菩提道次第广论手抄稿:旧版第五十三卷B面
（手抄稿 第七册 p165）[00:08]
你只要肯听，很快就转得过来，这千真万确的事实。如果现在我们真正肯努力下手的话，那我告诉你们，不要小看那个绮语喔，这个事情可以说论它的业的轻重，那是最轻最轻，但是呢，犯毛病都从这地方根本犯起，最容易的地方。所以它这东西一开口就错了，一开口错，那你怎么办呢？你必须作意对治，随时提醒自己，随时提醒自己。现在我们不是说马上要做到它，但是我们有机会体会领解到了以后，你努力这样去慢慢地做的话，也慢慢、慢慢、慢慢就可以改得过来了，改得过来了。所以说见然后修，然后呢，你在闻的阶段也是一样，见然后修。现在我们听闻的阶段先听懂了─哦！然后呢，得到了正知见。所以听懂得到正知见有一个什么呢？就是你必定要自己把心里面觉得我怎么样，保护“我”这东西的这个心，要拿掉。要拿掉，先要认得原来无始以来真正害我的，不是别人，谁呀？我，就是人我执、法我执，没有别的！[01:29]
(p166) 你这个认识了以后，原来真害我的原来是这个，你拿掉了以后，下面问题就比较好办了。然后你那时候肯，啊，原来害你的是这个，救你的呢？佛法，那时候你就肯听他。然后呢，了解了这一点，下面慢慢地、慢慢地改这个习气。改这个习气，那需要一点时间的。所以一个不小心又犯了，但是那时候你晓得：欸，又犯了！马上改。经过这样地努力的话，行！由于闻、而思、而修。等到修相应的见，就是见道，修相应的修道的完成就是佛地。平常我们谈到见道然后修道，总觉得：“哎呀，这是菩萨的事情啊！”一点都没错，请问你要不要学？要。那么你现在因地当中该下心怎么努力法呢？现在这地方给我们完整教授，好极啦！这绝对不是说：“欸！我在这儿反正……等到什么时候啊，忽然这一撞，撞到了！”不是的。就是现在得到了正确的教授，你目前就因地上面一步一步下下去，在听闻的时候这样修，在思惟的时候这样修，在修习的时候这样修，所以得闻慧、思慧、修慧。现在我们继续下去。[02:54]
p. 126 (9)
Furthermore, senseless speech has seven bases:
【此复七事相应，】
说这个绮语，平常大别一共有七个大类：[03:02]
(1) speaking of fighting, faultfinding, disputes, and divisions;
【谓若宣说斗讼竞诤。】
(p167) 这第一个。我们谈，谈什么啊？谈这些斗讼竞诤，或者是自己的，或者是旁人的，跟人家有了争吵叽叽咕咕，或者是谈别人的事情。[03:22]
(2) speech such as transmitting and reciting texts with a mind that delights in the treatises of non-Buddhists or in the mantra vehicle of brahmins;
【若于外论或梵志咒，以爱乐心受持讽颂。】
这是第二类。说“外论”，这个就是跟佛法不相应的，乃至于其他的那些事情，“爱乐受持讽颂”。实际上呢，我们除了佛法以外所有谈的这种道理，不管你说些什么道理都是那个。注意！有一个可以，就是说这个是我们生活当中必须要的，然后呢，作为我们现在的辅助，前面说过了，那个可以，除此以外都不要它。[04:03]
(3) expressions of helplessness, such as wailing;
(4) speaking of laughter, play, entertainment, or enjoyment;【若苦逼语如伤叹等。若戏笑游乐受欲等语。】
这是下面这个，或者是苦受，或者乐受。受了一点苦啊，自己就觉得：哎呀……！这样哼呀，哈呀！然后呢，这一类东西，高兴了，相反的。这是一类。[04:24]
(5) talking about news of commotion, such as news of kings, ministers, nations, and thieves;
【若乐处众宣说王论、臣论、国论、盗贼论等。】
再下面就是这些。现在平常我们说看报纸、看报纸，你看看那个报纸上面都是这一类。所以这一个地方我们了解，看报，世俗上面是必不可少的，这里我们不需要。所以我 (p168) 们这个南普陀，一来我看见没报纸，我非常欢喜。我还记得我那时候在莲社的时候，大觉莲社，我那里向来什么都没有的。也没有电视机，也没有报纸，乃至于也没有收音机。人家居士们跑得来说：“法师啊，你这儿没电视？”“对呀！电视要它干什么！”“你这儿没报纸啊？”“没有。”他说：“给你送一份。”我说：“不要送来，不要送来。”他还以为我大概买不起，他第二天送来了，送来了以后，我马上丢到垃圾桶里面，就是这样。他说：“你看过啦？”我说：“没看过！”我说我看过了说不定还摆在那里，正因为没看过啊，我自己晓得还没放下来。丢了，他还好心哪，结果看见我丢了几趟，他就不送来了。我自己觉得我现在这个引诱的力量还没拿去，这是说事实。[05:37]
我想你们也体会得到的，闲着没什么事情，看见了就很欢喜。一看，叫你看书啊，哎呀！看了半天直打哈欠。拿了一份报纸看得个起劲，但是你看了真的看见了没有？说不定你在这里看了一、两个钟头，看过了问你：“报上登些什么？”你什么都不知道，我想你们都有这个经验吧！这是说什么？你们懂吗？这是无始以来的恶习啊，就把我们的生命像麻醉剂一样麻醉过来了，所以这地方都是这个。这是我为什么里边固然没有，然后呢，说假期不准出去，原因就在这里。好在诸位真是有大善根哪，也肯勤勤恳恳地去做，我们必定要这样地努力它这个十年八年，这生就有希望了。[06:26]
(6) speaking like a drunkard or a lunatic;
(p169) 【若说醉语及颠狂语。】
这是一种。[06:31]
(7) the talk of one who maintains a wrong livelihood. Disjointed, irreligious, and senseless speech is speech that is jumbled,
【若邪命语。语无系属，无法相应，非义相应者，谓前后语无所连续，】
这种邪命，这是不应该的，这个毫无意义的，跟法不相应的，没有意义的事情。最后：[06:51]
reveals the afflictions, or is uttered while laughing, singing, or viewing actors and the like.
