菩提道次第广论手抄稿:旧版第五十五卷A面
（手抄稿 第七册 p223）[00:03]
我现在还记得这么一件、一个公案。有一个人造一个大庙，他是非常好的人，有一次他人家供养一个石头，不晓得作什么碑的，他们没有做，供在那里也不做嘛！那时候正好造房子，在前面缺一块阶石，他想这个碑反正没有用，在那里做了一个阶石，就是这样，然后就做了，做了以后就死了。死了以后就堕在地狱里，不晓得受无比的苦。但是他毕竟还是个修行人，后来他一个特别的因缘，就来托梦给他的一个弟子，说：“我生前就犯那么一点点，现在一直不晓得这个大石地狱当中煎熬，不得了地苦啊！然后我还有一点点什么东西，你代我赎出来……。”然后把那块石头挖出来，摆在那个地方，经过多少人的忏悔，才得到解脱。你看，太多这种类型的公案！[00:58]
所以我们现在啊，这种事情说起来真可怕！随便我想到一件事情，也是随便提一下。 (p224) 我第一次到净律寺去，净律寺有一个很好的办法，他们那个打电话都要钱的。我那次跑得去打，打了以后，我这个同修真好，净通法师，他也没有跟我说，打过了，他就代我丢了个钱。当时我也不知道，后来我回过头来想一想：好像这个地方有一个丢铜板的箱子嘛，我就一看，果然没有错。我心里还想：这地方丢一点，这个打一个电话还要钱。但是，幸好我还算三宝加被，我说：“哦，不可以，不可以！”我自己还觉得种种理由，我自己觉得跑得来教书的，他们那地方，因为我的心目当中，对这个师长无比地恭敬，老师什么东西给他；我来教书的，到那个打一个，打一个还要丢铜板。但是我心里想：马上忏悔，这个念头万万不可以！我马上拿一个铜板摆在那地方。以后看了一看，不、不、不，不是一个铜板欸，打到台北去要好几个。然后我每次去打的时候，看那个，我还心里想：烦哪！后来想：啊！这个就是我的错误，我就忏悔了好几次。以后高高兴兴，每次看看，万一这个钱不够，宁愿多丢几个。[02:19]
所以我说到这地方，倒不是说我什么，所以有很多客观的环境，我说明了什么？像这个，我们平常以我这个条件，我常常给你们这么讲，我自己都做不到。所以我很了解，这种地方啊，千万注意啊，千万注意！因为眼前这地方大家松松散散，目前已经这样地努力向上，已经非常难得，我非常赞叹。所以我晓得一下逼得很紧的话，这个不是你们的过错，那 (p225) 是我害了你们。大家肯这么向上，一步一步努力，今天会提到这个地方，我顺便一提，将来这个地方，我也要慢慢地改善。所以改善的原因，绝对不是为我，这个你们大家晓得的。这个地方，我来的时候，就是这样来，去的时候也就这样去，这是为了保护大家。[03:09]
所以这个“委重”，这个是三宝的地方的话，是一点都不能错。不要以为这反正不要钱的，坐在那地方，一个电话打个半小时。没什么事情，公事都不可以打，还在闲事无聊了，跟人家聊聊天，千万不可以、千万不可以！凡是三宝之物的话，千万注意！所以这地方说到“盗，不与取”。不过这里顺便一提，就是因为我们常住，将来的的确确，你们有的人有钱；自己没有钱，常住供给你们，这个没问题，这一定没问题，该用的一定要用。可是这地方，随便一点小地方的话，千万注意。啊，委信。然后呢？[03:54]
p. 130 (3)
or stealing from the lowly, the impoverished, renunciates, or other Buddhist practitioners; or involves stealing what is highly valued; or stealing the property of learners, arhats, pratyekabuddhas, the community, or stupas.
【劫盗孤贫，出家之众及此法众。若入聚落而行劫盗，若劫有学，罗汉独觉，僧伽佛塔，所有财物。】
这个是盗，这个是盗。想起来了，所以讲那个盗，五台山有一个叫人皮鼓，不晓得你们听说过没有？可能有人听说过了，这个鼓怎么会人皮的呢？不是。五台山是文殊师利菩萨的道场，这个道场有种种神异不可思议的。有一个大庙，那个大庙有一个人，那是庙里 (p226) 的一个当家。那个五台山的香火盛得不得了，非常盛，但是有很多慢慢变成子孙庙，他也莫名其妙地乱搞，那个公家的钱啊，反正人家看不见，他就拿这个钱自己私吞了。私吞了以后，他倒不一定，出家人哪有钱的？弄了那个钱，然后给了他徒弟。给了他徒弟以后，这个出家人，完了以后，就投一条牛，就在这个常住里边。这条牛力气特别大，因为他们那个地方都是自己耕作的，那个工人外面雇得来的，那个农具什么等等，往往都是常住的，牛它们也是一样，做起来特别勤力，特别地勤力。[05:29]
后来有一次，他那个徒弟就梦见他的师父来告诉他：“我生前因为侵了那个常住的钱，然后买了这个田，这个田现在在这地方，所以我要投牛，还那个。”什么时候还得清呢？他说：“这个田，就是沧海，就是这个田变成功沧海桑田，几番以后，对不起，我这个罪还消不掉。”你想想看，那个沧海桑田要经过多少时候啊？那不晓得要多少亿劫，但是他这个罪还还不清楚。[06:08]
我们眼前贪一点点，啊！所以注意啊！眼前我们好容易这么贪一点点，将来这个果报，这个是我们真正讲业的地方，讲，讲得很容易，你们好好地思惟。当你想到了这一点的话，眼前这个钱，千万不要积在抽屉里，积在这个银行里边，这个常住一点点，宁愿多给它一点，对你只有好处的，绝对没有坏处。这个事情，我们千万注意，千万注意！所以 (p227) 刚才旁边的人，就旁边的人，我们不要说一个旁边的人随随便便，已经在这个地方，不在乎。可是我现在晓得了，所以我告诉你们，一定要保护他们，还给他们，还得清清楚楚，这个是我们千万要注意，千万要注意的！下面哪，这个盗，盗下面是淫。[07:02]
Sexual misconduct that is weighty due to its basis is sleeping with those whom you should not have intercourse with—your mother, those who are her relatives, the wives of men who are close friends, nuns, probationary nuns, or female novices. In terms of an inappropriate body part, sexual misconduct that is weighty due to its basis is oral intercourse. In terms of improper time, it is intercourse with one observing a one-day vow, a pregnant woman at the end of term, or one who is ill. In terms of an inappropriate place, it is intercourse in the vicinity of a stupa or within the compound of the community.
