菩提道次第广论手抄稿:旧版第五十五卷B面
（手抄稿 第七册 p239）[00:06]
怎么爬也爬不上，这样。那么有一天他晚上作梦，那梦到这个，到这个文昌帝君那个地方去，然后呢文昌帝君召见他，给他解释一些问题。然后他就说你平常什么地方对，什么地方不好。哎呀！他听了心里上非常警惕，然后他就代自己的一个朋友，姓薛的去请求，“他这个人平常在我们社里边是很好的人，他做事情很认真啊，那他为什么考中了秀才多少年来，他下面就升不上去，什么原因啊？”文昌帝君怎么说？他说翻开那个功德簿看看他。然后那个判官翻开来，他说他表面上做得很好，实际上心里不相应，尤其是对他的父母。他就用两个字来说明，叫“腹诽”，我这里写一下给你们看看。“腹”就是肚子里面，腹诽，“诽”就是心里面不同意。他父母面前，他当然，因为古来的人都很讲究孝顺的，父母告诉他怎么样，他心里面是，不会违背他。但是他心里面，尽管你嘴巴上面给他讲，他也心里面，好像表 (p240) 面上做得很好，他心里面总归嘀嘀咕咕不同意。说这种人怎么谈孝顺呢？样子做得很好，实际上他逃祸都来不及，还要求福啊，哪里求起？[01:50]
这个上面这种公案。所以我为什么鼓励你们去看，在这个地方讲业，业的道理，可是这个业的道理，你必定要透过我们第六意识，认真地去思惟观察，如果你不经过深刻地思惟观察的话，这个很难得到肯定的认识。因为这个不是眼前见得到的事情，那么为了帮助我们起见，尤其是我们现在所以做不到，原因因为什么？因为我们平常的业太重。业的最大的原因，就是都在这个六根门头在转，这个心是非常之粗暴，看见那个东西就跑掉了，听见那些又跑掉了。然后呢，望了以后吃了个东西，心心念念挂在这个上面；跟人家稍微一点点小小的事情，脑筋老记着这种事情，这个心老被着这种境界在转。所以那个时候你几乎没有可能能够静下心来，如理如法地去思惟观察这种事情，那时候唯一对我们的帮助，就是你多看这种书。然后呢看了这种书，就像眼睛看见，喔！说看见这个人你看，做了一点点小小的好的、坏的，马上遭到这样的一个，或者大的，或者是坏的，对我们内心当中生起很大的策励，有这么大的好处！[03:22]
除了这个好处以外，你不看这个好的榜样的话，你就在这个坏的榜样当中转。所以这个两者之中差别，是不晓得差得多多少少，这是你们要了解的。所以别看说《德育古 (p241) 鉴》这种，好像这是世间的书，是的，现在我们这里讲下士道，这个就是整个修学佛法的根本。而这件事情呢，共下士、共世间的，这个行相，典型的行相都在这个地方。道理在这地方已经告诉你，然后你从这地方看见那个样子，一看的话，你就产生很大的警惕。你才能够从外面耳濡目染，从声色犬马当中，看那些莫名其妙、无关紧要的，今天天气哈哈哈，乃至于什么张三、李四，这种事情上面转移过来，那个时候我们就有机会上去了。[04:18]
所以平常的时候，如果我们除开看这个本论，理路认识之前的话，务必要多看这一种因果故事，以及祖师的传记。祖师的传记是策励我们说：啊，那些祖师们是这样啊！叫你看了真是……。我每看到这种祖师传记，总没办法，忍不住热泪盈眶，有的时候干脆就放声痛哭，也觉得高高兴兴一点；想想他们这样，这是策励自己的。然后呢看这种因果故事的话，那个典型的例子摆在这里，叫你不能放纵啊！它那个心情就是这样，你心里一动，马上来了。所以以前那个功名就是这样，往往这个坏事还没做，他心里面动了一个坏念头，或者什么在计划当中，完了！他那个功名就削掉了，这样啊！所以这是我们从这个地方特别说明，我们要了解这个业的情况，业不是外来的，都是我们自己造的，而一切的苦乐都从这个上来的。现在我们继续下去，那么上面从两个不同的来源、不同的传承，告诉我们轻重相。[05:45]
p. 131 (10)
(b) A brief discussion of the criteria for powerful actions. The strength of actions is explained in terms of four aspects: recipient, support, objects, and attitude.
(p242) 【◎ 第二兼略开示具力业门分四。】
这个地方也说，下面有几样东西，它具有特别重大力量。这个地方造的业同样一点点，而产生的这个业的果报不得了地大。第一个是[06:07]
(1) Strength in terms of recipient.
【由福田门故力大者。】
这个是福田，这是最好的田，如果你把善种子种下去的话，一点点可以长出绝大的善报来；反过来，你做一点点坏事的话，就得到绝恐怖、绝严重的这个损害。[06:27]
There is strength in actions directed toward the three jewels, gurus, those who are like gurus, parents, and the like,
【谓于三宝尊重似尊父母等所，】
“三宝”，很明白。“尊重”的话，就是自己的师长。“似尊”就是，他虽然不是引导你三宝向上的这一个善知识，但是他对我们的价值，也像那个尊重一样，那是指什么？父母等。[06:54]
for, though you direct no intense thoughts toward them and do them only small harm or help, the ensuing misdeed and merit is great.