【若说杂染，若歌笑等，若观舞时而发言词。】
这个明白。我们仔细检查一检查：我们平常说的话，有哪些不属于这个绮语里头的？自己好好地检点检点看，自己好好地检点检点看。所以我们真正修行就是这个样，就是这个样，这个地方千万注意！不要以为别人看不见，我自己看得清清楚楚，我自己看得清清楚楚！自己看得清清楚楚！[07:31]
所以平常的时候特别要小心，特别要小心，我就看见祖师有这么一个公案，有这么一个公案。有一个禅师有一天在定当中，欸！看见有两个这个鬼神在那地方，先看见那个鬼神就在那恭恭敬敬站在那里，非常恭敬！过了一下那个鬼神站在那里啊，就不像前面那个恭敬了，就、就、就好像很马虎了，到最后那两个鬼神就对那地方这个龇牙咧嘴的， (p170) 然后吐了口水而去。然后再回过头一看哪，看见有两个和尚站在那里。他第二天问他：“你们两个昨天干什么？”嗯！他晓得这个老师是有功夫的，他就说：啊！两个人在一个地方谈佛法。“你们一直在谈佛法吗？”欸！他听见那个老师一讲，心里面觉得：“是，先谈佛法，后来慢慢、慢慢谈到别地方去了，最后跟法不相应了。”他就告诉他：喏、喏、喏！我亲眼看见！本来这个护法神看见两个人谈佛法，非常恭敬在那里，结果他谈谈、谈谈，开始谈佛法，谈了两句话，下面跟佛法不相应，到最后说那个闲话了，那个鬼神就吐口水而去。[08:59]
所以平常我们总是说：“哎呀，这个地方有护法啊！”所以他要来护法是没有错，他来护什么？护法！请问你跟法相应吗？你跟法相应还是跟烦恼相应啊？非常简单。如果你跟法相应，他来护你；如果你跟法不相应的话，他能护你吗？这个地方注意。所以平常你不要愁，你只要真正肯努力的话，一定有，一定有！譬如说我们这里的老和尚，你们好好地亲近他，他自己……。我所以真正佩服他的地方，他就是这样，外面看不出。你只要肯，我们不要说：“现在没有感应呀！”怎么会没感应？是你根本跟法不相应，你叫它什么感应起呢？要有感应都是下地狱的花报，就是这样。所以我叫你们《俞净意公遇灶神记》好好看看哪，这个时候你们自然会感觉到的呀！这是说告诉我们这样。[10:08]
There are two systems with regard to the first three vocal faults—
(p171) 【前三语过，】
最后告诉我们，[10:10]
one asserts that they are senseless speech and one that they are not. However, what I have stated here is in line with the former.
【是否绮语，虽有二家，然此所说，顺于前家。】
那么这个前面三种就是妄言、离间、粗恶语这三个。除了三个以外，也同样属于绮语，有的人是这样，有的人说不。“虽有二家，然此所说，顺于前家。”就是这个两种当中判，是这个意思，所以关于这个概念我们也应该了解的。这个绮语随时随地都在犯，那么这个是两种，两种这个说身、口。
第三个呢，意，十恶业当中，意就是贪、瞋、痴。[11:12]
p. 127
8. Covetousness: The bases of covetousness are the wealth or possessions of another.
【◎ 贪欲。事者，谓属他财产。】
同样地，事、意乐、加行、究竟。这个所贪的对象是什么呢？是别人的东西。[11:25]
Of the three aspects of the attitude, the perception is perceiving the basis to be what it is.
【意乐分三，想者，谓于彼事作彼事想。】
换句话说，你想贪的东西，就是你要的东西。[11:34]
The affliction is any among the three.
【烦恼者，谓三毒随一。】
(p172) 贪、瞋、痴。[11:36]
The motivation is the desire to make the wealth or property your own.
【等起者，谓欲令属我。】
啊，你心里想：“这个东西很好，我想得到它。”[11:45]
The performance is
【加行者，】
那么这个前面身口的加行，是用身或者口的行动，现在的意业的加行它看不见的，就是你脑筋里面所动的脑筋，你看见，欸，它这个东西你很欢喜，你想怎么样去得到它，这样。说加行者，[12:09]
striving at that contemplated purpose.
【谓于所思义，正发进趣。】
你想的这个念头，你想：怎么样使得这个事情我得到它，得到它，当你想到这种念头的时候那就对了。譬如说现在对我们来说的话，我们说一般的大的大概不大有。我们容易犯的东西，譬如你看见这东西：“唉呀，这个东西也有，我怎么想办法……。”或者是关于吃的东西，你想到了以后，嗯，怎么动一个脑筋啊，这样。当你动那个脑筋的话，那就是贪的加行在进行当中。[12:45]
The culmination is thinking "May it become mine," about wealth and the like. Asanga describes this as "the determination that it will become yours."
(p173) 【究竟者，说“于彼事，定期属己。”谓念其财等愿成我有。】
什么是究竟呢？你想了：欸，这样！就对了。就是当那个心里具足这几个条件的这个贪相就究竟了。那么下面又说：[13:04]
For this to be full-fledged covetousness, five qualities are required:
【此中贪心圆满，须具五相，】
贪心圆满相，把那个贪的行相用这样的五个次第分别说明。[13:14]
(1) having a mind that is exceedingly attached to your own resources;
【一有耽着心，谓于自财所。】
这个心里面，就是对自己的东西爱着难舍：“啊！觉得……啊……”这样。这舍不得，很欢喜，这个仅仅是这样的一个最起码的一种心理。还有呢，[13:32]
(2) having a mind of attachment that wants to accumulate resources;
【二有贪婪心，谓乐积财物。】
“乐积财物”，有了还不知足。所以这个乐积，这个不知足，比原来对自己的耽着已经增加了一点了。前面只是自己觉得耽着，耽着了以后你就是如此了，就是我已经有了，有了就算了！可是呢，你还是觉得不满足，那个心，那个心就……有了这个不满足啊，你要想办法再去获得了。所以它下面：[14:04]
(3) having a mind of longing due to comprehending or experiencing the good things of others—their wealth and so forth;
(p174) 【三有饕餮心，谓于属他资财等事，计为华好深生爱味。】
别人的东西你觉得：“啊，这个好啊！”你心里面就放不下，就贪着它，那时候就是你的这个贪着的心开始增上，开始增上了。所以又由于这个增上那个心情又进一层了，因为你有这种贪着增上想获得，于是你有谋略，[14:39]
(4) having an envious mind,
【四有谋略心，】
就是你要动脑筋了：嗯！怎么样想办法把那个东西，我也获得它。[14:46]
thinking that whatever is another's should be your own;
【谓作是念，凡彼所有何当属我。】
就是这样。当你犯了这个的时候，那个贪心到那个时候，究实说来，贪心圆满相就是这个。可是下面还有一个，[15:04]
(5) having a mind that is overcome,
【五有覆蔽心，】
这个话怎么讲呢？[15:07]
due to covetousness, by shamelessness and an obliviousness about the determination to be free from the faults of covetousness.