Lying that is weighty due to its basis is, through desiring to delude and deceive, telling lies with many purposes; telling lies to those who have helped you—from parents through the buddhas, to good persons, and to friends; and telling a lie that gives rise to one or more of the three weighty actions—killing, stealing, and sexual misconduct. Telling a lie in order to split apart the community is the weightiest among all of these.【由其事故重邪行者，谓行不应行中，若母母亲，委信他妻，或比丘尼，或正学女，或勤策女，非支行中谓于面门，非时行中谓受斋戒，或胎圆满，或有重病，非处行中谓塔近边，若僧伽蓝。由其事故重妄语者，谓为诳惑多取他财而说妄语，若于父母乃至于佛，若于善贤，若于知友而说妄语，若能起重杀生等三而说妄语，为破僧故而说妄语，于一切中，此为最重。】
前面其他的比较容易，最后一点啊，“为破僧故而说妄语”，一切中这个是最重。真正破僧，现在我们也说实在的，不大……做不到，只有佛世的时候有。可是破僧的因，我们很容易犯，这一点要特别注意。我们在这个团体当中，一点小小的不好，大家说那种离间语，万万不可以。所以我刚出家的时候，我的老师就告诉我，说“不会说话的两头搬”，搬弄是非的搬，“会说话的两头瞒”，我一直到现在受用不尽，一直到现在受用不尽！难免地，人家有的时候，碰见事情啊有点不大痛快，然后我们往往愿意做人情，“对(p228) 啊！你对啊、你对啊！”你不要去说他对，你说他对，他觉得对的，火上加油。你倒是同情他，你是害了他，也害了你自己。那时候应该怎么办呢？碰见这种情况的时候，如果你有这种机会的话，你不妨说：“其实他对方倒无心的，我了解，他做过了事情以后，我跟他谈起来，他还觉得满对你抱歉的。”如果你背后这么一说，他心里面这个也就慢慢地舒解，对不对？所以你无形当中就做了好事了，所以记到，说“不会说话的两头搬，会说话的两头瞒。”如果说为了你自己的利益要去这样说的话，那是更可怕，更可怕！[09:14]
除了这个以外，还有往往我们为了自己的利益，然后呢，往往谈佛法上面，说这个不对，这个对。所以说这个对不对，是为什么？为你这样。譬如说轮到我去做厨房，或者看见别人做厨房，欸！配我的胃口，然后他说种种理由，要这样、要那样；然后这个人要那样、要这样，然后呢这个团体起了个冲突了。这虽然眼前是一点小小的，可是使得这个……凡是你为了不管什么理由，使得这个大家共同和合而不和合的话，你的破僧的因就在这个地方，这个是最严重的妄语跟离间了。我们现在修学佛法，一开口就在那地方，出毛病就在这里啊，千真万确！所以在这我这里特别强调，不准大家随便说闲话，说来说去，没有别的，还是保护大家，你们千万要注意！这一点是千万注意，千万注意！我们要想爬上去是千辛万苦，要想堕落是容易极了，因为无始以来的习气，你随便坐在那里两三句话 (p229) 一提，你不知不觉当中造了大罪恶了。[10:28]
Divisive speech that is weighty due to its basis is speech that splits apart those who have been friends for a long time, teachers, parents, parents and their children, or the community; and divisive speech that gives rise to weighty actions—the three physical actions.
【由其事故重离间语者，谓破坏他长时亲爱，及善知识父母男女，若能破僧，若能引发身三重业，所有离间语。】
这个。[10:43]
Offensive speech that is weighty due to its basis is speaking offensive words to parents and the like, or to someone like a guru;
【由其事故重粗恶语者，谓于父母等及余尊长，说粗恶语，】
所以前面是告诉我们哪，这一点我们常常容易犯，也是太容易了。这个世间呢，在那个什么？在那个这次讲的《大宝积经》上面就告诉我们，这个迦叶尊者就说：“平常我们对菩萨起一念瞋心，或者瞋的行为，这个东西果报不得了！”但是哪一个是菩萨，我们不知道，你怎么晓得他是菩萨？的的确确有太多的菩萨在这个世间，我们的确认不清楚。我修学了佛法二十多年，现在总算经过善知识的引导，种种迹象看起来是，太多这种。我们现在大家了解，广钦老和尚他就是那种再来人，他走了我们才说，不走我们不谈的。有很多明确的事实，而这种不断地一直有，既然是这样的话，你怎么晓得现时没有呢？所以我们随随便便妄加批评，妄加那个的话，都是对我们造成绝大损害，这个地方千万注意！平常我们总想到：我在无明当中，我总在无明当中。你能够这样想的话，总好！继续下去。[12:05]
speaking offensive words with untrue and inaccurate lies; and directly scolding, criticizing, or reproaching. Senseless speech that is weighty due to its basis is as follows. The weight of the senseless speech of the three other nonvirtuous vocal actions—lying, and so forth—is as above. Other actions of senseless speech that are weighty due to their bases include senseless words based on fighting, faultfinding, disputes, and divisions; such activities as reading the treatises of non-Buddhists with an attitude of attachment; and ridiculing, taunting, or speaking inappropriately toward parents, kinspeople, and someone like a guru.
(p230) 【若以非真非实妄语说粗恶语，现前毁骂，诃责于他。由其事故重绮语者，妄语等三，所有绮语，轻重如前。若诸依于斗讼诤竞所有绮语，若以染心，于外典籍，而读诵等。若于父母亲属尊重，调弄轻笑，现作语言，不近道理。】
这个我们最容易犯，最容易犯。[12:41]
Covetousness that is weighty due to its basis includes desiring the offerings made to the community and stupas; and with arrogance about your own good qualities, desiring to receive, from kings and the like or from learned religious companions, profit and services for your knowledge.
