菩提道次第广论手抄稿:旧版第五十四卷A面
（手抄稿 第七册 p185）[00:03]
粗的障碍不拿掉，细的根本没有机会，没有机会去碰到它，这个就是什么—覆蔽心。[00:13]
说到这覆蔽心，有一点要特别……。现在在这个情况之下，我们慢慢地了解了，所以在我们，所以真正好的，不管师长也好，共同的同学之友也好，在真正的共同增上的，师长一定随时告诉你，说你错了，说你错了，然后乃至于有很多地方呵斥你。有人说：“欸，前面那个呵斥，不是个粗恶语吗？”对！从形相来看，它是一个粗恶语，一样的。可是粗恶语的内容有几样：事、意乐、加行、究竟。意乐，什么意乐？意乐当中最重要的就是欲乐、烦恼。所以说，假定你说你怀着瞋心去骂人家，这个就是粗恶语；假定你是怀着悲心帮助别人的话，这个就不是。懂不懂？这个差别就在这里喔！所以前几天我跟你们说：你们看见别人不对，你就告诉别人，你先检查、检查你心里什么心？说你帮助别人， (p186) 对不起，那个对的，那个可以；如果说你不是帮助别人，为了你心里想，这一种想法，随顺你的胃口才对的话，那你就错了，这个概念很清楚。[01:29]
所以我们现在这地方，真正修学佛法的话，的的确确地，处处地方表面上面看起来，很多地方这样地相似，或者是劝谏，毕竟不行的话就呵斥。因为有的时候的确，随便跟你说，劝，劝了十趟、八趟他不行，大声地呵斥一下，喔唷！他记得很牢了。凡是这种事情，都是师长不得已用的一个方法。我们同学当中，说真正的大家的善友不是说，哎呀！你今天被骂了，他跑得来安慰、安慰你。其实他为什么安慰你啊？因为他自己跟你犯了同样毛病，两个人同病相怜，你还觉得很好咧，结果大家两人一起下地狱，最严重的现在莫过于此。大家希望偷懒，然后你也嘀咕说，这个地方要求这么严，他也要求你，你们两个还觉得很好呢，完了！这个时候，我们真正的同修之间就应该这样，互相谏劝：“啊！我们现在无始的习气，现在这个好环境，要策励我们，我们总要咬紧牙关努力啊！”应该这样，这是我们应该真正了解的。[02:44]
为什么前面不了解？为什么后面呢？这个就是什么—覆蔽心。所以修学佛法最难做的、最难深入的、最难突破的，就是无知；而不是无知本身，在无知而不晓得自己无知，还自己觉得很对，这个是一个最可怕，也最难弄的东西，最难弄的东西。所以我常常说，(p187) 在这个地方，有很多同修们，常常跟他说了以后，他一犯再犯、一犯再犯。不过不管他怎么一犯再犯，我还是非常欢喜地总是告诉他，因为我了解众生无始以来的习气，可是他至少他肯想学啊，我们在座的确有好几位同学，就是这个样。这一点我心里面，是，有的时候只是说，唉！这个东西实在不晓得什么方法帮助他快点改过来，这个心理有的。但是我很少说对他起这种厌恶的心情，没有。[03:57]
另外一种，他也许做得满好了，但是他心里面就这样的话，唉！我心里想只是觉得，不晓得我什么时候有了能力，再去帮助他。这种人只好跟他远离，免得等一下我也沾上，这个注意。所以真正修学佛法最重要的一点，就是不要为无明所蔽覆，我们处处地方，要找到我们的病根什么地方。虽然改不过来，但是在这个地方要起大惭愧，说我要想办法怎么努力啊！那么“覆蔽心”呢，是说：[04:30]
p. 128 (3)
by a lack of shame about your malice
【谓于瞋恚不觉羞耻。】
自己犯了毛病，还不觉得羞耻，还自觉得有道理，那就完了，你一有这个心，就完了！如果这一点改不过来，佛经上面告诉我们，如果这一点改不过来的话，你赶快脱掉这件袈裟回家去，忏悔。等到你自己有力量再来，那还可以，要不然穿下去的话这好危险、(p188) 好危险！下面是[04:55]
and obliviousness about the determination to be free of its faults.
【不知过患，及与出离。】
那更进一步地晓得它的祸害，晓得了祸害以后，策发了厌离心，这个是瞋恚的五相。下面又告诉我们，这种瞋恚的零零碎碎的一般状态，让我们用这个来检点、观察。[05:20]
Attitudes of simple malice are as follows. To the extent that you reflect, "Someone has harmed me or is harming me," and think about how to bring harm to whoever is doing or did the harm —
【仅成损害心者，谓作是念彼于我所，已作正作，诸无义事，故我于彼当作无义。】
有一种并不是圆满的瞋相，他在心里想：欸，这个家伙怎么来伤害我，嗯，这个家伙背后说我坏话，这个家伙什么样等等，那我也要怎么样去对他。那你这个心里面生起来的话，就害了！人家对你怎么样，不管，不要说他不一定对你，你自己又胡思乱想；就是他真的对你怎么样的话，你应该怎么办啊？忍辱嘛！欸，他可是犯罪下地狱，对我来说成就我的忍辱啊！因为我成就了忍辱啊，我才是成佛啊！所以佛经上说得很清楚，他今天使你成佛，你感激都来不及嘛，对不对？假定说没有这种暴恶众生，就没办法成就你的忍辱；你没有办法成就忍辱的话，你就成不了佛，这千真万确的事实啊！[06:33]
所以我们现在往往说：“喔唷！他伤害我，所以我们要报复他。”世间的人是对的， (p189) 你现在修学佛法的人要这样的话，你不晓得错到哪里去了。也许你说啊，我这是小乘，小乘的你拼命忙你自己，解决你的问题都来不及，你管他干什么？这不是很简单吗？所以不管入小乘、入大乘，绝对没有你要给他讲道理的地方，那何况是发瞋心啊！这个是我们应该了解的。[07:06]
all this is malice.