【谓由贪欲不觉羞耻，不知过患及与出离。】
(p175) 这个是贪心的对治，真正能够对治贪心的唯一的药，就是这个。应该对自己的贪着难舍感觉得惭愧啊，这是世间最起码的。然后呢，在出世的来说的话，修学佛法的人应该了解过患：哎呀！它这个贪心，一切的过失，一切的患害都从这个上面来的。所以你见到了这个的祸害以后，你就生起一个什么？厌离心，“啊！这个真可怕、真可怕！”你厌恶它。本来老是贪着难舍的，现在呢你要排斥、远离它，这个是贪心的对治。你只要有这个对治，这个贪心就不圆满了。那现在呢，前面已经有这个究竟的现象，又不知道对治的话，那你完了。所以三毒当中这个具足五相圆满了，五相圆满。后面那个最后一点很重要哦！修学佛法最重要的就在这个地方。所谓蔽覆心实际上呢，就是我们无明，就是我们无明，这个遮盖着还自己不知道。[16:37]
If any one of these five minds is not present, there is no actual covetousness.
【若此五心，随缺一种，贪欲心相即非圆满，】
这个五样东西缺一种的话，这个就不圆满，这个就不圆满。其中最重要的就是第五个蔽覆心，如果说你能够了解它的过患，有出离心的话，它不但眼前不圆满，而且可以对治，乃至于到最后连根拔起。整个地讲佛法，主要的就是讲这一点。[17:05]
《The Levels of Yogic Deeds》 says to apply these five to all ten nonvirtues.
【《瑜伽师地论》中，于十不善，俱说加行。】
(p176) 那么这个上面特别说，因为这个、这个身口是有行为的，所以说得出来；那个意三业说不出来的，但是《瑜伽师地论》上特别说加行，所以这个地方根据它这个来源说明一下，说这个地方的加行是有它的来源的。那么前面已经把那个加行的相告诉我们了，它为什么这样说呢？因为有的人家在分辨的时候、计的时候，他不说这个是加行，加行的话你看不出来呀！怎么叫加行啊？现在是这个意念、这个动向，就是加行。继续：[18:00]
As for the manner in which an action might constitute covetousness that is not full-fledged, it is such covetousness when you give rise to the following desires:
(1) the thought, "Oh, how nice it would be if the master of the house were to become my servant and things could be however I would wish them";
(2) also such a thought with regard to his wife and children, etc. and his physical possessions such as food and so forth;
(3) the thought, "Oh, how nice it would be if others knew me to have such good qualities as being dispassionate, retiring, persevering, learned, and generous";
(4) the thought, "How nice it would be if kings and ministers and the four types of followers of the Buddha were to respect me and if I were to obtain such necessities as food and clothing";
(5) developing desire, thinking, "Oh, may I be reborn in the future as a deity and enjoy the deities' five sensory objects, and may I be reborn from the worlds of the fierce ones and Visnu, as a deity in the Heaven of Controlling Others' Emanations [the highest of the six divine regions of the desire realm]";
(6) developing desire for the possessions of parents, children, servants and the like, or the possessions of your fellow religious practitioners.【又非圆满贪欲之理者，谓作是念，云何当能令其家主，成我仆使，如我所欲。又于其妻子等及饮食等，诸资身具，亦如是思。又作是念云何当能令他知我，少欲远离，勇猛精进，具足多闻，成施性等。又作是念，云何当能令诸国王及诸商主，四众弟子，供事于我，得衣食等。又作是念起如是欲，云何令我当生天上，天妙五欲以为游戏，当生猛利，遍入世界，乃至愿生他化自在。又于父母妻子仆，等同梵行者，所有资具，发欲得者，亦是贪欲。】
它下面就随便地举出一起，下面这东西虽然不圆满，但是这种都是贪欲心。它所以这么一个一个例举的话，就告诉我们那个贪欲这么容易犯，这么容易犯。明明平常我们起心动念，你仔细地观察观察，都在这种情况当中。这世俗上来说，哎呀！看见他好啊，你觉得：“嗯， (p177) 怎么样啊，我要策使他！”或者别人东西变成我自己有，就这样。[19:40]
如果我们修行人的话呢，自己总觉得愿意自赞，自己赞自己，把自己一点点小小的功德夸扬出来，让人家晓得，就这样。平常我们往往不知不觉当中，很多地方有犯这种毛病。譬如说我们满好在这地方，做一件事情，本来自己懒懒瘫瘫的，看见一个人来了，欸！做得起劲得很，为什么？自己也说不懂，自己也说不出来。实际上呢，就是让他晓得我在那儿很用功，很认真地做，这个心理本身就是这种心理。其实这种心理不仅仅是贪欲，这种心理还有很多毛病在里头喔，这个心理又是个妄语的心理，这个心理又是跟贪相应的，又是跟痴相应的。你随便仔细一检查的话，啊！我们一天到晚都在十恶当中转哪！都在十恶当中转。所以下面这几点，虽然看起来好像非常简单，好像很平凡哪，实际上你真正修行的时候，这个都是大学问，都是大学问喔！[20:51]
所以我们每一个地方你要认真了解，了解了以后呢，最重要的要拿来去衡准自心。这个地方有一点注意！我们衡准了自心以后，我们会发现：“唉呀，我怎么这么差呀！”会有这样的认识，那时候就好了。注意！不是叫我们衡准了马上做到，你始终注意到：要衡准了，我认识它！那个时候你就有希望了。平常我们不认识总觉得自己还很好、还很对，那就完了，那就永远没希望！你自然觉得对的话，那你当然嘛，你对了，你还要学什么？ (p178) 你还要改什么？所以你必定要先了解自己错，了解了自己的错，那个时候你才有改的机会。然后你改的话，你的善业成就了，结果好处是你的。现在你不了解你自己，人家告诉你，还自己赖，唉呀，还自己跟人家争！对不起，这个业在，到那时候这个业啊，阎罗王救你不了，佛菩萨救你不了，这一点我们现在要了解的。所以了解了这一点以后，那时候我们自然会勤勤恳恳，自己找错。[22:05]
所以他前面一再告诉我们哪，修学佛法第一个要晓得病，晓得了病以后要找医生，找了医生以后要开那个药，然后殷勤努力地如法修持。所以那时候拿这个法的镜子照自己，发现自己：啊！说我身心上面这么个差呀！那个时候才真正要咬紧牙关跟它斗的时候。现在我们不是跟外人斗，你不必跟人家去诤辩，要跟自己诤辩，说：“我怎么这么差，我一定要斗过你！”那时候你就有办法了，那个时候你就有办法了。所以它后面有这种公案，那是祖师真了不起，真了不起啊！他就一天到晚自己为什么咬紧牙关跟自己斗。这个地方这几句话，主要的就处处地方提醒我们这一点，那个是贪。下面是：[23:08]
