菩提道次第广论手抄稿:旧版第五十四卷B面
（手抄稿 第七册 p203）[00:04]
所以身固然是一种行为，然后呢，口固然是一种行为，心理的行相也是一种行—心行相，心行相。那么“道”，就是你那个行为在这条路上走。比如说我思惟，思惟是一种心理的行相，但是这个思惟，就一定要凭藉了一个什么东西，这个思惟才产生一种功效，产生一种功效。比如说我想走，然后呢站起来走，欸，对了！那个你这个思惟就变成功一种功效，所以这个地方说“思唯是业非业道”。那么“身语七支是业亦是业道”，它本身又是一种做的事情，又在这个上面可以产生功效。贪瞋痴三唯是“业道非业”，这个贪瞋痴三，就是业所走的道，这个思心所经过，在这个，乘着这个贪瞋痴，就产生种种的功效。[01:13]
现在这个地方，我们一下还不一定辨别得清楚这个业跟业道之分，业跟业道之分。现在这个地方，我们一下还不一定辨别得清楚“业”跟“业道”之分。现在这里我不详细讲，你们仔细的思惟观察，将来会体会的到业跟业道之间的差别。 (p204) 然后你了解了这个，去对治的时候，也晓得它对治的正确的方法。那么上面第一个，就是正说明了这个业主要的是哪一些，主要的是哪一些。那么第二进一步呢，[01:52]
(ii) Distinctions of weight. Distinctions of weight are explained in two parts:
【第二显示轻重分二。】
说那个业当中，哪一些是轻，哪一些是重。我们了解了以后的话，处处地方，就晓得怎么个对治，以及了解它的利害关系。[02:06]
1. The weights of the ten paths of nonvirtuous action.
【① 十业道轻重。】
第一个是特别说十业道本身的。[02:10]
2. The criteria for powerful actions.
【② 兼略显示具力业门。】
下面就说，有一些造业的门，它有特别的力量，凡是具有特别力量的这些，你造少少的业，就产生绝大的业果。[02:28]
The weights of the ten paths of nonvirtuous action. There are five causes that make an action weighty.
【◎ 初中有五，】
(p205) 这个“初”，就是十业道。[02:33]
As exemplified by killing, they are as follows. Actions of killing that are weighty due to attitude are those done with intense forms of the three mental poisons.
【例如杀生，由意乐故重者，谓猛利三毒所作。】
同样的这个杀生，杀生当中，哪一个是重，哪一个是轻呢？第一个说意乐重故。我们晓得我们杀生的时候，作任何一个业，一共分：事、意乐、加行、究竟。那么每一样东西以后，它由于你作的时候，特质的轻重不同，产生的业轻重也不一样。当你杀的时候，你那个心理状态也决定，猛利三毒所起的，那么这个业也比较重。比如你杀生，你随随便便一个蚊虫来咬你一下，你自己并没有大的什么贪瞋之心，欸，一看！直觉的反应，啪一下打掉了，那个时候，是，犯了杀业，可是这个杀业就比较轻。然后呢你看见那个冤家，喔！你这个恶胆旁生，想种种办法，瞋心非常炽盛，那就非常厉害。虽然同样那个蚊虫，平常你如果非常讨厌，你看见了这个蚊虫，你就心里面起了个大瞋心，结果同样一打的话，虽然同样的蚊虫，后者的这个业比前者要重，这个三毒越猛利那么越厉害。第二：[03:57]
Killing that is weighty due to performance includes:
【由加行故重者，】
就是你的行为。[04:00]
(1) killing with a mind delighting in and being glad about having taken life, taking life, or taking life in the future;
(p206) 【谓或已杀生，或正或当，】
或正杀生，或者当杀生，“当”是将来。[04:05]
(2) engaging in the action yourself, causing others to take it up, and praising it;
(3) doing it with a mind that is pleased when such a thing is seen, and doing it after prolonged premeditation and preparation;
(4) doing it constantly and diligently, and each time killing a great deal;
(5) killing your victim by torture;
(6) killing after frightening your victim into performing inappropriate actions;
(7) killing while your victim is weak, suffering, or impoverished, or while the victim is moaning, or piteously reciting laments.【具欢喜心具踊跃心，或有自作或复劝他，于彼所作称扬赞叹，见同行者意便欣庆。由其长时思量积蓄，怨恨心已，方有所作，无间所作，殷重所作，或于一时顿杀多生。或令发起猛利痛苦而行杀害。或令怖畏，作不应作而后杀害。若于孤苦贫穷哀戚悲泣等者而行杀害。】
那个第二，加行。在你那个作杀的这个行为的时候，那么那个时候看你，就是说你心里边欢喜，欢喜去杀，杀的时候杀得很起劲。不但自作，还要劝别人，对于杀这件事情还称扬赞叹：“哎！杀得好！这样做得好啊！这样做得对啊！”这样。然后看见别人做的时候，你心里：“嗯、嗯、嗯、嗯，这个好！”杀的之前你心里面，已经长时时候想了种种方法，怨恨，然后经过了这样地去作。然后作的时候，“无间”，什么叫无间？做的这件事情，就是说心里面怀着这个瞋念，去作的时候继续地这样去，作的时候心里面就很殷切、殷重。这个说“殷重心”，在这里文随便一看，好像看过了，平常我们一体会，我们就体会得出来。有的时候作那件事情，心里面好像并没有什么，浮浮泛泛；有的时候你心 (p207) 里面，有一种很强烈的意愿在那个地方，那个就是殷重心。“或于一时顿杀多生”，这个大的有情众生，我们不会一口气杀很多的，小的东西我们往往会—蚂蚁、蚊虫，这个东西往往会杀很多。[06:11]
