菩提道次第广论手抄稿:旧版第五十三卷A面
（手抄稿 第七册 p147）[00:04]
万一另外一个，“从严啦，大家做不到啊！”是啊！就因为有严的做不到，所以引发你的惭愧，由于你的惭愧策发你自己努力向上，不是很好吗？这一点是我们要了解的，这一点我们要了解。[00:20]
所以前面为什么在抉择这个，总抉择业果的时候，他下面告诉我们，说万一你犯了尸罗、轨则、净命、正见，不能圆满哪，正见未破不怕；道理特别的，就是我们初机行持的人，的的确确要想圆满不可能。而且《瑜伽菩萨戒本》上面特别说，什么叫犯戒，什么叫破戒。犯戒也就是说，就是我们一心想努力，然后呢真实去学，你了解了去学，但是因为你烦恼重啊，偏偏有很多做不到。那个时候，然后你惭愧说：“哎呀，我怎么做不到啊！”然后你忏悔，努力去学，这种情况不叫犯戒。那么什么呢？就是你自己还做得不(p148) 对，还觉得我对了，或者虽然犯了，你不晓得惭愧，这个就犯戒了。这个犯不犯，主要的是什么呢？就是说你努力肯不断地改善，正见未失，努力增上，时时向上，这个就是我们初机修学应该了解的，这个是我特别说明哪！[01:36]
反过来说，你不要以为：“喔！既然这样的话，犯戒不算，这样地犯一点不算哪！”那就马虎，这个心里面本身，你已经把正见根本就破掉了。不要说龙中你绝对没有份，地狱，只有地狱！这个概念我们要辨别得非常清楚。所以不要把这种小地方误解了，为自己留下地狱之门来呀！那么下面我们继续下去。[02:08]
p. 125 (5)
The affliction is any of the three mental poisons.
【烦恼者，三毒随一。】
这个烦恼，不管你贪瞋痴都是一样。[02:13]
The motivation is the desire, due to unchastity, to copulate.
【等起者，谓乐欲行诸不净行。】
这个“等起”是指，就是同样的道理，它不是说你有强盛的那个贪心、瞋心、痴心，但是你看见这个东西欢喜这样来，就是这样。实际上就是说，就是由于这个烦恼，虽然不是明显的烦恼的行相，而是由跟烦恼而来的这种杂染心理，然后呢你要去做这件事情，这还是这种心理状态。[02:40]
As for the performance, the Compendium of Determinations” states that even in terms of causing others to commit sexual misconduct, the instigator of such an action incurs the misdeed of sexual misconduct as well. However, the Treasury of Knowledge Auto-commentary” explains that such instigation is not an actual path of action. You should examine whether Asanga's explanation may mean that such instigation is a fault which is not an actual path of action. The culmination is the sexual union of the two parts.
(p149) 【加行者，〈摄分〉中说：“教他邪行，教者亦生欲邪行罪。”《俱舍释》说：“如此则无根本业道。”前或意说非根本罪，然须观察。究竟者，谓两两交会。】
这个“加行”，前面的加行，自作、教他都有；这个地方啊，说有的地方说教他的也有，有的地方说教他的自己不算，这个两个那就看你自己而定了，就这样。你虽然教他，教了别人你心里面也跟着转，对不起，那有的；教了他以后，你心里没有动的话，这个没有根本罪，没有根本罪。所以这一点，你自己看一下你的心理就了解了，看得很清楚。“究竟者是两两交会”，就是这样，这个就究竟了。那么这个就是身体上的杀、盗、淫。下面呢，语业。[03:47]
4. Lying: The eight bases of lying are
【◎ 妄语。事者，】
同样地，事、意乐、加行、究竟。事是：[03:56]
that seen, that heard, that distinguished, and that cognized, as well as the four opposites of these [that not seen, etc.]
【谓见闻觉知四，及此相违四。】
什么“事”呢？你看见了说不看见，听见了说不听见，知道了说不知道，感觉到说不感觉到，就是这样，跟它“见、闻、觉、知”，以及不见、不闻、不觉、不知。不知道说知道，不对；知道的说不知道，也不对。[04:15]
Lying is when someone else — the recipient of the lie—
(p150) 【能解之境，】
这个里边的事有两个，第一个你自己那方面，因为妄语你要骗别人嘛，对不对？所以“能解之境”是他─这个人，以及你要骗他的事情这两样东西。[04:28]
comprehends the meaning of the lie.
【谓他领义。】
他领受。[04:32]
Of the three aspects of the category of attitude—perception, affliction, and motivation—perception includes misrepresenting a perception, such as what you have seen, as something you have not seen, or misrepresenting what you have not seen as something you have seen.
【意乐分三，想者谓于所见变想不见，及于未见变想见等。】
你看见了，哇！你说你不看见；不看见，你说看见了，这个都是。[04:47]
The afflictions are the three mental poisons. The motivation is your desire to misrepresent your perception.
【烦恼者，谓三毒。等起者谓覆藏想乐说之欲。】
“烦恼”是贪瞋痴。“等起”是什么呢？“覆藏想、乐说之欲”两样东西，这个说一下。覆藏想的话，就是你心里面掩盖这个事实，这个掩盖这个事实。譬如说见到了你说不见到，这个直接的；掩盖的话，你想掩盖起来，遮盖起来，用种种方式。以及你心里面想说，这个乐说之欲是最容易犯，最难改、最难改！因为我们常常心里面就莫名其妙的，随便碰见一点风吹草动，哎哟，这个嘴巴就忍不住啊！这个嘴巴，就心里面想说，自己也不 (p151) 晓得为什么原因耶！这是最难改的大毛病就是这个。[05:49]
The performance is indicating something through speaking, through choosing not to speak, or through gesture.
【加行者，谓或言说或默忍受或现身相，】
这是加行。或者有人问你：“你看见了没有？”虽然你没有说，可是你一个表示，让他领会你的表示的意见，这个也是。譬如说有的人说：“你看见某人了没有？”你没有讲，然后呢这么来一下，欸！这个就是。你没有说，对不对？就是这个意思。还有这种更巧妙的，不管怎么巧妙，就是你内心当中你很清楚、很明白，你在这儿行，就对了。[06:26]
Further, in terms of the purpose, it is said to be the same whether you speak för your own purposes or for the sake of others.