【于此虽无猛利意乐，略作损益，能得大福及大罪故。】
这个地方，尽管你没有猛利的意乐，前面说以猛利的意乐去加行，就结重的罪；那个地方不要猛利的意乐，你稍微做一点，好的得善果，坏的得恶果，这个要了解。所以我刚 (p243) 才讲那个公案当中，王用予那个同学，他并没有跟他父母睁大了眼睛还吵喔，他父母讲的话他也做，不过做的时候委委屈屈，心里面总归觉得……他还是去做了。唉！所以我觉得这个最可惜的是莫甚于此。假定你真的不做了，那还情有可原；你还是去做了，时间还是去做了，精力还是浪费了，他心里就是委委屈屈，就是不高兴。对不起，结果不但白做，而且还受罪啊！你看看。所以这个地方，我们要了解这个业的真正的枢纽在哪里，这是非常重要的一个概念，这是非常重要的一个概念！[08:02]
所以尽管，现在譬如说讲戒，基本的讲戒的话，总是讲身口七支而不讲意的，往往是这样。实际上真正的戒是这样吗？我们仔细看看，不要说北传的绝对不这样讲，南传的，那个《清净道论》说得非常清楚啊！还有《俱舍论》，《俱舍论》也是典型的。这个业是什么？思、思已业，就是你思心所，当你起心动念的时候，这已经在这地方了。由于起心动念，然后你形之于身口，哪里说只戒那个身口的？你心里面胡思乱想，不管你做得再好，胡思乱想没有用。不管你行持得多好，你的心里面老去东……像猴，心猿意马地乱转的话，这也不相应啊！这是我们要了解的。[08:54]
Further, the 《Mindfulness of the Excellent Teaching》 states: Even if you take something small from the Buddha, the teaching, or the community, the fault will be large. However, if you offer some similar substance that is greater than what you stole from them, you will clear away the karma of stealing from the Buddha and the teaching. However, there is no clearing away the karma of stealing from the community without experiencing the result, because of the weightiness of the recipient.
【此复犹如《念住经》云：“于佛法僧，虽取少许亦成重大。若不与取佛法僧物，仍以 (p244) 彼等同类奉还。盗佛法者，即得清净，盗僧伽者，乃至未受不得清净，福田重故。】
那么下面马上引那个经上面。对这个三宝，哪怕起很少一点点，再少一点点，这个就重大得不得了！因为这个三宝，所谓常住，常住通常我们说十方常住，这个通于十方的。你想想看，那么随便一点点，通于十方的，哇！那是不得了的，不得了的啊！若不与取三宝的东西，那么你同样的东西去还给他，假定说盗佛跟法，你取多少还了他，清净了。如果盗僧伽的话，对不起，你还他的还要受，说拿完了，我现在还给你，他说受了，可以，那就对；否则的话，还是不得清净喔，这个东西非常可怕哟！[10:01]
所以我昨天在这个地方特别提醒，我们这个常住的东西呀，千万注意，千万注意！尤其是我告诉你们关于电话的事情，不要说：哎呀，这里反正不要钱哪！你随便想起了，今天高高兴兴就打一个。暂时我所以没有立的话，因为立了你们马上就犯重罪，在没有立的之前，但是对不起，这个还是有很严重的果报的。我先慢慢告诉你们，以后慢慢、慢慢地这种规矩都要建立起来。不是说要让你们约束，这是对我们最佳的保护。既然我们有这个因缘跑得来好好学的话，总希望不要堕落，总希望不要堕落。这个唯一的办法，就是靠持了那个戒，有境界现，摆在那里：喔唷！对、对、对！随时提醒我们自己。[10:55]
If you have stolen something that is the means for sustenance of the community, you will fall to rebirth as a living being in a great hell. If you have stolen something that is not the means for their sustenance, you will be reborn within that region, in a hell surrounding the Unrelenting Hell such as the Hell of Great Black Darkness.
(p245) 【若盗食物，当堕有情大那落迦，若非食物，则当生于诸狱间隙，无间近边极黑暗处”。】
如果说盗了这个僧伽吃的东西的话，那么堕到那个有情大那落迦。喔！这个非常可怕，这个大地狱我们前面说过了，这个可怕得不得了！不是食物的话，则生于诸狱的间隙，它每一个有情大地狱旁边，它还有边、旁边的，还有一种间隙的地狱，那种无间的近旁，很多黑暗的地方。还有一种叫独孤地狱等等，不管怎么样都是非常可怕的，都是非常可怕的。那么这个下面又引：[11:51]
p. 132
In particular, if those who do not care about their ethical discipline were to use material of the community—merely a leaf, flower, or piece of fruit—they would be reborn as a living being in a great hell. After a long time, they would be free of this hell. However, they would then be reborn in a dry and barren wilderness as animals with no hands or legs, or as blind hungry ghosts without hands or legs. They would then experience suffering for many years. The 《Sun Essence Sūtra》mentions great dangers such as these.
【《日藏经》中特说犯戒，受用僧物少许，或叶或华或果，当生有情大那落迦，设经长夜而得脱离，复当生于旷野尸林，无手乏足诸旁生类，及无手足盲饿鬼中，经历多年恒受苦等极大过患。】
这个又另外一个经。你出了家以后，如果犯了戒，那个时候非常可怕，非常可怕！受用一点的东西，乃至于花、果、叶，这是指很少很少的，都要堕落到大地狱当中去，然后呢受的时间是非常久。然后出来了以后，然后生到那么旷野尸林，这种无手足的旁生，那是可怜极了！什么是无手足的旁生？虫啊，蛆啊、虫啊，我们看这种可怜极了，啊！那实在是。还有呢无手足、盲目的饿鬼当中，还要继续受绝大的苦。不过这个地方犯戒前面已 (p246) 经说过了，尸罗、轨则、净命、正见这个四样东西，前面三样东西没有圆满，如果你正见具足的话不会堕落，这个我们要了解。尤其是现在末法的时候，你要绝对清净的话，这个的的确确比较难；但是呢反过来，如果说你得到了正见，努力去做的话，这个就有绝大的功德，这个到后面会详细告诉我们。[13:38]
所以到这个地方，一方面我们可以说要引起极大的警惕，如果自己做不到的话，千万脱下这件衣服来，这个利养不能受。反过来说，如果你有这个志气的话，你只要努力去做的话，得到了正见，尽管你不能百分之百地圆满，你能够做一点的，这功德同样的是无量无边不可思议。这功过在任何情况之下，一定是相等的，相等的，下面他会特别等一下会说明。[14:15]
Moreover, the Buddha said that you cannot even use something such as a flower dedicated to the community or to a monk. Further, you may not give it to a householder, and for a householder to use it is unsuitable. Also, the misdeed is very great.
