菩提道次第广论手抄稿:旧版第五十六卷A面
（手抄稿 第七册 p257）[00:03]
【瞋恚，说诸恶称，亦如前说。”】
还有呢，殑伽沙，这更厉害哦！前面这南赡部洲，恒河沙数的这个诸佛塔庙，唉呀，这不得了啊！现在我们随随便便坏掉一个塔，或一个庙，乃至于一个佛像，那个果报，就不可思议地厉害啊，这个罪过是不得了啊！我那几次到印度去，看见很多乞丐，我也从来没有看见过，这个印度的乞丐之多是不得了。那年我在达隆沙拉，四月十五，然后呢他们那个法会，那个乞丐就来。那个是非常偏僻的一个小镇，而且山上面，那个海拔一千七百公尺，相当于我们阿里山，那个小镇。那地方的人最多只有嘛，大概几百个人最多了，就这样，那么三分钟就把那街就跑遍了，这么一个地方。那天来的乞丐有多少？有一千 (p258) 多个！啊！你想想看。据说那真的要来，还不晓得多少。后来我听人家，人家说朝圣那个圣地，那乞丐真是以万计。你没看见过那乞丐可怕的样子，有很多手没有的，有很多那个眼睛瞎掉了，鼻子没有的，有很多那个的。我最深刻的一个小孩子，那小孩子都是光着屁股，赤着腿，身上晒得像黑炭一样，这样的可怜。到了冬天，冷得不得了，捡到了一个，不要说麻布袋捡不到，人家丢掉的那个纸裹在身上，就这样子，就这样的可怕法！[01:46]
然后呢我看见一个小孩子，那个小孩子，一个女的，不晓得那个头上生了什么东西，那个整个额骨头上，像蜂窝一样，那个脓在流。唉呀我一看哪！我一生没有看见过这么个可怕法的。从那个头发，那个发根上面这样的下来，就像蜂窝，每一个地方，这样。我老远看见了，我本来想送她一点东西。结果他们那个乞丐，还有一个坏毛病，他还要来摸你，唉呀！我实在看见了她……一方面是摸这个东西，一方面跑来摸你。我想向前面，我不晓得怎么跑过去。我就先跑到那边，结果那个小孩子跟我到那边，我赶快，快步地逃走来不及。唉！她看看追不上了，她在那儿，我心里一直跳。我说不送她，我是不忍心，送她，我看见那样子真可怕，这样。[02:35]
那为什么要说那个乞丐故事呢？我就告诉你。当年有一个，印度那个时候有一个大成就者，那个事情已经发生了前很久很久了。他就说啊，这个公元一千年左右，那个回教势 (p259) 力入侵，入侵了以后，把整个的那个圣物统统摧毁，摧毁，就是看见庙就破坏，就这样。然后那个主犯不谈，还在阿鼻地狱，不晓得哪出来。这个从犯，那个从犯就这样，然后呢受了这个恶果，然后出来了。出来了以后，他的余孽未尽，生生世世就在那地方。如果那时候，他那个佛像额骨头上把他敲一下，就这个样子，烂！如果他一个脏东西丢在这个上面，就这个样。然后呢敲断了手，那个手就没有；然后呢敲坏了什么东西，手就没有。他什么时候出来，还不知道。你看那乞丐的可怕，那真是可怕！所以这个毁南阎浮堤塔庙的这个罪过，是可怕，可怕得不得了！[03:36]
欸！但是这个罪过怎么样？反过来，对胜解大乘的菩萨哦，那个大乘菩萨是胜解行地，还没有登地哦，还没有真正的见道的菩萨哦，还不是圣者哦，是发了菩提心的菩萨，只是如此而已；他是个凡夫。你只要起一个损恼心，然后呢瞋恚、讨厌他：“这样，这个家伙！”然后呢你还说他坏话，这个罪过比前面还要重，看看喏，这千真万确的事实哦！唉！所以对这个佛法上面，你随便一点点的这个损或者是益，是不得了啊！刚才是说，对这个塔庙的损。这个地方不要害怕，我说一个高兴的公案，给你们听听。[04:26]
这个佛世的时候，有这么一个公案，一个比丘叫象护，“象”就是大象，“护”是保护，他的名字叫象护。他为什么叫象护呀？从小他家里出生的时候，他家里那个金银财库 (p260) 都满，然后这个库藏里边，有一个小的金象。这个金子的象啊，它自然来的，也不晓得哪儿来的。然后呢那个小孩子长大了，那个金象也长大，欸，跟那个小孩一样长大。等到那个小孩子长大了，可以玩的时候，那个象就老跑出来，那个小孩子跑到那里，这个象就跟到哪里。然后呢，他骑上去跟它一起玩，一直等到长大了。这个在印度啊，他使用的东西象是最好的，最好的这个骑乘。平常像我们马啊、牛啊，你最多一个人，那个象，我在印度看见，你骑在象上面，他可以弄一个非常好的一个坐的东西，那个像一个轿子一样，摆在象的身上。像那个什么？像那个……像那个我们中国说那个轿子，有各式各样的东西放在那里，装璜得非常好，那象的力量大嘛！结果呢那个小孩子就是，一生就跟着这样了。[05:46]