【此复所求或为自利或为利他，随为何故说悉同犯，】
那么，这个你目的骗人的时候，或者为自利或者为利他，不管你说什么，都是同犯。这个自利利他，现在在这地方有一点很有意思。我们现在常常看见世间所谓讲侠义，侠义的人他是很有意思，侠义的人最容易犯这种毛病。他说起来是侠义，我跟你好，然后他跟你说，喔！世间上说起来这种还很好的，他为了你是不计一切。这个非常糟糕，不但是讲妄语，乃至于其他的很多地方，很多地方。所以我们修学佛法的人，太多的人的的确确应该了解，这个地方的衡量的标准，不要说侠义，侠义的人不要说佛法乃至于世间的很多法，他都会犯法的。他总觉起来：“喔唷！这个人哪……。”他有他那个道理！所以那个 (p152) 宋朝，这个所以写《水浒》那个一百零八将，他创出了一个牌子叫什么？“替天行道”，这种叫侠义。实际上写了以后绝子绝孙，这个恶报不得了地可怕，这我们要了解。[07:59]
所以现在这里我特别说一下，衡量这种事情，千万不要拿我们世俗的概念去衡量，很重要、很重要的！因为不拿世俗的标准衡量，所以特别说明哪：我们不要说：“哎呀，不要得罪人哪！”记住哦！你不要得罪佛菩萨，这个是重要的，这个是重要的！反过来说，你要记得哦！你真正地要帮助别人的时候，不是拿世俗上溺爱去保护他，恰恰相反的，你要告诉他：“某人，你错了，你要改过来啊！”这个才是真正地帮人忙啊！所以平常我们这个得罪不得罪人，说起来这个东西都是为什么？还是为了自己，而且这是一副的伪君子面孔，这非常坏、非常坏！[08:52]
当然说，是有一类，你要为了处理这件事情，的的确确要按部就班地来，绝对不是硬来，硬来完全错了。所以那时候你委屈求全，不要去得罪，这个了不起，这个是大菩萨行的方便。所以我们刚才同样的一句话，“不得罪人”这句话，单单不得罪人这句话不能判断是非的。就是说你不得罪人这个的用心何在？你的的确确有一个远大的目标在，然后是那时候委曲婉转，不要去得罪他，那了不起，你有的这个的的确确是佩服无比！否则的话，为了你眼前这种自己的私人的利益的话，那我们修学佛法的人不采取，这地方我们也 (p153) 顺便一说。所以关于这个烦恼以及等起等等，那么下面是加行。[09:55]
In this case it is said that even causing others to engage in the three types of speech—lying, divisive speech, or offensive speech—is the same as doing it yourself.
【此中说于妄语离间及粗恶语，虽教他说其三亦成。】
说妄语这个口业，除了妄语还有的离间，离间就是我们通常两舌，还有粗恶语，粗恶语就是骂人，教别人说，这个都成。绮语不算，绮语不是。[10:23]
Vasubandhu's《Treasury of Knowledge and Auto-commentary》 explain that all four vocal nonvirtues constitute paths of action when you cause others to do them.
【《俱舍本释》，于语四业。皆说教他亦成业道，】
那么《俱舍》上面呢，说这个绮语，你教他也是。[10:32]
The texts on discipline say that you yourself must speak in order to incur a full infraction.
【《毗奈耶》中“说起此等究竟犯时，要须自说。”】
《戒经》当中怎么说呢？《戒经》当中说：这个犯究竟的时候，要自说才算，教他不算。[10:49]
The culmination of a lie is someone else's comprehension. The 《Treasury of Knowledge Auto-commentary》 explains that if no one comprehends the words, then speaking them is simply the nonvirtuous action of senseless speech. Divisive speech and offensive speech are similar in this respect.
【究竟者，谓他领解，《俱舍释》说若他未解，仅成绮语，离间粗语，亦皆同此。】
什么是“究竟”？究竟的话就是你要说的妄语骗别人，他被骗了，他听懂你所说的了，这样。那么假定说你要骗他，他没听懂，那时候情况怎么办呢？《俱舍》上面说，因 (p154) 为他没了解，“仅成绮语”，绮语就是没有意义的话。还有呢，离间语、粗恶语也是如此。离间就是说你要破坏他，还有呢你要骂他，他没有听懂，那个时候就是绮语，不是这个，这个两个的差别。这是关于妄语，离间呢？那么我们也看一看：[11:37]
p. 126
5. Divisive Speech. The bases of divisive speech are living beings who are compatible or incompatible.
【◎ 离间语。事者，谓诸有情，或和不和。】
不管他和不和，你只要去离间，都是。[11:46]
Of the three aspects of the category of attitude, the perception and the affliction are as before.
【意乐分三，想及烦恼如前。】
这不解释了。[11:49]
The motivation is the desire that living beings who are compatible be separated or the desire that living beings who are incompatible remain so.
【等起者和顺有情乐乖离欲，不和有情乐不合欲。】
这个等起由烦恼而来的，他们慢慢地好的啊，你就希望他们两个人不好；他们两人本来不好啊，你就不希望他们好起来。反正你怀着这个心，这个都是跟烦恼相应的等起。[12:10]
The performance is the expression of subject matter that may be either pleasant or unpleasant, and may be either true or false. You may speak of these matters either for your own or for another's purpose.
【加行者，随以实语，若非实语，随说所说，若美不美，随其所求，为自为他而陈说。】
加行呢，就不管你说的实在的、不实在的，至于我们常常说：“哦，这个话是真的哟！” (p155) 对不起！你真的也犯，假的也犯。如果假的啊，除了离间还加上妄语。所以不管你所说的好的话、不好的，不好的你故意破坏，好的呢，你有意地说甜言蜜语，说了它，让他们两个人受你的话的影响而分开，错了，你还是离间。“随其所求，为自为他”，为了自己、为了别人说，都是离间。[12:55]
The culmination is the other's understanding of the divisive words that have been spoken. As the 《Compendium of Determinations》 says, "The end of this path of action is when those who are to be divided understand the divisive words."
【究竟者，〈摄分〉中云：‘究竟者，谓所破领解。’谓他了解所说离言。】
什么是究竟呢？就是说，欸，他对方听了你的话，如你所想的产生了离间功效了，这个就是。好，今天到此为止。[13:15]
《菩提道次第广论》126页，上面离间语已经说过了，下面粗恶语。[13:29]
6. Offensive Speech. The basis of offensive speech is a living being in whom you can engender hostility. Of the three aspects of the category of attitude, the perception and the afflictions are as before. The motivation is the desire to speak in an offensive manner. The performance is saying something unpleasant, which may be either true or false, about the deficiencies of someone else's family lineage, body, ethical discipline, or behavior. As for the culmination, the Compendium of Determinations says, "The end is speaking in an offensive manner to that person." The 《Treasury of Knowledge Auto-commentary》 explains the meaning of this to be that the person to whom the offensive speech is spoken must understand it.