我现在想起来，我看见小的时候，现在想起来，真是心里面很害怕。那个大人，我就看见那个蚂蚁，然后呢他用开水烫那个蚂蚁，然后那个蚂蚁窝用开水浇下去。哎呀！现在想起来，那是真可怕，惨不忍睹的事情，惨不忍睹的事情。我还记得那时候我已经出了家了，那新竹我们福严精舍后面挖土，挖土。说起来这个我自己，一直为了这事情不安呢！现在我一直那个病，很可能就为……大概都是因为受这个影响。那时我想的说那个地方没水，弄个蓄水池，那么后面就挖土。那么既然挖土，结果挖开来啊，看见很多的蚂蚁，那是一定伤它的。虽然我自己没做，但是结果做了，那个工人就在那里。[07:01]
有一趟我看见，你们有没有看见有一种蚂蚁，这个蚂蚁窝住在树上的，有没有看见？那个大大的，一个黑黑的对吧？啊！那个成千上万的，不晓得多少蚂蚁，那挖倒了以后，那个蚂蚁就倒在这里。结果里面有个工人就看见了，就拿来火烧，我也没阻止他们。已经烧了，哎呀！我心里觉得残忍，不要去烧啊！那些工人就是不听，就烧。唉！我心里一直为了这个事情，觉得不晓得怎么办是好。没多久这个工人有一次就被烫伤了，那个本来那个 (p208) 工人非常强壮，这个力气真大，烫的浑身那个火伤，我天天看见，从那个精舍下面走过去，那个人瘦的，弄了半年弄不好，那时候心里想你看！那是花报！所以这个一时顿杀多生那是惨不堪言！[07:59]
现在我们常常看见，现在比如那个战争，往往有很多不可思议的，这种大的果报。比如日本人丢原子弹，一下，几十万人统统完了；或者像当年东京大地震，哎呀！那个整个的那个火烧，烧得啊，现在往往这种大战，就是这种业因，你看，看得很清楚。所以我们有太多这种情况之下，虽然在这件事情当中，那个工人往那个里面一丢，我晓得将来这个劫难过程当中，我也在被这个大火当中的一员。你们注意，所以这个业因、业果是一点逃不了的，这唯一的办法就是忏悔。对了！我想起来了，我昨天问你们一个，说业作了以后逃不了的，那么忏悔怎么办？这个本来要考你们的，还是要考你们，我倒没忘记，你们好好地去想一想。这个是“顿杀多生”。那么还有呢，“令发起猛利痛苦而行杀害”，或者是“令怖畏，作不应作而后杀害”，种种这种东西。还有，对于这个孤苦，值得哀愍的人也杀害，这样，这种情形。[09:19]
讲起来杀害，我想起很有趣的一件事情来。我今年春天，我看见那个电影片，电影片，就是那个 VIDEO TAPE，那个片子的名字叫“死亡的面貌”，一共有三集。有一次有一 (p209) 个同修拿得来，说师父您看看这个，我去看，结果他就告诉我他吃素，为什么吃素啊？他固然是信佛，实际上真正的原因，就怎么？看见了那个死亡的面貌以后。我说有这样的效果吗？叫他租一个来看一看。然后一看，果然！哎呀！谁，你们很多人一看见这东西，叫你吃肉啊你就不想吃了。我为什么要说这个事情？你们现在没看见，不晓得有没有这个机会，我真想介绍我们自己看一下。[10:23]
有很多事情，我们所以做不到的原因为什么啊？就是我们没真实的感受！当你一旦到了真实的感受，你会这个感觉啊牢不可破！我随便举个例子。比如说有一个人，我们在这地方，大家同行当中，有一个人—一个大坏蛋，那个人专门做坏事。但是呢他表面上面，哎呀，做那个人情做得很好，你还很欢喜他，你上了他一趟当以后，你晓得这个家伙，这个家伙是个大坏蛋。然后你告诉别人说：“欸，这个大坏蛋。”别人都不相信你，但是你印象心里很深刻。你还觉得：这个家伙总有一天上了当，但是你去告诉他，他就是不相信你，你们有没有这个经验啊？我想很可能有这个经验，为什么？为什么？这很有意思。这个道理，就是我们现在要学的，这个地方我简单地告诉你一下。 [11:17]
就是我们平常那个第六意识，第六意识的作用怎么来的？它有几种作用—前面的五俱意识，你眼睛看见了，马上这个第六意识跟着就动了；耳朵听见了，跟着动了；尝到 (p210) 了、触到了，然后呢，所谓“眼、耳、鼻、舌、身”这个，前面这个五根所对的境，然后呢意识。第二个，缘那个“法尘”，法尘就是你脑筋里，就这样去想。但是平常的时候，因为这个五俱意识非常粗猛，所以缘法尘这个力量本身很薄弱，很薄弱。尽管讲的时候听，听见了以后，但是因为你本身，你没有经过这思惟、观察的深切的力量，所以这个概念不深。一旦你亲眼看见了以后，哇！那个印象很大、很大，那时候就产生效果了。所以刚才说的这个例子都是如此。[12:21]
那我们现在修行，为什么要多思惟、观察？这个地方顺便讲一下。就是说现在我们看见很多业果报应的这种事情，因果关系的事情，因为我们并没有深入地思惟、观察，为什么没有深入思惟观察？就因为眼前前面那个五样意识很粗猛，我们这个意识一天到晚跟着它跑。我们要坐在这里看一下书，欸，偏偏胡思乱想。为什么胡思乱想？你们有没有想过啊？为什么？就是你刚才眼睛看见了，强烈的印象在这里；你耳朵听见了，强烈的印象留在那里；你嘴巴尝到了，强烈的印象在那里，就这样，而就是这些东西摆在这个地方。[13:09]
所以等到那个差不多到时候，十二点钟你听见一下，欸！打板了，要吃饭了，那口水就咕噜咕噜流，你就这样。然后你看见了，如果这个人跟你是个好朋友的话，你听见一点声音的话，你心里面就知道，哎呀，站起来跟他聊一下天。如果说这个人是你跟他不欢(p211) 喜的话，你一想的话，“这个家伙，他又在那儿说我坏话了。”这种情况你很容易，说明了—平常一直缘这个粗猛的、前面的五俱意识，这第六意识在相应，所以这是我们散乱的原因。就是懂了一个道理的话，你没办法深入地思惟。于是那个时候，你一再在造业，等到造完了业，下了地狱受苦的时候，没办法了！就是你生前有办法的事，你都没办法修行，到了地狱你有机会吗？[14:01]
所以现在唯一的怎么办呢？就是你必定要把外面的东西排掉，排掉了以后，你能够深刻地思惟，使得这个意识所缘的法尘，产生强有力的功效以后，那时候心里面就产生力量了。要强到什么程度呢？就是说，你内心当中思惟这个念头，继续不断地思惟，强到能够挡得住，前面五俱意识所产生的这个意识。换句话说，作意强到像你看见的一样地强烈，那时候勉勉强强可以把你看见的事情挡得住，不被它引诱。实际上你还要超过它，当你真正超过它的时候，这个力量就产生了。我不晓得我这个解释，你们清楚不清楚？对，如果有人已经很清楚了，不清楚的话，要了解，这是我们眼前真正修行第一个关键，第一个关键。[14:58]
所以万一你不行，实际上呢我们真正大部分人都不行，那怎么办呢？我们要环境来保护，所以为什么我们要出家。叫你一个人恭敬，恭敬不起来；喔唷！大家看见这个地方的规矩很难，到那时候你自然肃然起敬，对不对？叫你恭敬，恭敬不起来，然后你信佛的 (p212) 人，跑到庙里边，喔，这个心里面就恭敬起来了，是不是？做坏事，也是受外面的五样东西而意识跟着它，做好事同样跟着它，现在你懂不懂？这个是所以为什么，我们修行往往说，修行好像不要管外面的环境，完全错了！初初真正用功第一步修行的话，我们必定要赖这个好的环境，这个好的环境怎么来的啊？说起来还是业感缘起！[15:48]