那么他是摩羯陀国，他父亲是摩羯陀国的大长者，非常有钱的人。凡是那个有钱的人，他们印度这个种族观念，是非常厉害的，所以有钱人都在有钱人一堆住。那个时候就说有五百长者子，那经常一起玩的。这个一起玩的当中，有一个就是国王的儿子阿阇世王。那个时候，他还没有做国王，也跟那些人一起玩。他们每个人都有他的家世，或者天生来，每个人都有他非常殊胜的这种感应。那么这个人就有这么一个好玩的事情，就这样。他随时随地，他想到要骑那个象，那个象就来了，蹲在那里，让他爬上去，这样。就告诉他：“我不要了，你回去吧！”那象就先回去了，就这样好。[06:39]
(p261) 那么他小孩子生的时候，通常他们要去问那个婆罗门，就卜一个卦，说小孩子吉祥不吉祥啊？起个什么名字啊？那这婆罗门就问他，说：“这个小孩子出生的时候，你家里有没有什么象征？”他说：“有！这么一件事情。”“对，这个小孩子是一个很好的好命，他的名字叫象护。”那么后来他就这样长大了。长大了以后，那阿阇世王，我们晓得，就做了国王了。他真是一个非常大的大暴君，他自己父亲都要杀，所以他到处想办去收掳、搜刮。当然他这个阿阇世王之所以坏的话，还是受那个恶知识的影响，这我们这里不去谈它，受那个提婆达多的影响，不谈它。结果他就想：对呀！这个象护这个象，我以前没办法，现在做了国王了，想办法把它弄得来。所以有一天，他就特别邀请那个象护父子，说这个国王邀请他。当然，平常的时候国王邀请是非常光彩的事情，可是他们晓得，邀请他没有什么好事，然后呢邀请函当中还特别说，把那个象一起带来，这样。那么这个父亲跟儿子商量，说：“这次看这样子，这很糟糕！那这么好的象，它一带去的话，那就被他弄掉，被他要去了。”那个象护说：“没关系，他要不去的，要不去的，尽管去好了！”结果父子两人就去了。[08:10]
去了以后，然后大家玩得满高兴。玩完了以后，阿阇世王就说：“好了，好了！宴会结束了，你们可以回去了，那个象，就留在这里吧！”那果然不错，他父亲心里面嘀嘀 (p262) 咕咕，他儿子也很放心，好，回去就回去了。那就回去了。等到他们刚离开那王宫，没多远的话，欸！那个象自己啊，在那个国王的园庭里边，就不见掉了，又跟在后头，又跟回家去，又把他们父子两个人载回去了。他就高高兴兴—那个父亲很高兴，他儿子晓得不对！不对！这个象它决定跟着你，你没旁的办法好想的。但是那个阿阇世王，他身为国王，他不会放得过我们的。想了半天想不着，所以只有唯一的办法，那只有求佛出家。[08:56]
大家也晓得这个佛，所以……本来啊，他那个父亲有这么好的儿子也舍不得，碰见了这事情也没办法了，那只好说：“那大家去求佛吧！”跑得去，佛就跟他说法，欸，说法—法眼净，然后呢没多久，就证了阿罗汉。证了阿罗汉，那好了，这个事情就解决了。但是那个象还是跟在那个旁边，大家就说：“那已经用不着，证了阿罗汉，当然用不着这些东西啊！”这个象还是不走，那没办法，那么大家就去问那个佛了。“这是什么因缘？怎么样才好？”这个世尊就给那象护比丘说，就说：“你现在回去，跟那个金象说：‘我今生分已尽，不再用汝。’你对他说三遍，说我现在生分—生死已经尽了，现在不要你了，不必你来伺候我了，说它三遍。”说了三遍，那个象就隐没不见了，从此以后没有。[10:01]
什么因缘呢？哦，原来这样：他在毗婆尸佛，毗婆尸佛就是我们说七佛之首，就是过去庄严劫的倒数第三尊佛。那个毗婆尸佛的时候，那个时候像法当中，佛已经涅槃了， (p263) 那么造了很多塔庙。造了很多塔庙呢，有一个庙里边，就是菩萨降生的时候。那个庙当中有各式各样的，比如说有的哪，平常的一般塑的佛说法的像，比如说我们这里说法的像，或者是出世的像，左手托钵，右手按地；说法像有说法印，或者定印，或者什么。那么有的时候纪念他的，比如说出生的时候，一手指地，一手指天，七步等等，有的涅槃像。那么这一个庙里边塑的那个菩萨，是从兜率天降生的时候这个菩萨像，骑着那个大白象下来的，这么一个像。[11:02]