【◎ 粗恶语。事者，谓诸有情能引恚恼。意乐中想烦恼如前。等起者，谓乐粗言欲。加行者，谓以若实，若非实语，或依种过，或依身过，或依业过，或依戒过，或依现行所有过失，说非爱语。究竟者，〈摄分〉中说：“究竟者，谓呵骂彼。”《俱舍释》说，须所说境，解所说义。】
“粗恶语”，我们另外一个名词叫作恶口、恶口。那就是说的话很粗、很粗，很粗 (p156) 鲁。那么这个“恶”，是自己恶心还要伤害别人，还要伤害别人。所以这个是做这件事情的话，不但是你说出来的话啊，这个很粗鲁，还要伤害了别人。所以这个是“诸有情能引恚恼”，所谓能引发别人心里边不舒服的，乃至于瞋恼的，让他心里面懊恼的，这样。“意乐”呢，就是我们的心理状态，跟前面一样，想跟烦恼前面都说过了。“等起”者，等起者就是在这种状态当中，你为什么要这样做？“乐粗言欲”，就是说这种心里面就欢喜这样，就是欢喜这样。有的时候啊有意的，有的时候无意的，这个无意更难避免，这个习性一旦养成功了非常糟糕，一开口啊就是这个样。现在我们太多的人，一开口那个三字经就跟着来了，他往往有的时候说了三字经啊，他还不晓得自己说了什么。所以这个习性的难改啊，这是非常糟糕、非常糟糕！[15:47]
“加行”者，那么你的行为呢，就是你骂的时候呢，骂别人不管是实在的、不实在的，譬如这个人的确不好啊，那么你这个以恶心或者以粗鄙的言说来说他；或者是它不是实在的，而你说。那么至于所说的内容呢，“或依种过”，种就是种姓，就是换句话说他的出身，他的出身。有很多人家庭比较高贵，有很多人比较差，你就说：“你这个下贱胚！”那个下贱种，的确。那么在我们现在目前大家很平等的，这个古代它那个门阀高低不同，尤其是印度，四种种姓，有一种贱民，那个贱民，就是奴隶，这样，婆罗门、刹(p157) 帝利是高级的。那么现在我们骂人家说：“你这个下贱胚！”就是他的出身。“或依身过”，那么身上面，或者这个人肢节不全哪，眼睛瞎了什么这些。“或依业过”，他造了什么业。或者是戒，这个我们了解的。“或依现行所有过失”，总是说不可爱的。[17:18]
什么是“究竟”呢？究竟有两派：这个《瑜伽师地论》的说法，说你只要骂了他就算；《俱舍论》的说呢，他不但要骂了他，他还要领解，他了解你骂了他，骂了他。那么这一点，就是因为我们说的对象也可以有不同。一个呢，大乘以你自己的心来判断，就是你心里面有伤害别人的这种想法，然后你开口的时候就说出这个来，那就是这个粗恶语就算究竟了。所以这个《瑜伽师地论》是以这个，只要你说出口来。小乘他不仅仅是讲你的心里面，讲那个事相。那事相的话，就是你骂出来了，他听懂了以后，那个事相才圆满，所以这是两家判别的不同。那么以我们现在来说的话呢，原则上面，就是我们应该了解，尤其是这个南山道宣律祖把这个戒体，经过《法华》、《涅槃》开权显实以后，说明戒体的特质的话，通常我们都从严，通常我们从严。不过呢，就是我们要了解在这个师承当中是有这么两派。从严，换句话说，我们愿意从那个《瑜伽师地论》上面，只要你心里面这样，开了口骂就算。[19:05]
7. Senseless Speech. The basis of senseless speech is speech about a topic that is not meaningful.
(p158) 【◎ 绮语。事者，谓能引发无利之义。】
这个一样一样来解释。那么最后是“绮语”，绮语就是说，你说的这话呀没有真实利益的，没有真实利益的。这个我们普通造这个业呀，这个语业最难防，而语业当中这绮语是尤其不容易、不容易。这个绮语是容易犯极了！要防是难极了！只要说的话没有意义的话，都是绮语。那么这个意乐分成三部分。[19:47]
Of the three aspects of the attitude, the perception is as follows. Although Asanga says nothing more than "a perception of that as that," here senseless speech means that you yourself perceive the topic about which you wish to speak and then speak. It does not have to involve someone else who understands it.
【意乐中三，想者虽仅说为于彼彼想，然于此中，是即于其所欲说义，彼想而说，此中不须能解境故。】
那么平常的想，讲话，比如说你要讲那个对象，你说给别人听，妄语你骗哪一个人，骂人你骂哪一个人，那么这离间的话，你准备挑拨离间哪两个人。现在的这绮语不是，不是，只要你想说这个话，你说了，不管他对方领不领解，因为本来就是毫无意义的话，你自己要说出来，就是。这个意思。[20:30]
The affliction is any of the three. The motivation is the desire to make arbitrary, unconnected remarks.
【烦恼者，谓三毒随一，等起者谓乐宣说无属乱语。】
“烦恼者，谓三毒随一”，贪、瞋、痴随一。“等起者”，就是心里面这种，由于 (p159) 这个心里面烦恼相应的欲乐，你说你心里面就好欢喜说那种无意义的，无意义的。所以平常这一点我们不仔细检查不知道，你仔细一检查的话，我们一天到晚就在这个上面。这个心里面浮浮泛泛，一点风吹草动，欸！你就会：“哎呀！这个干什么？”这样。说“干什么”，干什么就是你心里面的散乱，非常简单，就这么一件事情。啊，你老远听见一个东西你就跑得去，瞪大了眼睛，“啊，这个热闹得很！”干什么？就是你心里的散乱。所以平常我们真正要想努力的，真正用功的，就必须要从这个地方去。[21:25]
所以以前古人办道的时候，啊，那的确是，他全部精神，一定是全部精神贯注在这个里头。比如或者刚开始持戒，现在我们心里面就是悠悠散散，大家还觉得：“啊，好像还满好啊！”其实你已经不晓得错到哪里去了，这一点我们要正确地认识。这个地方先开始提一个头，以后正式开始讲的时候，真正的修行的关键就在这里。平常我们一开口，总觉得自己对的，你不晓得错到哪里去了。你只要一念，这个精进的心，这个提持的心失掉的时候，那个时候你失念的时候，那就是放逸的根本，你已经错了，这样！所以自然而然，这个无始以来的习气，一碰见一点东西就来了，这个绮语的范围很广很广啊，这我们特别注意！[22:26]
The performance is to undertake the speaking of senseless speech.
(p160) 【加行者，谓发勤勇宣说绮语。】
“加行”就是你开始开口说，这个“勤勇”不是说你勤勤恳恳努力，就是你一动身口，只要一开口，那个时候就是，那个时候就是。[22:43]
The culmination is having finished an utterance of senseless speech.