【尽其所有几许思惟，尔许一切皆损害心，】
不管你在这一种状态当中，你心里面想多少，那都是损恼之心。所以现在有很多人，叫应该讲道理，“他没道理，我有道理！”对不起，这个道理你都错了，不管你这个道理多大。你真正如果跟佛法相应的道理的话，完全不是这样的，完全不是这样的。最基本的道理，他之所以来给你这样，你要找到原因在何处。他之所以今天伤害你，对不起，那很简单，缘起嘛！你什么时候伤害他了，这个才是真的道理。更进一步，你说你真正要修行的，那么正好，现在一方面要感到抱歉，我怎么以前伤了他；一方面现在正好，现在成就我的忍辱，你还有什么要跟人家争道理的事情？这个就很清楚了嘛！所以我们了解了这一点，那个瞋恚心就很容易平复了。关于这个详细的道理，后面讲到六度忍辱，他会分析得非常清楚、非常明白，到时再讲。[08:25]
Other examples of simple malice are the wish that someone else's relatives, resources, or virtue, etc. might deteriorate in this lifetime and the wish that someone else might go to a miserable realm in a future lifetime.
(p190) 【如是愿他现法，丧失亲属资财及善法等，及愿后法往恶趣中，亦是损心。】
那个都是。最后。[08:37]
10. Wrong Views
【◎ 邪见。事者，】
邪见是什么呢？[08:40]
The bases of wrong views are existent objects.
【谓实有义。】
对于实际上的，因为真正佛法里面所讲的，一切法都是空，但是空不是没有喔！空而缘起有，就是这样。实质上的东西，说这个本性是没有的，可是呢缘起法相是有的，这个是我们要了解的。现在邪见的人，他恰恰相反，或者是谤这个说，性空这一点他不接受；乃至于反过来，谤缘起，现在的事相的因缘的假有，就是换句话说一切事相，这个真实的俗谛事相，他否定它的存在。就是关于佛法所说的，相反的这种。那么，[09:43]
Of the three aspects of the attitude, the perception is perceiving to be true the meaning of a mistaken denial of the existence of an existent object. The affliction is any of the three mental poisons. The motivation is the desire to deny the existence of an existent object. The performance is the initiation of that attitude. Moreover, there are four types of such performance:
【意乐分三，想者谓于所谤义，作谛实想。烦恼者谓三毒随一。等起者谓乐诽谤欲。加行者即于所思策发加行，此复有四，】
他所谤的东西，作实际上的……。关于谛实这个事情，到后面，讲到最后的时候再 (p191) 来详细地说明它，我们必定要对那个“缘起性空”清楚地认识。譬如说我们讲中观，是讲这个真空俗有；相宗呢，恰恰相反，这个道理何在？你关于这个佛法所讲的这个空有了解了，那个时候，你才晓得世间上面的错误在哪里。那么眼前我们就把下面这几件事相，就是粗显的，这个性空缘起的道理了解了，那我们就判别得出来了。[10:41]
mistaken denial of causes, effects, activities, and existent entities.
【谓谤因，果，作用，有事。】
关于这件事情，他就毁谤，这个下面解释一下。[10:48]
Mistaken denial of causes is thinking that right or wrong behavior do not exist, and so forth.
【诽谤因者谓云无有妙恶行等。】
什么叫谤因呢？佛法里面讲，一切事情都是什么—空、缘起，并没有天生本性如此的。说这个人本性天生就是好的，本来就是坏的，没有！他以前造了善的业因，所以这一世感得善的、好的果报，反过来说恶果。那么所以一定有这样的因，感得这样的果，由这样的妙因，感得这样的妙果。现在有的人说：“哼！你这样做好事没有用。”那这个就是谤因，就是谤因。还有呢，[11:35]
Mistaken denial of effects is thinking that the fruitions of these sorts of behavior do not exist.
【诽谤果者谓云无有彼二异熟。】
(p192) 谤果的话，也同样地，一个是从因果的因上面着眼，一个是从因果的果上面着眼。实际上，除了现在佛法所讲的，其他世间一般的人，都是这样说的：“哪里有什么因果？你做了好事，什么东西啊？谁看得见啊？”大家都会这样说。的的确确地，“谁看得见”这句话，很多人被它难倒了。其实这个事情非常简单，绝对难不倒。你反过来问：“你看见你的祖先了没有？我们没有一个人看见我们的祖先，对不对？祖父我们容或看见，曾祖父容或看见，再上面我们看不见，那你一定没有祖先的。”这个话说得通吗？说得通吗？绝对说不通！这不简单极了嘛！所以我们看不见的东西，只能说明它：我们不能证明它有或者没有，但是绝对不能证明它没有欸！这个道理很明白，是不是？所以这个地方，我们不谈这一点，如果真正谈，我会告诉你们。现在很多说以科学来谈这个—科学上面可不是这样讲的，是最不科学的事情，这是最糊涂的事情，所以在这谤因、谤果，这两点。[13:06]
Mistaken denial of activity is of three types:
【诽谤作用分三，】
什么叫“作用”呢？就是从因到果之间，必然有这样的因，产生这样的这个功效。这个作用，就是彼此因果三世当中这个功效、力用，这个叫作用。那么哪分三种呢？[13:24]
(1) Mistaken denial of the activities of planting and retaining seeds is thinking that there are no fathers and mothers.
【诽谤殖种持种作用者，谓云无有若父若母，】
(p193) 那我们说这个怎么会诽谤啊？欸，不，他这个意思就是这样，真正的佛法里面告诉我们，我们的生命怎么来的啊？三样东西—自己的识种，加上父母的和合，而有生命这个作用的存在。这个作用的存在还必须在，有这样前面的因，感得后面这样的果。现在说没有，否定这一点，就是这样。这是世间的人都不接受这个概念的，这个是叫作“谤持种作用”。说：[14:11]
(2) Mistaken denial of the activities of going and coming is thinking that there are no former and future lives.
【诽谤往来作用者，谓云无有前世后世，】
什么叫往来？就是怎么从前世到后一世，就是因果关连过程当中的前后的相续。[14:23]
(3) Mistaken denial of the activity of birth is thinking that living beings cannot have spontaneous birth.