【由其事故重贪欲者，谓若贪欲僧伽，佛塔所有财宝，及于己德起增上慢，乃于王等及诸聪叡同梵行所起增上欲，贪求利敬。】
这个贪，这个重的是什么呢？造寺院里面，这是最严重的。你可以说积功德，这是最好的，不得了地好；反过来的话呢，是非常严重，一点的小便宜，贪了，不得了！然后呢，“己德起增上慢”，譬如说我们现在大家共同的话，人家讲的什么，或者人家的德行，自己总觉得：“那有什么了不起！”哦！这一句话，不得了地可怕呀！我们处处地方要想：啊，不如人家！啊，要赞叹人家！原因就在这个地方，原因就在这个地方。下面是瞋恚。[13:48]
p. 131
Malice that is weighty due to its basis includes malice directed toward parents, kinspeople, gurus, those without fault, the poor, the suffering, the pitiful, and those who have done something wrong to you but confess this to you from the depths of their hearts.
【由其事故重瞋恚者，谓于父母亲属尊长，无过贫苦诸可哀愍，诸诚心悔所作过者， (p231) 起损害心。】
这个是瞋心，对于自己的尊长，或者是贫苦的，或者他来忏悔了，你还呀心里面放不下。[14:16]
Wrong views that are weighty due to their bases are the rejection of all the fundamental religious tenets (this is weightier even than other wrong views)
【由其事故重邪见者，谓能转趣谤一切事，较余邪见此为最重。】
这个是邪见当中最严重的一件事情。凡是你的邪见，由这个邪见，而毁谤真实的因果缘起法则的，这个是最严重。[14:35]
and also the view that in the world there are neither arhats, those who have reached reality, nor those who have entered reality. Understand wrong views that are the opposite of these to be light.
【又谓世间无阿罗汉，正至正行，此见亦尔。与上相违是轻应知。】
跟上面相反的，那个就是轻的，这是我们应该了解的。那么上面说重的，关于这个轻重的相，你们要好好地自己的细细地观察一下，自己的思惟一下。平常我们修学佛法啊，刚开始第一步真正要注意的就是这个地方，往往一点点很小的，小的这个善恶，就得到无比地大的果报。尤其是我们现在修学佛法的人，尤其是近事或者居士，乃至于出家的同修们，这一点千真万确，千真万确！这件衣服，真是被上的是大幸、大幸，有绝大的功德！但是你弄得不对了，一被了这件衣服，造起罪来是可怕，也是不得了地可怕，不得了地 (p232) 可怕！所以佛经上面一直跟我们说：白衣人，白衣啊下地狱还不大容易咧，但是出家人的话，啊，那容易得不得了！当然反过来说，作功德的话，也是一样，这个原因我们要注意。我们现在一天到晚，自己也被了，周围的人都是这个，不是佛宝，就是法宝，就是僧宝。我想我们今天就讲到这个地方。[16:17]
《菩提道次第广论》131页。关于这个业的轻重，我们同样做一个事，结果往往因为不了解这个，虽然你做小小的一点，说业会增长广大，固然。这个业的增长广大是属于我们内心的，这一点我们还容易了解，容易控制。而有很多啊，它本身因为它的这个事情的特质，就显出了轻重很大的差别，这一点我们要特别了解。所以往往有的时候，在一个很小的小事情上面，你做好的，感得绝大的善果；恶的，也同样地感得绝大的恶果。前面已经说了，说这个重的，哪几样是比较重的。后面又说〈本地分〉，《瑜伽师地论》上面也告诉我们：[17:40]
《The Levels of Yogic Deeds》 speaks of six ways in which actions are weighty:
【◎ 〈本地分〉中说有六相，成极尤重。】
这个六种状态是最重、最重的，哪些？[18:06]
(1) conditioning—actions motivated by intense forms of the three mental poisons or by their absence;
【加行故者，谓由猛利三毒，或由猛利无彼三毒，发起诸业】
(p233) 这第一个。由于加行而产生的业，重，或者是你加行的时候，由于三毒，猛利的三毒—很大的贪心，很大的瞋心跟痴心。现在贪瞋痴的行相，我们已经了解了，那么如果说跟三毒相应，那个是最重的恶业。下面是“猛利无彼三毒”，那个是善业，恰恰相反，第一。第二：[18:50]
(2) habituation—frequently doing or becoming used to and deeply involved in either virtuous or nonvirtuous actions for a long time;
【串习故者，谓于长夜亲近修习，若多修习善恶二业。】
这就是习惯。这长夜的话，就是我们无始以来，这个目前我们不管是张开眼睛、闭上眼睛，那心理上面，你很清楚或者不清楚，都是。这一个习惯养成功了，真是很难改。现在我们常常自己找个藉口：“哎呀！这个习性难改啊，佛菩萨告诉我们习性难改。”那好像我们领了那个令箭一样的，说佛菩萨告诉你习性难改，你就不要改，这完全错了。你要修学佛菩萨，因为要修学佛菩萨，佛菩萨就告诉你这个很难改，你要注意喔！我们要听懂这个话，你听不懂的话，一句很好的话，你把它转过来了。告诉你：“这个是很难改的，所以你要拼命努力去改，才可以改得过来！”这个才是佛菩萨的原意。所以我们现在弄错了以后，说这个难改的，啊，你就不去改它了，那你修学佛法修些什么啊？这是我们要了解的，要去了解的。[20:09]
(p234) 所以这个习气还是最重要的，而且这个习气啊在不知不觉当中，我们自己不知道，你一天到晚就害在这个里边。所以我们刚开始修行，一定要真正努力地去克服这个习气。然后呢要克服这个习气，一定要有正确的认识，了解这个错了，然后哪一个是对的。这个错、对，不是文字上的认识，必定要把文字所指的，就是我们内心当中这种行相你认识。改的时候不是讲文字，所以讲文字，你讲得头头是道，然后讲完了，变一个大法师，哎哟，这个名气很大，然后呢这么多人拥护你，一点用场都没有。如果你不能在内心上面这个地方净化的话，那个都是染污的事情，这一点我们要了解。第三：[21:04]