【又说已施僧众苾刍，虽诸华等，自不应用，不应转与诸居家者，诸居家者，不应受用，罪亦极重。】
还有呢，说凡是人家这个布施、供养出家人的，随便任何东西，一旦供养常住的话，千万不要自己去用，自己千万不能，也不能转送给别人。然后如果在家人来也不可以受用，受用这个东西有很重、很重的罪过。这一点我们大家要注意，大家要注意！现在目前这个环 (p247) 境，这一条好像行大不通，但是我们不要去管人家，不要管人家。千万注意！现在这个世界有很多大菩萨在这世间，我们不知道，我们不知道。我们真正修学佛法注意，这是干什么？那我修行自己，很简单。然后你修好了，推己及人，你帮助别人，这个才是我们真正重要的。尽管你完全对，你管别人的话，你已经百分之百地错了，佛法不这样讲的。[15:27]
所以这个地方注意！我们不要看见，常常有人说：“你看人家怎么做的。”人家怎么做的是没有错，你现在请问你学人家还是学佛？学佛，那人家怎么样做不管他，佛告诉我们怎么做，这个才是我们应该做的事情，这个概念很重要！在我们人家倒不一定说人家啦，有的时候说某一个法师、某一个道场。那个时候你要衡量衡量：喔！这个法师是一个大菩萨再来，他自己在这个地方，为了救度众生这样去做，我自己衡量衡量行不行？不一定行。所以有一个大祖师，他在那儿认真修行的时候，他非常艰苦，人家就说：“欸，我现在看见那种很多大法师们修的时候，都不像你这样的那么苦啊，你为什么要这样的苦法？”那个大祖师怎么讲啊？“人家是狮子，我是兔子啊！那狮子走的路子，跳的地方，那个兔子不能跟着它走。”[16:30]
我们要常常记住，那是大菩萨的行事，跟我们完全不一样。地藏菩萨一天到晚在地狱当中救众生，这个地方我是绝对不敢去，如果你们有这个本事，你们就去。所以看见别 (p248) 人的话，你要晓得那种人真了不起，所以对我们自己来说，我们要注意。固然不要随随便便……所以这个刚出家的时候，这个在家人啊，千千万万要远离，攀缘的心理是万万不能有，不管你找什么藉口，弘法什么等等。真正重要的自己记到，你心里面最清楚，自己衡量衡量：我这个心里是不是很清净？是不是真的发慈悲心？是不是真的看见这个世间，明明这么厌恶，产生大厌恶，然后看见那些人堕落，我要去救他才去？那时候你就对了。如果心里面啊，这个放不下，那个也放不下，这种情况之下，千万不要拿这个美丽的言词做为藉口，害了自己，这一点很重要，这一点很重要。[17:42]
The 《Sun Essence Sũtra》 states: Do not give to householders what has been dedicated to the spiritual communities— it would be better to cut off your own limbs - with sharp razors.
Those outside of the community should not use things from within it— it would be better to eat a lump of iron like a blazing tongue of fire.
Those who are householders are not to use things of the community— it would be better to take up and eat a fire akin to the size of Mount Meru.
Those who are householders should not use the community's things— it would be better to be disemboweled and hoisted upon a stake.
Householders should not spend a night in a dwelling of the community— it would be better to enter a house full of burning embers.【即前经云：“宁以诸利剑，割断自支体，已施僧伽物，不与在家者。宁食热铁丸，火焰即炽猛，不应于僧中，受用僧伽业。宁取食猛火，量等须迷卢，不以居家身，受用僧财物。宁破一切体，贯诸大丳上，不以居家身，受用僧财物。宁入诸舍宅，火炭充满，不以居家身，夜宿僧房舍。”】
这个还是前面的《日藏经》上面告诉我们的，这很清楚。你就算是拿着刀割自己的身体，你也不要把僧伽的东西随便地送给别人去。这个伤害自己都不可以，何况做一点小小的人情，不要做啊！然后呢，“宁食热铁丸，火焰……”这样，这个是非常严重、非常严 (p249) 重的事情，宁愿吃这个，不要吃僧伽的东西。不过这一点注意，后面的诸位居士，你们是净人，净人可以的。总之一句话，我们一切都是如法，所以你们来了以后，一心想学佛，侍候很多这个团体，如法向上，这个情况。这个情况是注意！[19:12]
说到这里，我以前十几年以前，我曾经有一次偶然的机会，听见大家有几个居士，那位居士很发心，跑到常住烧啊、忙啊，那有人要出去了，他就说：“欸，不要走、不要走、不要走，这个庙里的东西是大家该吃的。”唉呀！那时候我一听哪，背上面汗毛直竖，说庙里的东西大家该吃的，经上面可没这样讲喔！所以现在我们可想而知，这个时下一般的概念的错误啊，一般的概念的错误啊！说这个是末法。所以在这个时候，我们能够真正地努力，你咬紧牙关好好地做一点的话，那个时候就有不可思议的功德。[20:01]
平常有的人说：“哎呀！大家都这样，要你这样的话，那你这个不近人情。你如果这样做的话，你这个地方就没人来。”没关系，没人来，没人来我来，我在啊！怕什么？没人来供养你，饿死了，饿死了我正好生天到极乐世界去啊！本来我就不愿意待在这地方，这个概念大家要牢牢把握住。如果你没有这个概念，请问你跑来干什么？赶快脱掉衣服回家去，过你的舒服日子，可以啊！这个概念很清楚、很明白。所以说不甘淡泊啊，这个地方不必来。但是这个淡泊有代价的喔，眼前稍微一点点，将来这个果报可是好得不得 (p250) 了啊！所以这个出家的真正的珍贵的地方是这样，我们应该了解的。下面这个文字满容易懂，就不必再进一步解说。[21:00]
Within the community, persons who are bodhisattvas are extremely powerful recipients in terms of activities that are either virtuous or nonvirtuous.
【又僧伽中，若诸菩萨补特伽罗，是极大力善不善田。】
那么在僧伽当中，僧伽当中有一类是菩萨比丘，这个福田是特别大、特别大、特别大！下面引一个经上面来证明说。[21:22]
The 《Seal of Engaging in Developing the Power of Faith Sūtra》 says that it is an immeasurably greater sin for someone to become angry and turn his or her back on a bodhisattva, saying, "I will not look upon this evil person," than for someone to become angry and put all the living beings in the ten directions into a gloomy prison.