结果那个年久了以后，那个不是佛菩萨本身哦，那个象身上面那个镀的金，有一点剥落了。有一个穷人，他跑到庙里去拜佛，看见了那个象身上剥落了，心里是不忍：唉呀！这个佛的地方，怎么剥落了？他根本穷得不得了，想尽办法是弄了一点点，不晓得什么泥巴啊什么东西，跑得去把那个象身上就补了一下。就那补了一下，从此以后他就生天，就这样。那多生多劫有这个，一直到现在，那还是这个因缘。到现在呢，他这个跟法相应的善根成熟了，证了罗汉果。[11:48]
所以我这个地方说到“毁”的严重，反过来呢，你只要对他一点点，做一点好的。我这地方是反过来说，做一点的好事有这么大的效果；然后毁坏的话，同样地，可以想像得到，有这么严重的恶果。但是这么大的恶果，而你对于一个起了胜解大乘的菩萨，有一念(p264) 瞋心，乃至于你说一点批评他的话，这个恶报这么重。所以现在我们动不动随便批评别人啊，菩萨戒上面告诉我们“说四众过”。固然你受了戒，除了这个性罪，还有遮罪；你不受这个戒，一样地，你只要一开口—骂，你只要心里面起一个念头，就对我们有这么大的损害，但是你晓得他是菩萨吗？所以注意哦！现在我们修学佛法，的的确确要想积功德是千难万难啊，但是我们要毁坏的话，好容易、好容易呀！[12:53]
真正的观念不是它难跟容易，真正的难的地方，就是我们得不到正知见。所谓这个正知见，不是说今天文字认识哦！正知见就是说，你认识自己的心相，了解了以后，看心里很清楚，欸！一念起来了，起来的不相应的恶念，你认得这个，这个叫正知见。然后呢，一念起来了赞叹，这个就对的，这个才是我们真正重要的要学的地方。继续，还有一个经。[13:26]
Further, the 《Seal of Engaging in Certain and Uncertain Destinies Sūtra》 speaks: of someone who looks with faith upon a bodhisattva (who delights in the Mahāyāna) and who, wanting to look with clear faith upon such a bodhisattva, speaks praises of him or her. This person would accumulate merit that is immeasurably greater than that of someone who lovingly gives eyes to all the living beings of the ten directions after they all have lost their eyes, and frees such living beings from incarceration, establishing them in the bliss of a universal monarch or Brahmā.
【《能入定不定契印经》说：“若剜十方有情眼目，由慈心故令眼还生，及将前说一切有情，放出牢狱，悉皆安立转轮王乐或梵天乐。如次若于诸能胜解大乘菩萨，净信瞻视及由净信乐欲瞻视，称扬赞叹，较前生福极无数量。”】
刚才说坏的，现在好的。就是你把十方一切有情的眼睛，都把它弄瞎掉，弄瞎。弄瞎了以后，现在你慈悲心，把他的眼睛，欸，重新恢复，这个功德不得了！你现在救一个人 (p265) 都不得了，你把十方一切有情都救起来。然后呢，前面所说的一切有情，关在牢监里，你把他放出来，不但放出来，而且给他种种快乐。快乐到什么样子？转轮王，那个世界最快乐的。还有呢，三世间最快乐的是梵天乐，这个功德是大得不得了啊！[14:34]
你现在随便布施人家一点点钱，那就很好。我前没多久听说，说前两天有这个什么，如来素食餐厅，说他那个餐厅，凡是出家人去，他都免费的。啊！结果生意是越来越好，有太多这种典型的例子。最近那个慈济功德会，有很多委员，他拚命地救人，欸，结果呢，越来生意越好。那旁边呢，大家都同样的生意，人家都亏本，他就赚钱了，这很简单，就是这个。所以做一点点好事有这么大的果报，他现在把十方一切有情这样的，那这个果报，大得不得了！[15:14]