【究竟者，谓才说绮语。】
什么时候你一开口说，那时候这个话就究竟了，所以它非常容易犯。平常我们没有什么事情，看见了人哪，总觉得：“哎呀，看见了！”世间哪，碰见了当然应酬话啦，不管它有意义没有意义，总归要应酬几句的。所以人家说：“今天天气……哈、哈、哈！”这个天气跟你有什么关系呀？欸！他就要这样说几句，就世间相，所以这我们要了解。所以这个为什么我们出家人啊说出世、出世，就是一定不能被这个世俗所杂染。世俗相就是如此，你看见一个人，当面看见了以后，瞪大了眼睛，你走你的，人家觉得：“你这个人怎么不通人情啊！”欸，他要讲人情的！因为你要讲人情啊，所以注定你就在三界轮回当中，你现在要跳出，这个时候另外一回事情，另外一回事情。[23:43]
所以现在了解了这一个，你们懂得为什么我告诉你们早晨大家见了面以后，你合一个掌，然后呢点一个头，或者说一声阿弥陀佛，够了，或者说一声早，最多这样。如果看见 (p161) 师长的话呢，你跑到那里，站在那里，行一个礼，就是，就是如此够了。不要说早晨一看见哪，大家也就开始了，哎呀，说什么啊！一句话已经多余了，往往站在那里一说，说得嘀嘀咕咕说了个半天，这个都是不相应的，十恶业。注意哦！所以这里所有立的规矩，真正说起来都是对我们最佳帮助。[24:22]
当年我记得我看那个来果老和尚的语录，他就说跑到那个扬州高旻寺，哎呀！看见那地方大规矩小法则，不晓得多多少少。那个高旻寺规矩非常严的，他刚去第一天，一天之中被打那个香板，那个杨柳条，一下打了几百趟，你无法想像欸！一天，白天除了晚上睡觉以外，就算吃饭也打的话，一共就十几个钟头。十几个钟头，一天打……一个钟头要打十趟才可以打个一百多趟，打几百趟，要两百多趟，岂不是一个小时当中要被打二十几趟吗？这一动就打，一动就打！那个时候我也好玩哪，原则上面因为我也是一个学工的人，学理工的人往往死脑筋，样样东西看那个数字总要追根究底，仔细算一算：他那个几百趟，那岂不是一个钟头要打几十趟吗？有这个可能吗？那时候我不大懂，现在我越来越说千真万确。[25:30]
如果你们仔细检查的话，你们硬是，不要说上、下课，上课的时候都在这儿一直犯规。下了课你随时随地这样，欸，这个走路有走路相，然后呢吃饭有吃饭相，你走路这么 (p162) 随便一来，那表示你松懈了，到那个下面那个香板马上就跟上来。这表示你、你自己感觉得很清楚的，譬如你坐在这地方，你振起精神来的话，自然坐在那地方；一坐在那里……那一定是那个心里面哪，就是放逸懈怠的时候，用功一定不相应的。真正这个办道的道场啊，它有这么严格，看见你一来，“叭！”香板就上来了，你也自己莫名其妙它为什么上来了。要我们平常的话，觉得：“喔唷，我还自己个很用功的人！”跑到那里一天到晚打他，你早就跑掉了。[26:22]
所以这个祖师真为祖师的话，他有这个，完了以后，他就仔细揣摩：“欸，我为什么被打？总有道理！”现在要我们被打了，或者呵斥了你一下，你还总觉得有道理咧，还要振振有词跟人家辩咧！那注定你一定不得成功。所以我自己现在也渐渐体验到，刚开始的时候我也是这样，喔唷！有的时候这师长说了几句话，心里总不服气，找了机会总归要去辩，慢慢、慢慢才体会到。现在反过来了，不管师长说什么话，有时明明我有道理的，说完了，我总归想：“这个话总归有什么问题！”找了半天找不到，还要去磕头，然后呢请求师长：“哎呀！我这个，我的确什么地方一定有错的，但是我找不到，乞求老师慈悲。”因为通常这种情况啊，他往往还不告诉你，让你想了半天，最后终于能够想得出来，这是千真万确的。所以这地方我随便想到，因为我们无始以来，一直在那个散漫的这个习性当中，自己还 (p163) 不知道，你们真正要想讲修行的话，这个地方就要好好地努力地提起。[27:35]
其实我们不是改不过来，我们真正要改的话，的的确确你还是很容易啊！我随便说一个小事情嘛，随便说一个小事情嘛！在座我们这里的一个同修，平常啊，我总归是嫌他什么懒懒瘫瘫的那个样。有一天说早晨他做维那，他跑得满快，我就拉了他一下，我觉得：“你走得慢一点！”就说过一次。第二天再来，就是前天，欸！我发现他就慢了。啊，那时候很出我意外的啊！平常我总觉得这个人邋邋遢遢，说不定说他十趟八趟他不一定改过来，说了一趟他马上很快地改过来，就是反正真的要有心，他很快就改过来。还有拿那个引磬，他敲起来一直乒乒乓乓一直敲，敲得非常快。因为在我这儿没有仔细讲，结果那一天我又注意到了，这个事情我没有讲，他就敲得很稳，我只是说说别人：“你们敲得慢一点。”所以我了解，你只要肯啊，你只要肯，你只要注意！[28:39]
所以这个真正的关键在什么地方呢？你听法的时候啊，你听了法有时候听得心里不对劲，心里就排斥它，为你自己辩护，那就完了！所以他前面在正式听法之前告诉我们，我们有三个过，自己心里上面总觉得自己对的，你有这个摆在这里的话，你再学一百年都学不上，因为讲到你的时候，你总归为你辩护，完了！如果你一开头的时候，认得说我自己 (p164) 在无明大病当中，现在这个佛菩萨的教诫是帮助我的，你至心去听他的话，你只要肯听，很快就转得过来，这千真万确的事实。[29:23]
53a Commentary
ENGLISH LR V.1 P.222 (COMMENTARY V.7 P.147) [00:04]
What if someone [who has a different opinion] say, “If we go by the stricter definition, then no one can do this!” Then yes! It is precisely because there is something stricter that we are not able to do, therefore this elicits a shame in you, and with this shame you will strive to improve. Is this not very good? This is a point that we should understand. This is a point that we should understand.[00:20]
Therefore, this is why in the earlier section when they were reflecting on the characteristics of karma, the general characteristic of karma, he particular told us, if you should violate ethical discipline, ritual, livelihood and philosophical view, this means you are unable to fulfil them perfectly. But as long as you have maintained your correct philosophical view, you shall not be afraid. This principle in particular [was told]. For us who are beginners in our practice, it is certainly not possible to be perfect. Also, 《瑜伽菩薩戒本》has said specifically regarding what is incurring an infraction to your vows, what is a cardinal transgression. Incurring an infraction means though we have strived with all of our might, we have truly tried to learn, we have understood it, but because the afflictions are too strong, so we often cannot accomplish what we should. By then, you feel this shame and say, “Ah, how come I cannot do this!” Accordingly, you confess and strive to learn. Under this circumstance, you have not really incurred an infraction. So what would count as an infraction? That is when you have not learned the correct ways and you think you are right. Though you have incurred an infraction and you do not feel shame. That is incurring an infraction. To incur or not incur, what does it depend on primarily? It is whether you strive to continually improve yourself, that you have not lost your philosophical view, you strive to progress, and you are always trying to improve. For us who are beginner practitioners, this is what we should understand. And I wanted to specifically point this out here![01:36]
On the other hand, do not think, “Oh! If this is the case, then even if you incur an infraction, it does not matter. Then it is okay to incur a little!” Then you become careless. This means in your mind; your philosophical view has already been shattered. Needless to say, you will not be reborn as a naga, you will only go to hell, only hell! This is a concept that we should discern very clearly. Therefore, do not misconstrue details such as this and leave the door of hell open for yourself! So next, let us continue.[02:08]
The affliction is any of the three mental poisons.