【诽谤受生作用者，谓云无有化生有情。】
就是这样，那么这个也就是三世流转当中的，种种的、不同的功效。这个佛法里面讲的“化生”，一定还有前生，他这样的业感得。他说化生—天上掉下来的，或者是什么上帝创造的；毁谤这个。凡是总之，就是这样的因感得这样的果，这个，否定“空缘起”这个法则的，除了佛法，以外的所有的这种见解，都是属于这一类。有很多人，世间糊里糊涂的人，他不会有很强盛的知见；有很多人理智很深的，通常都在这个上面。所以现在讲的科学什么等等，究实说来，都是属于这一类，都是属于这一类。[15:21]
The fourth type of performance of wrong view, mistaken denial of existent entities, is thinking that arhats and such do not exist.
(p194) 【谤实有事者谓云无有阿罗汉等。】
“实有事”就是，前面是生死流转当中的三世因果关系，现在这个是因果还灭的时候，所得到的真实的果报，这个是“阿罗汉”。所以说因果的顺这个流转，他也否定，当然还灭他也否定。由于顺的这个流转的话，产生前面这种因、果、作用等等；然后呢，从还灭来说的话，证得圣果，这个他都诽谤，这种都是邪见。[16:07]
The culmination is the certainty that you have denied something.
【究竟者，谓诽谤决定。】
他确定觉得这样的。[16:11]
A full-fledged wrong view is associated with these five attitudes:
【此亦由于五相圆满，谓具五心，】
哪五样东西呢？[16:15]
(1) an attitude of confusion
【一有愚昧心，】
这就是这个心理，这个就是。这个就是普通我们都有的。[16:21]
due to not knowing objects of knowledge exactly;
【谓不如实了所知故。】
(p195) 对他所……真实的事情，他不能如其法相、如其法性，实实在在地了解。[16:36]
(2) a violent attitude, due to delighting in sins;
【二有暴酷心，谓乐作恶故。】
对这个东西，他还觉得不但不知道，他还觉得嗯，这个是对的，这个是好的。[16:46]
(3) an attitude that continuously operates in the wrong way because of pondering improper teachings;
【三有越流行心，谓于诸法不如正理善观察故，】
而那个时候他起心动念，起心动念—非法的起心动念，而不是如法地去观察，这一点特别重要。现在我们世间，除了佛法以外，所有的大部分，尤其是做学问的科学家，喔，他很讲究，他这个研究起来，研究的精密，那比起我们来，不晓得比我们要超过多少，但是这种都是什么？不如理的观察，这是很遗憾的一件事情。所以我们为什么到今天佛法这么衰，原因就在这里。他们外面的人都很认真地做这个，我们现在修学佛法的人，佛法是世间第一智慧，居然糊里糊涂不要善巧，就是这样。所以我们虽然最好的佛法摆在那里，我们不懂；说外道他很认真地去观察，因为他对事情的观察深入，等到我们大家坐下来一谈，他两句话一谈，你哑口无言。啊，这个真可惜啊！[18:00]
这个前面具五心圆满了，这个愚昧心，这个愚昧不了知，不如实了知。这个第二个 (p196) 呢，不但不如实了知，这是一个根本问题，一切邪见的根本。那么对我们来说，我们应该如实了知些什么呢？根本就是“二无我”。那么谈到这地方，大家容易产生一个误解，说：“哎呀！这个二无我，这个难得很欸！不要说法无我，我们谈不到，人无我空了以后，要证罗汉果欸！我们现在末法的时候谈不到，我们只有念念佛啦！”这个是千真万确。不是说眼前叫我们破掉了这个东西，证罗汉果，不是这个意思。但是你要了解，这个东西是生死的根本，我们修学佛法的人，第一步要认识了这个，你有了这个正确的认识，你修什么就成功什么。[19:02]
然后进一步来说，眼前我们真正所以要做的事情，修行什么？就是认得了我们错在哪里，如何改过。你这个认得—了解错误，以及了解了错误了改过，就是我们修行的业因，眼前我们要做的就是这个事情。假定这个事情你不认识、不做，请问你修行修些什么？正因为你了解了这一点，说：哎呀！从这个地方了解了，彻底根除这么难，所以不要再听自己的胡思乱想招呼，一心念佛，那个才是我们所谓“念佛法门”的特质。还是从这个特别的认识上面，才开出净土的方便法门。所以信，信什么？还是信这个，这个道理我们要了解，这个才是真正“如实了知”的这个心情。[20:11]
不过这个地方现在讲业，讲业。那么我们退一步，这个实际上对事情的真相，又分两 (p197) 部分，一个叫作业果愚，一个叫真实义愚。什么叫“业果愚”呢？就是怎么样一件事情从因感果，造如是业因，一定感如是业的果，对这个因果关系不了解，这个就是我们普通凡夫应该了解的，这个地方所说的“不如实了知”指这一个。可是为什么有因果啊？就因为表示一切法本身，它不是天生有实在的自性的，而实在的自性是没有的；只是说如此因，所以有如此这样的缘现起的现象。这个业果的所以存在，还是因为实实在在了解性空缘起，所以把这个业果更深一层探索，得到这个结果，我们真正要了解的这个。[21:25]
如果我们学的只是人天乘法，那你只要了解浅的那一部分就对，可是这一部分人天乘法的最后结果是什么？三世怨，很不值得。你忙了半天同样的修行，最后还是到地狱里面去。现在呢你只要认识得更深一点、多一点，你修行并不要加多少，这样的修行，你就能够跳出轮回，乃至于解决一切众生的痛苦，错就错在那个知见上头。所以在这地方虽然讲浅的，欸，但是我们深的要了解。同时我们现在了解了这地方所以讲浅的，是引导我们达到深的、究竟圆满的地方去，不了解的就是愚昧心。单单那个愚昧心哪，还有一个酷暴心，还要跟着它好乐欢喜做这个。[22:25]
然后第三有越流行心，“谓于诸法不如正理地善观察”，刚才我们就讲到这个地方。就是你懂得了，然后如理去思惟、观察这一切善乐的根本；然后呢不懂得的话，害了！如 (p198) 果说你不善巧去观察，最多就是糊里糊涂，那个世间啊，大家就是这样的世间，还造不出大恶来；如果说不如理地这样去观察的话，很多大毛病都出来了。所以说世间那个大外道，进一步说，眼前的所有什么世间的很多特别突出的，科学上的概念，也可以说属于这一类的。不过这一点，我们不要随便讲，因为你弄得不小心的话，这个会产生种种诤论，诤论。科学所采用的方法是绝对正确，这样，就是说你要把一件事情要真实地了解，不是说人家告诉你怎么，你就听见怎么，这个跟佛法的精神是完全吻合，完全吻合。它细微的判别，在这个地方我们暂时不去谈它，不去谈它这个事情。那么这个地方讲的，就是说不但是愚昧，不但是乐作恶，而且照这个错误的事情，你愿意深入去观察。我们现在要如理观察就对了。[23:57]
(4) an attitude that is impaired because of a mistaken denial that thinks that such things as gifts, religious offerings, burnt offerings, and right behavior do not exist;
【四有失坏心，谓谤无布施爱养祠祀妙行等故，】
就是说你做种种的，也是前面的计划，就是欸，你是觉得，你确定这样的见解，诽谤那些不对的，这样，这个邪见就圆满了，圆满了而也没有对治。第五个，[24:24]
(5) an attitude that is dominated,
【五有覆蔽心，】
就是没对治。那么同样地，谓由邪见不觉羞耻，[24:27]
due to these wrong views, by shamelessness
(p199) 【谓由邪见不觉羞耻，】
对于邪见不觉羞耻，自己还觉得得意咧！这个真正可怕的，就在这个地方。自己明明错了，自己还觉得得意；自己明明错了，还觉得有道理；自己明明错了，还觉得不承认，还有一百二十个藉口。这个修学佛法最难突破的，就是这个地方，这个千万注意啊！所以我们第一个真正要认识的，就是认识自己—我是个凡夫，自己在无始无明大病当中。就算你不懂，你常常提醒自己的话，这有很大的帮助。[25:03]
and obliviousness about the determination to be free of its faults.