但是，欸，你看比起下面，对一个胜解行地的大乘菩萨，那个不是登地的圣者哦，还是个凡夫菩萨，他只是发了菩提心的那个菩萨哦，胜解行的菩萨哦！你“净信瞻视”，你不要怎么样，你只要对他有净信心，看见了以后非常欢喜，“哎呀！这个菩萨。”你这样很欢喜地看他，“净信乐欲瞻视”，啊！你这样非常欢喜地看他。乃至于“称扬赞叹”，单单这样，生的福是无量无边啊！所以我们现在谈到说：“哎呀！我现在很穷，没有福德啊！”正因为你没有福德，所以叫你供养三宝，所以叫你承事师长啊，结果偏偏舍不得。(p266) 自己的事情忙得不得了，叫你做三宝的事情，大家总觉得好像，哎呀，吃了亏一样；叫你侍候那个尊长，大家又觉得：啊，这个又不好。我们这个福德从哪里培养起啊？这地方说得很清楚、很明白。你如果正确了解了，那时候你就会了解，前面说为什么供养自己的尊重善知识，有这么大不可思议的果报。积聚自己的资粮福德，最好的就从这个地方，很清楚、很明白！[16:40]
所以大家要正确地了解的话，那个三宝一定兴！为什么不兴啊？大家只忙自己的，结果呢三宝既毁坏，我们也下地狱。现在你了解了以后，啊，人人拼命！自己的事情没关系的，丢在那里不管，你一定或者把那个大殿，把那个园庭，然后那些东西弄得好好的，人家看了也欢喜，我们自己也生生增上，佛法怎么不兴呢？这道理这么简单哪！喏、喏、喏！这个地方，经、论、菩萨的典型的很多的例子，都说得清清楚楚。下面，[17:18]
p. 133
Again, the 《Sūtra on the Magic of Final Peace》 speaks of someone who does as little as obstruct a bodhisattva's virtuous action of giving a single closed handful of food to an animal. Such a person commits a sin immeasurably greater than someone who kills all the living beings in Jambudvipa, or steals all of their belongings. Therefore, take this subject very seriously.
【《极善寂静决定神变经》中亦说：“较诸杀害南瞻部洲一切有情，或尽劫夺一切财产，若于菩萨所修善行，下至搏食施请旁生，而作障难，能生无量罪。”故于是处，极应防慎。】
下面又有一个比较，都是出于经上面的。你把南阎浮提的一切众生，统统杀掉了， (p267) 哦，这不得了！还有呢，把他的财产统统劫夺掉了。单单一个杀已经不得了，还要盗，这个罪好可怕！欸，可是比起下面来的话，这个罪还算轻的。下面什么呀？说一个菩萨所修的善行，你并没有伤害那个菩萨哦，只是他修那个善行的时候，你去障碍他。他那个菩萨去施一抟食，一点点东西，施给、送给旁生，说一粒糖给蚂蚁吃，你把他障碍掉了，这么一点哦，生的罪无量无边。也许到这个地方我们会怀疑：“怎么可能呀？”怎么不可能！绝对事实，我告诉你！真正造的业，下面详细说，这里我简单地说一下。[18:44]
造的业真正的有三方面，《金刚经》上三轮体空，那个是已经证得空性以上的菩萨，在我们凡夫位上的三轮，这我们要正确地认识，慢慢地相似的清净相，你去做就对了。哪三轮呢？你是作者，就是你的心里面；然后呢你拿一样东西，这个是所用的物，送给对方，或是施一粒糖，这个是你施的东西；给这个蚂蚁或者蟑螂吃，那是受你的东西，那是旁生哦！这个三样东西当中，任何一样东西，都会决定你的业的大小。但是所施的对象，这个是固定的，那个畜生就是畜生，佛就是佛，你没办法转变，对吧？所以这个虽然有绝大的差别，可是这个主，由不了我们自己。你今天碰见一个佛，他就是佛，你碰见了蟑螂，你没办法把它看成佛那样。然后呢你施的东西，就拿我们普通凡夫来说，就算你王永庆嘛，你最多只有一百亿的财产，你比起南阎浮提固然比不上，比起这个台湾省都比不上的。[20:05]
(p268) 但有一样东西啊，注意！就是我们发的心，这个菩提心的特质是什么？它是跟法界相应的，法界相应的。就像那个算术当中，所以任何一数字乘那个无限大，乘出来的结果，都是无限大。哪怕一粒糖，哪怕施给一个蚂蚁，不管另外的二轮是什么，可是你的心是个无限大，结果是个无限大。他菩萨做任何一件事情，他以菩提心相应的，就是一个无限大。今天你把他障碍住了，请问：你赔得起吗？这南阎浮提，只是个南阎浮提，跟无限大怎么能比啊？这个南阎浮提，在太阳系当中，找出来小得一点点；在银河系当中，找都找不到，非常清楚，非常明白，这是我们要了解的。所以我们真正修学佛法，要晓得这个大乘的真正精神啊，这是我们一定要晓得的这一点！这一点我们了解，这个业，它有特别大的大力量的，特别大，大力量的。[21:15]