【《能入发生信力契印经》说：“设如有一由忿恚故，禁闭十方一切有情于黑暗狱。若有忿恚背菩萨住，云不瞻视，此暴恶者，较前生罪极无数量。】
这个地方有个比喻。有一个人以忿恨力，换句话说大忿怒力，把十方一切有情关在黑暗的这个牢狱当中。啊，不得了欸！你现在无缘无故把一个人关起来都不得了，拿我们那个台湾人关起来，十方一切有情关起来，这个罪过多大呀，大得不得了地大。欸！但是比起下面来的话，下面这个罪还要重。下面是什么？说有一个菩萨，你背、你忿恨他，说：“这个人我才不看他呢！”就这么，这样一下，这一个念头本身比起前面这个罪啊，不晓得要重多少倍，不晓得要重多少倍！[22:33]
(p251) 前面我们好几处已经说明了，乃至于经上面特别告诉我们。我们常常说：“这个经上面说个比喻啊！”实际上不、绝对不！经上面这种地方，都是实际上的量告诉我们，这个我们千万要注意。前面已经说了，这个极重的、最重的业是什么？以猛利的三毒，现在这个猛利的三毒当中，如果伤害别人的话，贪瞋痴三样东西啊，瞋最严重。现在这个人以猛利的瞋心，把十方一切有情关起来，你可想而知，这个罪之重的，这么样的重法。嘿！结果呢，对一个菩萨，出家的菩萨，你对他以这样的一个心情，这个罪还要重，这一点是我们特别注意。 [23:24]
说到这地方，常常提起一件事情来：说到底哪一个是菩萨，我们不知道，所以尽可能地，不要轻易地随便犯这个瞋心，这是第一点。那么第二点呢，就是假定说我们修学佛法，出了家了，那么然后呢，在这种情况之下注意，有的时候这个人家来教诫、告诉我们，不管是同行善知识、尊长善知识，有的时候来好好地说，有的时候会呵斥你。要晓得这个对我们说也好，呵斥也好，这正是指出我们的毛病所在。那个时候我们如果真的想努力修学的话，那时候应该至心感谢，说：感激啊！他指出我的毛病来。这一点我们要认识的。我们往往不认识这一点，在这个愚痴当中，自己保护自己，自己说他……对方告诉我们，自己不服气，自己辩护，完了以后心里面还觉得：“这个家伙！专门找我麻烦。”这 (p252) 一念引申下去的话，后果非常可怕、非常可怕！前面也说过了，这个尊长你随便生一点点，万一这个人是一个发了菩提心的菩萨的话，那一念生起来的话，啊，那后果非常可怕！所以尤其是对于真正修学佛法的人，这一点特别注意。[24:55]
这个也就是说，为什么佛菩萨不是不来救我们，他没办法来救我们哪！因为你来了以后……他真正的佛菩萨救我们是什么？就告诉你的毛病要你改。结果等到告诉你毛病，你听不进，起一念瞋心，你改倒没有改，一下自己送到地狱里面，不晓得长劫才能够出来，这是一个清楚明白的事情啊！这是所以我前天一再给大家说：是的啊！的的确确不是说所有那些人都是佛菩萨啊，好就好在他不是佛菩萨，所以那个时候正好趁着这个机会，不管任何人来告诉你，喔唷，赶快，你当他是佛菩萨来净化你自己啊！等到你慢慢锻炼了以后，养成功了习惯，不管什么人来说你，你反省，那个时候佛菩萨来的时候，欸！那就对了。要不然你这恶习还在，只一个不小心，人家一说，你犯了一个瞋心，你完了！你想到了这一点，任何人肯说你，这个是一个大善知识，这是我们千万应该知道的，我们修学佛法必定要从这个上面开始。[26:07]
所以就像我们平常练习任何东西说，你要学一个任何一样东西，以前所谓剑术，现在的打拳，刚开始绝对不可以拿了真刀真枪来动的。你拿那个真刀真枪一动，对不起，唉呀！不 (p253) 是伤了人，就是伤了自己，这个很清楚很明白嘛！或者我们现在说，我在骑脚踏车没关系，爬上去最多跌一跤；这开汽车的话，这个汽车引擎一发动就出毛病；如果你学飞机的话，那就完了，一出去保证你机毁人亡啊！这个东西只有在什么？喏、喏、喏！一个玩具让你玩一玩。所以你想到这里的话—是的，眼前的所有的那些的人，不但是不要说是佛菩萨，不要善知识，哪怕他是个恶知识，他是他的恶知识，他来骂我，可是我从他那地方能够学会忍耐，学会反省的话，这不是更好吗？不是更好吗？你想到这一点的话，很清楚，你跑得来干什么？修我自己。他现在由于对方而成就我自己，你不是应该感谢他吗？[27:22]
所以眼前第一件事情，真正重要的要认得这个，这种都是正知见。所以我们现在动不动说：唉呀！现在到处找不到善知识。怎么会没有善知识？你自己相应不相应，你自己完全错得十万八千里，然后说到处找不到善知识，你真是找到驴年也找不到。当年我自己一直犯这个毛病，现在一直改还是改不过来。所以在这地方，我也常常跟同修，我听见太多的同修，一开口都是这样：“哎呀，现在这个地方没有一个像样的人！”我只好叹一口气，想一想我自己，这又是一个善知识，又来告诉我来了。这是千真万确的事实啊，千真万确的事实啊！现在我们继续下去。[28:13]
Further, it states: that if someone were to despise any bodhisattva, it would be a sin immeasurably greater than that of someone stealing all the belongings of all the living beings in Jambudvipa.
(p254) 【又较劫夺南赡部洲，一切有情一切财物，若有轻毁随一菩萨，亦如前说。】
同样一个比较，说我们南赡部洲的一切的财物，那是说，换一句话说，前面的那个瞋，那个地方是盗，你把所有的有情的东西，你统统把它抢得来了，这不得了欸！戒律里面盗五钱成重，那就不能忏悔的。他现在是把南阎浮提的统统抢得来的，这个罪比之于随便伤害一个菩萨，这个罪还要严重，这个是一个比一个强。最后[28:59]
Again, it says that if someone were to have malice or anger for a bodhisattva, who delights in the Mahāyāna, and speak disagreeably to such a bodhisattva, it would be a sin immeasurably greater than that of someone who demolishes or burns as many stupas as there are grains of sand in the Ganges River.