9. Malice: The basis, perception, and afflictions are the same as in the case of offensive speech.
【◎ 瞋恚心中。事想烦恼，如粗恶语。】
那么关于瞋恚心当中呢，这个事、想、烦恼就像前面的粗恶语一样，粗恶语一样。 (p179) 这个因为瞋跟粗恶语，这个是颇有相似的，粗恶语的动机就是那个瞋相，一定是对方，你要讨厌他。其实这个瞋心所对的，比这个粗恶语还要广泛，粗恶语通常骂的有情，那个瞋心有的时候不一定有情，有的时候你会莫名其妙对什么东西都会发脾气。譬如说跑到马路上面一个石头挡住你路了，你又会发起脾气来了，对这个石头你也会发脾气。所以这个瞋心是非常地广泛，这是所对的事；那么想跟烦恼，跟它们前面一样。[24:19]
The motivation is the desire to do such things as strike others,
【等起者，乐打等欲，】
就是你心里面哪，你有引发你策励这个瞋的动作的。[24:29]
thinking such thoughts as, "How nice it would be if they were killed, or bound, or their resources were ruined, either naturally or by another person."
【云何令其遭杀遭缚，若由他缘，或自任运耗失财产。】
就是说，你想：“唉呀，怎么样这个家伙把他伤害他！”或者是你自己去伤害，或者想办法别人伤害，乃至于你心里想：“哼，这个家伙！怎么样让……他如果说……。”对你所瞋恚的讨厌的人，你心里想希望他遭到一点灾难、倒楣什么等等，这个都是属于这一类，就是愿意别人遭到损失。[25:13]
The performance is having that thought.
【加行者，即于所思而起加行。】
(p180) 就是对你所想的事情，你在继续地进行这样的思惟当中，那个就是瞋的加行。[25:23]
The culmination is a determination or decision to do things such as beating.
【究竟者，谓于打等，期心决定或已断决。】
对于你所想的，你觉得：“欸，什么时候要做到！”或者你已经觉得：“啊，对了、对了！”譬如说你想：“希望这个家伙受祸！”或者你看见前面这个人跑进去，前面一定是有一个少少的损害，你在那里想：“欸，这家伙活该！”他高兴，希望他向前跑，然后你看他去了、去了，然后跑得去，哎呀！他正如你所想的，或者跑得去撞到一个什么，然后你心里面这高兴了，那时候就是瞋心圆满的时候。[26:01]
p. 128
Moreover, it is complete if the following five attitudes are present, and incomplete if they are not.
【此亦有五，全则圆满，缺则非圆。】
也是五样东西。哪五样呢？[26:06]
The five are: (1) an attitude of hostility driven by a reifying apprehension of the characteristics of the causes of harm and the phenomena related to them;
【谓具五心，一有憎恶心，谓于能损害相，随法分别故。】
就是这个心里像那个瞋心种子所引发的这么一点，就是要损恼别人，“随法分别故”。[26:18]
(2) an impatient attitude by way of not being patient with those doing the harm to you;
【二有不堪耐心，谓于不饶益不堪忍故。】
(p181) 对于这个损恼的心你不能忍耐。不能忍耐什么状态呢？让它继续增长，换句话说。继续地这样，[26:32]
(3) a resentful attitude based on repeated, improper attention to and mindfulness of the causes of your anger;
【三有怨恨心，谓于不饶益数数非理思惟随念故。】
那么有怨恨心呢，就是前面你不能忍那个心的话，就是让那个瞋恨心不去平息它，现在这个东西不但不平息，而且把它增上、增长它。因为你这个瞋心的增长的话，于是你下面干什么？作谋略心，就想办法怎么样去伤害他。[27:00]
(4) an envious attitude which thinks, "How nice if my enemy were beaten or killed";
【四有谋略心，谓作是念何当捶挞，何当杀害。】
就是这样的心理。[27:10]
(5) an attitude that is dominated
【五有覆蔽心，】
跟前面一样。这个五样东西一样一样的心理的层次。如果说粗粗地说我们不大清楚，你细细地观察，那心相很清楚、很清楚，它每一个层次有每一个层次。第一个，一个起了念的：“这个家伙真讨厌！”就是这么如此而已。然后呢，你对那个讨厌的心里面，第二念、第三念下面的话，你就说忍住了：“唉，这个不好、不好！你何必发那个脾气呢？” (p182) 那就对了！然后呢，假定是第三念、第二念的话：“嗯，对，这个家伙越想越讨厌，对！”那就是你没有忍哪！越想越讨厌，再想下去的话，你心里面这个慢慢地冒上来了。因为你越想越讨厌的话，于是你觉得这个家伙怎么样让他上一个当，你就是谋略心了。就是这四种心理的行相，用在欢喜的东西是贪，用在不欢喜上呢就是瞋，就是瞋，就是这样。还有如果既没有前两样东西的话，那就是痴。平常的我们这种心理，就是从细到粗的这个行相。[28:20]
那么它最好的对治呢，就是能够见到它的过患。如果见不到，那么好了，这个贪瞋痴心就圆满了，所以第五个就覆蔽心，为无明所覆蔽。在这种情况之下，你虽然犯了罪，不知道。我们现在真正凡夫最可怕、最严重的就是什么？就是第五个覆蔽心，我们有了这个不知道。所以本论的真正精彩好的地方，它没有说大道理之前，一开头先告诉我们断器三过、具六种想，现在你们了解没有？喏！处处地方就是这个。然后你正式学的时候，还要把自己成就器，修学佛法的器，为什么？就是把前面的那个障碍先拿掉。[29:14]
53a Commentary
ENGLISH LR V.1 P.223 (COMMENTARY V.7 P.165) [00:08]
If we are to truly strive, then let me tell you this, do not overlook senseless speech. This thing, if we speak of its weightiness in terms of karma, it is the lightest, the lightest. However, all infractions will stem from the root which is this. It is the easiest offense to incur. Therefore, this thing, as soon as you open your mouth you are wrong, as soon as you open your mouth you are wrong. What do you do then? You will have to bring the remedies to mind. Remind yourself at all times, remind yourself at all times. Now it is not that we should be able to accomplish this immediately. But we have the opportunity to understand this now and if you strive to gradually practice, you will slowly, slowly, slowly be able to change, be able to change. Therefore, you first obtain the view and then practice. This is the same also when you are in the phase of studying (listening). You will first obtain the view and then practice. Since we are in the phase of listening now, we should first understand what we have heard. Oh! [That is what it is.] Then, you will have obtained the correct view. Therefore, in order to hear and understand, to obtain the correct view, what will you need? With this attitude of how I feel a certain way and how I need to protect the "ego self", you will certainly have to get rid of it, get rid of it. In order to be rid of it, you will first need to recognize that the one who has harmed me from the beginingless time is not others, but whom? Me. It is the conceptual thought that apprehends the signs of true existence of the self of person and the self of phenomenon. There are no others![01:29]
Once you recognize this, you realize that what has been truly harming you is this. After you are rid of it, then things down the line become easy. That is when you become willing, ah, you will realize that this is what has been harming you all along. What will save you from this? Buddha's teaching. Then you will be willing to listen to Him. After understanding this point, you then gradually, gradually change your habits. To change your habits, you will need some time. Therefore, if you are not careful and you make a mistake, that is when you know, hey, you have done it again! So you immediately correct yourself. After striving as such, it will work! Through studying (listening), then you reflect, and meditate. When you come to the point where you reach a view that is concordant to meditation, it will