small, anything small will eventually magnifies! Then there was one student, the senior student who heard the teacher and said, "Ah, how can the teacher be like that! This is not right." Who was that? Shariputra. "Therefore, we had to endure the effects of eating horse-grain, but he went up to enjoy the offerings of the deities. Those who are left, sorry, you are the ones! You were with me." Ah, but because He had attained Buddhahood, though he had to eat the horse-grain in form, the taste of His food was equivalent to heavenly offerings but it was not so great for the disciples. This story, I just briefly mention it here. Therefore, "Even in a thousand eons, the karma will not perish."[06:51]
Now that we understand this, where it says that for a karma that is done, it will not perish. So here I have a question to ask everyone. Since karma will not perish after it is created, may I ask then: is there any effect to repentance? I want to ask you this here. We all say we need to repent, repent but if the karma will not perish, is there any efficacy to repentance? This question is something you can think over. He will be explaining on repentance later. Does this not seem to be a conflict? If he asks us to confess, that means it can be purified but here it says that you will meet up with what you have done, it shall not perish. Where, where is the key to this? Think about it. Think about it seriously. This is the test for this time, the test for this time. Before I formally explain that section, every one of you should come up with your own thoughts on this. After you think about it, I will find an appropriate time to test all of you.
Now let us continue.[08:13]
Well then, the aforementioned section on the principles of karma, these are the general principles. After you know these general principles, oh! That is what karma is. Since this is the case, then we must strive with trepidation! We absolutely do not want to create bad karma and we must create virtuous karma! Then what is non-virtuous karma? What is virtuous karma? We must understand the nature and subjective aspects of virtue and sin. Only when we have a correct understanding can we proceed with actions! So he will explain this to us next, we will now understand this through the distinctions. Oh, so we know that karma is represented by these. Therefore,[08:58]
b" Reflecting on the distinctions among the varieties of karma
The presentation of the distinctions among the varieties of karma has two parts: It is divided into two parts.
[09:02]
1.The principal teaching of the ten paths of action
2.The determination of the effects of actions
Since now, karma is mainly these ten things, mainly these ten things - virtuous, on one hand, and the opposite is non-virtuous. Secondly, it is the determination of the effects of actions. This type of karma will produce this type of effect. There are all sorts of relationship between karma and effect. We will get to understand them. Therefore, after you understand karma and how karma and effects are related, by then you will know that nonvirtue is something you absolutely cannot commit, you must eliminate them. With what is virtuous, you must strive to cultivate, to accumulate. There will then be a standard to your conducts. Therefore, this is what we would call the correct view, which is to correctly and appropriately understand the contents of it. Let us read on.[10:00]
1" The principal teaching of the ten paths of action Question: [163] Given that I have ascertained the causality of happiness and suffering as explained previously, have understood that karma increases, that I will not meet with the results of actions that I have not done, and that actions I have done will not perish—about what sorts of karma and effects should I initially develop certainty? Which should I adopt and which should I cast aside?
Well then in this situation, what is the principle of karma and effects that we should understand so we can act according to our understanding?[10:31]
Reply: In general, you can conclude that there are three ways to engage in good and bad conduct— physically, verbally, and mentally. Although not all the virtues and non-virtues of these three ways are included within the ten paths of action, still the Buddha, the Bhagavan, summarizing the key points, taught the most obvious, or coarse, among the virtues and non-virtues as being the ten paths of virtuous and non-virtuous actions. He taught that the extremely great foundations for a misdeed are the ten paths of non-virtuous action. He saw that when you give up these ten, you adopt virtuous actions and that the most important points of these virtuous actions are also ten in number. Therefore, he taught ten paths of virtuous action.
In summary, all the good and bad conducts which will lead to good and bad effects will come from this – the three doors. These three doors, a door is like a gateway, a place where it will begin to lead you toward virtuous or non-virtuous actions, and then eventually producing virtuous and non-virtuous effects. These [three doors] are the body, speech and mind. Whatever physical, verbal or mental actions, bad or good, though these paths of actions may not completely include everything, but for the most obvious ones, the ones we do normally. Actually, for us ordinary beings, [our actions] would only be the obvious one. These [paths of actions] would include everything that we do already! The good is virtue, the ten virtuous actions. The bad is the non-virtue, the ten non-virtuous actions. The Bhagavan has explained the outline, which are the ten paths of nonvirtuous actions. If you can eliminate these, you shall receive all sorts of great benefits. The opposite of them will be called the ten virtuous paths of actions.[12:17]
The Treasury of Knowledge:373 Systematizing the most obvious among them,
The Buddha said that the paths of action— Virtuous or non-virtuous—are ten.