所以这地方，我们现在要特别注意，特别注意一个问题。现在目前交通方便，所以南传北传大家又开始经常来往。往往我们南北传之间，彼此有意见的不同，这一点我们应该采取个什么态度呢？我告诉你们：自己总觉得我现在很惭愧，我现在不了解，最好把两样东西都了解了一点，那个时候才去开口。现在我们通常很容易犯的大毛病，就说：“啊！我们是大乘，他们是小乘。”对不起，你说这一句话非堕落不可，非堕落不可！这是根本，佛说得清清楚楚、明明白白，无量阿僧祇劫所集的教法，随便都不可以毁谤，何况这 (p269) 是根本！说大乘的根本，没有这个小乘，根本没有大乘。尤其是《瑜伽戒本》说得清清楚楚，不要说我们是大乘。反过来，同样的所谓小乘的，因为有一点，关于这个维护得完整的话，那他们比我们维护得好得太多、太多。然后呢，你看见了这个好的形相，然后说：“哎呀，他们是，我们没有了。”那又完全错了，完全错了！这一点啊也不必……。[22:40]
这个经上面告诉我们这一点，我就一个事实摆在这里。请问：像中国这样的战乱，到佛法最盛的时候，所谓唐—隋唐。隋唐以后，不要说经过“三武一宗”，除了这个以外，然后呢经过这个所谓五代，然后两宋、元、明、清，这频年战乱是不晓得多么厉害，一切东西都破坏得这样厉害了。世界上很少有这个国家经过这样的破坏，居然还能够保存，假定说没有一点真实的内容，请问，它凭什么保存？不但保存，而且每过一个时候，欸！就只要有一个个把人出来的话，马上佛法就旺，很兴旺，凭什么？这一点我们要了解哦！所以大乘的基本特质我们一定要了解，它的的确确这个实在是伟大极了！[23:48]
反过来说，我们不要说大乘而轻易毁谤，绝不可以！大乘的基础如果没有这个的话，根本没有大乘，你把你的根都挖掉了，你还谈什么大乘，自己还要毁谤别人，不，这第一个不可以。第二个呢，反过来，我们也要了解，不要看见，啊！说只有……现在好像这个佛法只是他们是。以他们来说，看我们不对，这个我们能够原谅他的，绝对我们原谅他， (p270) 因为他并不了解我们的这个大乘的内涵、特质。平常我们看一件事情，总是表相上去看。表相，现在我们的确是支离破碎，这是千真万确的事实。所以他以一个外行人的眼光来看，自然产生这个结果。可是我们生在这一个大乘地方，这是我们宿生的善业所感哦！那个时候你不了解而跟着他们说的话，这非常严重。[24:42]
其实不但是我们现在，所以我建议大家好好地学。你们不妨看看，不要看多的，玄奘大师的《大唐西域记》，你去看看好了。然后呢义净大师，凡是中国古代高僧，到过印度的，以及像《阿底峡尊者传》。那一个时候，印度本身就是这样的，有的时候大小共同，有的地方只弘大乘，有的地方只弘小乘。彼此间就有各式各样的意见，就有各样的意见，这意见的参差，你是无法想像的。上一次我就告诉过你们，那个无垢友尊者。那这个小乘当中绝顶聪明的人，他因为毁谤大乘，马上生陷阿鼻地狱。玄奘大师去看的时候，还看见那个地方，还立个华表；说：“喏！这就是某人，当年因为毁谤世亲而堕落的地方。”这样啊！所以这一点，碰到这种地方的话，我们从这地方呢，注意啊！我们不要……在没有正确认识之前的话，自己只有一个心：“我们现在是很愚痴啊！我现在要好好地学啊！”这一点我们要了解。因为它这个业，具有绝大的力，具有绝大的力，你随便一个念头动的话，就产生不得了严重的后果！那么再下面，[26:13]
(2) Strength in terms of support
(p271) 【◎ 由所依门故力大者。】
所依的门，这个什么呢？[26:20]
谓如
先举个例。[26:22]
Although even a small lump of iron sinks to the bottom of a body of water, the same substance made into a vessel, even a large one, floats on top.