【又较焚毁殑伽沙数诸佛塔庙，若于胜解大乘菩萨，起损害心，发生瞋恚，说诸恶称，亦如前说。”】
[29:14]
55b Commentary
ENGLISH LR V.1 P.231 (COMMENTARY V.7 P.239) [00:06]
So one day Mr. Wang had a dream that he had gone to visit the Wenchang God. When the Wenchang God saw him, he explained some things for Mr. Wang. He told Mr. Wang what he was doing right and what he was doing wrong. Ah! When he heard these things, he took great heed and further he requested on behalf of his friend, Mr. Xue. "This person, he is usually a very nice guy in our society, he is very diligent in doing things. Why is it that he has passed the county level imperial exam for so many years and could not advance any further, what is the reason?" What did the Wenchang God say? He asked that the "Merit Book" be examined. And after the magistrate opened the book, he said that even though Mr. Xue appeared to be doing things very well, his mind actually did not concord, especially towards his parents. He then used two words to explain, calling it, "slandering in the abdomen「腹诽」." Let me write it down here for you to see. "腹" means in your stomach. “Slandering in the abdomen 「腹诽」”, “诽” means your mind does not agree. In front of his parents, of course, since all the ancient people paid particular attention to filial piety, so with whatever his parents told him to do, he would not go against their will. However in his mind, though you told and [explained] to him and he appeared to be doing very well, he was always muttering with disagreement in his mind. So how can you say this type of person is filial? Appearance seemed very good, but actually, he would not even have time to escape the forthcoming misfortunes. For him to even wish for fortune, where would that come from?[01:50]
For stories such as the above ones, why do I encourage you to read them? This is talking about karma, the principles of karma. But with the principles of karma, you must go through the sixth consciousness to reflect and analyze earnestly. If you do not reflect and analyze deeply, it will be difficult to reach a certain understanding. Since it is not something you can readily see, so, in order to help us with this, especially for things we are unable to accomplish right now, what is the reason for that? The reason is that our karma is normally too weighty. The biggest reason for our karma [being too weighty] is, because we are constantly swooned by our six sensory faculties. Our mind is very coarse, as soon as we see something, we are (the mind) gone. As soon as we hear something, we are (the mind) gone. After you see something or eat something, your mind is persistently occupied by it. When some minor incidents happen with someone else, your mind keeps mulling over it, your mind is constantly redirected by sensory objects. So at that time, it would be almost impossible for you to calm your mind down, to reflect and analyze things in accordance to the teachings. At that time, the only way to help us is to read more books like these. After you read these books, it is much like personally seeing it yourself. Oh! You will see how this person, having done some really minor good, or bad, and immediately after, they encountered a great, or bad [consequence]. This would exhort us greatly in our mind, there is that much benefit![03:22]
Other than this benefit, the other thing is if you do not look up to the good role models, you will be surrounded by bad role models. Therefore, the difference between the two, you have no idea how great this difference would be for you. This is what you should understand. Therefore, do not think that 德育古鑑 is a mundane world book. Yes, we are in small capacity here. This is the root to all Buddhism. And this thing is on the path that isshared with persons of small capacity. This part is shared with the mundane world. The behaviors, the classical subjective aspects are all here. The principles have been told here. Then as you read through these books and see for yourself, when you just take a look, this will make you take great heed. Only then will you be able to withdraw yourself externally from being imbued with what you see and hear, from being addicted to every kind of luxury, from absurdity and nonsense, from talking about the weather, or from even gossiping about this or that person. And this is when you will have the opportunity to advance[04:18]
Thus usually, other than reading this treatise here, prior to understanding the rationales, you must certainly read more cause and effect stories like these, and also the biographies of the past masters. The biographies of the past masters will always spur us, "Ah, that is how the past masters have been!" After one reads it, one really....Every time I read the biography of the past masters, I always cannot help it, I can never hold back my tears. Sometimes I would let myself go and cry. This would make me feel slightly happier. When I think of them, it would spur me. Then when I read the cause and effect stories, the classic examples are right there and they are saying you just cannot indulge yourself! The frame of mind [or emotional state] is just like that. As soon as your mind moves, things immediately come about. That is how it was with the achievements of the official titles. People often had not done the bad deeds yet, but as soon as a bad thought arose, or if one was in the middle of plotting, it was over! His future official title would be stripped from him. It is like that! Therefore, this is something that I wish to particularly explain here. We should understand karma, it is not adventitious, but something that we have created ourselves. Now let us continue. The aforementioned section told us the weights of karma from two different sources, different lineage traditions.[05:45]
(b') A brief discussion of the criteria for powerful actions
The strength of actions is explained in terms of four aspects: recipient, support, objects, and attitude.
This section also describes that there are a few criteria which would make your actions particularly powerful. If one should just create any small action in these few aspects, the karmic effects produced will be incredibly great. The first one is,[06:07]
(1') Strength in terms of recipient
This is the merit field recipient. If you sow virtuous seeds here, any small seedling will grow into a tremendous virtuous effect. Conversely, if you do any small non-virtuous action, there will be horrendous and severe harm.[06:27]
There is strength in actions directed toward the three jewels, gurus, those who are like gurus, parents, and the like,
"Three Jewels," this is easy to understand. "Guru" is our teacher. "The like" are those who may not be excellent teachers who guide you toward the Three Jewels, but their value to us are like gurus. Who are they? Parents and the like.[06:54]
for, though you direct no intense thoughts toward them and do them only small harm or help, the ensuing misdeed and merit is great.