【不知过患及与出离故。】
你当然不知道，不知道嘛你当然完了！就是这样。[25:11]
If these five are not present, a wrong view is not full-fledged. Although it is certainly the case that there are other wrong views, only this is called "wrong view,"
【此五若缺，则不圆满。虽其邪见复有所余，然唯说此名邪见者，】
p. 129
for it is the greatest of all wrong views in that it is through this wrong view that you sever all your roots of virtue. Further, it is this wrong view that is conducive to your doing whatever sins you want.
【由此能断一切善根，随顺诸恶随意所行，是为一切邪见之中极重者故。】
这个邪见有很多，各式各样的，但是这个地方，单特别拿出这一点来，为什么原因哪？由于当这个概念一来的话，一切善根都断掉了。由于这样的这个邪见啊，什么样的恶行都跟着来了，所以这个是邪见当中的最重的，最重的根本。当把因果这个法则，你一断(p200) 掉的话，就完了！说起来这“因果”两个字，讲起来容易，要想了解它实在是不容易喔！我们仔细想一想看。[26:04]
讲到现在，我们随便谈，当你一想到因果的话，眼前这种问题都解决了，可是眼前我们问题有没有解决？没有解决。表示什么？我们虽然嘴巴里面讲因果，的的确确心里边，对于这个“因果”两个字并没有如量地生起正确的认识。好的呢，至少我们在概念上面晓得有因果，接受因果，这个时候就应该下面紧跟着，就应该检点一下：我们接受了以后，是不是派上用场了？我们能够这样地检查，很快就进步了。单单接受都已经很难了，如果你不努力去检查的话，很快就失去了。因为这个人身很容易失去，而不知不觉当中又造了很多恶业，造这个恶业，还是照着以前的老习惯走了，你又堕落，又堕落。[27:00]
尤其是有很多出家的同修，一旦被了这件衣服，你不能跟它相应的话，哇！这个是可怕极了！这是我们要了解的。但是反过来呢，欸，妙了，你一被了这件衣服，你做一点善事的话，对不起，这个在家人跟出家人，你同样做一点好事，尽管做的好事的量完全一样，可是你一被了这件衣服，得了这个戒以后，这个功德之大，这是不得了地大，不得了地大。所以我们常常说的那个比喻一样，就像你走路一样，欸，你平常走路用两只脚跑，你怎么拼命地跑，能跑一点点。假定你得到一个善巧的工具，这飞机的话，你这个跑很短 (p201) 一段的时候，你就跑得很远很远，就这样，所以这个戒就有这样不可思议的功效。现在我们继续下去。[27:57]
With respect to these ten nonvirtues, you may undertake killing, offensive speech, and malice with any of the three mental poisons, but you bring them to culmination with hostility.
【其中杀生粗语瞋心，由三毒起，由瞋究竟。】
那么特别又检查一下，杀、恶口、瞋心，这个烦恼都可以引起—由贪而杀，由瞋而杀，由痴而杀。但那最究竟、最厉害的是什么？瞋心的杀最究竟。[28:22]
You may undertake stealing, sexual misconduct, and covetousness with any of the three mental poisons, but you bring them to culmination only with attachment.
【不与而取邪行贪欲，由三毒起，唯贪究竟。】
盗，盗也可能有贪、有瞋、有痴，可是贪心起的盗，是最严重、最究竟。那么欲邪行跟贪欲也是一样，下面：[28:47]
As for lying, divisive speech, and senseless speech, you may both undertake them and bring them to culmination with any of the three mental poisons.
【妄语离间及诸绮语发起，究竟，俱由三毒。】
这个剩下来的几样东西的话呢，发起跟究竟都是一样。[28:59]
You may undertake wrong view with any of the three mental poisons, but you bring it to culmination only with delusion.
【邪见由其三毒发起，唯痴究竟。】
这是容易明白。[29:03]
Among these ten, intentions are actions (Skt. karma), yet they are not paths of action (Skt. karma-patha). The seven nonvirtuous actions of body and speech are not only actions but are also paths of action because body and speech are the bases of the intended operation. The three mental nonvirtues—covetousness and so on— are paths of action but are not actions.