【谓如铁丸小亦沉水，即彼成器虽大上浮，】
说铁丸再小的一点点，丢在水里“噗通！”掉下去了。然后呢，你这个铁再大，像大船几十万吨，不得了的，什么东西都没办法，沈。欸！结果摆在水上，它就浮在那里，为什么呀？[26:42]
Likewise, the Buddha said, sins committed by those who are not knowledgeable and those who are knowledgeable
【说智不智所作罪恶，】
就在这里，这个。[26:47]
are heavy and light as well.
【而有轻重。】
这个就说明了什么呢？我们的智慧去辨别。下面：[26:55]
The resaon for this,
【此因相者。】
这个原因。[26:58]
The《Great Final Nirvāna Sūtra》 states: Just as a fly that is stuck to nasal mucus cannot extricate itself, so the ignorant cannot extricate themselves from even small shortcomings.
(p272) 【《涅槃经》说，诸愚痴者，如蝇黏涕不能脱离，虽于小罪不能脱离。】
这个经上面告诉我们，说愚痴的人、没有智慧的人哪，就像那个苍蝇沾到了那个涕。我们也看见的鼻涕，或者现在的这种胶纸，那苍蝇一沾上面，对不起，是逃不走了。那实际上很小的一点点哪！我们愚痴的人，犯了一点小罪啊，就受大果、大果报。 [27:30]
Further, because they are without regret
【由无悔心】
第一个，
they cannot do virtuous actions,
【不能善行】
然后
Even though they have previous virtuous actions, they defile them with sins, because they hide their faults.
【由覆藏过，虽先有善为恶染污。】
所以
The causes of experiencing a fruition of a nonvirtue in the present lifetime are therefore transformed into causes of great suffering and become causes for experiencing a very severe hell.
【故应现受异熟之因，变为极重那落迦因。】
本来这种小小的，只要现在稍微受一点苦，就可以消掉的，结果变成功绝重的那落迦的因。啊，这个，这个是愚痴啊！刚才我特别把那个“腹诽”，写成什么？就是肚子里嘀咕，我们常常犯这个毛病。其实一点很小小的事情，你就是摆在这个地方，然后呢还摆在肚子里面，嘀嘀、嘀嘀、嘀嘀咕咕，这样的话。所以我告诉你们，就像平常我们这地方立的很多法，假如你觉得不合适，你可以说这地方不合适，我倒换一个地方去，千万不要自己肚子里嘀咕，嘀咕对你有绝大的害处。乃至于你到那个时候嘀咕了，还争取同情，跟人家大家说，说了以后想办法去使得这个事情不成 (p273) 功，那是更严重，更可怕！虽然这不是破僧，但是这是破僧的因哦，这样，这一点我们注意！不但这里，在任何一个情况之下。所以我们只有一个念头说：“啊！我现在愚痴，我怎么样才能够把它改善自己。”不管跑到哪里去，就这样拿这佛法来照自己，这是最重要的一件事情。[28:58]
This is similar to the way in which if a handful of salt is put in a little water, the water becomes hard to drink, or to the way in which a person who borrows a gold coin from another but cannot repay it falls deeply in debt and suffers.