This affliction, it could be any of the three mental poisons, all the same.[02:13]
The motivation is the desire, due to unchastity, to copulate.
This “motivation” is that it is similar to before where it is not that you have a strong attachment, hostility, or ignorance, but that when you see the object, you naturally have this desire to do it, just like that. This actually means, due to this affliction, though it is not an obvious subjective aspect of affliction, but that it is a defiled mental state that was brought forth by the afflictions. So then when you act, you will still carry this type of mental state.[02:40]
As for the performance, the Compendium of Determinations391 states that even in terms of causing others to commit sexual misconduct, the instigator of such an action incurs the misdeed of sexual misconduct as well. However, the Treasury of Knowledge Auto-commentary392 explains that such instigation is not an actual path of action. You should examine whether Asanga's explanation may mean that such instigation is a fault which is not an actual path of action.
The culmination is the sexual union of the two parts.
This “performance,” the performance mentioned earlier includes both the self and causing another to do so. Here, this says that there are some places who say the instigator would count whereas other places say the instigator would not count. Between the two [i.e. whether or not the instigator has done a misdeed] will be determined by you, just like that. Though you have told others to do so, after you have told others, your mind still follows along with it, then it would count. After you have told others to do this, but your mind did not go with it, then there is no cardinal transgression [or actual sin], no cardinal transgression. Therefore, for this point, you will know once you take a look at your mental state. You will see it clearly. “The culmination is the sexual union of the two parts.” It is just like this. This is the culmination. So then these are the physical actions of killing, stealing, and sexual misconduct.
Next, the karma of speech[03:47]
4. Lying [169]
The eight bases of lying are
Similarly, there are the basis, attitude, performance and culmination. The bases are:[03:56]
that seen, that heard, that distinguished, and that cognized, as well as the four opposites of these [that not seen, etc.].
What are the bases here? You have seen but you claim to not have seen, you have heard but claim to not have heard, you knew (cognized) but claim to not have known and you felt it (distinguished) but claim to not have felt it. Just like that. It is the four things, "seen, heard, distinguished, and cognized" versus not having seen, heard, distinguished and cognized. With what you do not know, you say you know - that is wrong. With what you know, you say you do not know – that is wrong as well.[04:15]
Lying is when someone else—the recipient of the lie—
There are really two bases here, the first aspect is the self. Since in lying, you will need to lie to others, right? Therefore, "the recipient of the lie," this person and the thing that you will lie about are the two [bases].[04:28]
comprehends the meaning of the lie.
He comprehends it.[04:32]
Of the three aspects of the category of attitude— perception, affliction, and motivation— perception includes misrepresenting a perception, such as what you have seen, as something you have not seen, or misrepresenting what you have not seen as something you have seen.
You have seen it. Wow! But you say you have not seen it. You have not seen it, but you claim to have seen it. These are all included.[04:47]
The afflictions are the three mental poisons. The motivation is your desire to misrepresent your perception.
The "afflictions" are attachment, hostility and ignorance. What is the "motivation"? It is "your desire to misrepresent". For these two things, let me explain this. To misrepresent, that is in your mind, you cover up the fact, cover up the fact. For instance, you have seen it, but you say you didn't. This is direct. When covering up, if you wish to cover it up, to conceal it, you may use all sorts of methods. Also in your mind, you wish to speak. This is the easiest thing to incur, the desire to just speak. This is the hardest to change, hardest to change! Our minds, for some strange reason, whenever there is a little something going on, ah, you just cannot help but to want to speak! This mouth, even when you think about it, you do not know why you speak! The most difficult problem to correct is this.[05:49]
The performance is indicating something through speaking, through choosing not to speak, or through gesture.
This is performance. Someone may ask you, "Did you see it?" Though you have not said anything, but you have made some gesture, and he understood the meaning of your gesture, then this would count as well. For instance, someone may say, "Have you seen this person?" You did not say anything, but you did this. Ah! That is it. You did not say it right? That is the meaning. Sometimes, it may be even more subtle. But no matter how subtle, your mind is very plain and clear that you are actually indicating something. That is it.[06:26]
Further, in terms of the purpose, it is said to be the same whether you speak for your own purposes or for the sake of others.
Well then, in terms of the purpose for your lying to others, it may be done for your own purpose or for the sake of others. No matter what it is, they are both considered the same here. Now, for your own purpose or for the sake of others, there is a point here which is very intriguing. We would often see the so called acts of chivalry in the mundane world. People who are chivalrous are quite interesting. People who are chivalrous are most likely to have this problem. When you talk about chivalry, it would be such that since you two are good friends, then he will tell you this...Oh! This is actually deemed well in the mundane world, that he will do anything for you. But this is very terrible. Not only could lying occur because of this, but this could instigate many things, many things. Therefore for us who are Buddhists, there are far too many people who truly ought to understand. The standards used for judgment here, should not be chivalry. For those who practice chivalry, needless to mention Buddhism, they will even break many laws of the mundane world. He will always feel, "Oh-yo! This person..." He will state his reasons! Therefore, in the Song dynasty, the person who wrote the “Outlaws of the Marsh” about the 108 outlaws, what slogan did he create? "Enforce justice on behalf of Heaven.” That's called chivalry. But actually, after he wrote that, he could no longer have descendants. The bad effects are horrendous. This is what we should understand.[07:59]
Therefore here, I wish to explain something in particular. When you make judgments on things as such, you should absolutely not use the concepts of the mundane world to judge the situation. This is very important, very important! We shouldn't be using the worldly standards and therefore I particularly wish to expound on this. We should not be saying something like, "Ah, we do not want to offend others!" Remember this! You do not want to offend Buddha. That is what is important. That is what is important! On the other hand, you should remember this! When you truly wish to help others, you do not try to shield them and indulge them in a worldly matter, quite the contrary, you should be telling him, "So and so, you have made a mistake, you should change!" That is truly helping others! Therefore, normally when we try to not offend others, what is this thing really? You are out for yourself. And this is the classic style of a hypocrite. This is very terrible, very terrible![08:52]
Of course, there is another type of situation where in order for you to take care of things, you will have to conform to a certain order. In this case, you absolutely cannot be too obstinate in your approach, if you are obstinate, then you will be completely wrong. Thus, that is when you inconvenience yourself and bend over backwards in order to not offend others. That would be a great achievement. That is the skillful means of a great Bodhisattva. Therefore, for the same sentence that we spoke of earlier, "Not offending others," you cannot judge whether the action is right or wrong by this sentence. That is, what is the purpose for you to not offend others? That is if you truly have a far-reaching goal, then at that time, you become mild and indirect with what you say in order not to offend someone. Then that isincredible. If you can do that, then this is worthy of great admirations! Otherwise, if you are only doing so for your immediate personal gains, then that is an approach that we Buddhist practitioners cannot adopt. I just wanted to mention this while we are here. Therefore, this part is on afflictions and motivations...etc, then next is the performance.[09:55]
In this case it is said that even causing others to engage in the three types of speech—lying, divisive speech, or offensive speech—is the same as doing it yourself.