(p202) 【此等之中，思唯是业而非业道，身语所有七支是业亦是业道，思行处故。贪欲等三业道非业。】
然后这个仔细分的话，这个业又分成功业跟业道。什么叫“业”？什么叫“业道”？这解释一下。“业”，换句话就是你做的事业，平常说你做什么事情啊，就是这样。我们真正做事情的话，一定是什么？一定是这个，就是一种行为，一种行为。[29:44]
54a Commentary
ENGLISH LR V.1 P.226 (COMMENTARY V.1 P.185) [00:03]
If you cannot remove the coarse obstacles, there is no chance at the subtle ones. You cannot even get close to it. This is what? It is a mind that has been overcome and dominated.[00:13]
Speaking of the mind being overcome and dominated, there is a particular point…. Now in this case, we gradually come to understand that those who are truly good to us, whether they are the teachers or fellow students and friends who truly wish to improve together, the teachers will certainly tell you often that you are wrong, you are wrong. They may even reproach you many times. Some would say, “Ah, is not reproaching a type of offensive speech?” Yes! If you just look from an external perspective, it is an offensive speech. They are the same. But there are a few things in the karma of offensive speech, they are the basis, attitude, performance and culmination. The attitude, what is the attitude? The most important things in attitude are motivation and affliction. Therefore, if you carry hostility and reproach others, that is offensive speech. But if you carry compassion to help others, then it is not [offensive speech]. Do you understand? This difference is right here! Therefore a few days ago I told you that if you see others being wrong, you should let them know. But you should first examine and examine, what is your own attitude? If you are doing this to help others, then sorry, it is a correct thing to do, that isallowed. However, if you are not aimed at helping others, and it is for your own ideas, a thought to demand others to suit your style, then you will be wrong. This concept should be very clear.[01:29]
Therefore, for our case, if we are truly learning the teachings, truly, there are many similar cases where we can relate to. Sometimes it could be that they admonish, or if this does not work, then they reproach. Because sometimes, they may tell you, try to persuade you eight to ten times, and it stilldoes notwork. So they get loud and reproach you a bit. Oh! Then you would remember this really well. For things as such, that is because the teacher has been forced to use this method. Among our fellow students here, a real good friend is not someone who would say, “Ah! You got scolded today.” Then he comes to comfort you, to console you. But actually, why does he console you? That isbecause he has the same issue as you. So then the two of you will pity each other for the same type of affliction. And you think that isgreat. As a result, both of you enter hell. There is nothing more serious than this. If everyone wishes to be lazy, then you might rant and say that this place is too strict and they demand too much from you. Then the two of you feel good about it. Then it is over! At this time, this is what we truly fellow practitioners should do for each other, we should advise and admonish each other as such, “Ah! These are our beginningless habits. Now that we are in a good environment, this is done to exhort us. We should bite our teeth down and strive!” This is what we should do [for each other]. This is what we should truly understand.[02:44]
Why do not we understand this from the beginning? Why is this at the back? This is what? This is the mind being overcome and dominated [by ignorance]. Therefore, to learn the teachings, the most difficult thing to do, the most difficult thing that prevents us from going in depth, the most difficult thing to breakthrough is ignorance. It is not the ignorance itself, but that we do not know we are ignorant and we think that we are so right. This is the most horrendous and most difficult thing to get through. Therefore, I would often say, at this place here, there are many fellow practitioners, and I would often tell this person his problem. But he would do it over and again, over and again. But regardless of how many times he does it again, I still feel very happy to tell him because I understand the habits of sentient beings from beginningless time. But at least he is willing to learn. There are quite a few students here who are just like that. In my heart, for this type of thing, yes, sometimes I just say, “Ah! This thing, Ido notknow what method I can use to help him quickly change it.” I do have this type of attitude. But rarely will I develop a feeling of disgust. No.[03:57]
Another type could be someone who is doing fairly well. But if his mind acts this way, then ah! I only lament in my heart that Ido notknow when I will have the ability, to help him again. For this type of person, I can only stay far away from him. Otherwise, I might be stained as well. Note this. Therefore, the most important point in learning the teaching is to not be concealed by ignorance. In all sorts of places, we should try to find where the root to our sickness is. Though we cannot change now, but we should develop a great shame here. We should think like this, “In what ways may I strive?!” So then this is on the attitude dominated by a lack of shame.[04:30]
a lack of shame about your malice
If you have made a mistake, you still do not feel shameful and think that you have good reasons, then it is over for you. As soon as you have this thought, it is over! If you cannot correct this point, Buddha’s scriptures tell us, if you cannot correct this point, you had better remove your monk’s robe, go home and confess. Wait until you gain the capacity before you come back. Then it would be okay. Otherwise if you keep wearing this, it will be very dangerous, very dangerous! Then next,[04:55]
and obliviousness about the determination to be free of its faults.
Then to go a step further, you will understand its faults. After you know the faults, you will develop a determination to be free of its faults. These are the five qualities of malice. Then the next section tells us the bits and pieces of mental states for malice to help us to examine and analyze.[05:20]
Attitudes of simple malice are as follows. To the extent that you reflect, "Someone has harmed me or is harming me," and think about how to bring harm to whoever is doing or did the harm—
So then there is a type which is not a full-fledged malice. He may be thinking, Ah, how come this person has harmed me. Um, he is talking behind my back. This person is acting this and that way. So then I will treat them this way as well.” If you develop this type of thoughts, then it is bad! It does not matter how others treat you. You do not worry about that. No need to mention that he may not have meant to do anything to you. But you manage to conjure up all sorts of foolish ideas. Even if he did do something to you, what should you do? Patience! Ah, he has incurred a sin that could make him go to hell! But to me, he is here to accomplish my perfection of patience! Only if I can accomplish the perfection of patience will I be able to become a Buddha! Therefore, the Buddha’s scriptures have said this very clearly, today he has helped you to become a Buddha, so you cannot thank him enough. Right? If there are no living beings who act improperly, you cannot accomplish your perfection of patience. If you cannot accomplish your patience, you cannot become a Buddha. This is absolutely the truth![06:33]
Therefore we would often say now, “Oh! He has harmed me. So we must seek revenge.” This is what mundane world people do. If you who learn the teachings act this way, you have no idea where you went wrong. Perhaps you might say, “I am a Hinayana practitioner.” As a Hinayana practitioner I have only time to practice for myself. There is no time to resolve his own issues, why would one worry about others’ business? Is this not simple? Therefore, whether you are in the Hinayana or the Mahanaya, there is absolutely no room for you to be telling him off with some principles, needless to mention for you to go as far as developing hostility! This is what we should understand.[07:06]
all this is malice.