(3) nature—
【自性故者，】
它本身就是这样。[21:08]
in that among the three physical and four vocal actions the former ones are weightier than the ones after them, and among the three mental actions the latter are weightier than the former;
【谓属身语七支，前前重于后后，属意三支，后后重于前前。】
这个身口七支当中，杀最重，盗其次，淫第三，越是前面，这个本质越重。然后呢，意：贪瞋痴三样东西，越后越重，这个我们要了解的，这个我们要了解的。这个贪瞋二相容易了解，这个痴相、邪见，尤其是邪见啊，最难了解。不要说外道这种邪见，就是我们现在修学佛法的很多同修佛弟子们，这个基本的概念都弄不清楚，这个基本的概念都弄不 (p235) 清楚。[21:58]
我现在听见太多这种似是而非的那种说法，今天早上还有一位同修跟我谈起这个问题，其实这个话我听见不晓得多少遍了，太多人都犯这个毛病。他常常说我们现在这地方，譬如说我们要努力去做，他总觉得这个有护法，他如果做得不对，护法会护持他、会排斥他，把那个责任都推到护法头上。然后呢，有的人做得很成功了，其实他做错了，他完全是做的世间那个事情，然后说，他如果说做得不好的话，护法怎么会护持他呀？这个概念你们说对不对？表面听起来好像很对，表面听起来好像很对，实际上这里边大有问题。[22:49]
护法绝对会护，但是护法只要护法，不是像我们想像的护。假定说真的样样是护法在护的话，现在这个时候绝对是正法，对不对？是不是很清楚？非常明白，有护法要护啊，难道这个护法会不护持佛法吗？为什么从正法而变成像法，现在变成末法，护法到哪里去了？这不是很清楚、很明白地说明了这件事情吗？所以我们动不动说护法，护法是什么？就是如果你自己能够真正如法地去做，护法会护持你的，这一个叫护法。你如果乱七八糟颠倒来的话，这护法可不一定护你喔！护法所以护的“法”哟，你跟法不相应，护什么法？这个我们要了解的。[23:44]
反过来说，如果他真的是以世间的标准来衡量护法的话，那卢胜彦应该对的了，他的 (p236) 事业做得这么大，你看他一个人创出这么大的局面来；一贯道这个事业创得这么大，那不是护法在护他吗？他在那里也是拜的佛啊！这概念很明白，所以你们不要糊里糊涂。这个邪见跟正知见两个字，不是说我们看一点文字，啊！那随便讲一讲，看一点行相啊，这个里边有它深刻的意义。所以首先我们修学佛法，第一个应该一个正确的了解，说我们在长夜无明当中，好好地努力啊，我们这个起心动念，实在是大成问题啊！所以这一点是我们应该特别、特别注意的地方。再下面：[24:38]
(4) basis—actions that help or harm those like the Buddha, the teaching, the community, and gurus;
【事故者，谓于佛法僧诸尊重所，为损为益。】
由于你所作这件事情的本身而判轻重，或者是功德田，或者是恩田、尊敬之田，这种。譬如说佛法僧，那个是最重的地方，以及自己的父母师长等等。三宝当中就是三宝，在家的就是父母师长等。如果说你有点损的话，一点小损就大害；然后呢你益的话，好好地做一点小小的供养，就得到的大福，这个是第四点。第五类：[25:26]
(5) fixation on incompatible factors—for as long as you live you completely take up nonvirtuous actions and do not cultivate virtue even once;
【所治一类故者，谓乃至寿存，一向受行诸不善业，未曾一次受行善法。】
所治就是我们所对治的，那种问题本来是修学佛法要对治的，这一类东西当然都是坏事了，这个坏事就是我们修学佛法对治的。说你“寿存”就是在你一生当中，一向你做不 (p237) 善，没有做过一次好事，这个不善都是要对治的，结果你偏偏都忙这个，那是最严重的。所以第五个是专门讲恶的那一类。第六：[26:04]
(6) eradication of unfavorable factors—
【所治损害故者，】
那是专门讲善的，就是说对治损害了的，经过你的对治，忏悔损害了的。[26:13]
having eliminated the group of nonvirtues, you become free from attachment and cultivate virtuous actions.
【谓永断除诸不善品，令诸善业离欲清净。】
当然从开始的时候，你怎么晓得它的过患，然后呢生起了厌离，然后如法地行持，先降伏它的现行，到最后断除它的根本，能够把这个不善的东西统统清除掉。那个，这个第六一类是善，这个特别重。[26:41]
The 《Friendly Letter》 says:
【《亲友书》中亦云：】
除了这个〈本地分〉，再引那个《亲友书》。本地分是相宗，是《瑜伽师地论》上面的，是弥勒、无着菩萨传下来的；《亲友书》是龙树菩萨，主要是性宗传下来的。他就说：[26:58]
The five types of virtuous and nonvirtuous actions Arising out of persistence, obsession, a lack of remedy, And the principal foundations of virtue Are huge; among them, strive to cultivate virtue.
【“无间，贪着，无对治，从德，尊事所起业，是五重大善不善，其中应勤修善行。”】
(p238) 有五样东西，“无间”就是时间，“贪着”就是猛利的贪心，没有对治。那么还有呢，从有德的，有德的，下面说就是三宝等等；尊重就是父母等等，有恩的。这五样东西啊，做一点好的，就得到大的果报；坏的，得到大的恶报，这个都是最重的。它下面说：[27:36]
That is, there are five types because the "principal foundations of virtue" are divided into foundations that have virtues—such as the three jewels—and foundations who provide assistance, such as your parents.