所以我们现在常常说没有好环境，请问好环境这个果，你有好环境这个因吗？你有吗？这是我们要检讨的哦！所以如果现在我们感觉到我们没有的话，我们赶快勤勤恳恳，多扫一点地，多抹一个桌子，把这个环境弄好了。欸，眼前马上就得到好处，将来你一定有好的去处，信得过这个话吗？所以现在我常常看见，自己的东西，喔唷！保护得好好的，常住的东西谁都不管，这是注定我们每况愈下的原因。所以记住：私财如土，是公财如命啊！记住：公事办，公事办，公事办了办私事。你真的能够这样去做到的话，你一定成就。[16:43]
这是我随便刚才谈到那个事情的时候，这样，我自己也是这样。欸，那个同修一看见那个，他也是到处去劝人，结果劝的很多人呢，至少看过那个电影的一个礼拜，看见肉就不想吃了。唉！我自从看了这场电影，那个印象之深，是不得了地深！我要叙述给你们听，你们也没有这个大的效果。我简单说一个，说一个。我们已经听说过人家吃猴脑，你们也听说过没有？吃猴脑。我们现在(p213) 好像听见了，很好玩，欸，吃猴脑！就是这样。我那次看见了吃猴脑以后，啊！一直到现在，印象深不可攀！就有四个人，两个男的、两个女的，都是西方人，穿得非常好，然后不晓得到哪里去，那个地方我不知道。总归这个地方一定不是欧洲，也不是美洲，可能是在哪个地方，波多黎各或者是非洲，或者是哪里，这个我就不知道了。[17:49]
然后就坐在那地方，准备吃。那个台子中间有一个洞，台子中间有一个洞，然后四个人四个盘子，那个旁边盘子、调羹，小的这个锤子—那个小榔头。唉，讲起来那个残酷得不得了！然后那个侍应生抱了个小猴子，那个小猴子小的一点点，就抱得来，包得紧紧的，那个白布裹的什么，拉进来。那个小猴子就吱吱嘎嘎、嘎嘎叫，大概那个小猴子也怕得要命。哎哟！我在那里看，开始的时候已经不忍心，我就想，假如我是这个小猴子如何？哎呀！我一想那小猴子，我简直是眼睛不敢看，闭上眼睛不敢看，但是瞪开眼睛又去看它。结果那小猴子就抓得来，抓得来了以后，又塞在那个后面，塞在后面，那个洞还有个很巧妙的东西，这么“卡哒！”一来，就猴子那锁住了，下面那个身体整个绑住了。[18:43]
你们想想看，假如是你们那个猴子的话，你们那时候什么想法？然后那个佣人就用一点药水，当然已经弄得很干净了，又把那个头上，那个猴子的头发，把它“嘎当、嘎 (p214) 当”剃得光光的，然后再拿那个锤子“咕！咕！咕！”敲。啊！假定是你看见那东西，不晓得，我想谁都到那个上面，好几个人我看看他们，他们也把那个头拿开了，拿开了，就这样！最后那个敲开了，敲开了以后，他很有技巧的，那个人还不敢下手。开始的时候，那几个人好像绅士，准备在那儿吃，到后来那个、那个，不管那个男士也好，那个女士也好，唉！那心里面，皱着眉头，他也这么看他一眼、看他一眼。结果敲开了以后，脑壳就“啵！”一下拨下来。啊！那个猴子就吱吱嘎嘎叫，没死啊！然后居然拿那个调羹就挖出来，那个白白的脑浆。唉呀！是这样！这个人的之残忍哪！是人的残忍。[19:45]
所以现在我们看世间，有很多不可思议的事情，啊！总觉得残忍，这个东西真的残忍啊！要是你们看见，它还有好几个，还有看见那个杀人。我也从来没有看见过，那次亲眼看见的，那是阿拉伯人，抓到那个仇人，拿了个刀，“蹬！”一刀，硬是那个头就掉下去。那个头掉下去并不死哦，那个头掉下在那里滚。啊！我又不忍看，下面到底什么样，我都没看见，那就是死亡的真相，就这样。然后看完了以后吃饭，谁都吃不下，不要说吃肉吃不下，吃素也吃不下。当你想到你吃了它以后，将来说不定你要这样还它，怎么可能哪！那是千真万确的事实，千真万确的事实！[20:32]
所以我说到那个“加行”，平常的时候我们注意，你如果这样去对别人的话，对不 (p215) 起，将来你就这样，得还别人。一直到你成佛！成佛还要这样的，昨天告诉你们那个金枪马麦之报，以后有机会告诉你，十，佛自己亲身遭到这样的十种大难，这个业是万万不可以造。这是讲到加行重。第三无治，[21:01]
A killing that is weighty due to the absence of an antidote is one that is done:
【由无治故重者，】
就是对治，这个是我们修行当中第一重要的。前面四个，贪瞋痴当中有覆蔽，有覆蔽就是没有对治，能够对治就好了。那么什么是对治呢？[21:19]
(1) while not taking any precepts on a daily basis;
(2) while not doing such things as observing one-day vows on the new moon, or on the eighth, fourteenth, or fifteenth days of the month; while not occasionally being generous, collecting merit, speaking about the teaching, making obeisance, rising when a respected person enters your presence, pressing your palms together in respect, or having an attitude of veneration;
(3) while not from time to time becoming ashamed, embarrassed, or having a preponderance of contrition;
(4) while not having reached either a state of freedom from worldly attachment or clear knowledge of the teaching.【谓不能日日，乃至极少时持一学处，或亦不能，半月八日十四十五，受持斋戒。于时时间，惠施修福，问讯礼拜，迎送合掌和敬业等。又亦不能，于时时间，获得增上惭愧恶作。又不能证世间离欲，或法现观。】