be the path of seeing. When you complete the path of meditation which is concordant to meditation, you will become a Buddha. Normally when we talk about the path of seeing or the path of meditation, we always feel, "Ah, these are things for Bodhisattvas!" There is absolutely no mistake in that, but may I ask you this, do you wish to learn or not? Yes. Then what attitude should you have as you strive in this causal period? Now the complete instructions have been given to us here. Excellent! But this does not absolutely mean, "Ah! Anyhow, I can just stay here and wait until some point in the future, and all of a sudden, I will run into it (Buddhahood). I will just run into it!" No, [this does not happen that way]. Now that you have obtained the correct instruction, then you will take one step at a time in the causal period. When you are studying (listening), you practice as such. When you are reflecting, you practice as such. When you are meditating, you practice as such. Therefore, you will obtain the wisdom of studying, the wisdom of reflection, and the wisdom of meditation. Now let us continue.[02:54]
Furthermore, senseless speech has seven bases:
Senseless speech, normally it is divided into these seven bases.[03:02]
(1) speaking of fighting, faultfinding, disputes, and divisions;
This is the first one. When we speak, what do we speak? We speak of fighting, fault finding, disputes, and divisions, either about ourselves or others. We may have arguments with others, or we may be talking about others.[03:22]
(2) speech such as transmitting and reciting texts with a mind that delights in the treatises of non- Buddhists or in the mantra vehicle of brahmins;
This is the second one. This talks about "treatises of non-Buddhists." These are non-concordant with Buddhism, and we may go as far as "transmitting and reciting texts with a mind that delights in..." Actually, this would be all the principles that we speak of other than Buddhism, no matter what. But pay attention to this! There is one thing that is allowed. That is the necessities for living and these things supplement us. This has been said before, that ispermitted. But other than this, you want to discard the rest.[04:03]
(3) expressions of helplessness, such as wailing;
(4) speaking of laughter, play, entertainment, or enjoyment;
This is next, perhaps it could be [produced from feelings of] suffering, or happiness. When you experience a little pain, you then feel, "Ah.....!" So you make noise such as hah...! So then, it is this type of thing. When you are happy, you act the opposite. This is one kind.[04:24]
(5) talking about news of commotion, such as news of kings, ministers, nations, and thieves;
The next one is these. Now in general we will say we want to read newspapers, we read newspapers. But you can see that the topics reported by the newspapers, they all belong to this type. Therefore, through this we recognize that reading the newspapers is something that one cannot go without in the mundane world. But we do not need it here. So in our Nánpǔtuó temple here, as soon as I arrived, I saw no newspapers here. I am very happy about that. I remember when I used to stay in the Lotus Society, the Great Enlightenment Lotus Society, I did not have anything there. I did not have a television, no newspapers, not even a radio. When the lay practitioners came, they asked, "Venerable, you do not have a TV?" "No! Why do I need a television!" "You do not have newspapers?" "No." He said, "I will bring you one." I said, "Do not bring. Do not bring." He probably thought I could not afford it, so he brought it the next day. After he brought it, I immediately threw it into the trash bin. Just like that. He said, "Did you read it?" I said, "I did not read it!" I said that if I had read it, then it might still be sitting there. But it was precisely because I did not read it that I knew I had not quite let it go yet in my mind. So it got tossed. He had good intentions. But after I threw it out a few times, he stopped bringing it. I feel that for myself, I have yet to be rid of its lure. This is speaking truthfully.[05:37]
I think that you have a feel for this as well. When you are free, you are happy when you see things like that. When we ask you to read texts, ah! You would be yawning frequently after a while. But if you are reading the newspapers, you remain quite enthusiastic. But did you really read something? You might sit there and read for one to two hours. But if we ask you, "What did the newspapers say?" You do not know anything. I think you all have had this experience! What does this mean? Do you understand? This is a bad habit from beginningless time. It has numbed our lives like an anaesthesia. Therefore, all that is mentioned here is this. This is why we do not have any of these things here [in the temple]. And then, when you have time off, we ask you not to go out. This is the reason. Fortunately, you all have great virtuous roots and are willing to sincerely practice this. We must strive as such for 8 to 10 years, then there is hope for this life.[06:26]
(1) speaking like a drunkard or a lunatic;
This is one type.[06:31]
(2) the talk of one who maintains a wrong livelihood.