【其三宝等为具德事，其父母等为有恩事，开二成五。】
这容易明白。关于这里我提一个公案给你们看看，这个公案是在《德育古鉴》以及《感应篇汇编》。所以在正式讲那个公案之前，如果你们已经看过的，你们马上可以晓得。那个山西地方，有一个人姓王，叫王用予。那个时候古代的人，他们念书人都非常重视供养这个文昌帝君，所谓文星，的确。然后呢一方面供养，一方面遵照着这个，他非常讲究世间的德行。真正古代有功名的话，都要看他所积的福德，稍微有点亏损，往往本来得到的就削掉了。那么他们以前都组这个文昌社，大家一定行种种的好事—戒杀、放生，虽然不一定吃素，但是初一月半，六斋啊，乃至于不吃牛啊等等，那么惜字啊，做很多。他也做非常多的好事，那么他有一个同社当中，一个姓薛还是什么，我名字忘记掉了，他很早就进了学，换句话说考取了秀才，以后怎么爬也爬不上，这样，怎么爬也爬不上。[29:17]
55a Commentary
ENGLISH LR V.1 P.229 (COMMENTARY V.7 P.223) [00:03]
I still remember this one case. There was a person who built this big temple. He was a really good person. So once there was someone who had offered a piece of rock. It was meant to be used for some type of stone tablet. But the tablet was not made. The rock was offered and not put to use! So then it so happened that a house was being built and needed a stepping stone. So he thought since there was no need to make a tablet, he gave it away to make the stepping stone. Just like that. So then it was made, and after it was made, he died. After he died, he fell into hell and had to endure boundless suffering. However, since he was a practitioner, through some special causes and conditions, he was able to go into his disciple's dream and told him, "I made this one mistake while alive, and now I am tormented in this great stone hell. It is incredible suffering! There is this one thing, please help me to atone this ...." So then the rock was dug out and put on display. Through countless repentance by many people, then he was finally released. You see, there are too many this type of stories![00:58]
Therefore, for us now, this is truly horrendous when you talk about it! I will just bring something up that I had thought of, just mentioning it while we are here. It was my first time visiting the Jìng lǜ temple. That temple has a good rule. Whoever makes a phone call will need to pay for it. So I had gone there and made a phone call. My fellow practitioner here is truly great, Venerable Jìng Tōng. He did not tell me, but after the phone call, he put money in. I did not know it at the time. Then I thought about it afterwards, there seemed to be a box for coins. I went to take a look, exactly as I had figured. So then I thought, "This place even wants money for a phone call." However, I was fortunate to have the blessings of the Three Jewels, I said, "Oh, I should not, I should not [be thinking this way]!" But I still had all kinds of reasons. I had gone there to teach, since I feel a great respect for my teachers and will give them everything, so when I come to teach and make a phone call, why would I need to toss a coin in for that. But then I thought, "I need to immediately repent, ah, this thought is absolutely wrong!" I immediately took out a coin and put it in. Later I looked at this again and realized, no, no, no, this needs not only just one coin. I need several coins to make a call to Taipei. So then every time I saw it thereafter, I still felt annoyed! Yet later I thought, "Ah! This is my mistake." I confessed this several times. Finally I became very happy doing this and every time I'll check, if I think the coin may not cover, I would rather throw in a few more.[02:19]
As I speak of this, I am not trying to say something about myself, there are many situations where it can be viewed objectively. What did I explain? Things as such, normally for myself, though I often teach, I cannot even accomplish this myself. This is why I know it very well that in places like these, you absolutely need to pay attention, absolutely need to pay attention! People here are all too lax, so for you to be striving to advance like this now, this is already very hard to come by. I very much praise that. I do know that if I press you too hard all at once, it would not be your fault, but that I would be causing you harm. Everyone here is trying to advance and striving to improve step by step, and this is why we are able to bring this up today. I just wanted to mention this. In the future, I will try to change things for the better. The reason for the change is absolutely not for me, you all know this. I have come in this manner and will leave the same way. The reason for doing this is to protect everyone.[03:09]
Therefore, for "those who trust you," if this is a place of the Three Jewels, you can make no mistake. Do not think that this does not cost money so you can just sit there and call for half an hour. If you do not have anything to do, you cannot even make a phone call [for free] for official business, needless to say when you are bored and are just chatting with others. Absolutely not, absolutely not! For anything of the Three Jewels, you need to absolutely pay attention! Therefore, here it speaks of "stealing and take what you should not." But here I will just mention that, because of the temple here, in the future, it is true that some of you have money. But if you do not have money, the temple can provide things for you, there is no problem with this, certainly no problem with this. With what you need to use, you need to use it. But this indicates that you need to pay attention to little things, you absolutely need to pay attention to this.[03:54]
Stealing from the lowly, the impoverished, renunciates, or other Buddhist practitioners; or involves stealing what is highly valued; or stealing the property of learners, arhats, pratyekabuddhas, the community, or stupas.
This is stealing, this is stealing. I remember it now, speaking of stealing, there is something called a humanskin drum on the Wutai Mountain. Have you heard of it? Perhaps some have. How come the drum is made of human skin? No. Wutai Mountain is Manjushri Bodhisattva's place of teaching. Numerous inconceivable events have occurred at this teaching site. There was a grand temple and a person was once the abbot there. Many worshippers visited the temples on the Wutai Mountain to light candles and incense. There were many worshippers. However, many of the temples gradually turned into "descendent temples." And this led to some disorder and manipulation. Since no one sees where the collective money goes so he would pocket it himself. After he pocketed the money, not necessarily [did he spend it on himself]. Which renunciate spends lots of money? After he took the money, he passed it to his disciples. After he gave the money away and died, he reincarnated as an ox to work for the temple. This ox had incredible strength. Since the people there had to cultivate the fields themselves, they would hire workers, but the tools and other things all belonged to the temple, including the ox. This ox was particularly hard working, particularly hard working.[05:29]
Later, there was a time when the disciple dreamt of his teacher who said this, "When I was alive, I infringed upon the temple and took money to buy this field. Since the field is here, I had to reincarnate as an ox to repay for this." When will this debt be cleared? He said, "This field, when it turns into sea, meaning even if the field changes into sea, after several changes as such, sorry, my sin will not have been redeemed." Think about it, how long does it take to turn fields into seas? I do not know how many millions of eons, but his sins will still not be cleared.[06:08]
We are now greedy for some little thing, ah! Pay attention! It is so easy for us to be greedy for something very small now, but the future karmic effect, this is where we need to really talk about karma. We talk about it, it is easy to just talk about it. You should reflect thoroughly. When you think of this point, the money that you have, you absolutely do not want to store it in your drawers, or keep it in the bank. [When you give to] the temple, you would rather give more, this will only benefit you, there is absolutely no fault to that. This is something we should absolutely pay attention to, absolutely pay attention to! This is on stealing. Sexual misconduct comes after stealing.[07:02]
Sexual misconduct that is weighty due to its basis is sleeping with those whom you should not have intercourse with-your mother, those who are her relatives, the wives of men who are close friends, nuns, probationary nuns, or female novices. In terms of an inappropriate body part, sexual misconduct that is weighty due to its basis is oral intercourse. In terms of improper time, it is intercourse with one observing a one-day vow, a pregnant woman at the end of term, or one who is ill. In terms of an inappropriate place, it is intercourse in the vicinity of a stupa or within the compound of the community.