就是这个，这个是对治，修行就是这个东西，就是忏悔，对治恶业。“不能日日”，最重要修行的话，时时刻刻要怎么办呢？持一个学处，学处是什么？就是恶业的恰恰相反，这是我们修学佛法的人，正确的，该这样做的。乃至于不能半月、八日、十四、十五，最少的，这样。通常这个半月、八日，不但是持一学处，通常还有特别的，比如八关斋什么等等，“受持斋戒”。或者“时时间布施修福，问讯礼拜”，这个我们都 (p216) 了解的。“迎送合掌和敬等业”，注意喔！和敬，这个和敬从心里开始哦！所以六和敬，见这最重要的，见解是你内心的事情。尽管我们现在，形式坐在这里，心里不相应，不好！反过来，就是我们现在形式做不圆满，只要你见解正确，你起了惭愧心，说我要努力呀，就好！[22:57]
所以我刚才说，不是做不到，不是做不到，你只要心里面稍微一转。昨天就有个同修跟我说：“哎呀，我最近听了那个论好欢喜啊！以前那个死角，总是转不过来的，总是觉得自己对，总是觉得这样，现在一下转过来了。”他结果发现这一转过来啊，原来这个问题容易得不得了！我就告诉他：是嘛！的的确确、千真万确的，我们总觉得：哎呀！这个佛菩萨做的事情，教我们这么难做啊！真正难，不是在佛菩萨跟你；真正的难就在知见上面。有一天你得到那个正知见，你能够接受的话，一转过来的话，欸！整个的问题都开始就转了。到那个时候你会感到欢喜啊！平常我们还自觉得有十二万分的理由，到那个时候，你会感觉到：唉！十二万分的抱歉。那就对了！那个时候就是什么？就对了！[23:52]
所以他下面告诉我们，“于时时获得增上惭愧恶作”，他前面说不能，就是没有对治；你能够，就是对治了。说：惭愧啊！以前自己觉得我还对，现在觉得，哎呀！我错啦，我错啦！以前做得不对，“恶作”就是—我觉得以前做得不对啊，厌恶自己所作的。对于坏(p217) 事情你能恶作，就对了，这个就是对治。作的时候你用这个心去作，现在呢你用这个心去厌恶、讨厌，对你前面所作的这个心，产生不欢喜，这个是正对治，这就对了！[24:38]
进一步再什么啊？“证得世间离欲”，这个恶作、惭愧，通世间的，也通出世间的，修学第一步从这里开始。你更进一步，然后呢要证世间离欲，晓得它的过患，乃至于“依法现观”，依法现观就是证得空性乃至于。“现观”还没证喔，就包括在“行”到“证”这个阶段。所以真正你证得空性了，这个问题就解决了。这个就是对治，如果说没有对治的话，这个就是重的，反过来说你能够对治的话，这个业会减轻了！这个修行，我们看见这一点，是对我们一个最大的鼓励，不但是鼓励，实际上我们真正要学的就从这里。四：[25:29]
Killing that is weighty due to clinging to the perverse is that done in reliance on any sort of wrong view. For example, there are those who kill out of a desire to be religious, relying on the views of those who make animal sacrifices.
【由邪执故重者，谓由依于作邪祠祀，所有邪见，执为正法，而行杀戮。】
由于邪执， 这个现在我们这个地方，正法，寺院供的；邪法所供的那个地方就是叫“邪祠”，他也供这些各式各样的神，各式各样的神，外道等等，其他的所有的那种神。然后呢，他们执种种邪见，执邪见而行杀害，这个是最严重。说：“哎呀，要拜拜呀！”所以杀一个大猪，杀一个大牛。哎呀！这个东西是非常糟糕，非常糟糕！这就是由这一个重。[26:15]
They think that there is no fault in slaughtering livestock because the Lord of All Beings created them to be used.
(p218) 【又作是心，畜等乃是世主所化为资具故，虽杀无罪，诸如是等，依止邪见而行杀害。】
喏，就这一个。“啊！这个畜生哪，这个世间主造来让我们吃的，去杀啊！”那是邪见，这个是非常重的重罪。所以同样的情况，虽然我们没有这种执着，我们明明做错了，还是觉得：“我对呀，我就应该这样啊！”我们往往觉得，这个世间的，好像嫉恶如仇，“我觉得正人君子，嫉恶如仇。”对不起！你这是个邪见哪，这是非常可怕啊！所以我平常在这个地方常常听见大家诤论，诤论了以后他还觉得我对，他没有，他错。对不起！你那时候已经在邪见当中了。外道尚且不可以，我们修学佛法的人，如果执着这个的话，那是很可怕的，这个地方自己要觉醒，自己要觉醒。第五：[27:17]
p. 130
Killing that is weighty due to its basis is
【由事故重者，】
前面这个几样东西，或者由自己的内心，或者由加行，这件事情由于事—就是你所作的对象。[27:29]
taking the life of a large animal, a human, a fetus, your parents, your aunt or uncle, someone such as a guru, a close friend, a learner, a bodhisattva, an arhat, or a pratyekabuddha. Also, it is killing which is weighty due to its basis when you know that a tathâgata cannot be killed, and you bring forth blood from a buddha with an intention to harm. Killing that is done with the opposite of these five causes is a light killing.
【谓若杀害大身傍生，人或人相，父母兄弟，尊长委信，有学菩萨，罗汉独觉，及知如来不能杀害，而以恶心出其身血。违此五因，为轻杀生。】
就是说这个，由看你所杀的对象，当然偷盗等等也是如此。“杀大身傍生”，一个比 (p219) 一个大—小的蚂蚁，这个傍生比较小；然后大一点的狗等等，那就大很多；然后象、牛更大；然后“人或人相”那更大。人当中自己的亲属更严重，亲属当中的尊长是更严重。说“委信”是什么？委信就是信处，就是出家的，有幢相那种人。乃至于有学的菩萨，那更不得了，独觉是已经无学的圣者，以及如来。后面这个东西犯了这个的话，不得了地可怕，不得了地可怕—五无间罪。从父母开始，那犯了以后的话，那是五无间罪，越后越大。“违此五因”是轻杀。[28:44]
You should understand that the weight of the remaining nine nonvirtuous actions is similar to killing, except for the bases, which are as follows.