When you are in this state of mind, no matter how much you think of it, you persist in malice. Therefore, now there are many people who say they stand on principles, “He has no principles. I have principles!” Sorry, you have got the principles wrong, no matter how great your principles might be. If you truly have principles which concord with Buddhism, then you would act entirely different, act entirely different. The very fundamental principle is that for him to do this to you now, you should find the reason. The reason he has harmed you today, I am sorry, it is very simple. It is a matter of dependent arising! You have harmed him some time before. That is the real principle. To go a step further on this, you say that you truly wish to practice, so then this becomes a perfect condition. On one hand you want to feel sorry, how come I have hurt him before? On the other hand, it is just right that this helps to accomplish my perfection of patience. What else is there to fight over in principle? This is very clear! Once we understand this point, the malice will very easily subside. Regarding the details of this, when we talk about the perfection of patience in the six perfections, it will be analyzed plain and clear. I will talk about this then.[08:25]
Other examples of simple malice are the wish that someone else's relatives, resources, or virtue, etc. might deteriorate in this lifetime and the wish that someone else might go to a miserable realm in a future lifetime.
There are all it. Lastly,[08:37]
10. Wrong Views
The bases of wrong views are
What are the wrong views?[08:40]
existent objects.
Actually, though true Buddhism expounds that all phenomena are empty, however, this emptiness does not imply no existence! Due to emptiness, therefore, there is a dependent arising existence. Just like that. If you truly speak of the nature of phenomena, there is no actual inherent nature. However, there exist the characteristics of dependent arising. This is what we should understand. For those who have the wrong views, they hold the exact opposite view of this. They will perhaps deny and do not accept emptiness. Or perhaps from the other angle, they may deny dependent arising, the posited existence of things. In other words, for the real phenomena of conventional truth, it is negated. Thus, this opposes the Buddha’s teaching.[09:43]
Of the three aspects of the attitude, the perception is perceiving to be true the meaning of a mistaken denial of the existence of an existent object. The affliction is any of the three mental poisons. The motivation is the desire to deny the existence of an existent object.
The performance is the initiation of that attitude. [173] Moreover, there are four types of such performance:
With what is denied, you actually….. Regarding what is “true”, when we get to the later section, when we get there, we will explain this in more detail. We need to clearly recognize “dependent arising and emptiness.” For instance, we would say that the Madhyamaka school explains the ultimate emptiness and the conventional existence. The True Aspectarian school describes the exact opposite. What is the reason for this? If you can understand emptiness in Buddhism, that is when you will know what the mistakes are in this world. So then we can go through these few things below, which are the coarser principles. If we can understand these principles of emptiness and dependent arising, then we will be able to make a distinction.[10:41]
mistaken denial of causes, effects, activities, and existent entities.
Regarding these things, he denies them. I will explain this a bit more.[10:48]
Mistaken denial of causes is thinking that right or wrong behavior do not exist, and so forth.
What is denying the cause? In Buddhism, all things are what? They are empty and arise dependently. There is no inherent nature. Therefore, some would say that a person’s nature is inherently good, or inherently bad, it is not true! One will need to have created virtuous karmic cause before to issue virtuous and wonderful effects in this life. Contrarily, we can speak of bad effects in such a way. There has to be this type of cause to issue this type of effect. Through a marvelous cause, a marvelous effect is issued. Now there are those who would say, “Hum! There is no use for you to do good deeds.” This is to deny the cause, to deny the cause. And then?[11:35]
Mistaken denial of effects is thinking that the fruitions of these sorts of behavior do not exist.
To deny the effect, similar to the previous sectionsome focus on the cause of the law of the cause and effect, while others focus on the effect of the law of cause and effect. Actually, other than Buddhism, those of the mundane world would say this, “What is cause and effect? You have done good deeds, what is that? Who can see this?” Everyone would say this. True, “who can see this?” Many find it difficult to answer this question. Actually, this is very simple and it is absolutely not difficult. You just turn around and ask, “Have you met your ancestors? None of us have met our ancestors, right? We might have seen our grandfathers, or perhaps our great grandfathers, but not beyond that. So then you must not have ancestors.” Can you say this? Does this make sense? It absolutely does not make sense! Is this not extremely simple! Therefore, for the things that we cannot see, we can only illustrate this: we cannot prove that it does or does not exist, but we absolutely cannot say that this proves non-existence! This principle is very obvious, right? Therefore, here, we would not discuss this point. If we are to really discuss it, I will explain it to you. Now there are many who wish to to discuss this base on science – but this is not even how science would approach it. [To be claiming something like] this would be most unscientific, most muddle-headed. Therefore, there are these two points, denying the cause and denying the effect.[13:06]
Mistaken denial of activity is of three types:
What is called “activity”? That is in between from the cause to the effect, there has to be such cause which will produce such effect. “Activity” is that which produces the effects, the mechanism between the cause and effect of the three lifetimes. This is called the activity. So then, of which three types are there?[13:24]
(1) Mistaken denial of the activities of planting and retaining seeds is thinking that there are no fathers and mothers.
So then we would say, why would anyone deny this? Ah, no, what they truly mean is really this: true Buddhism tells us this, how did our lives come about? From three things, the seed of our consciousness plus the union of our parents. These then lead to the existence of life. The existence of life will invariably depend upon a prior cause maturing some time later into a particular effect. Now we say this does not exist, we deny this point. People in the mundane world do not accept this concept. This is called,
“Mistaken denial of the activities of planting and retaining seeds.”
This says,[14:11]
(2) Mistaken denial of the activities of going and coming is thinking that there are no former and future lives.
What is going and coming? That is how one goes from previous life to the next. The connection between the “before” and the “after”, within the process of the cause and effect. [14.23]
(3) Mistaken denial of the activity of birth is thinking that living beings cannot have spontaneous birth.