Lying that is weighty due to its basis is, through desiring to delude and deceive, telling lies with many purposes; telling lies to those who have helped youfrom parents through the buddhas, to good persons, and to friends; and telling a lie that gives rise to one or more of the three weighty actions—killing, stealing, and sexual misconduct. Telling a lie in order to split apart the community is the weightiest among all of these. [176]
"Telling a lie in order to split apart the community," this is the weightiest of all. To truly split apart the community, for us now, truly, we are not really capable to do that. This only happened during the Buddha's time. However, the cause for splitting apart the community is easy for us to make. This is a point that we need to particularly pay attention to. When we are in this organization, due to some minor faults, everyone would engage in divisive speech. This must absolutely not be done. When I was first ordained, my teacher told me this, "Those who do not know how to speak would add fuel to the fire between the two parties." and "Those who do know how to speak would withhold detrimental information between the two parties." I continue to benefit from this until now. I continue to benefit from this until now! It is unavoidable that people may run into things that make them unhappy. Then we would often appease them by telling them, "Right! You are right, you are right!" You should not say that he is right. When you say that he is right, he will feel that way. This would add fuel to the fire. If you pity him, you will have harmed him and yourself. What should you do then? When you encounter situation like this, you might want to say this, "Actually, he did not mean it. I know. After he did that, I talked to him about it, he actually felt quite apologetic to you." If you say this after the incident, he will gradually declutter his mind. Right? Therefore, you would have imperceptibly done a virtuous deed. Thus, you should remember this, "Those who do not know how to speak would add fuel to the fire between the two parties." "Those who do know how to speak would withhold detrimental information between the two parties." If you are speaking on behalf of your own interest, then it is even more horrendous, more horrendous![09:14]
Other than this, we will often for our own interest use Buddhism to say this is not right and that is right. What is the reason for arguing the validity of something? Why? It is for yourself. For instance, if it is my turn to work in the kitchen, or when I see others in the kitchen, eh, in order to suit my taste, I will come up with all kinds of reasons to demand this or that. Then I will demand this person to behave this or that way. Thereafter, this will escalate into some kind of upheaval in the community. Though it may seem small right now, but this will make...no matter what reasons you have, if you so set discordance in an otherwise harmonious environment, then that becomes the cause for splitting apart the community. This is the most serious lying and divisive speech. As we are learning the teachings now, as soon as we speak we revolve ourselves around this premise. This is where our problem lies. Absolutely! That is why I place particular emphasis on this - I do not permit you to casually talk nonsense, talk about this or that. There is no other purpose than to protect everyone. You want to absolutely be careful! This point is something you need to absolutely pay attention to, absolutely pay attention to! It is very difficult for us to climb up, but it is extremely easy to fall [into the miserable realms] because we carry this habit from beginningless time. You just sit there and casually say a few things, all of a sudden without you being aware, you have created great sin.[10:28]
Divisive speech that is weighty due to its basis is speech that splits apart those who have been friends for a long time, teachers, parents, parents and their children, or the community; and divisive speech that gives rise to weighty actions—the three physical actions.
This.[10:43]
Offensive speech that is weighty due to its basis is speaking offensive words to parents and the like, or to someone like a guru;
This is to tell us that it is very easy for us to do this, it is too easy. In the world...where does it come from now. It was told in the Mahāratnakūṭa sutra which has just been recently taught. The honorable Mahākāśyapa said, "Normally when we develop one moment of hostility toward the Bodhisattva or any behavior of malice, this will produce an incredible karmic effect!" However, do you know which person is a Bodhisattva? We do not. How do you know if one is a Bodhisattva? There are certainly too many Bodhisattvas in this world and we certainly would not be able to recognize them. I have learned the teachings for more than 20 years, after much guidance from the excellent teachers, I finally see the various signs and traces which indicate who, and there are so many. We all now know that the late Guǎng Qīn abbot was one who had come again. We would only say this after his passing. We would not have talked about it before he left. There are many obvious facts and they continue to happen. If this is the case, how do you know that they are not here now? Therefore, for us to be casually making preposterous criticisms, making preposterous criticisms, is extremely harmful to ourselves. This where you need to pay absolute attention! If we can in general think, "I am amidst ignorance. I am in a preponderance of ignorance." If you can do that, it is always to your benefit! Let us continue.[12:05]
speaking offensive words with untrue and inaccurate lies; and directly scolding, criticizing, or reproaching.
Senseless speech that is weighty due to its basis is as follows. The weight of the senseless speech of the three other non-virtuous vocal actions—lying, and so forth—is as above. Other actions of senseless speech that are weighty due to their bases include senseless words based on fighting, faultfinding, disputes, and divisions; such activities as reading the treatises of non-Buddhists with an attitude of attachment; and ridiculing, taunting, or speaking inappropriately toward parents, kinspeople, and someone like a guru.
This is something we will most readily incur, most readily incur.[12:41]
Covetousness that is weighty due to its basis includes desiring the offerings made to the community and stupas; and with arrogance about your own good qualities, desiring to receive, from kings and the like or from learned religious companions, profit and services for your knowledge.
This covetousness, what is weighty for this? [Desiring] the offerings made to the temple, this is most serious. From the perspective of accumulating merits, this is the best avenue, incredibly great. On the contrary, it would be very serious. Any little advantages you covet for yourself will be horrible! Then, "arrogance about your own good qualities," for instance, when we are now together [in the community], when others say something, or about other people’s good qualities, we always feel that, "What is so great about that!" Oh! This one sentence is extremely horrendous! We should at all times think, "Ah, I am not as good as them! Ah, I need to praise them!" The reason is right here. The reason is right here. Next is malice.[13:48]
Malice that is weighty due to its basis includes malice directed toward parents, kinspeople, gurus, those without fault, the poor, the suffering, the pitiful, and those who have done something wrong to you but confess this to you from the depths of their hearts.