This section here states [that this is so] even if you do not have intense thoughts. However, the earlier section stated that if your actions are done with intense forms of attitudes, it would be weighty. But here, you need not have intense thoughts. For any small thing that you do here, a virtuous action will bring about virtuous effects and a non-virtuous action will bring about bad effects. This is what we should understand. Therefore, in the story earlier, for Mr. Wang, even though he did not physically fight with his parents, he did what his parents told him to do, but he did so unwillingly with grievances, he kept feeling....he still did what was told. Ah! That is what I feel is most wasted. If you have not actually done it, then fine. But even though you did it, the time is spent, but the effort is still wasted. His mind is filled with grievances, just unhappy. I am sorry. As a result, not only have you wasted your efforts, you will have to suffer for it! Just take a look. Thus here, we should understand where the real pivot to karma is. This is a very important concept. This is a very important concept!
weighty due to attitude are those done with intense forms of the three mental poisons.[08:02]
Thus even though...let say we talk about ethical discipline now. Many who talk about ethical discipline normally, they would talk about the seven actions of the body and speech. It is often like this. But actually, is the real ethical discipline only like this? If we examine carefully, needless to say that the Northern tradition does not claim this, even in the Sothern tradition's Visuddhi Magga - The Path of Purification , it is stated very clearly [as well]! Also in the Treasury of Knowledge, the Treasury of Knowledge is also a classic one. What is karma? Karma is intention and also karma is the intended action. It is when your mind contemplates. When your thoughts arise, you are already there. Your thought will be performed by your body and speech. Thus who can say that ethical discipline is limited to only the body and the speech? If your thoughts run wildly, then no matter how great your deeds are, it would not count if your thoughts are everywhere else. No matter how great your conducts are, if your mind continues to be...like a monkey, if your mind is restless like a capering monkey and a galloping horse, there is no concordance! This is what we should understand.[08:54]
Further, the Mindfulness of the Excellent Teaching states:398
Even if you take something small from the Buddha, the teaching, or the community, the fault will be large. However, if you offer some similar substance that is greater than what you stole from them, you will clear away the karma of stealing from the Buddha and the teaching. However, there is no clearing away the karma of stealing from the community without experiencing the result, because of the weightiness of the recipient.
So the section after immediately cites from the scripture. To the Three Jewels, even if you do something very small, something very small, the fault will be extremely large! Because it is the Three Jewels, which would be the temple, the temple represents a channel to all ten directions. You think about it. By just doing some very little thing, this would connect to [beings] of all ten directions. Wow! That is incredibly severe, incredibly severe! If you should take something you should not have from the Three Jewels, by returning the same thing...if it were stolen from the Buddha and the teaching, the karma will be cleared if you return with a similar substance. However, if you had stolen this from the community, sorry, you will still have to suffer the consequence even after returning it. If you have taken something from the Sangha, and after you have taken it, you come back to tell them, "I give this back to you now", and they accept, then it would be okay. Otherwise, it is not cleared. This is something very horrendous![10:01]
That is why yesterday I wanted to particularly remind you, for the things of the temple, you absolutely need to pay attention! You absolutely need to pay attention! Especially because I talked to you about the telephone, do not be saying something like this, "Ah, it does not cost money anyway!" If you so casually think this way, you will just make a phone call whenever you feel like it. I have not set this rule here yet because as soon as I set it, you will immediately incur a great sin. However, before the rule is set, sorry, there is still a very serious effect to this action. I will slowly explain these to you and later, we will gradually, gradually establish the rules here. This is not meant as a restriction but as our best protection. If we have this opportunity from past karma to come and learn here, we certainly do not wish to fall into the miserable realms, certainly do not wish to fall into the miserable realms. The only method is to rely on having the ethical discipline. When the sensory object arises, it is right there, "Oh! Right, right, right!" We want to be reminding ourselves at all times.[10:55]
If you have stolen something that is the means for sustenance of the community, you will fall to rebirth as a living being in a great hell. [178] If you have stolen something that is not the means for their sustenance, you will be reborn within that region, in a hell surrounding the Unrelenting Hell such as the Hell of Great Black Darkness.
If we should steal the Sangha community's food, we would fall into the great hell. Ah! This is very serious! We have talked about the great hell before, it is extremely horrendous! If you did not steal food in particular [but something else], then you will be reborn in the region in between the hells . In every great hell there are hells on the border region. There are many dark places surrounding the hells. There is a kind called the Occasional hells. No matter what, they are all very horrendous, very horrendous. Then the next section cites [from the scripture],[11:51]
In particular, if those who do not care about their ethical discipline were to use material of the community—merely a leaf, flower, or piece of fruit— they would be reborn as a living being in a great hell. After a long time, they would be free of this hell. However, they would then be reborn in a dry and barren wilderness as animals with no hands or legs, or as blind hungry ghosts without hands or legs. They would then experience suffering for many years. The Sun Essence Sutra (Surya-garbha-sutra) mentions great dangers such as these.
This is another scripture. If you have been ordained and incurred an infraction, that isvery horrendous, very horrendous! Whatever little thing that you have taken, a leaf, flower or a piece of fruit, which means something very, very little, you will have to fall into the great hell. The duration of that would be extremely long. Then when you finally come out, you will be born in the barren wilderness as animals without hands or legs. That is really pitiful! What are animals without hands or legs? Bugs, maggots, bugs...when we see them, they are so pitiful. Ah! Really. Then you are born as blind hungry ghosts without hands or legs. Then you will still have to continue to bear extreme suffering. But we talked about this before, for these four things, ethical discipline, ritual, livelihood and philosophical view, if you have not done the first three perfectly, but you still maintain the correct philosophical discipline, then you will not fall into hell. This is what we should understand. In particular now during the degenerate age, if you have to be absolutely pure, this is truly very difficult. On the other hand, if you gain the correct view and strive, then there will be immense merits. This will be told to us in detail later.[13:38]
Therefore as we are here, on one hand we can say that this gives us a great warning. If we are unable to do what is required of us, we should absolutely take this robe off. We shall not be taking these benefits. On the other hand, if you have this great ambition, as long as you strive and gain the correct view, though you cannot be 100% perfect, but if you can just do a little bit, the merit will still be inconceivably immeasurable. In any case, the effect on the merit and the fault are equal, they are equal. Next he will particularly explain this.[14:15]
Moreover, the Buddha said that you cannot even use something such as a flower dedicated to the community or to a monk. Further, you may not give it to a householder, and for a householder to use it is unsuitable. Also, the misdeed is very great.