It is just like that. Therefore, this is also part of the various different types of activity within the cycling of the three lifetimes. In Buddhism, there exists “spontaneous birth.” But there has to be a previous life. This was an effect caused by his past karma. One [who denies] spontaneous birth denies the concept of the cause and effect, such as “He has fallen from the sky, or perhaps he was created by God.” In summary, a particular cause will issue a particular effect. Therefore, those who negate the principle of “emptiness and dependent arising”, all those views other than that of Buddhism’s, belong to this category. Many people in this world who are muddleheaded and do not have strong views and opinions. But for those who are deeply rooted in reasoning, they usually get stuck on this. Therefore, for those who emphasize science…etc. In reality, they all belong to this kind, all belong to this kind.[15:21]
The fourth type of performance of wrong view, mistaken denial of existent entities, is thinking that arhats and such do not exist.
“Existent entities” are that…the previous section was on the relationship of cause and effect of the three lifetimes within cyclic existence, here when you achieve cessation of this type of cause and effect, the truly existent entity that you obtain is “arhat”. Therefore, to go along with the type of cause and effect and drift [in cyclic existence], this is what one could negate as said previously. Of course, then he also negates cessation, the other type of cause and effect. If you follow along the type of cause and effect to drift in cyclic existence, you will develop the cause, the effect and the activities for it. And then, if you take the path of cessation, you should obtain a sacred/noble effect. However, here is where the denial is. These are all wrong views.[16:07]
The culmination is the certainty that you have denied something.
He feels certain that it is this way.[16:11]
A full-fledged wrong view is associated with these five attitudes:
What are the five attitudes?[16:15]
(1) an attitude of confusion
This is the attitude, this is it. This is what we all have in general.[16:21]
due to not knowing objects of knowledge exactly;
To his…..[with regards to] reality of things, one cannot truly understand its real characteristic or real nature.[16:36]
(2) a violent attitude, due to delighting in sins;
Yet with regards to this, not only does he have no understanding, he feels that, um, this is correct, this is good.[16:46]
(3) an attitude that continuously operates in the wrong way because of pondering on improper teachings;
By then, his every arising thought, every arising thought becomes an improper thought instead of a proper analysis. This point is particularly important. In our world, other than Buddhism, for most people, especially for the scientists with much knowledge, oh, they are very elaborate in their studies. When they research, they conduct the researches very rigorously. If we compare ourselves to them, they are so much more superior in this aspect. But how are these researches done? They operate in the wrong way because of pondering improper teachings. This is quite regretful and this is why our Buddhism is much declined, the reason is this. Those people on the outside are so seriously engaged in what they do. For us who learn and cultivate the teachings, though Buddhism is the most supreme wisdom of the mundane world, we remain so muddle-headed and unskilled [in the teaching]. Just like that. Therefore, though we have the best teaching right here, wedo notunderstand it. But the non-Buddhists are very diligent in their observations. Since they have an in-depth analysis of things, thus when we all sit down to discuss, they will just have to say a few lines and you are completely speechless. This is really a pity![18:00]
The previous sections cover the five attitudes to become full-fledged. The attitude of confusion, this is confusion without understanding, without knowing objects of knowledge exactly. So then the second one is beyond just not knowing objects of knowledge. [However,] this is a fundamental question, the taproot to all wrong views. So then for us, what objects of knowledge should we know exactly? The root to them would be the selflessness of the two things (selflessness of persons and selflessness of phenomena). So when we get to this point, it would be easy for us to have this misunderstanding, we would say, “Ah! To know the selflessness of these two things is really difficult! No need to mention the selflessness of phenomena, this is something we cannot do. But even to attain the selflessness of person, one would need to become an Arhat! For us in the degenerate age, we would not be able to do this. So all we can do is to recite Buddha’s name!” This is absolutely true. But I am not saying that we should have the ultimate breakthrough in this now and attain Arhatship. This is not the meaning. But you should understand that this is the root to rebirths. For us who are learning the teachings, the first step is to recognize this. Once you have a correct understanding, you will be successful in whatever you are cultivating.[19:02]
So to go a step further, what are the things that we should really be doing now, what are we practicing? To recognize where our faults are and how to change them. If you can recognize this – you understand your mistakes and correct your mistakes through your understanding, then these will become the karmic cause for your cultivation. This is what we should do now. If you do not understand this and you do not do this, may I ask then, what are you cultivating? It is precisely because you understand this point, you say, “Ah! I understand from this that it is very difficult to thoroughly uproot it. Therefore, I should no longer listen to my own wild and unruly thoughts. I should focus my entire attention on reciting Buddha’s name. That is the defining characteristic of the method of reciting the Buddha’s name. It is only based on this particular understanding that the Pureland Teachings has been developed. Thus, [this method would often] emphasize faith. But what is it that you take faith in? The faith is still of this. This is a principle that we should understand. This is the state of mind of “knowing the object of knowledge exactly.”[20:11]
However, at this point, here we are talking about karma, about karma. So then, we should take a step back. Actually, the reality of things is further divided into two parts. One is called confusion about the karma and its effect, and the other is the confusion of the meaning of reality. What is “confusion about the karma and its effect?” That is how one thing moves from the cause to the issued effect. If one creates such a karmic cause, a corresponding karmic effect will certainly be issued. Having no knowledge of cause and effect, that is what we ordinary beings should strive to understand [cause and effect]. This is what “not knowing objects of knowledge exactly” is referring to. However, why is there cause and effect? That is because all phenomena do not have inherent true nature. There is no inherent nature. If there is such cause, then such a dependent arising phenomenon will thus arise. The reason for the existence of cause and effect is truly dependent upon the meaning of emptiness and dependent arising. Thus, if you go another layer deeper in your investigation of karma, you will obtain this result. This is what we should understand.[21:25]
If we learn only the teachings of the human and deity vehicle, then you only need to understand the shallower portion and it would be correct. However, what is the end result of the human and deity vehicle? The plight of the three lifetimes. It is very not worthwhile. After you have been busy practicing for a while, with the same practice, you still will end up going to hell. Now, as long as you can understand a little deeper, a little more, then you will not need to add much to your practice, and with this type of practice, you can escape cyclic existence. To the extent that you can even further alleviate the sufferings of all sentient beings. The mistake is just on the view. Therefore, at this place, though we speak of the shallower meaning, ah, we should understand the deeper meaning. At the same time, we now understand that the reason this place speaks of the shallower meaning is to lead us to the deeper, the ultimate and the quintessential stage. When we do not understand this, we are in confusion. Not only is there the attitude of confusion, there is also the violent attitude. This means the mind delights in sins.[22:25]