Disjointed, irreligious, and senseless speech is speech that is jumbled,
This is wrong livelihood. This is what is incorrect, meaningless, and non-concordant to the teaching. It is a meaningless thing. Then finally,[06:51]
reveals the afflictions, or is uttered while laughing, singing, or viewing actors and the like.
This is very obvious. We should examine ourselves carefully. With what we say in general, what does not belong to the category of senseless speech? You should really examine and be cautious, should really examine yourself and be cautious. Thus, to truly cultivate we need to be exactly like this, be exactly like this. We need to absolutely pay attention to this! Do not think that others cannot see it. I can see it clearly myself, I can see it clearly myself! I see it clearly myself![07:31]
That is why you should be extra careful in general, extra careful. I have read a story of this past master, there was such a story. Once there was a Zen master immersed in meditative concentration. Ah! He saw two ghost deities standing there. At first, he saw that the ghost deities were respectfully standing, being very respectful! After a while, the ghost deities stood there and seemed to be not as respectful. They seemed quite casual. At the end, the ghost deities grimaced, showed their teeth, spat and left. Then when the Zen master turned around to look, he saw two monks standing there. So the next day he asked one of them, "What were you two doing yesterday?" Um! The student knew that his teacher had power. So he said, "Ah! The two of us were discussing the teaching at this place." "Were you two speaking the teaching the whole time?" Ah! As soon as he heard his teacher, he thought back and said, "Yes, we did talk about the teaching earlier, but gradually, gradually we strayed to talk about other things. At the end, the topic was not concordant to the teachings." He (the teacher) then told him, "There, there, there! I had seen this with my own eyes!" At first the Dharma protectors saw the two speaking the teachings and were really respectful. But after the conversation carried on, though it had been about Buddhism in the beginning, it strayed later to be about things that do not concord to the teachings. At the end, it became just chitchat. So then the ghost deities spat and left.[08:59]
Therefore, normally we would always say, "Ah, there are Dharma protectors here!" It is true that they come to protect the teaching. But what does he protect? He protects the teaching! May I ask you then, do you concord with the teaching? Do you concord with the teaching or with afflictions? It is very simple. If you concord with the teachings, then he comes to protect you. If you do not concord with the teachings, can he protect you? Make a note of this. Therefore, normally, you need not have to worry. As long as you are willing to strive, they certainly will be here, they certainly will be here! For instance, like our senior abbot here, you should stay close to him, he... This is what I admire most about him. He is just like that, but you can not tell from the external appearance. As long as you are willing. We should not be saying, "I have not had any spiritual sense or intuition!" How can there not be spiritual intuition? It is only you who absolutely have not concord with the teachings yet. How would the spiritual intuition rise? [On the other hand,] if you sensed anything now, they are all flower effect for entering hell. Just like that. Therefore, I asked you to read, Yújìngyì Gōng's story of meeting the kitchen god. You should read it carefully. By then you will naturally understand this! It tells us exactly this.
There are two systems with regard to the first three vocal faults—
Lastly the text tells us this.[10:10]
There are two systems with regard to the first three vocal faults—one asserts that they are senseless speech and one that they are not. However, what I have stated here is in line with the former.
So the first three vocal faults are lying, divisive speech and offensive speech. Other than belonging to those three categories, they also fall under senseless speech. Some people say that it is so, some disagree. "There are two systems... However, what I have stated here is in line with the former." That is, between the two systems, his statement aligns with which. This is the meaning of it. Therefore, regarding this concept, it is something we should understand as well. We are incurring senseless speech at all times. So then there are these two, these two. So then this concludes the physical acts and speech. The third portion is on the mind. Among the ten nonvirtuous karma, the mind portion would include covetousness, malice and wrong view.[11:12]
8. Covetousness
The bases of covetousness are the wealth or possessions of another.
Similarly, this portion includes also the basis, attitude, performance and culmination. What is the basis for this covetousness? It is the possession of others.[11:25]
Of the three aspects of the attitude, the perception is perceiving the basis to be what it is. [171]
In other words, the thing that you covet is the thing that you desire for.[11:34]
The affliction is any among the three.
Attachment, hostility, ignorance.[11:36]
The motivation is the desire to make the wealth or property your own.
Ah, you would just think, “This thing is really good, I wish to make it my own.”[11:45]
The performance is
So then the performance of body and speech are the actions of the body and speech. But the performance of the mental karma cannot be seen. It is what you are thinking in your mind. When you see something, ah, you like this thing and you think about how can you obtain it? Like that. This is performance.[12:09]
striving at that contemplated purpose.
The thought that you have, you think like this: how can I obtain this thing, how can I obtain it? When you have this kind of thought, then that is it. For instance, to us now, we would say that in general, it is not likely that we covet something great. But the things which we easily will covet, for example, this thing that you see here, “Ah, this thing has…well what can I do about this….” Or regarding food, after you thought of it, um, you think in your mind how will you obtain this? Like that. When you are contemplating it, you are in the performance stage of covetousness.[12:45]
The culmination is thinking "May it become mine," about wealth and the like. Asanga describes this as "the determination that it will become yours."
What is culmination? You then think as such, ah, got to do this! This is it. It is only when you have fulfilled these conditions in your mind that this reaches culmination. So then this says next,[13:04]
For this to be full-fledged covetousness, five qualities are required:
To have full-fledged covetousness, the subjective aspects of covetousness are explained by these five stages.[13:14]
(1)having a mind that is exceedingly attached to your own resources;
In the mind, one is attached and hard to let go of one’s own things, “Ah! We feel…ah….” Like that. Unable to let go, enjoy it very much, it is merely this type of mentality. And then,
(2)having a mind of attachment that wants to accumulate resources;
[13:32]
“Accumulate resources,” even when you have it, you do not feel contentent with what you have. Therefore, to accumulate resources, it means to not feel content. This is a little more enhanced than exceedingly attached to your own resources. Before, it was just being attached to your own resources. So to be attached, you are like that. So those are the things that you already have. Since you have it, then fine! But, here, you do not feel satisfied. That kind of mentality, that kind of mentality is not being satisfied, so then you will want to obtain it. That is why next,[14:04]
(3)having a mind of longing due to comprehending or experiencing the good things of others-their wealth and so forth;
For the things that belong to others, you will feel, “Ah, this is great!” It is hard for you to let it go, you are attached. At that time, due to your increased attachment, after it has begun to increase, because the mind has increased to another level, you have an increased desire to obtain this thing. So you now have envy.