This says lying, but for the karma of speech, other than lying, there is also divisive speech. There is also offensive speech which is to reproach others. When you cause others to engage in them, these all count. But this is not so with senseless speech, not so with senseless speech.[10:23]
Vasubandhu's Treasury of Knowledge and Autocommentary393 explain that all four vocal non-virtues constitute paths of action when you cause others to do them.
Well then, in the Treasury of Knowledge, this says that for senseless speech, it would count if you cause others to do them.[10:32]
The texts on discipline say that you yourself must speak in order to incur a full infraction.
What does the Vinaya say? The Vinaya said that in order for you incur a full infraction, you will have to speak yourself. It would not count if others say so.[10:49]
The culmination of a lie is someone else's comprehension. The Treasury of Knowledge Autocommentary explains that if no one comprehends the words, then speaking them is simply the nonvirtuous action of senseless speech. Divisive speech and offensive speech are similar in this respect.
What is "culmination"? Culmination is when you lie to others, they believed in the lie and understood what you have said. That is it. Suppose then you had lied but he did not understand, what happens in this situation? The Treasury of Knowledge said, since that person did not comprehend the words, then it would only qualify as "the non-virtuous action of senseless speech." Senseless speech is meaningless words. And then this is the same for divisive speech and offensive speech. Divisive speech is such that you wish to break them apart. And the other one is to reproach someone. Since he did not understand, then it only counts as senseless speech instead of this. These are the two differences. So this is regarding lying. What about divisive speech? Let us take a look as well.[11:37]
5. Divisive Speech
The bases of divisive speech are living beings who are compatible or incompatible.
Whether they are compatible or incompatible, as long as you have tried to divide them, this would count.[11:46]
Of the three aspects of the category of attitude, the perception and the affliction are as before.
No need to explain this.[11:49]
The motivation is the desire that living beings who are compatible be separated or the desire that living beings who are incompatible remain so.
The motivation has come from afflictions. When they are gradually becoming compatible, you desire that they become incompatible. When they are incompatible, you desire that they do not become compatible. Anyhow, you would carry these types of attitudes, these are motivations that concord with afflictions.[12:10]
The performance is the expression of subject matter that may be either pleasant or unpleasant and may be either true or false. You may speak of these matters either for your own or for another's purpose.
As for performance, whether you have said something that was true or false, or something we would often say, "Oh, but what is said is true!" Sorry! You would have committed the action whether the subject matter was true or false. If it was false, other than divisive speech, you will also have lied. Thus, it does not matter what you have said was pleasant or unpleasant. If it was unpleasant, you would be purposely trying to make them incompatible. But if it was pleasant, meaning you had intentionally said sweet words to produce an effect of separating these living beings, it would still be wrong. You have still committed divisive speech. "You may speak of these matters either for your own or for another's purpose." You may have done this for yourself or for the sake of others, but it would all still be divisive speech.[12:55]
The culmination is the other's understanding of the divisive words that have been spoken. As the Compendium of Determinations says,394 "The end of this path of action is when those who are to be divided understand the divisive words."
What is culmination? That is, ah, he has heard your words and it has produced the divisive effect as you desired. That is it. Okay, we will end here today.[13:15]
The Great Treatise on the Stages of the Path to Enlightenment, page 126 (English text, page 223). Divisive speech has been explained earlier. Next is offensive speech.[13:29]
6. Offensive Speech
The basis of offensive speech is a living being in whom you can engender hostility. Of the three aspects of the category of attitude, the perception and the afflictions are as before. The motivation is the desire to speak in an offensive manner. [170]
The performance is saying something unpleasant, which may be either true or false, about the deficiencies of someone else's family lineage, body, ethical discipline, or behavior.
As for the culmination, the Compendium of Determinations says,395 "The end is speaking in an offensive manner to that person." The Treasury of Knowledge Auto-commentary explains the meaning of this to be that the person to whom the offensive speech is spoken must understand it. In this case it is said that even causing others to engage in the three types of speech—lying, divisive speech, or offensive speech—is the same as doing it yourself.
This says lying, but for the karma of speech, other than lying, there is also divisive speech. There is also offensive speech which is to reproach others. When you cause others to engage in them, these all count. But this is not so with senseless speech, not so with senseless speech.
Vasubandhu's Treasury of Knowledge and Autocommentary393 explain that all four vocal non-virtues constitute paths of action when you cause others to do them.
Well then, in the Treasury of Knowledge, this says that for senseless speech, it would count if you cause others to do them.
The texts on discipline say that you yourself must speak in order to incur a full infraction.
What does the Vinaya say? The Vinaya said that in order for you incur a full infraction, you will have to speak yourself. It would not count if others say so.
The culmination of a lie is someone else's comprehension. The Treasury of Knowledge Autocommentary explains that if no one comprehends the words, then speaking them is simply the nonvirtuous action of senseless speech. Divisive speech and offensive speech are similar in this respect.
What is "culmination"? Culmination is when you lie to others, they believed in the lie and understood what you have said. That is it. Suppose then you had lied but he did notunderstand, what happens in this situation? The Treasury of Knowledge said, since that person did not comprehend the words, then it would only qualify as "the non-virtuous action of senseless speech." Senseless speech is meaningless words. And then this is the same for divisive speech and offensive speech. Divisive speech is such that you wish to break them apart. And the other one is to reproach someone. Since he did not understand, then it only counts as senseless speech instead of this. These are the two differences. So this is regarding lying. What about divisive speech? Let us take a look as well.
5. Divisive Speech The bases of divisive speech are living beings who are compatible or incompatible.
Whether they are compatible or incompatible, as long as you have tried to divide them, this would count.
Of the three aspects of the category of attitude, the perception and the affliction are as before.
No need to explain this.
The motivation is the desire that living beings who are compatible be separated or the desire that living beings who are incompatible remain so.
The motivation has come from afflictions. When they are gradually becoming compatible, you desire that they become incompatible. When they are incompatible, you desire that they do not become compatible. Anyhow, you would carry these types of attitudes, these are motivations that concord with afflictions.
The performance is the expression of subject matter that may be either pleasant or unpleasant and may be either true or false. You may speak of these matters either for your own or for another's purpose.
As for performance, whether you have said something that was true or false, or something we would often say, "Oh, but what is said is true!" Sorry! You would have committed the action whether the subject matter was true or false. If it was false, other than divisive speech, you will also have lied. Thus, it does not matter what you have said was pleasant or unpleasant. If it was unpleasant, you would be purposely trying to make them incompatible. But if it was pleasant, meaning you had intentionally said sweet words to produce an effect of separating these living beings, it would still be wrong. You have still committed divisive speech. "You may speak of these matters either for your own or for another's purpose." You may have done this for yourself or for the sake of others, but it would all still be divisive speech.
The culmination is the other's understanding of the divisive words that have been spoken. As the Compendium of Determinations says,394 "The end of this path of action is when those who are to be divided understand the divisive words."
What is culmination? That is, ah, he has heard your words and it has produced the divisive effect as you desired. That is it. Okay, we will end here today.