So then the third, “an attitude that continuously operates in the wrong way because of pondering improper teachings.” This is where we were earlier. That is once you understand, you can reflect properly to analyze the root to all virtues and happiness. If you do not understand, then it is bad! If you are not skilled in your analysis, then at most you would be is muddle-headed. In this world, that is how everyone is in the world, most would not be able to create great sins. However, if you ponder improper teachings, then many great problems will develop. Therefore, for the great non-Buddhists in the world, if you take one step further on this, there are many scientific concepts now which are very distinguished, and you can say that they belong to this kind too. However, for this point, we do not want to be just randomly talking about it because if you are not careful, this can develop into all sorts of disputes, disputes. The method used by science is absolutely correct. Like that. That is if you wish to truly know something, it is not something that you just do because someone else had told you to do it. So this coincides with the spirit of Buddhism completely, completely. As for the subtle distinction between them, I will not go into this for now, not go into this now. But what this place is trying to say is not only confusion, not only a delight in sins, but that you would follow a mistaken paradigm to analyze things in depth. However, if we can ponder properly then we will be right.[23:57]
(4) an attitude that is impaired because of a mistaken denial that thinks that such things as gifts, religious offerings, burnt offerings, and right behavior do not exist;
This is to say that you will do all sorts of, or it is much like what was said earlier which is scheming. This is, ah, you just feel this way. You become certain of your view and make the denial based on what is wrong. Like that. This is when the wrong view becomes full-fledged. It is full-fledged without any remedy. Number five.[24:24]
(5) an attitude that is dominated,
This is without remedy. Therefore, similarly,
due to these wrong views, by shamelessness
[24:27]
There is no shame for having the wrong view and one may even feel pleased with himself! The truly horrendous thing is right here. One is obviously wrong but feels pleased with himself; one is obviously wrong but feels that he stands on principles; one is obviously wrong but does not admit to it, and he will find 120 excuses for it. This is the most difficult to breakthrough in learning Buddhism. It is right here. You absolutely need to pay attention to this! Therefore, the first thing that we should truly know is that we should know ourselves – I am an ordinary person who is stricken with the virulent sickness of endless ignorance. Even if you do not understand, but if you often remind yourself this, this will help you greatly.[25:03]
and obliviousness about the determination to be free of its faults.
You are of course oblivious. Since you do not know, of course it is over for you! That is it.[25:11]
If these five are not present, a wrong view is not full-fledged.
Although it is certainly the case that there are other wrong views, only this is called "wrong view," for it is the greatest of all wrong views in that it is through this wrong view that you sever all your roots of virtue. Further, it is this wrong view that is conducive to your doing whatever sins you want.
There are many types of wrong views, all sorts, but here it specifically indicates this one. What is the reason for that? That is once this wrong view arises, you sever all your roots of virtue. Through this wrong view, all sorts of sins will ensue. Therefore, this is the greatest, the greatest root. With the law of cause and effect, if you should break it, then it is over! Speaking of "cause and effect," these two words, it is easy to talk about them, but it is not very easy to understand them! Let us think this over carefully.[26:04]
Speaking up to this point, we can just casually talk about anything we do now, as soon as you think of cause and effect, all the problems in front of you should be resolved. But have we resolved our problems now? We have not solved them. What does this indicate? Though we talk about cause and effect, truly in our hearts we have not generated a correct understanding of "cause and effect" in the proper measure. The good part is that at least in concept, we know there is cause and effect and we accept the principle of cause and effect. At this time what we should do immediately is to examine ourselves. After we have accepted this, have we put it to use? If we can examine as such, we will then quickly improve. Just to accept it is already a difficult task, but if you do not strive to examine yourself, then you will quickly lose it. Since a human life is easily lost and without you knowing, you will have already created many non-virtuous karma, many non-virtuous karma. You will have followed your old habits and you will fall again, fall again [into the miserable realms].[27:00]
Especially for many renunciate practitioners, if you wear this robe without concordance, wow! This is extremely frightening! This is what we should understand. Yet the other side of this is, it is a marvellous thing. As soon as you wear this robe, what little virtue that you do, sorry, between a renunciate and a householder, if they both do something good, even if the amount of good are completely equal, for the one who wears the robe and upholds the vows, his merit becomes greater, incredibly greater, incredibly greater. That is why we often will give this example, much like when you walk, if you just use your two legs to run normally, then no matter how much you try, you can only travel a short distance. However, if you obtain an excellent tool, such as an airplane, for just a brief amount of time, you can travel a greater, greater distance. Just like that. Therefore, vows have such an inconceivable power. Now let us continue.[27:57]
With respect to these ten non-virtues, you may undertake killing, offensive speech, and malice with any of the three mental poisons, but you bring them to culmination with hostility.
Well then here it examines the issue a little more. For killing, offensive speech, and malice, any affliction can initiate you. You can kill for attachment, kill for hostility or kill for ignorance. So then, the most ultimate and severe one is what? A kill done with hostility is most ultimate.[28:22]
You may undertake stealing, sexual misconduct, and covetousness with any of the three mental poisons, but you bring them to culmination only with attachment.
For stealing, it could be associated with attachment, hostility and ignorance. But a steal done with attachment is the most severe and ultimate. This is the same for sexual misconduct and covetousness. Next, [28:47]
As for lying, divisive speech, and senseless speech, you may both undertake them and bring them to culmination with any of the three mental poisons.
For the rest of them, it is the same for initial and culmination[28:59]
You may undertake wrong view with any of the three mental poisons, but you bring it to culmination only with delusion. [174]
This is easy to understand.[29:03]
Among these ten, intentions are actions (Skt. karma), yet they are not paths of action (Skt. karma-patha). The seven non-virtuous actions of body and speech are not only actions but are also paths of action because body and speech are the bases of the intended operation. The three mental non-virtues—covetousness and so on—are paths of action but are not actions.
Then if we divide this even more thoroughly, karma is divided into actions and paths of action. What is "action"? What is "path of action"? Let me explain this. "Action," in other words, it is the things that you do. What are the things that you do? Just like that. When we really do things, they must certainly be what? They must certainly be this, which is a type of action, a type of action.