(4)having an envious mind,
[14:39]
That is you are now scheming in your mind, “Um! With this thing, what would I have to do to obtain it?”[14:46]
thinking that whatever is another's should be your own;
It is just like that. When you have this thought, when the covetousness gets to this level, truthfully, it is already a full-fledged state. But there is one more mind below.[15:04]
(5)having a mind that is overcome,
What does this mean?[15:07]
due to covetousness, by shamelessness and an obliviousness about the determination to be free from the faults of covetousness.
This is the remedy for covetousness, the only medicine that truly can be the remedy for covetousness is this. We should feel ashamed of our attachment and difficulty in letting things go. This is the most basic [thing to do] in the mundane world. And then, with respect to the supramundane world, those who learn the teachings should understand the faults: “Ah! This covetousness - all faults, all misfortune & harm come from this.” Therefore, after you have seen the faults of this, you will develop what? A feeling of disenchantment. “Ah! This is truly horrendous, truly horrendous!” You will be disgusted. What you would originally find attractive and difficult to let go, now you want to reject it and wish to be far away from it. This is the remedy for covetousness. As long as you have this remedy, it is not full-fledged covetousness. So now, since there is already the manifestation of culmination and if you do not know to remedy it, then it is over for you. Therefore, the three mental poisons become full-fledged when all five qualities exist, become full-fledged with all five qualities. The last point is really important! When we learn the teachings, the most important thing is here. Having a mind that is overcome, that is our ignorance, our ignorance. We have been obscured and we do not even know.[16:37]
If any one of these five minds is not present, there is no actual covetousness.
If any one of these fives minds is not present, then there is no actual covetousness, there is no actual covetousness. The most important thing is the fifth one, a mind that is overcome. If you can understand its faults and have developed a feeling of renouncing the world, then not only will this cause the covetousness to be incomplete, but that there will be a remedy, and in the end, you can uproot it all. The entire Buddhism mainly teaches this one point.[17:04]
The Levels of Yogic Deeds says to apply these five to all ten non-virtues.
(Translator note: Please note that the English text and the Chinese text differ here. The Chinese text is more like this, “The Levels of Yogic Deeds says that there is the component of performance for all ten non-virtues.” This is why Shifu explains this.) This part particular says that since there are actual physical actions of the body and the speech, therefore, you can describe them [as performance]. But you cannot say this about the three mental karmas. However, the Levels of Yogic Deeds particular stated performance exists for them. Therefore, this part explains this according to its source. There is a source for stating performance here. So the aforementioned section has already pointed out the subjective aspects of performance for us. Why did it explain this? That is when some people are deciphering and analyzing the karma, they do not consider this part as performance. The reason being you cannot physically see this! So how can it be called performance? However, what we are referring to now is the mental thought, the intending action. That is performance. Continuing on, [18:00]
As for the manner in which an action might constitute covetousness that is not full-fledged, it is such covetousness when you give rise to the following desires:
(1) the thought, "Oh, how nice it would be if the master of the house were to become my servant and things could be however I would wish them";
(2) also such a thought with regard to his wife and children, etc. and his physical possessions such as food and so forth;
(3) the thought, "Oh, how nice it would be if others knew me to have such good qualities as being dispassionate, retiring, persevering, learned, and generous";
(4) the thought, "How nice it would be if kings and ministers and the four types of followers of the Buddha were to respect me and if I were to obtain such necessities as food and clothing";
(5)developing desire, thinking, "Oh, may I be reborn in the future as a deity and enjoy the deities' five sensory objects, and may I be reborn from the worlds of the fierce ones and Visnu, as a deity in the Heaven of Controlling Others' Emanations [the highest of the six divine regions of the desire realm]"; [172]
(6)developing desire for the possessions of parents, children, servants and the like, or the possessions of your fellow religious practitioners.
So it goes on to name some things which may not be full-fledged, but are nevertheless covetousness. The reason the text lists them one by one is to tells us how easily we incur covetousness, so easy to do. With our every thought, if we examine ourselves carefully, we are constantly in this state of mind. In the mundane world, ah, if you see someone is great, you think, “Um, how do I make use of him!” Or we would like to make other people’s possession ours. Just like that.[19:40]
If we are practitioners, we always feel that we want to praise ourselves. We praise ourselves. We will exaggerate and pronounce to others our meager good qualities. We would let others know. Just like that. We often unknowingly make this kind of mistake. For instance, we might be fine doing what we are doing here. We might be doing something and feel quite lazy at doing that. But when we see someone passing by, ah, we start to make great efforts at it. Why? We do not know why and we cannot explain it. But actually, it is to let others know that we are working really hard, doing so very seriously. This type of mentality is exactly this. Actually, not only is this mental state concordant to covetousness, there are other problems associated. This is also a mental state of lying. This is a mental state that not only concords with attachment, but ignorance. If you just carefully examine yourself a bit, ah! We are associated with the ten non-virtues all day long! We are associated with the ten non-virtues all the time. Therefore, for these few points, they may look simple, look ordinary, but actually when you are cultivating, there is a great deal to be learned here, a great deal to be learned here![20:51]
So you need to really understand every place. After you understand it, the foremost important thing to do is weight it against yourself. There is something here you should make a note of! After we weigh it against ourselves, we will discover, “Ah, how come I am so awful!” You will have this type of recognition and that is good. But pay attention here! It is not that we are asking ourselves to be able to accomplish things as we weigh it against ourselves. You should always make a note this: I have weighed it against myself and I recognize it! That is when you have hope. Normally when we do not recognize it, we feel that we are doing okay, still very right in every sense. Then it is over. Then you will forever be without any hope! If you naturally think that you are right, of course, if you are right, what else is there to learn? What will you need to change? Therefore, you must be able to understand that where you have gone wrong, where you have gone wrong. That iswhen you have a chance to change. Then when you change, your virtuous karma will be achieved. In the end the benefits are yours. Now that you do not understand yourself, when others tell you about it, you try to evade. Ah, you may even argue over it! Sorry. This karma remains. In the end, this karma, the Lord of Death cannot save you, the Buddha cannot save you either. This is a point that we should understand now. Therefore, after understanding this point, that iswhen we will sincerely and humbly find our own faults.[22:05]
Therefore, he keeps telling you again and again, the first thing to learning the teaching is to know that you are sick. After you know that you are sick, you want to find a doctor. After you have found the doctor, he will prescribe the medicine to you. Then you earnestly make efforts to practice according to the instructions. That is when you use the mirror of teaching on yourself to discover: Ah! My body and mind behave so despicably! That is when we bite down our teeth to fight with it. We do not fight with others. You need not have disputes with others. You should have disputes with yourself and say, “How come I am so inferior, I must fight you!” That is when you become able, that iswhen you become able. Therefore, for the story that will be told later, the past masters are so incredible, just so incredible! He will bite down his teeth and fight with himself all day long. These few sentences are there to remind us this point in all sorts of places. This is on covetousness. Next,[23:08]