The Great Treatise on the Stages of the Path to Enlightenment, page 126 (English text, page 223). Divisive speech has been explained earlier. Next is offensive speech.
6. Offensive Speech
The basis of offensive speech is a living being in whom you can engender hostility. Of the three aspects of the category of attitude, the perception and the afflictions are as before. The motivation is the desire to speak in an offensive manner. [170]
The performance is saying something unpleasant, which may be either true or false, about the deficiencies of someone else's family lineage, body, ethical discipline, or behavior.
As for the culmination, the Compendium of Determinations says,395 "The end is speaking in an offensive manner to that person." The Treasury of Knowledge Auto-commentary explains the meaning of this to be that the person to whom the offensive speech is spoken must understand it.
"Offensive speech," another term for it is evil speech, evil speech. That is, the words are very coarse, very coarse, very boorish. So, this “offensive” means you have an offensive mindset and you intend to harm others, to harm others. Therefore, when you are doing this, not only are your words boorish, they also harm others. Hence, this [i.e. the basis of offensive speech] is a "living being in whom you can engender hostility." This is something that can make others feel uncomfortable or even hostile, something that can make them feel upset, just like that. "Attitude" [意乐] is our mental state. This is the same as before. Perception and afflictions [i.e. 2 of the 3 aspects of “attitude”] have been explained earlier. "Motivation" [i.e. 等起, 3rd aspect of “attitude”], motivation is such that when you are in a situation like this, why do you do it? [Due to the] "desire to speak in an offensive manner." That is, your mind just enjoys doing this, enjoys doing this. Sometimes it might be intentional, sometimes it might be unintentional. It is more difficult to avoid the unintentional ones. Once you have successfully nurtured this habit, it is very terrible. As soon as you open your mouth, [your speech] will be like this. There are so many people whom as soon as they open their mouths, there will be cuss words. And they do not even know what they have just said. That is how difficult it is to break the habit. This is very terrible, very terrible![15:47]
"Performance," that is your action, when you actually offend. When you offend others with speech, it would not matter if it is true or false. For instance, this person may not be good, but you use an offending mind and vulgar words to degrade him. Or perhaps you have said something false. Then, regarding the content of your speech, it could be on matters of "family lineage." Lineage is one's birth, in other words, his family background, family background. There are many who are born in more honourable families and there are others with inferior backgrounds. You would then say, "You are from the despicable class!" You would call them the despicable ones, it is true. Well then, now we are all similar in status. But in the old days, there used to be different classes. This is particularly true in India. They have a caste system of four levels. There is one type that is the lowest of all, the lowest of all, such as slaves. Brahmans and Kshatriyas are upper class. So, when we call someone this, "You are from the despicable class!" That is referring to his family lineage. Or it could be deficiency of his body. That would be something physical, such as not having limbs, or being blind...etc. Or it could be deficiency in his actions, perhaps in his ethical discipline, this we understand. Or it could be deficiency in his behaviour. In all, whatever that is unpleasant.[17:18]
What is "culmination"? There are two views on this: According to the Compendium of Determination, as long as you have scolded someone, then it would count. But according to the Treasury of Knowledge AutoCommentary, just the scolding is not enough. The person will have to understand you. He will have to understand that you have offended him, that you have offended him. For this point, we can also say that it is a distinction based on to whom you explain the teaching. One is from the perspective of Mahayana which makes the judgment based on your mind. This means if you have this thought of harming others, then when you speak it, this is the culmination of the offensive speech. This is the reference point for the Compendium of Determination, thus as long you say it, [that is it]. But in Hinayana, it is not complete by just having the state of mind, but there also needs to be the event. Therefore, the event is such that you will have to scold him and he will need to understand in order to complete the event. This is the difference between these two. For us, in principal, this is what we should understand. In particular, the Nanshan Daoshuan master had explained the substance of ethical discipline through the exposing and disposing of the temporary or partial teaching and the revealing of the final and real truth as in the Lotus Sūtra and the Great Final Nirvana sutra. The characteristic of the substance of ethical discipline has been explained. Normally, we will go with the stricter determination. Normally, we will follow the stricter determination. However, we should understand that in the lineages, there are these two views. To follow the stricter determination, in other words, it means we would like to abide by what the Compendium of Determination had stated that it would count as long as you thought of it this way and you have done the scolding.[19:05]
7. Senseless Speech
The basis of senseless speech is speech about a topic that is not meaningful.
These actions are being explained one by one. The last one is "senseless speech." Senseless speech is when you say things that offer no real benefit, no real benefit. In general, when we create karma, the karma of speech is the most difficult to guard against. Among all the karma of speech, the senseless speech is the most difficult, the most difficult [to prevent]. It is extremely easy to incur senseless speech! It is extremely difficult to prevent it! As long as what you say is meaningless, it counts as senseless speech. Then the attitude is divided into three parts[19:47]
Of the three aspects of the attitude, the perception is as follows. Although Asanga says nothing more than "a perception of that as that," here senseless speech means that you yourself perceive the topic about which you wish to speak and then speak. It does not have to involve someone else who understands it.
The perception in general for speech, for instance it would be to whom are you speaking to? You would have to tell others this. For lying, who are you lying to? For offensive speech, who are you scolding? For divisive speech, who are the two people you are trying to divide? Now the senseless speech does not operate the same way. It is not the same. As long as you wish to say these things and you have said it, it does not matter whether others have understood you or not. Since the words have no real meaning, as long as you have said, it counts. This is the meaning [of the text here].[20:30]
The affliction is any of the three. The motivation is the desire to make arbitrary, unconnected remarks.
"The affliction is any of the three," any one of the attachments, hostility and ignorance. "The motivation [等 起]” is such that in your mind, due to this desire in your mind that accords with afflictions, your mind just enjoys speaking meaningless things, meaningless things. Therefore, regarding this, usually if we do not examine ourselves carefully, we do not know. But as soon as you examine yourself carefully, [then you will realize that] we do this all-day long. This mind is unfocused and if any little thing should happen, eh, you will say, "Ah! What is going on?", just like this. [When you] say, "What is going on," that is the distraction in your mind. It is very simple. It is this only one thing. Ah, when you hear something from afar, you run there right away and open your eyes wide, "Ah, this is really exciting!" What is this?” It is the distraction in your mind. Therefore, usually, what we should really strive [to practise], what we should truly make effort in, must begin from this place.[21:25]
Therefore, when people of the ancient times trained in the teachings, ah, absolutely, they would focus all their attention on it, they would certainly devote all their attention into it. For instance, as we first begin to uphold ethical discipline, our minds are leisurely adrift. Yet we all feel, "Ah, [we] seem to be doing pretty good!" Actually, you have no idea how far you have strayed, this is a point that we should have an accurate understanding of. I will just bring this up now for heads-up, when we formally instruct later, [you will see that] the key to real cultivation is right here. Normally when we speak, we always feel that we are correct, [but] you do not know how wrong you are. The moment your attitude of diligence, your thought of keeping vigilance has been lost, the moment you lose track of your thought, this is the root for becoming careless, you are already wrong, like this! Thus naturally, this habit since beginningless time [will] surface easily at certain encounters. The boundary of senseless speech is very vast, we have to specially take note of this![21:25]
The performance is to undertake the speaking of senseless speech.