【余九除事，如其杀生，轻重应知。】
这个是指杀生，其他的也是这样。[28:51]
Stealing is weighty due to its basis if it involves taking a great deal, or taking good things; or is stealing after deceiving those who trust you;
【由其事故重不与取者，谓若劫盗众多上妙及委信者。】
“委信者”就是三宝之物。所以对那个三宝之物，是一点不能动啊！说到这里，现在大家在这个地方，总觉得常住的东西马马虎虎。对不起，这个你虽然没有盗心，但是因为它这个本身这个东西重得不得了，所以随随便便你妄用一点，就犯不得了的过错欸，犯不得了的过错欸！所以到了晚上温习的时候，我会告诉你们，历史上有太多这种典型的公案，很好的一个出家人，他生前就因为妄用。我现在还记得这么一件公案。[29:37]
54b Commentary
ENGLISH LR V.1 P.227 (COMMENTARY V.7 P.203) [00:04]
Therefore, although physical action is a type of action, speech is a type of action, the subjective aspects of the mind is also a type of action, a compositional activity, a compositional activity. So "path" is the road where your actions traverse. For example, when I contemplate, intention is a compositional activity of the mind. However, this intention must be based on something before this intention can generate efficacy, generate efficacy. For example, I wish to walk, so I get up and walk. Ah, that is it! Thus, your intention has successfully generated efficacy. Thus this place says, "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." It is a type of action and it is also a basis for generating efficacy. Covetousness, malice and wrong view are "paths of action but are not actions." Covetousness, malice and hostility are the paths that the actions traverse upon, where the contemplative mind composes (or forms thoughts). It rides on covetousness, malice and wrong view in order to generate efficacy.[01:13]
Here we may not be able to clearly distinguish between actions and paths of actions now, distinguish between actions and paths of actions. I will not go into details of this now. You can carefully reflect and analyze for yourself. In the future, you will be able to understand the difference between actions and paths of actions. Once you understand this and apply the remedy, you will then know the correct method in applying the remedies. The aforementioned section is part one which explains exactly what the main karmas are, the main karmas. So secondly, the next step.[01:52]
(ii) Distinctions of weight Distinctions of weight are explained in two parts:
This explains that among the actions, which ones are lighter and which ones are weightier. Once we understand, then in all sorts of places we will know how to apply the remedies and understand the great stakes in these actions.[02:06]
1.The weights of the ten paths of non-virtuous action
The first one specifically describes the weights of the ten paths of non-virtuous action.
2.The criteria for powerful actions
The next section says there are a few doors (gateways) of creating karma which are particularly powerful. For those which are particularly powerful, when you incur a little action, this will produce a tremendous karmic effect.[02:28]
(a') The weights of the ten paths of non-virtuous action There are five causes that make an action weighty.
The first one is the weights of the ten paths of nonvirtuous actions.[02:33]
As exemplified by killing, they are as follows. Actions of killing that are weighty due to attitude are those done with intense forms of the three mental poisons.
Similarly for killing, among the actions of killing, which ones are weightier and which are lighter? The first one describes the ones that are weighty due to attitude. We know when we kill, or when we do any action, it is divided into basis, attitude, performance and culmination. Therefore for everything, when you engage in the action, due to the varying weightiness of these characteristics, therefore, it will lead to varying weights of karma. When you kill, your mental state will also determine [the weightiness]. If the action was done with intense forms of the three mental poisons, then the karma will be weightier. For example when you kill, let us say a bug bit you, and without bearing an intense form of attachment or hostility, ah, you see it! Through instinctive reflex, "pa", you smash it. At this time, yes, you have committed the karma of killing, but this killing will not be as weighty. Then when you see your enemy, oh! You become bold with evil, you think of all sorts of ways [to harm your enemy], your hostility is very strong. Then this action will become very weighty. Similarly, for the scenario with the bugs, if you normally find the bugs very annoying, then when you see the bugs, your mind will develop great hostility. So with the same smash, it may be the same bug, the karma of the latter scenario will weigh more. The more intense the three mental poisons, the weightier are the actions. Number two,[03:57]
Killing that is weighty due to performance includes:
This is your performance.[04:00]
This is when you are in the middle of killing, or when you are about to kill.[04:05]
(1) killing with a mind delighting in and being glad about having taken life, taking life, or taking life in the future;
(2) engaging in the action yourself, causing others to take it up, and praising it;
(3) doing it with a mind that is pleased when such a thing is seen, and doing it after prolonged premeditation and preparation;
(4) doing it constantly and diligently, and each time killing a great deal;
(5) killing your victim by torture;
(6) killing after frightening your victim into performing inappropriate actions;
(7) killing while your victim is weak, suffering, or impoverished, or while the victim is moaning, or piteously reciting laments.
So then number two is performance. When you are performing the action, at the moment, you feel delightful, you delight in your kill, you are quite eager when you kill. Not only do you do this yourself, but you cause others to take it up. With killing, you even praise it, "Ah! It is a good kill! This is great! This is right!" Like that. Then when you see others doing it, in your mind, "Um, um, um, um, this is good!" When you kill, your mind has long premeditated on all sorts of methods, [increased] resentment, and so your actions are done after this long process. Then when you do it, you do so "constantly". What is constantly? That is when you engage in the action, you carry this hostility in your mind, and continue to do so while you kill. And during the action, you are very eager and diligent. The text here says "diligent". Here you may just read the text as if you just read it through [without much awareness]. But if we try to get a feel this, you will become aware of it. Sometimes when you do something, you do not seem to think much, your mind is unfocused. However sometimes, your mind seems to have a very strong desire, and that is what diligence is. "Each time killing a great deal," for living beings of a great size, we would not kill them in masses. But for the small size living beings, we often will. Ants and bugs, we will often kill many of these beings at once.[06:11]
I remember it now, I had seen this when I was little. Now that I think of it, I am truly frightened. The adults, I had seen the ants, and they would pour hot water on the ants. They would pour hot water into the ant mound. Ah! Now that I think about it, it was truly appalling and tragic to see, just tragic to see. I remember this other time when I had already been ordained. We were in Xingzhu, living in the Fuyan Abode. They were digging up soil in the back, digging up soil. Speaking of this, for myself, I still continue to feel quite disturbed! The sickness that I have now, it is very possible that it is due to...most likely affected by this. Back then I had thought since there was no water source there so we should perhaps build a water tank. So then we dug into the soil. But when we dug out the soil, we saw so many ants. We certainly have harmed them. Though I did not personally do so myself, but as a result, it was done and the workers were there to do it.[07:01]
There was another time that I saw this, have you seen this type of ant? This type of ant will live in the trees, have you seen that? They are big and black right? Ah! They number in the tens of thousands, countless ants. After the tree toppled over, the ants had fallen with it. When a worker saw this, he used fire to burn them. I did not stop them either. Since they were being burned, ah! I felt that was too cruel and asked the workers not to burn them! The workers would not listen to me. They just burned the ants. Ah! In my mind, I just did not know what to do. Soon after, this worker was burned himself. He used to be very strong, oh, he had great strength! Ah, but he was burned all over his body! I would see him walking down by our house every day. Ah, he became so thin and still could not recover after half a year. By then I thought, ah! You see this! That is a flower effect, a flower effect! Just like that! Therefore, to kill a great deal at one time, this kind of tragedy is beyond words.[07:59]
Now we would often see, for example, in wars, there are often these great inconceivable effects. For instance, with the atomic bomb in Japan, all of a sudden, tens of thousands of people perished. Also, much like the great earthquake of Tokyo, ah, the entire area engulfed in flames, the fire...the great wars often come from karmic causes as such. When you examine this, you can see that very clearly. Therefore, we do too many such things. Though in this event, the worker had thrown the fire in there, but I know that in a future disaster, I will be one of the many in the great fire. You want to pay attention to this. Therefore, for [one's own] karmic causes and karmic effects, one cannot escape from any of them.[07:59]