And then, whatever that is given or offered to the Sangha community, whatever it may be, as soon as it is offered to the temple, you cannot be using it for yourself. You absolutely cannot use it, you cannot take it and give it to others either. Householders cannot benefit from it. There is great, great sin for using these things. This is a point that we should all pay attention to. Everyone should pay attention to this! With our current environment, it may seem hard to follow this particular rule. But we should not worry about what others do, do not worry about what others do. You should absolutely be careful with this! There are many great Bodhisattvas in this world, we do not know who they are, we do not know. When we are truly learning the teachings we should really be mindful of what we are doing. We are cultivating ourselves, it is very simple. Once you are cultivated, you can extend this to others and help them. This is what is most important. Though you may be completely right, but if you start to tell others [what they are doing wrong], you will be 100% wrong. Buddhism does not teach this.[15:27]
Therefore, pay attention here! We do not want to be looking (at others). Often people would say, "Look at what they have done." It is true that they did that. But may I ask, are you trying to learn from others or are you trying to learn from the Buddha? If you wish to learn from the Buddha, then it does not matter what others are doing. We should be doing what the Buddha tells us. This concept is very important! When we say others, sometimes this could be referring to a certain Dharma Master or a certain temple. That is when you need to weigh yourself and say, "Oh! This Dharma Master is a great Bodhisattva who has come again. He is doing this for the sake of helping sentient beings."I should then weigh myself to see whether I should do the same? May be not. That is why there was once a great master who was diligently cultivating, it was arduous and tough. Others would say, "Ah, I have seen many past masters who cultivated before, they do not seem to suffer as much as you. Why do you have to practice such asceticism?" What did the great past master say? "They are lions. I am only a rabbit! The road which the lion walks and leaps, a rabbit cannot."[16:30]
We should always remember that since those are the deeds of the great Bodhisattvas, it is completely different from us. The Ksitigarbha Bodhisattva is always saving sentient beings in hell, that is a place where I absolutely dare not go. If you have the ability, then you go. Therefore when we see others doing certain things, you should know that they are truly great. But to us, we should pay attention to this. We should not just casually....this is why when you are first ordained, you should definitely stay away from the householders. No matter what excuse you may have, to propagate the Dharma …..etc, your attitude should not be one that wishes to cling on to everything. The most important thing you should remember, and know clearly, is that you should weigh yourself and think, "Do I really have a pure intention? Have I really generated compassion? Have I truly seen this world as obviously disgusting and have developed great disenchantment. Then it is because I see how they would fall [into the miserable realms] that I wish to help them? Then you will be correct. If in your mind, you can not let go of this and that, then in this case, you absolutely do not want use these beautiful words as your excuse, this will harm yourself. This point is very important, this point is very important.[17:42]
The Sun Essence Sutra states:399
Do not give to householders
What has been dedicated to the spiritual communities— It would be better to cut off your own limbs
With sharp razors.
Those outside of the community
Should not use things from within it— It would be better to eat a lump of iron
Like a blazing tongue of fire.
Those who are householders
Are not to use things of the community— It would be better to take up and eat
A fire akin to the size of Mount Meru.
Those who are householders
Should not use the community's things— It would be better to be disemboweled And hoisted upon a stake.
Householders should not spend a night
In a dwelling of the community— It would be better to enter
A house full of burning embers.
This is still from the Sun Essence Sutra quoted earlier. This is said very clearly. Even if you use a sharp razor to cut off your own limbs, you should not carelessly give away things that have been dedicated to the Sangha communities. Even harming yourself would be better than this, needless to say if you were to do it to maintain some sort of relationship. Do not be doing that! And then, "It would be better to eat a lump of iron like a blazing tongue of fire." This is very serious, very serious. You would rather eat this but you would not want to eat things dedicated to the Sangha community. But you should pay attention to this point. For the lay practitioners in the back, you are upāsaka or upāsikā (lay practitioners who closely serve the temple). You are okay to do this. In brief, we want to do everything in accordance to the teaching. That iswhy now that you are here, you wish to wholeheartedly learn the teachings, to serve the community in many ways, to advance in accordance to the teachings, and this is the situation [you should make a note of]. Pay attention to this type of situation![19:12]
Speaking of this, more than a decade ago, by coincidence, I had heard a few lay practitioners conversing. One practitioner was very motivated to help out, often coming to the temple to cook, and do things. One day someone was going out. He said, "Ah, do notgo, do notgo, the food in the temple is meant for everyone." Ah! When I heard that, I felt that the hair on my back stood straight up. The food in the temple is meant for everyone, that isnot something said in the scriptures! Therefore, now we can just imagine the wrong concepts in general that people have these days. This is why we say that this is the degenerate age. Therefore, at this time, we should truly work hard. If you bite your teeth down and truly practice just a little bit, there will be inconceivable merits.[20:01]
Normally, people would say, "Ah! Everyone is like this. If you act this way, then people would say that you are unreasonable. If you do this, then no one will come." That isokay. If no one comes, I am still here if no one comes. I am here! What is there to be afraid of? If no one comes to make offering to you, then you may starve to death. If you starve to death, then it is just right to ascend to Pure Land! I would moy want to stay here anyway. This is a concept that everyone needs to have a firm grasp of. If you do not have this concept, may I ask then, why are you here? You need to quickly take this robe off and go home to live your comfortable life. Okay! This is a very clear and obvious concept. Therefore, if you are not willing to let go of fame and wealth, then you need not come here. But there will be a reward for you being indifferent to worldly joys. You will just have to do a little bit to obtain a future result that is incredibly excellent! Thus, this is the real precious value for becoming a renunciate. We should understand this. The words are pretty easy to understand for the rest of the section, I will not explain it further.[21:00]
Within the community, persons who are bodhisattvas are extremely powerful recipients in terms of activities that are either virtuous or non-virtuous.