The scriptures are then cited to explain, and the commentary tells us this. In systematizing the most obvious virtues and non-virtues, there are no more than these: the ten virtuous and the ten non-virtuous actions.[12:38]
And the Exegesis of the Discipline says:374
This was said in the sutra as well. Strictly speaking, Exegesis of the Discipline is a scripture within the Hinayana tradition. But if you look at it in a broad sense, then all the scriptures taught by the Buddha would be included in the Exegesis of the Discipline. In general, when we distinguish the teachings in the Mahayana traditions, we would classify which ones are the Hinayana scriptures, and this would be one as well. In reality, this is a root text, a fundamental text. In other words, it includes an outline of all the subjects. However, in terms depth and subtlety, they are not covered by this text. Much like when we are in the elementary school, we have the subjects of Chinese, math. Then you can divide the Chinese language further down into multiple sub-subjects. Math can be divided further as well. Like that. Therefore, since we are speaking of the most obvious things, this outline would include everything.[13:27]
If you practice these three paths of action—
Guarding your speech, being restrained mentally,
And not committing physical non-virtues—
You will achieve the path taught by the Sage.
This is the Vinaya. In Vinaya, the Shakyamuni Bhagavan tells us this 略教戒. It is just like this. We should safeguard them (the three doors) carefully. When we open our mouths, we should speak virtue. Then mentally we should engage in what is virtuous and pure. We should also not engage in physical or verbal nonvirtues. If we can keep our three paths of action (body, speech and mind) pure, then we will be able to obtain all the benefits Buddha has told us. This is the 略教戒 sutra.
Knowing the ten paths of non-virtuous actions and their effects, restrain yourself from even being motivated to commit them. Then practice the paths of action of the ten virtues in which your body, speech, and mind are not at all mixed with the paths of nonvirtuous action.
If we know the ten non-virtuous actions and their effects, if we can understand the principles, then regarding the actions which are spawn from the ten non-virtues, you will strive to restrain them as well. But this mainly points to these ten types. Through these, others can develop, but they are spawning from none other than these ten types. So, you would strive to restrain them as well. In all, we must not let our physical, verbal and mental actions become defiled.[15:07]
This practice is indispensable as the basis for all three vehicles as well as for the accomplishment of the two aims of beings. Hence, the Conqueror repeatedly praised it from many perspectives.
Contrarily, if we have eliminated the ten non-virtues, we are practicing the ten virtues. And the ten virtues are the foundation to all the benefits obtained through the three vehicles, and the three types of persons, namely, small, medium and great capacities. This is the foundation. From this foundation, you can gradually increase it to perfection. This is the foundation that one absolutely cannot go without, absolutely cannot go without. Therefore, Buddha has in various places, in many places made a point to explain this.[15:53]
The Questions of the Naga Kings of the Ocean states:375
The Discourse On The Ten Wholesome Ways Of Action is part of the same sutra. The Discourse On The Ten Wholesome Ways Of Action is part of The Questions of the Naga Kings of the Ocean.[16:04]
What I have called virtues are the taproots of the perfections of all deities and humans. They are the taproots of the enlightenment of sravakas and pratyekabuddhas. They are the taproots of the unexcelled, perfect enlightenment. And what are these taproots? They are the ten virtuous actions. [164]
Speaking of “virtues,” what are virtues actually? They are the ten virtuous actions. Contrary to these would be the ten non-virtuous actions. “They are the taproots of the perfections of all deities and humans.” That means they are not only the taproots, but they are also [required to reach] the perfections. For us who are on the path of the small capacity, in order to be reborn as humans or as deities, these are not only the taproots but are also [needed to reach] the perfections. You must have them in order to be reborn in the realms of humans or deities. I need to explain more on the taproots and the perfections [of the deities and humans]. Once you have these (the ten virtuous actions), you can obtain a life as a human. However, will you be in a good predicament when you are a human? Though many people are reborn as humans, they must endure indescribable sufferings. That is the condition of lacking perfections, lacking perfections. This is what we should understand. Therefore, if you can have both (taproots and perfections), you will be reborn as humans or deities and do very well.[17:12]
Not only is this so for people on the path of small capacity, for people on the path of medium capacity, namely the Sravakas and Pratyekabuddha, “they are the taproots of the enlightenment of sravakas and pratyekabuddhas.” The taproots of Sravakas and Pratyekabuddhas are still these (the ten virtuous actions) except they are extended to become more profound, farreaching, and vast. Not only is this so for Sravakas and Pratyekabuddhas, but the unexcelled, perfect enlightenment will also depend on these! Will still depend on these! Thus, from this we understand, oh, this is why when we truly practice, we must begin from this. Only when you have the roots, can you then grow upward so that the branches, leaves, flowers and fruits will all be perfect. If you talk about perfections without having the taproots, would not that be a jest? It is much like not having roots or foundations. If you do not have a foundation and you wish to build a house or say a skyscraper, then that would be said in jest.[17:51]
And also:
For example, O Lord of Nagas, all villages, cities, municipalities, districts, countries, and kings' palaces; all grass, bushes, medicinal herbs, and trees; all fruits of labor, all stocks of seeds, the growth of all harvests, their plowing, harrowing, and production— everything rests on the earth.