9. Malice The basis, perception, and afflictions are the same as in the case of offensive speech.
With regard to malice, the basis, perception and afflictions are as in the case of offensive speech, as in the case of offensive speech. This is because malice and offensive speech are quite similar. The motivation of offensive speech is hostility. It is certainly toward someone whom you find annoying. Actually, the object whom or which you feel hostile toward would span a broader spectrum. Normally the offensive speech is directed toward another living being. But hostility is not necessarily aimed at another living being. Sometimes you will be mad at anything for no seeming reason. For instance, when you walk on the road and if there is a rock that blocks your path, you start to throw a fit. You can get angry at the rock too. Therefore, hostility can be quite extensive. This is its basis. So the perception and afflictions are the same as stated previously.[24:19]
The motivation is the desire to do such things as strike others,
That is in your mind, there is an initiation of you wanting to act on your hostility.[24:29]
thinking such thoughts as, "How nice it would be if they were killed, or bound, or their resources were ruined, either naturally or by another person."
That is, you think as this, “Ah, how can I hurt this person!” Perhaps you would harm him yourself, or you think of ways to make others do the harm. Or perhaps you may think in your mind, “Hum, this person! How do I make him…if he happens…” That is to the one you feel malice toward, the one you resent, you hope that he will suffer some difficulties or misfortunes…etc. These all belong here. It is the desire for others to suffer some loss.[25:13]
The performance is having that thought.
This is for the things that are in your mind, you continue to engage in this type of contemplation. That is the performance of malice.[25:23]
The culmination is a determination or decision to do things such as beating. Moreover, it is complete if the following five attitudes are present, and incomplete if they are not.
With your thoughts, you feel, “Ah, I will do this at this time!” Or you feel, “Ah, yes, yes!” For instance, you could be thinking, “I hope this person will suffer this misfortune!” Or if you see someone who is going somewhere and you foresee some minor trouble ahead for him and you think, “Ah, he deserves it!” Since he is happy to do that, so you hope that he will go ahead with it. As you watch him go, and he has gone, then you go and see how it went. Ah! It happens just as you had imagined. Perhaps he has gone down the road and hit something. Then you derive a joy from it. That iswhen your malice has culminated.[26:01]
The five are:
There are also five things here. What are the five?[26:06]
(1) an attitude of hostility driven by a reifying apprehension of the characteristics of the causes of harm and the phenomena related to them;
That is the hostile seed in your mind sprouting just a little. You will then wish to harm others. It is “a reifying apprehension of the characteristics of the causes of harm and the phenomena related to them.”[26:18]
(2) an impatient attitude by way of not being patient with those doing the harm to you;
With regards to the harm done to you, you cannot be patient with it. What is the condition of not being patient? It will continue to increase. In other words, it will continue. It is “not being patient with those doing the harm to you.”[26:32]
(3) a resentful attitude based on repeated, improper attention to and mindfulness of the causes of your anger;
To have a resentful attitude is you not being able to be patient. You have allowed the hostility to exist without quelling it. Now only was this not quelled, you actually increase it, nurtured it. Due to your increased hostility, so what do you do next? You have an envious attitude. You then think of ways to harm him.[27:00]
(4) an envious attitude which thinks, "How nice if my enemy were beaten or killed";
This is the type of attitude.[27:10]
(5) an attitude that is dominated by
This is the same as before. These five things, one by one, describe the different levels of the attitude. If we just roughly discuss it, we would not be very clear. But if you examine closely, the subjective aspects [or mental behaviour] of the mind are very clear, very clear. Each is a different level. The first one, the first one develops this thought, “This person is really annoying!” That is all. Then in your attitude of annoyance, when you get to the second and the third attitudes, if you are able to be patient, “Ah, this is not good, not good! Why should I bother to be mad?” Then you will be correct! However, if you get to the third and the second attitudes, and you think, “Um, yes, the more I think of this person the more I find him annoying. Yes!” That is, you did not practice patience! The more you think of him, the more you resent him. If you continue to think this way, then slowly something will surface in your mind. Because the more you think of him, the more you resent him, then you will think about how can I deceive him to do something? That is the envious attitude [a scheming attitude]. These four types of subjective aspects [or mental behaviour], if you apply them to the things that you like, it is attachment [or covetousness]. If you apply them to the things you do not like, that is hostility [or malice], hostility. Just like that. Also, if there are not these two things present, then you are ignorant. Our attitudes, these are the subjective aspects [or mental behaviour] of us going from the subtle to the coarse.[28:20]
So then the best remedy is to be able to see its faults. If you cannot see them, then okay, the covetousness, malice and wrong view will become full-fledged. Therefore, number five is to be overcome and dominated by ignorance. In this case, though you have incurred a sin, you do not know. What is truly most horrendous and most serious for us ordinary beings? That is number five, to be overcome and dominated by ignorance. We do not know that we have this. Therefore, the real magnificence of this treatise is that prior to teaching us the profound principles, it first began to tell us the three faults of a vessel and the six ideas. Do you understand it now? There! This is [required] everywhere. Therefore, before you formally begin to learn, you will first need to become a good vessel, a vessel for learning the teachings. Why? You will have to remove the obstacle first.