Within the community, there is a type of Sangha who are Bodhisattva Bhikshu. This type of merit field is extremely powerful, extremely powerful, extremely powerful! It cites from a scripture to explain this.[21:22]
The Seal of Engaging in Developing the Power of Faith Sutra (Sraddha-baladhanavataramudra-sutra)400 says that it is an immeasurably greater sin for someone to become angry and turn his or her back on a bodhisattva, saying, "I will not look upon this evil person," than for someone to become angry and put all the living beings in the ten directions into a gloomy prison. [179]
Here it gives an example. If one becomes angry, in other words, with great anger he incarcerates all living beings in a gloomy prison. Ah, this is horrible! To just lock a person up for no good reason would be terrible. If you lock up all the Taiwanese, the living beings of all ten directions, how great would this sin be? It is incredibly great. Ah! But if you compare it with the other deed, the other deed is even worse. Why would that be? That is if there is a Bodhisattva here, you turn your back with anger and say, "I do not even want to look at him!" Just like that. If you should just do that, the sin from this one thought is far greater than the sin incurred previously by you, do not know by how many times more, you do not know how many times more![22:33]
Earlier, we have explained this in quite a few places. The scriptures have also specifically told these to us. We would often say this, "The scriptures are just giving an example!" Actually, it is not [just an example], absolutely not! The scriptures are telling us the actual truth. This is something we should pay particular attention to. This has been said before, what is the most extreme or the weightiest karma? That is one done with an intense form of the three mental poisons. If you develop an intense form of the three mental poisons and harm others, among attachment, hostility and ignorance, hostility would produce the weightiest karma. Here, this person engenders great anger and incarcerates living beings of all ten directions. You can imagine that this sin is very weighty, it is that weighty! Hey! In the end, to a Bodhisattva, a renunciate Bodhisattva, if you develop this type of attitude towards him, this sin would be greater. This is a point that we should pay special attention to[23:24]
Speaking of this, I often will bring this up. Since we do not know who is a Bodhisattva and therefore we should as much as possible refrain from becoming angry. This is the first point. The second point is if we are learning the teachings and are ordained, then we should pay attention in circumstances like this, when sometimes others come to teach us or tell us [what we did wrong]. Whether they are your fellow practitioners or your teachers, sometimes they may say so nicely and sometimes they may reproach you. You should know that whether they say it nicely or they reproach us, this is exactly pointing out where our problems are. At that time, if we truly wish to strive to learn and practice, then at that time we should earnestly be thankful and say, "I am so grateful! He pointed out my problems." This is a point that we should understand. We often do not understand this point and continue in delusion, protecting ourselves and talking about him.... when others tell us, we are unconvinced and [will] defend ourselves. After that, we even feel, "This guy! He is specially finding faults with me." If this thought continues, the consequences are horrendous, very horrendous! It has been said earlier, if you develop any little [bad thought] towards your teachers, in case this person is a Bodhisattva with the spirit of enlightenment, if that one moment [of bad thought] arises, ah, the consequence is very horrifying! Therefore, in particular for those who are truly learning the teachings, this is a point you want to pay special attention to.[24:55]
This also explains why it is not that the Buddha does not wish to come and help us. He cannot come to help us! Because if he came...how does a Buddha really help us? He will tell you the problems that you need to fix. As a result, after He tells you the problem, you will not hear of it and develop anger. You have not changed yet but instead have immediately sent yourself to hell. You have no idea the long eons of time it will take before you can come out it. This is something that isvery plain and clear! Therefore, this is whyI have said this to you again and again the day before yesterday, "Yes! It is true that not everyone is a Buddha. But the good thing is he is not a Bodhisattva. This is the time to take advantage of the opportunity, no matter who comes to tell you what, oh, quickly treat him as if he is a Buddha in order to cleanse yourself! When you gradually have trained yourself and nurtured this habit, then no matter who comes to say anything about you, you will introspect. By the time the Buddha comes, ah! You will be on the right track. Otherwise, if your bad habit continues, then as soon as you become careless, when other people say something, you will develop anger, it is over! As soon as you think of this point, whenever others people are willing to say things about you, they are excellent teachers. This is what we absolutely should know. When we learn the teachings, we must begin from this.[26:07]
Therefore, it is like us trying to practice anything. If you wish to learn any one thing, it used to be the art of swords, and now it is boxing. In the very beginning, you absolutely cannot use real knife and guns to practice. If you use real knife and guns to practice, sorry, ah! You would either hurt others or yourself. This is very plain and very clear! Or if we say that now I am going to learn the bicycle. If I get on it to practice, at most I will just fall. But if you are learning to drive a car, as soon as you start your engine, you will have some problem. If you are learning how to fly an airplane, then it is over. As soon as you try, I guarantee that the plane will crash and people will die! When do you use the [actual] things? There, there, there! You can play with a toy. Therefore, as you think of this, yes. All the people before me now, needless to say that they could be Buddhas and Bodhisattvas, or the excellent teachers, or even if they are bad teachers. They can be bad teachers, but when they come and scold me, I can learn patience from it, I can learn to introspect. Isn't this even better? Isn't it even better? If you can think of this point, it is very clear, what are you here for? [I am here] To learn and cultivate myself. Now because of the other party, we accomplish our own cultivation goal, so should not you be thankful?[27:22]
Therefore, the first thing to do now, the most important thing is to recognize this. This is the correct view. Therefore, we now would often say, ah! I cannot find excellent teachers. How can there not be excellent teachers? Do you concord yourself? You are completely wrong and way off. Then you say that you cannot find excellent teachers. You will not find one even if you get to the year of the donkey. Of course I have made this mistake myself before and until now I could not correct it myself. Therefore here, I often would hear fellow practitioners, would hear too many fellow practitioners that as soon as they speak, they would say, "Ah, now there is no one who is decent around here!" I can only sigh and think for myself that here is another excellent teacher who has come forth to teach me. This is absolutely the truth, absolutely the truth! Now let us continue, let us continue.[28:13]
Further, it states401 that if someone were to despise any bodhisattva, it would be a sin immeasurably greater than that of someone stealing all the belongings of all the living beings in Jambudvipa.
Here is another comparison as well. This talks about stealing all the belongings of our Jambudvipa. In other words, anger was previously described, here it is stealing. If you robbed all the belongings of all living beings in Jambudvipa, it is extremely severe! As stated in the vows, stealing five Qián(錢) is considered a grave crime that cannot be confessed. This person is now robbing all the belongings of Jambudvipa. If you compare this sin to any careless acts of harming a Bodhisattva, the latter sin would be much worse. Each later comparison is stronger than the previous. Lastly,[28:59]
Again, it says that if someone were to have malice or anger for a bodhisattva, who delights in the Mahayana, and speak disagreeably to such a bodhisattva, it would be a sin immeasurably greater than that of someone who demolishes or burns as many stupas as there are grains of sand in the Ganges River.