"The performance" is when you speak. "Undertake" does not mean you diligently strive for, but that as soon as you begin your physical, verbal actions, as soon as you speak it, that is it. That is it.[22:43]
The culmination is having finished an utterance of senseless speech.
The time that you speak is the time of culmination. Therefore, it is very easy to incur. In general, when we are not doing much and we see someone, we always feel that, "Ah, I see you!" So in the mundane world, when you see each other, you will of course socialize. It does not matter whether the topic is meaningful or not, you will just have to speak a few words to be social. Therefore, people might say, "Today's weather...ha...ha...ha!" What does the weather have to do with you? Ah! One would just say a few things about it. This is the way of the mundane world. Therefore, this is what we should understand. That is why we renunciates need to leave the world, leave the world. This means we have to not be defiled by the ways of the mundane world. The ways of the mundane world is such that when you see someone, if you have seen him clearly with eye contact, and if you keep walking your way [without any acknowledgement], others would feel, "Why do you not have normal human sensibilities?" Ah, he needs you to have this sensibility and maintenance of relationship. Because of your emphasis on this, therefore, you are destined to dwell in the cyclic existence. Now if you wish to escape [from cyclic existence], then at this time, it would become an entirely different situation, an entirely different situation.[23:43]
Therefore, now that we have understood this, you will understand why I have told you that when you see each other in the morning, just fold your palms, nod, or perhaps say, "Amitabha Buddha," that is enough. Or you can say good morning, that is the most you will need to do. If you see a teacher, you can go toward him, come to a standstill and bow to him. That is it. That is enough. It should not be such that when you see each other in the morning, everyone then begin, ah, talk about this and that! One phrase is already something extra. Often as you begin to talk, you will chat for a lengthy period of time. This is nonconcordant, ten non-virtuous actions. Make a note of this! That is why for all the rules that we have here, truly, they offer us the best support.[24:22]
I remember reading the sayings of the senior abbot Lai-Guo years back. He had gone to the Gao-Min temple of Yangzhou (in Jiangsu Province). Ah! That place had all sorts of rules and regulations, hard to count how many. Gao-Ming temple had very strict rules. The first day that he had gone, on that day, he was hit with the wooden stick, the willow stick, he was hit with it a few hundred times. You cannot even imagine this! In one day, if you do not count the sleep time at night, then throughout the day, even including meal times, there are just more or less 10-20 hours. In that amount of time, to be hit this many time in one day, it would mean being hit more than 10 times in order to reach more than a hundred times in a day. If one is to be beaten more than 200 times [in a day], then would not that mean you would need to be hit more than 20 times an hour? That would mean you are hit as soon as you move, as soon as you move! At that time, I thought it was very intriguing. Since I am a person who majored in engineering, people who studied the engineering are often quite fixated on this. Whenever I see a number, I will try to go through and figure out what the number mean myself. If he is hit a few hundred times in a day, would not that mean he would have to be hit maybe 20, 30 or 40 times an hour? Is that possible? I did not quite understand it back then. But now I know more and more how this is absolutely true.[25:30]
If you examine yourselves carefully, truly, we do not need to include all the times that we are in class or not in class, even when we are in class, we are still breaking the rules. When we are not in session, at any time, ah, there should be a certain way of walking, a certain way of eating. If you begin to walk casually, that means you have let your mind wander. As you continue in this manner [when you go into the meditation sessions], the wooden stick will immediately find you. This implies you...you should be able to feel this clearly yourself. For instance, you might be sitting there, if your spirit is high, you will naturally sit there [appropriately]. If you are sitting [inappropriately]...certainly that means your mind has become lazy and careless. Then your efforts will certainly be ineffective. The temples that are truly serious in trainings are very strict. When you act in this way, then "pa," the wooden stick strikes. And you are oblivious as to why you are hit. If this happened to us normally, we would think, "Oh, I'm a person who works hard!" So, if you go to a place like that and you are hit all day long, you would have been long gone.[26:22]
That is why the past masters are truly masters. He has been hit. But afterwards, he would consider it carefully, "Ah, why was I hit, there must have been a reason for this!" Now if we are hit, or if you have been scolded, you might think you are the one who is right. You might even retort presumptuously! Then you are destined to not succeed. This is somethingI have come to gradually realize this myself. In the beginning, I acted this way as well. Oh! Sometimes the teacher would say some things about me and I would feel indignant. So I would always find some opportunity to protest [its validity]. Then slowly, slowly I have come to understand. Now for me, I do the opposite. No matter what the teachers say, sometimes, it may even be that I have good reasons for doing something, but after what they say, I always think this way, "Ah! There must be something in what he said!" If I cannot decipher his intention for a long time, I will go and prostrate, and plead with the teachers, "Ah! With whatI have done, there must have been something wrong. But I could not figure it out and so I beseech your kindness." Because normally in this type of situation, he will often not tell you, make you think for a long time, and then finally you figure it out. This is absolutely true. So I just thought of this as we are in this section. It is because from the beginningless time, we are in this habitual state of a scattered mind, yet we do not know. If you truly wish to cultivate, this is the place that you want to strive diligently.[27:35]
Actually it is not that we are unable to change. If we truly wish to change, it is absolutely very easy! I will just describe a small incident that happened, a small incident! There is a fellow practitioner here whom I normally think projects laziness. Then one morning he was asked to conduct the ritual. He went through it really fast. So I pulled him aside and said, "Do so slowly!" I have only said this once. Then on the second day, it was the day before yesterday, ah, I noticed that he had slowed down. Ah, I was quite surprised! Normally I thought of him as rather indolent, and perhaps it would take him maybe 8 to 10 times before he can correct this. But after I have said it just once, he quickly corrected himself. Therefore, as long as you are willing, one can change very quickly. Another thing is when he was using the Dharma bell, when he sounded the bell, his pace was really fast. But I did not really talk about this in detail. However, I noticed this the other day again, I did not tell this to him, but his pace for the bell became very steady. I had only said this to the others, "You should sound the bell slower." Therefore,I have come to realize that as long as you are willing, as long as you are willing, then all you would have to do is pay attention![28:39]
Therefore, what is the crucial point here? When you listen to the teachings, there are times when you hear something that does not suit you and you reject it, you defend yourself. Then it is over! Therefore, before we formally listen to the teachings, he has already told us that we have three faults. In our minds, we always feel that we are right. If you have this idea, then even if you learn for a hundred years, you would not be able to learn it. This is because, whenever the teaching points to your faults, you will always defend yourself, then it is over! From the beginning, if we recognize that I am in this great sickness of ignorance, and the Buddhas’ and Bodhisattvas’ explications are here to help me. If you listen from the depths of your heart, as long as you are willing to listen, you will be able to change very quickly. This is absolutely the truth.