Their source is the earth. This then continues to say, this is what the Buddha said to the Lord of Nagas. He said, “Lord of Nagas! Just as what we see now, cities, all sorts of things, even grass, forests, everything, without any exception, all fruits of labor, all stocks of seeds etc., all rest on the earth. The earth is the source to all things. Without the earth, nothing can exist!” Well then what is this an analogy to? This says:[18:45]
Likewise, O Lord of Nagas, these paths of the ten virtuous actions are the sources of divine or human birth, of attaining the goal of the virtuous practices of learners and those with no more to learn, of the enlightenment of a pratyekabuddha, of all the bodhisattva deeds, and of all the qualities of a buddha.
Similarly, these “paths of the ten virtuous actions” are the taproots of all virtues. They are the source to everything for the humans, deities, Sravakas, Pratyekabuddhas, Bodhisattvas and Buddhas.[19:12]
Therefore Candrakirti, in the Commentary on the" Middle Way," summarized the significance of the Buddha's praise in the Sutra on the Ten Levels (Dasabhumika-sutrra) for the ethical discipline in which you eliminate the ten non-virtues:376
It is praised by both the scriptures of Hinayana and Mahayana. We must begin our practice here![19:25]
For ordinary beings, those born from the Buddha's speech, Those whose natures are certain as selfenlightened, or conquerors' children, There are no causes of certain goodness Or high status, apart from ethical discipline.
For ordinary beings, those born from the Buddha's speech, Those whose natures are certain as selfenlightened, or conquerors' children, There are no causes of certain goodness Or high status, apart from ethical discipline.[20:28]
Repeatedly guard your ethical discipline by maintaining a sense of restraint. There are some who have no such restraint even with regards to a single practice of ethical discipline, yet still say, "I am a practitioner of the Mahayana." This is very dishonorable.
Therefore, under this circumstance, we should understand that with one ethical discipline, even the least severe one, if one cannot guard it well, and he so claims that “I am a practitioner of the Mahayana,” this type of person, it is very dishonorable! Not only should they be reproached, they should be, should be, should very much be reproached. Therefore, there are many of us now who make this mistake, one would say, “Ah, for the Mahayana teaching, one need not bother on small things!” Wrong! Conversely, though practitioners in the Mahayana should not be criticizing those in the Hinayana, can practitioners of the Hinayana be criticizing those in the Mahayana?” This is what we should understand! Therefore, no matter what circumstance you are in, we need to understand this fact. We should also embrace an attitude of shame and strive to learn in depth! We should strive to learn in depth. Only when we are able to practice ourselves, are we then on the right track. Do not think that you are right by just understanding diction and terms superficially! This is a grave mistake. To even understand just some forms of diction and terms, and use them as excuses, that would be even more frightening![21:44]
The Sutra of Ksitigarbha states:377
By means of these ten paths of virtue you will become a buddha. However, there are those who, for as long as they live, do not even minimally maintain even a single path of virtuous action, but who say such things as, "I am a Mahayana practitioner; I seek unexcelled, perfect enlightenment." Such people are great hypocrites and liars. They deceive the world in the presence of all the Bhagavan buddhas, and they preach nihilism. When they die, they seem confused and they fall back. [165]
So here it cites from the sutra, the Sutra of Ksitigarbha. Actually, this Sutra of Ksitigarbha is 地藏十輪經. Normally we would talk about the three sutras of Ksitigarbha, ： 《本願經》、《占察善惡業報經》and《地藏十輪經》. This paragraph came from the 地藏十輪經. Much like the ten virtuous actions said in there, the ten non-virtuous actions, it is through striving on this step by step, that one finally reaches the ultimate perfection. Like that. These are the taproots. Even though you might advance and create more and more, but the taproots absolutely cannot be spoiled! If for you, it does not matter what you may say, with these ten taproots, if you cannot even strive on even one, and you say, “Ah! I am in the Mahayana. I am seeking for the unexcelled, perfect enlightenment. I do not need to worry about small things like this.” Those who say this, such people are “great hypocrites.” It is completely a deception, a deception! They are speaking a great lie, a great lie. Not only is this a great lie, but that this deceives the world in the presence of the Buddhas. All the Buddhas in the three worlds and ten directions, without any exception, have told us this, “The taperoots of all virtues are the ten virtuous actions.” Yet this person now dares to say this, would not he be contradicting Buddha’s words? He says that he is in the Mahayana, but if he does not proceed from this (the ten virtuous actions), would not he be deceiving the Buddhas of all ten directions? This is horrific! Even a little deception is not allowed, so needless to say, the objects here are the Buddhas of all ten directions? They are preaching nihilism. Because of their confusion, when they die, they will fall. Where will they fall? Miserable realms! They will certainly fall into the miserable realms. This is what we should understand.[24:13]
You should understand "falling back" to be a synonym for taking a completely miserable rebirth.