【又如少水投盐一掬，则难饮用，或如欠他一文金钱，不能还偿，渐被逼缚受诸苦恼。】
就这样。这很少的水，一点点盐放进去就不行。反过来，很大一缸水，投进去，如果海水的话，投上十斤、八斤、一百斤、一千斤，那动都不动，就这样。那么同样地欠了钱，虽然很小，你不能还的话，很糟糕。世间的金钱还起来很难，佛法这东西很容易，你一要追悔、忏悔的话，问题就解决了。但这个忏悔不是个形象哦！我们现在太多的人，啊，就跑得去，今天就忏了悔，说忏悔就完了。那心里面还在那儿：“反正忏悔可以完的！”你凭这个心的话，那个忏悔就根本就是连它动都没动。这是我们要了解的。[29:51]
56a Commentary
ENGLISH LR V.1 P.232 (COMMENTARY V.7 P.257) [00:03]
Moreover, [demolishing or burning stupas as many as there are] grains of sand in the Ganges River, this is even more severe! It was the Jambudvipa in the previous example. Now it is the case in which there are as many stupas as the grains of sand that are in the Ganges River. Ah, it is unthinkable! With our thoughtless behavior in destroying a stupa, or a temple, or even an image of the Buddha, comes inconceivably severe consequences. This sin would be immeasurably great! During my trips to India, I encountered many beggars. I have never seen it like that. India has so many beggars. That year when I was in Dharamshala, on the day of April 15, there happened to be a Dharma Assembly where the beggars gathered. It was a very remote town, sitting on the mountain at an elevation of 1,700 meters, which is equivalent to our small town on Mt. Alison. Its population is no more than a few hundred. That is it. You can finish running through the street in 3 minutes. It is such a place. How many beggars came on that day? More than a thousand! Ah! Think about that. It was said that if all the beggars came, the number would be incalculable. Later I heard that the number of beggars could reach over ten thousand at the pilgrimage site. You have never seen such horrible sights of the beggars. Many were without hands, eyesight, or nose, and so on. There was a child who left a very deep impression on me. This child was naked, was bare-footed, and has a body as dark as charcoal due to sun exposure. It was heart-wrenching. During the winter when it was bitterly cold, the child would just cover his body with any discarded paper he could find, because there was no cloth sack to be found. It is so horrendous![01:46]
Then I ran across a child, a child who was a girl. I do not know what grew on her head. Her forehead looked like a bee hive, with puss running down. Ah, as I looked at it! I have never something so horrific in my entire life. (The puss) ran down from the roots of her hair and every part of her head resembled a bee hive. I saw her from the distance. I originally wanted to give her something. Unfortunately that beggar had a bad habit – she wanted to touch me. Ah! Really, when I saw her… she would touch that and then she would come to touch you. I wanted to move forward but did not know how. I first quickly ran to one side, but the child followed me. So I had to quickly run away. Ah! She realized that she could no longer catch me, so she just stood there. My heart was racing. On one hand, I could not bear to not give her anything. On the other hand, I was so terrified by the sight of her. [02:35]
Why am I telling the story of the beggars? Let me tell you. Once a long time ago, there was a great practitioner in India. This happened a long, long time ago. According to him, around 1,000 AD, India was invaded by Islamic forces. After the invasion, the entire collection of sacred objects was destroyed, destroyed. Whenever they saw a temple, they destroyed the temple. Just like that. No need to mention the mastermind because he is still in the Unrelenting Hell, not knowing when he will come out. As for the accomplice, the accomplice will suffer this as well. After he gets out, since his residual sin has not been exhausted and he will have to be in that state of being life after life. If he struck the forehead of the Buddha’s statue then, he would become like this – rotting (forehead)! If he threw anything filthy on the statue, it would bring him the same result. Then if the statue’s arm is struck off, he would become armless. Then if one damaged any part of the statue, he would lose his hand. It is unknown when he would get out of his term of fruition. The sight of the beggars is horrendous, truly horrendous! So the sin of destroying the stupas and temples of the Jambudvipa is terrifying, unimaginably terrifying![03:36]
Ah! But how does this sin compare? On the other hand, this is an act towards to a Bodhisattva who delights in the Mahayana. This Bodhisattva is one convicted on the Mahayana path, but not having reached the first stage of the Bodhisattva levels. He is not a Bodhisattva who has reached the path of seeing. He is not a noble being yet. But he is a Bodhisattva who developed the spirit of enlightenment. That is all. He is still an ordinary person. As soon as you give rise to a malicious thought, anger, or hatred, thinking, “This annoying fellow!” and you speak badly about him, you commit a greater sin than that mentioned earlier. Look, this is absolutely true! Ah! Thus, anything done toward Buddhism, however slight an act, whether it is harmful or beneficial, can result in great consequences! The above mentioned is about damaging the stupas or temples. But here, do notbe scared. I will tell a happy story for you.[04:26]
During the time that the Buddha appeared, there was such a story. There was a Bhikshu named Xiàng Hù (Hastaka). Xiàng means an elephant and Hù means to protect. So his name was Xiàng Hù (Hastaka). Why was he named Xiàng Hù (Hastaka)? When he was born, the gold and silver treasuries in his house were [magically] filled. In the treasuries, there was a small golden elephant. It was an elephant made of gold. It appeared spontaneously and no one knew where it had come from. When the child grew up, so did the golden elephant. Ah, it grew alongside the child. When the child was old enough to play, the elephant would come out as well. Wherever the child went, the elephant followed. The child would ride on the elephant to play. This remained so even as he matured into an adult. In India, the best thing to use is the elephant, in terms of transportation. In general when we see horses or cows, they can at most carry one person. But for an elephant, I had seen this in India. If you ride on an elephant, you can put something very nice, much like a palanquin on top of the elephant. What is that like? It is much like...like the palanquin in China. There can be all sorts of things on it, can be very nicely decorated. This is because an elephant can carry great weight! So this was how it was for the child, [the elephant] followed him for his whole life.[05:46]