The only method is to confess. [Oh,] right! I remember now, I asked you a question yesterday. I asked that once you have done a karma, you cannot escape [its effect], so then how does confession work? I was going to use this to test you. I still wish to test you. I did not forget. You should really spend some time to think about it. So this is on "killing a great deal." And then? "Killing your victim by torture," or "killing after frightening your victim into performing inappropriate actions." All sorts of things. Also, killing those who are weak and suffering, those who should be pitied, like that, that type of situation.[09:19]
Speaking of killing and harm, I just remembered something very interesting. This spring, I watched a movie, a movie on the video tape. The name of the video was called The Face of Death. There were a total of 3 chapters. Once a fellow student brought it to me, he said, "Shifu, you might want to watch this." [So I said] I'll watch it. He had told me that he is a vegetarian. How did he become a vegetarian? It is true that he is a Buddhist, but what is the real reason? He saw The Face of Death. I said, "It exerts such influence?" So I asked him to rent it for me. As I watched it, sure enough! Ah! Who...for many of you who may watch it, you will not want to touch meat even someone asks you to. Why do I say this? You have not seen it yet, I do not know if there may be an opportunity. I really hope to introduce it to our group here.[10:23]
There are many things that we cannot seem to accomplish, what is the reason? It is because we have not developed a true feeling for it! Once a real awareness develops in you, this feeling will become indestructible! Let me just give you any example. For instance, let ussay there is a person, since we are all here, let us say there is one person among us who is a real scoundrel. He only does bad things. But on the surface, ah, he seems to be nice to others, and you really like him. But after you have been deceived once, you now know this person, he is a real scoundrel. So then you would tell someone else, "Ah, he is a scoundrel." But this person would not believe you. But for you, there remains a lingering impression in your mind. You will even think that this guy will eventually be deceived one day. However, when you try to convince him, he just would not believe you. Have you had this experience before? I think you very possibly have had this type of experience. Why? Why? This is very interesting. This principle is what we are learning now. Let me briefly explain this to you here.[11:17]
The sixth consciousness that we normally speak of, how does the sixth consciousness function? There are a few functions - for the five sensory consciousnesses, say once you see something, then immediately the sixth consciousness begins to pursue it. When your ears hear something, it will follow. When you taste, touch, and then for the so called "eye, ear, nose, tongue, and body," these five sensory faculties will encounter the sensory objects and thus engage the mental consciousness. Then secondly, you will focus on the "mental object." The mental object is something in your mind that you contemplate. However in general, because the five sensory consciousnesses are very strong and coarse, therefore, your ability to focus on mental objects is very weak, very vulnerable. Though you have heard the teachings, but after hearing it, you have not produced a strength that is empowered by an in-depth reflection and analysis, thus this concept is not steadfast in your mind. However, if you personally see it with your own eyes, wow! The impression is very great, very great, and that is when it produces an effect. Therefore, the examples that I have provided earlier are all like this.[12:21]
So then when we practice, why do we need to reflect and analyze often? I might as well talk about this while we are here. Though we see many karma stories of retributions and things that relate by cause and effect, but we have not gone in depth to reflect and analyze. Why is it that we have not gone in depth to reflect and analyze? It is because our immediate five sensory consciousnesses are very strong and coarse. Our mental consciousness follows them around all day long. We wish to sit here and read for a little, ah, the mind runs off with all sorts of thoughts. Why is your mind distracted with all these thoughts? Have you thought about it? Why? It is that your eyes have just seen something and this leaves a deep impression. Your ears have just heard something and a deep impression lingers. You have tasted it with your mouth and this deep impression lingers. Just like that. These are the things that remain.[13:09]
So when the time is about right and you hear that it is 12 o'clock, ah! The wooden board sounds, time to eat, and you will be salivating. Then if you see someone and he happens to be your good friend, as soon as you hear him, you know, ah, you stand up to chat. If this person is someone you dislike, then you would think, "This person, he is talking behind my back again." This is a situation that isvery easy for you [to understand], this explains that we normally focus on the prior, the coarse five sensory consciousnesses, and the sixth mental consciousness goes along with it. Thus, this is the reason that we are distracted. Even if you understand the principle, you cannot go in depth to reflect. Thus at this time, you will continue to create [bad] karma. After you create this karma and have to suffer in hell, then you will have no way out! Even for something that you should have the capacity to do while alive [as a human], you could notdo this. By the time you enter hell, will you have a chance at it?[14:01]
Therefore, what is the only thing to do now? That is, you must exclude the external objects. After the exclusion, you can then deeply reflect so that the mental consciousness' focus on the mental object generates a strong and powerful efficacy. That is when your mind develops a force of its own. How strong would this have to be? That is when you are contemplating a certain thought, you continue without any break in your contemplation until you are able to withstand the mental consciousness generated by the five sensory consciousnesses. In other words, you pay attention properly and bring it to mind to produce an intensity that is as strong as if you are physically seeing it. That is when you can barely manage to withstand what you are actually seeing and not be lured. In fact, you will need to surpass this. When you truly go beyond it, that is when a force has been developed. I do not know if my explanation is clear to you? Yes, some of you may think it is clear. If you are not clear, you need to understand it. This is the first key step for us to truly practice now. It is the first key point.[14:58]
Therefore, in case you cannot do this, actually, this is something that most of us cannot do. So what should we do? We need an environment to protect us which is why we need to become renunciates. When we ask you to be respectful, it is hard for you to generate respect. Oh! But when everyone sees how the rules here are very strict, that is when you naturally stand in respect. Is this not so? When we normally ask you to fpay respect, you cannot do it by yourself. But when people who have faith come to the temple, oh, their respect naturally arise. Right? When you do something not virtuous, it is because you have been exposed to the five external sensory objects and your mental consciousness will just follows along. Similarly, with virtues, you will also follow along. Now do you understand? This is why when we practice we often will say we do not need the external environment. This is completely wrong! In the very beginning of one's practice, the first step is to certainly depend on a good environment. Where does this good environment come from? Speaking of this, it is still truly an issuance of karma and dependent arising![15:48]
Therefore, we often say there is no good environment now. May I ask for the effect of a good environment, have you planted the cause for a good environment? Have you? This is where we should do some self-criticism! Therefore, if we feel that we do not have it, we should quickly be sincere and earnest to sweep more floors, clean more tables and help facilitate the environment. Hey, we will immediately obtain benefits and in the future, you will certainly be in a good place. Do you believe this? Therefore, now I often see how people are with their own things, oh, they would protect it really well. But no one cares about the things of the temple. This is the reason we are doomed to become worse and worse. Therefore, remember this: personal asset is like dirt, but the communal asset is like one's life. Ah! Remember this: official business first, official business first, after the official business is done can you then do personal business. If you can truly do this, you will certainly achieve.