[14:16]
Wrong views that are weighty due to their bases are the rejection of all the fundamental religious tenets (this is weightier even than other wrong views) and
This is most serious among the wrong views. All wrong views come from this wrong view which leads to the rejection of the true laws of cause and effect, dependent arising. This is most serious.[14:35]
also the view that in the world there are neither arhats, those who have reached reality, nor those who have entered reality. Understand wrong views that are the opposite of these to be light.
Those opposite the above would be light. This is what we should understand. The aforementioned section presented the weighty actions. Regarding the weighty and the light actions, you need to carefully examine this and reflect upon them yourself. Normally, for us who train in the teachings, the very beginning step is to really focus on this. There often can be some minor acts, some minor virtue or sin which could bring forth immense karmic effects. In particular for us who are learning the teachings now, this is especially true for upāsaka and upāsikā (lay practitioners who closely serve the temple), lay practitioners, and even for the renunciate practitioners. This point is absolutely true, absolutely true! This robe, it is truly a great fortune, a great fortune to be wearing this robe, there are immense merits! However, if you get this wrong, then as you wear this robe, the sins which you create will be horrendous, incredibly horrendous, incredibly horrendous! Thus Buddha's scriptures persistently tells us this, "Those clothed in white (common people), it is not as easy for those clothed in white to fall into hell. But for renunciates, ah, it is exceedingly easy to do! Of course the opposite of that is to accumulate merits and it would work in a similar fashion. This is the reason we should pay attention to this. For us now, from dawn to dusk, we wear this robe and all the people around us are the same. We face none other than the Buddha jewel, the Teaching jewel, or the Sangha community jewel. I think we will stop here for today.[16:17]
The Great Treatise on the Stages of the Path to Enlightenment, page 131. (English text, page 230) Regarding the weightiness of the karma, though we might be doing the same thing, yet as a result of not knowing this, even if you have done something very small... we say karma will magnify, which is true. However, the magnification of karma is limited to our mind. This is still relatively easy to understand and easy for us to control. Yet there are many things, due to their specific nature, they will manifest a great difference in the weight of the action. This is a point that we should make sure to understand. Therefore, we could often be doing something very, very small and if this is virtue, it would issue an immensely good effect. If this happens to be non-virtue, it would also issue an immensely bad effect. The aforementioned section has already explained which actions are weighty, which ones are weightier. Next it will cite the Levels of Yogic Deeds to further explain to us.[17:40]
The Levels of Yogic Deeds speaks of six ways in which actions are weighty:396
These six ways are most weighty, most weighty. What are they?[18:06]
(1) conditioning-actions motivated by intense forms of the three mental poisons or by their absence;
This is the first one. The actions that are weighty due to conditioning-actions or these actions are perhaps done due to the three mental poisons, motivated by intense forms of the three mental poisons. They are done out of great attachment, great hostility and ignorance. Now that we know the subjective aspects of attachment, hostility and ignorance, if we concord with the three mental poisons, that isthe most weighty bad karma. The latter part, "or by their absence" is virtuous karma. It is exactly the opposite. This is number one. Then number two.[18:50]
(2) habituation-frequently doing or becoming used to and deeply involved in either virtuous or non virtuous actions for a long time; [177]
This is habit. Long time means from the beginningless time, whether we have our eyes open or closed, whether we are very clear or are unclear in our minds, all these times are included in there. Once a habit develops, it is very difficult to change indeed. Now we often find an excuse for ourselves, "Ah! This habit is difficult to change, Buddhas and Bodhisattvas tell us habits are difficult to change." So we take it like a token of authority, [since] Buddhas and Bodhisattvas say it is difficult to change habits, so you do not try to change. This is completely wrong. You want to learn to become like the Buddhas and Bodhisattvas, since you wish to learn to become like the Buddhas and Bodhisattvas, when the Buddhas and Bodhisattvas tell you that this is very difficult to change, you need to pay attention! We need to understand what was said. If you do not understand, then for something that was meant well, you would have twisted its meaning. This is telling you, "It is difficult to change, therefore, you need to strive desperately to change, before you can actually change!" This is what was intended by the Buddhas and Bodhisattvas. So now that we have gotten this all wrong, we would say that it is hard to change, ah, so you just do nottry to change it. Then what are you learning the teachings for? This is what we need to understand, what we need to understand.[20:09]
Therefore, habits are the most important [to focus on]. Moreover these habits carry on unconsciously, we are not even aware of it. You are trapped by this all day long. Therefore, as we begin to cultivate, we must certainly and truly strive to overcome these habits. To overcome these habits, we certainly need to gain the correct understanding. We must know what we did wrong and what is correct. This wrong or right is not just an understanding of words. What the words describe are the subjective aspects [or behaviour] in our mind, and these are what you must recognize. When you correct [these], it does not mean in terms of words only. You may be speaking impressively about the Dharma and after you have finished speaking, you might become a great Dharma Master. Oh, you become renowned and so many people endorse you. These are of no value at all. If you cannot purify your mind, then all these become defilements. This is a point that we should understand[21:04]
(1) nature—
Its nature is just this way.[21:08]
in that among the three physical and four vocal actions the former ones are weightier than the ones after them, and among the three mental actions the latter are weightier than the former;
Among the seven physical and vocal actions, killing is most weighty, followed by stealing then sexual misconduct.. The former ones are weightier than the ones after them. As for the mental actions, among the three, covetousness, malice and wrong view, the latter ones are weightier than the former. This is what we should recognize. It is easy to understand the two actions of covetousness and malice. In particular for wrong view, it is most difficult to understand. No need to mention the wrong views of the non-Buddhists, even for us who are learning the teachings now, we are noteven clear of the fundamental concepts, are not even clear of the fundamental concepts.[21:58]