We should recognize this point, should recognize it.
Okay! This is completely explained again. Now we are saying that, oh, since we want to begin to cultivate seriously, these are then, what are the actions? He told us the ten actions, these ten actions. Now we are going to go through the ten actions one by one to understand them. Then number two,[24:44]
2" The determination of the effects of actions There are three parts to the determination of the effects of actions:
This is divided into three parts. [24.48]
1.Non-virtuous actions and their effects
2.Virtuous actions and their effects
3.A presentation of other classifications of karma
Non-virtuous actions and their effects; virtuous actions and their effects. Besides this, there are some related parts. Then, let ustry to understand.[25:06]
(a) Non-virtuous actions and their effects
These are explained in three parts:
Regarding non-virtuous actions and their effects, they can be explained in three parts.[25:10]
1.The actual paths of non-virtuous actions
2.Distinctions of weight
3.An exposition of the effects
The first part formally explains the actual paths of non-virtuous actions, what these ten paths of non-virtuous actions are. Then, [it explains] the distinctions of weight within the ten paths of non-virtuous actions. The third part is an exposition of the effects. These will be explained separately, such as what we know, killing, stealing, and sexual misconducts....there are three physical actions, four verbal actions, and three mental actions, each will be explained.[25:41]
(i) The actual paths of non virtuous actions The ten paths of non-virtuous actions are as follows:
1. Killing
What is killing? The Compendium of Determinations teaches this in five categories—basis, perception, attitude, affliction, and conclusion.
Killing. What is killing? From what we know and understand: to harm living beings. To carry this out, this karma will have to go through these, all five categories in order to complete the action of killing! This is taught in the Compendium of Determinations but we can also condense the content.[26:14]
However, you can condense the middle three into the category of attitude
What are the "middle three"? That is perception, attitude and affliction. For perception and attitude, "perception" is whether you thought of the correct object or not. "Attitude" is why do you want to go do this? Then there is the "affliction" in your mind. What are all these? These are the mental states in my mind. Therefore, to condense these things down, we would call it "attitude." It is an attitude that you have in the mind, a desire. Beginning from your motivation, for the various mental states in which you wish to do this, you then name them as "attitude."[26:50]
and add the category of performance to give a condensed presentation of each of the paths of action in four categories—
Then it is the category of performance. "Performance" is that once you have this mental state, then you will begin to act in various ways. So now it becomes four categories. In summary, it is[27:03]
basis, attitude, performance, and culmination.378 Such a presentation is easy to understand, and there is no contradiction between it and the intention in Asanga's teaching.
If you use these four things to explain killing, it is even easier to understand and will not contradict with the meaning, will not contradict with the meaning. Therefore, now the text will use these four categories. Now we will go through it one by one.[27:26]
Among these, the basis of killing is
So when we talk about killing, of course when we want to kill, there has to be a being, right? This is the being that you will kill. What is the basis?[27:37]
a being who is alive.
In other words, a being who is alive. He/she is a living being, a living being.[27:47]
Moreover, the Levels of Yogic Deeds379 adds the qualification "other," as in "another living being." This is in consideration of cases of suicide, and when there is a sin of commission that lacks culmination.380
Since killing has to be killing another living being, therefore, if you are killing yourself, you will have the sin from performance, but no culmination. That is because within the four categories, there is no "basis." You do not have a basis to kill. You killed yourself. But a point to make here is that do not overlook this! The real characteristic at each place is determined very clearly and very subtly. There is a special reason for this and we will not mention it for now. We can first understand the characteristics of it. Later, when we gradually learn more in depth, then we will understand why they are determined so carefully.[28:34]
[Moreover, the Levels of Yogic Deeds379 adds the qualification "other," as in "another living being.]
Since the commentary has told us, in terms of the basis for killing, you must kill another being. Therefore, if it is the case of suicide, there is no other being to be killed, so there is no culmination. However, you do have the performance of killing. Therefore, there is performance to that. The performance is the actual action of "killing." That does exist. As long as you do any part of this, then you will have as much sin as you partake in it. But in order to have full culmination, you will need everything to be present. As for the attitude, attitude is our mental state and it is divided into three parts. These three things are described as perception, attitude and culmination.[29:13]
Concerning the three aspects of attitude—perception, motivation, and affliction—perception has four types:
[29:18]
What does “perception has four types” mean? For example,