This is something that I had inadvertently brought up. Like that. But this was the same for me as well. Hey, after that fellow practitioner watched it, he went around asking others to watch it too. As a result, many of the ones he asked, at least for a week after watching the movie, when they saw meat, they did not want it. Ah! After I watched this move, the impression remains so deep, incredibly deep! If I describe it to you, it probably would not affect you as much. I will just briefly describe one [scene], just one. We have heard of people eating monkey brains. Have you heard that? Eating monkey brains? Now when we hear this, it seems fun? Hey, eating monkey brains! That is it. After I have seen how monkey brains are eaten, ah! Until now, the impression is indelible! There were these four people, two men and two women. They were all westerners, dressed nicely. I do not know what place they were at. I do not know the place. Anyhow, it certainly was not in Europe, and it was not America. It could be Puerto Rico or Africa, or somewhere else. I do not know.[17:49]
So they were sitting there, preparing to eat. In the middle of the table there was a hole. The middle of the table had a hole. There were these four people and four plates. Next to the plate there was a spoon, and a little hammer. Ah, speaking of this, it was extremely cruel! The waiter carried in a little monkey. The little monkey was really small and was carried in. It was wrapped tightly, wrapped in a white cloth. It was dragged in there. The little monkey started to make noise, "zhi, zhi, ga, ga." The little monkey was most likely very frightened. Ah! I was watching it. As soon as this began, I already could not bear to continue watching. I thought, "What if I am this little monkey?" Ah! As soon I thought of [what is going to happen to] the little monkey, I really could not watch it. I was afraid and closed my eyes. Then I opened my eyes again to watch. So the little monkey was seized, was seized. Then it was squeezed underneath, underneath. There was a very nifty lock in that hole and "kada!" The monkey was tied down and the entire body was bound below.[18:43]
You think about it, if you are the monkey, what would you be thinking? So the servant used some cleaning solution, of course it was pretty clean already. Then for the head, the hair on the monkey's head, they shaved it clean, "gadan, gadan." Then they took the hammer, "Ko! Ko! Ko!" Ah! If you had seen this, I do not know, I think anyone who gets to this point...there were quite of few of them as I saw. They tried to open the skull, open the skull, just like that! Finally, the skull of the head was hammered open. After it was open, the person was really skilled at this, and the others would not dare to touch it. In the beginning, these people who were like gentlemen were ready to eat. Towards the end, whether the men or the women, ah! They felt, they made faces, and looked at each other. In the end, after the skull was hammered open, the crown came off, "bo!" Ah! The monkey kept screaming, "zhi, zhi, ga, ga." It was not dead! Then they actually used the spoon to spoon it out, the white brain matter. Ah! Just like that! Mankind is so cruel! This is the cruelty of man![19:45]
So now when we look at this mundane world, there are many inconceivable things, ah! I just feel the cruelty. This is just too cruel! If you watch it yourself, there are a few other things described. I also saw how people are killed. I have never seen that before. That was the first time I had seen it myself. The Arabs, when they get a hold of their enemy, they will just take a knife, "deng!" One slash, the head just falls. When the head fell, he did not die yet. The head fell and was rolling around. Ah! I could not bear to watch what happened next. I did not watch it. That is the reality to death. Just like that. Then after watching it, if it is time to eat, no one has the appetite. Needless to say eating meat, even if you are eating vegetarian food, you would not feel like eating. When you think about eating this animal, in the future, you might have to repay in the same manner, how would you possibly do that?! But it is absolutely the truth, absolutely the truth![20:32]
Therefore I said "performance," this is what we should pay attention to normally. If you treat others a certain way, I am sorry, that is how it will be returned to you in the future, you will have to repay. This is so even if you become a Buddha! You will still have to do so when you are the Buddha. I had told you about the retribution of the golden spear and the horse grain. Later I will have more opportunities to tell you the ten, the ten great plights that Buddha had to personally experience. Bad karma is something you absolutely cannot create. So these are the actions that are weighty due to performance. Then number three, the absence of an antidote.
A killing that is weighty due to the absence of an antidote is one that is done:
[21:01]
It is the antidote which is foremost important in cultivation. The first four, among covetousness, malice and wrong view, there were the attitudes of being overcome or dominated by shamelessness. Once you are dominated by shamelessness, there can be no antidote. If you can apply the antidotes, then it will be fine. So then what are the antidotes?[21:19]
(1) while not taking any precepts on a daily basis;
(2) while not doing such things as observing one-day vows on the new moon, or on the eighth, fourteenth, or fifteenth days of the month; while not occasionally being generous, collecting merit, speaking about the teaching, making obeisance, rising when a respected person enters your presence, pressing your palms together in respect, or having an attitude of veneration;
(3) while not from time to time becoming ashamed, embarrassed, or having a preponderance of contrition;
(4) while not having reached either a state of freedom from worldly attachment or clear knowledge of the teaching.