I have heard too many types of ways of sayings that are spurious. Just this morning a fellow practitioner talked to me about this issue. Actually, I have heard this for so many times. Too many people have the same problem. He would often say that for this aspect, for instance, if we strive to do something, he always feels that there will be Dharma protectors. If he does not do something right, then Dharma protectors will support him by rejecting what he did. He essentially shoved all the responsibility to the Dharma protectors. So some people may seem to be successful, but actually, they have done wrong, they have only done what is aligned with the mundane world. One would say if he has not done right, why would Dharma protectors support him? Do you think this concept is correct? It may seem right on the surface, may seem right on the surface, but actually, a great problem lies within.[22:49]
The Dharma protectors will certainly support, but Dharma protectors only support the Teachings. They do not support things like the way we imagine they would. Suppose the Dharma protectors support everything, then this should be the era of the sublime teachings, right? Is this not very clear? It is very obvious that if Dharma protectors are supposed to support the Teaching, would not they not be supporting Buddhism? Why did the Teachings decline from the era of sublime teaching, to semblance teaching, and then the degeneration of the teaching? Where did the Dharma protectors go? Does this not explained very plainly and clearly of this phenomenon? Therefore as we often talk about Dharma protectors, who are Dharma protectors then? That is, if you can truly do things according to the Teachings, the Dharma protectors will certainly support you. This is the definition of Dharma protector. If your conduct is in utter confusion (not in accordance to the teachings), the Dharma protectors may not necessarily support you! The Dharma protectors are here to protect "Dharma". If you do not accord with the Teachings, what is there for the Dharma protectors to support? We need to understand this.[23:44]
On the contrary, if one only uses the standards of the mundane world to measure the deeds of the Dharma protectors, then Lú Shèng Yàn should be right. His ventures are so great in scale. Look at how he has achieved this large scale venture all by himself. Also Yīguàndào's ventures are also large, would that mean that Dharma protectors are protecting him? He is also prostrating to the Buddha! This concept is very obvious. Therefore, you should not be muddleheaded. Between the wrong view and the correct view, these two words, it is not something we understand by looking at just the words. Ah! As if we can just casually talk about it and observe a little of our subjective aspects [and we can tell]. There is a profound meaning behind it. Thus for us who begin to learn the Buddha teachings, the first thing that we should correctly understand is that we are in this long dark night of ignorance. We need to truly strive. Our every arising thought, there truly can be great problems! This is one point that we should particularly, particularly pay attention to. Next [24:38]
Basis—actions that help or harm those like the Buddha, the teaching, the community, and gurus
This is weighty depending on the basis of the types of the merit fields such as the kindness fields or the respected fields. For instance, with the Buddha, the teachings and the community, these are the weightiest. This is also true for your parents and teachers. When you are in Buddhism, it is the Three Jewels. When you are at home, it will be your parents and teachers. If you do harm, just a little will result in great harm (to yourself). However, if you do something beneficial, any small offering that is well done will result in great merits. This is number four. Then number five.[25:26]
(2) fixation on incompatible factors—for as long as you live you completely take up non-virtuous actions and do not cultivate virtue even once;
Incompatible factors are what seek to apply antidotes for. These are things that we should remedy once we learn the teachings. These are certainly then all nonvirtues. These non-virtues are what we should eradicate through learning the teachings. This says that "as long as you live," that means for your whole life, you have only take up non-virtuous actions and have not cultivated virtue even once. These non-virtuous actions are what we should apply antidotes for. Yet you are constantly busy for this. This is the most serious. Therefore, number five particularly talks about the non-virtues. Number six.[26:04]
(3) eradication of unfavorable factors—
This particularly talks about the virtues. That is eradication of unfavorable factors. After your remedy, the confession has damaged it.[26:13]
having eliminated the group of non-virtues, you become free from attachment and cultivate virtuous actions.
Of course from the beginning, you know the faults of it and you develop disenchantment. Then you act according to the teachings by first suppressing its manifestations and at the end you will be able to sever its root. You will be able to completely clear away all that is non-virtuous. This is number six, which is the virtue. This is particularly weight.[26:41]
The Friendly Letter says:397
Other than the Levels of Yogic Deeds, the Friendly Letter was cited. The Levels of Yogic Deeds is from the school of true aspectarian, which came from the Bodhisattva Levels. This was passed down from the Maitreya and the Asanga Bodhisattva. The Friendly Letter was from the school which asserts emptiness. He says[26:58]
The five types of virtuous and non-virtuous actions
Arising out of persistence, obsession, a lack of remedy,
And the principal foundations of virtue
Are huge; among them, strive to cultivate virtue.
There are five things, persistence is time, obsession is strong attachment, then there is lack of remedy. And then there is the principal foundation such as Three Jewels and parents who are kind to us. To these, if you do a little good, you will obtain great effects. If you do nonvitrtue, you will obtain a great bad effect. These are all most weighty.[27:36]
That is, there are five types because the "principal foundations of virtue" are divided into foundations that have virtues—such as the three jewels—and foundations who provide assistance, such as your parents.
This is easy to understand. Regarding this, I will tell you a story to illustrate. This story was in 德育古鑑 and 感 應篇彙編. Thus before I actually tell you the story, for those of you who have already read it, you will know right away which one I am telling. In the Shangshi province, there was a Mr. Wang whose full name was Wáng Yòng Yǔ. For people of the ancient times, those who studied devoted much attention to worshipping the Wenchang God, so called the Wen Star. Truly. Not only would they would worship, they would also abide by the rules which are very conscientious of the worldly morals. Any sort of official title achieved by people in the ancient time was entirely dependent on the merits they have earned. If one should damage his merits just slightly, often, what was originally due him will be stripped away. So then people used to form Wenchang societies and everyone who participated would do all sorts of good deeds such as refraining from killing, releasing animals. But they did not necessarily have to be vegetarians. However for the first or the 15th of the month, they would, or they may do so six times a month. Sometimes they would refrain from eating beef, or they may take actions to cherish any written words. There are many things that they do. He also had done many good things. In this society, there was one whose name was Mr. Xue. I cannot remember his full name. He had studied early on, in other words, he had passed the county level of imperial exam. However, he could not advance any further.