It is exactly this, these are the antidotes. Cultivation is to confess and to remedy your bad actions. "While not...on a daily basis," what is most important in cultivation, what do you need to do at all times? You need to take up a precept. What is precept? They are the exact opposite of non-virtuous action. For us who are learning the teachings, these are the correct things, what we should do. Not doing such things as observing one-day vows on the new moon, or on the eighth, fourteenth, or fifteenth day of the month...these are the least one should do. Like that. Normally, for the new moon, on the eighth day, you actually do not just uphold one precept, but that you normally do the special precepts such as the vows of the eight precepts...etc. That is why it says "observing one-day vows." Or to "occasionally being generous, collecting merit, speaking about the teaching, making obeisance," these we understand. "Rising when a respected person enters your presence, pressing your palms together in respect, or having an attitude of veneration" Pay attention! Veneration, it begins with the mind! Therefore, among the six points of reverent harmony (veneration) in a monastery, the view is the most important. The view is a matter of the mind. Though we are here, we may appear to be sitting here, but if our minds do not concord, that is not good! On the contrary, even your actions are not right in appearance, but as long as your views remain correct, you feel shame, and say that you need to strive, then it is good![22:57]
Therefore I had just said this earlier where it is not that you could not do this, not that you could do this, you just need a small shift in your mindset. Yesterday a fellow practitioner told me, "Ah! I feel so delighted after having heard the treatise! I could not overcome the blind spot. I always felt that I was right, I just felt that way. Now all of a sudden, I broke through it." He then realized that as soon as he had this breakthrough, the issue became incredibly simple! I then told him, yes! True, absolutely! We always feel that, "Ah! This can only be done by Buddha. It is too hard if you ask us to do it!" Actually, the real difficulty is not who is doing this, Buddha or you, but the most difficult barrier is the view. The day you obtain the correct view, accept it, and obtain a breakthrough, ah! The entire situation will open up. That is when you will feel the delight! Normally we feel that we have all the reasons in the world to back ourselves up. By then you will feel, ah, you got all the apologies in the world to make. That is when you are correct! What is that like then? You will be right![23:52]
Therefore he tells us next, "from time to time becoming ashamed, embarrassed, or having a preponderance of contrition." Before this sentence he says, "while not," which means not having applied the antidote. If you can do this, you will be applying the antidote. This says, "I feel so ashamed and embarrassed! I used to think that I am right, now I feel, ah! I am wrong, I am wrong!" What I had done before was wrong. "Contrition" means I feel that I have done wrong before and I am now disgusted with what I did. For the non-virtuous acts, if you contrite, then you will be on the right track. This is the antidote. Before, you used your mind to commit the non-virtous act. Now, you use the same mind to abhor, to resent, and develop a dislike of the mentality you previously had. This is the exact antidote. Then you will be right![24:38]
What is the next step? "...a state of freedom from worldly attachment or clear knowledge of the teaching." This contrition, shame and embarrassment are common to the mundane world, and also common to the supramundane world. The first step to learning the teaching begins from here. To go further, you will need to reach a state of freedom from worldly attachment. You will need to know its faults, and be able to reach "clear knowledge of the teaching." To reach clear knowledge means to even attain emptiness. However, reaching "clear knowledge" is not attaining emptiness yet. But it is included in the process from "conduct" to "experience". (Translator note: unsure of the translation for 行/證) Thus, if you truly attain emptiness, then this problem is solved. This is the antidote. If you do not apply the antidote, the actions will be weighty. On the other hand, if you do apply the antidotes, the karma will be less severe! In cultivation, it is the greatest encouragement to us once you see this point. Not only is it an encouragement, actually, when we truly begin to learn, we begin from here[25:29]
Killing that is weighty due to clinging to the perverse is that done in reliance on any sort of wrong view. [175] For example, there are those who kill out of a desire to be religious, relying on the views of those who make animal sacrifices.
Clinging to the perverse - the place that we are in now, it is the sublime teaching that is venerated here at the temple, however, the places which venerate the perverse rely on the wrong views. Thus they would worship all kinds of deities, all kinds of deities, the gods venerated by nonBuddhists, etc. They will uphold various types of wrong views. With these wrong views, they will kill. This is the most serious. One would say, "Ah! It is time for worship!" So they would kill a large pig or a large cow. Ah! This is very terrible, very terrible! It is weighty due to this.[26:15]
They think that there is no fault in slaughtering livestock because the Lord of All Beings created them to be used.
There, this is it. "Ah! These animals are created by Lord of All Beings for us to eat. So go and kill them!" That is a type of wrong view and an extremely weighty sin. Similarly, though we do not have this type of clinging, and yet when we are obviously wrong, we still feel that, "I am right, I should act this way!" We will often feel that in this world, we should abhor evil like a foe, "I feel like I am a person of integrity and so I must abhor evil like a foe." Sorry! This is a wrong view. It is very horrendous! I would often hear disputes among people here. After the dispute, one would still think that, "I am right. He is not. He is wrong.” Sorry! You are already steeped in the wrong view. This is incorrect for the non-Buddhists but for us who are learning the teachings, if we cling to this, it is frightening. This is something we should become aware of, we should become aware of. Number five.[27:17]
Killing that is weighty due to its basis
For the few categories mentioned earlier, they were weighty due to something within your mind or performance. Here it is due to the basis which is to whom are you doing this action toward.[27:29]
is taking the life of a large animal, a human, a fetus, your parents, your aunt or uncle, someone such as a guru, a close friend, a learner, a bodhisattva, an arhat,
or a pratyekabuddha. Also, it is killing which is weighty due to its basis when you know that a tathagata cannot be killed, and you bring forth blood from a buddha with an intention to harm.
Killing that is done with the opposite of these five causes is a light killing.
This says the weightiness will depend on the various beings you kill. Of course stealing and others would be similar to this. "Taking the life of a large animal," beginning from this, the weight becomes more and more as you go down the list. With a little ant, this type of animal is comparatively small. Then the bigger ones such as dogs...etc, they would be a lot greater. Then elephants and cows would be even greater. Then "a human, a fetus," these are even greater in weight. Among humans, if the person is a member of your family, this would be more serious. Among your close kin, if this person is your elder, it would be even more serious. What is "a close friend" here? A close friend here means the source of faith, the renunciates, those who bear the insignia. If it is a learning Bodhisattva, it would be even more horrendous. Pratyekabuddha is a noble being with no more to learn. It can also be the Tathagata. If you incur this action against the latter bases, the result will be incredibly horrendous, incredibly horrendous. These are called the five deeds of immediate retribution. Beginning from your parents, if you incur against these bases or on down the list, these qualify as the five deeds of immediate retribution. "Killing that is done with the opposite of these five causes" would be considered light killing[28:44]
You should understand that the weight of the remaining nine non-virtuous actions is similar to killing, except for the bases, which are as follows.
These have been described for killing but it is similar for the rest of the non-virtuous actions.[28:51]
Stealing is weighty due to its basis if it involves taking a great deal, or taking good things; or is stealing after deceiving those who trust you;
"Those who trust you" means the property of the Three Jewels. Therefore, the property of the Three Jewels is something you absolutely cannot touch! Speaking of this, those of us here are often careless with the properties of the temple. Sorry, though you have no desire to steal, because the basis [i.e the property of the Three Jewels] itself is incredibly weighty, therefore, if you just use it a little inappropriately, it becomes an extremely serious mistake, an extremely serious mistake! Therefore, when we revise at night, I will tell you [some stories]. There are far too many of these classical cases in history. There was a very good renunciate, but he had fallen due to inappropriate usage.