The child lived in the country of Magádha. His father was one of the great elder of the country of Magádha and was very wealthy. Those who were wealthy then...since the caste system was very strictly imposed in India, therefore, all the wealthy people lived among other wealthy people. During the time, 500 sons of many elders often played together. Among those who gathered, there was the son of the King who was to become the future Ajātaśatru king. But he was not yet the king and he played together with them. Everyone had an impressive background. Each was born with something, had some very auspicious gift. Among them was the one with such interesting gift (the elephant). At any given time, as soon as he wished to ride, the elephant would appear and squat down for him to climb up. Just like that. If he told [the elephant], "I do notneed you, you can go back," then the elephant would leave first. It was that nice.[06:39]
When a child was born then, the family would generally ask a Brahman for a divination. they will ask, "Is this child propitious? How should he be named?" The Brahman will question in return, "When this child was born, did anything of significance happen? The family said, "Yes! There was such a thing." The Brahman then said, "Yes, this child will have a great life and he should be named Xiàng Hù (Hastaka)." So then he grew up as such. After he reached adulthood, it was also the time when Ajātaśatru as we know ascended to throne. He was a great tyrant, to the degree of even killing of his own father. He tried in all ways to extort and plunder. Of course the reason he was so appalling was due to the influence of a bad teacher. But we would not talk about it here. He was influenced by Devadetta. We would not go into it now. Therefore, he thought, "Yes! Xiàng Hù (Hastaka) has an elephant. Icould nottake it from him before, but now that I am king, I can think of some ways to get it." One day, he specially invited Xiàng Hù (Hastaka) and his father and told them that it was an invitation from the king. Of course, to be invited by the king is something very honorable. Yet they also knew that to be invited means something is not right. The invitation specifically said to bring along the elephant. The father said to the son, "It seems that this is going to be pretty terrible! This great elephant, if we were to bring it, the king will take it away." Xiàng Hù (Hastaka) said, "Do notworry, he would not be able to take it, he could not. He can try all he wants!" In the end, both the father and son went.[08:10]
Once they were there, everyone enjoyed the festivity. when the event is over, king Ajātaśatru said, "Okay, okay! The banquet is over. You can go on home now. As for the elephant, leave it here!" Just as they thought, the father muttered with grievance. But the son felt rest assured, fine, we will just head home. So they went home. As soon as they left the palace, not too long after they have started their way back, eh! The elephant disappeared from the garden of the king. It appeared again behind the father and son and carried them home. He was happy, the father was very happy. The son knew something was wrong! Something was wrong! But since the elephant had decided to follow you, youcould notdo anything else about it. But king Ajātaśatru, as the king, he would not let this matter off. Xiàng Hù (Hastaka) thought this over and the only solution to this was to ask the Buddha to allow him to be ordained.[08:56]
Everyone knows that the Buddha, therefore...originally it would have been difficult for the father to be separated with such a good son. But after encountering such an event, the father had no other alternative. He then said, "We should all plead with the Buddha!" So they went and the Buddha gave them the teachings. Eh, when the teaching was taught, Xiàng Hù (Hastaka) obtained Fǎ yǎn jìng. Not long after, he attained Arhatship. After becoming an Arhat, this situation was then resolved. But the elephant still followed him around. Everyone said, "There is no need now, since you have become an Arhat, there is no need for this!" But the elephant would not leave and hecould notdo anything about it. So everyone went to ask the Buddha, "What are the causes and conditions for this? What should he do now?" The Bhagavan told Xiàng Hù (Hastaka) Bhikshu, "You can go back now and tell the golden elephant, 'I am done with life and no longer need you.' You tell this to the elephant three times. You say that I no longer dwell in cyclic existence. I do not need you any longer. You need not provide for me anymore. You say this three times to it." After the Bhikshu said this three times to it, the elephant disappeared and never came back.[10:01]
What were the causes and conditions for this? Oh, it was like this. He lived in the time of the Vipaśyin Buddha. Vipaśyin Buddha was the first of the seven Buddhas, also the third Buddha counting backwards from the last Buddha in the glorious eon. During this particular time of the Vipaśyin Buddha, it was the semblance age when the Buddha had passed into nirvana and many stupas and temples were erected. Among the many stupas and temples, there was one depicting a Bodhisattva's descent to the world. Inside these temples, there could be all kinds of statues. There would be the usual images of Buddha giving a teaching. For instance, it is much like the images we have here of the Buddha giving a teaching, or the image of the Buddha appearing in this world with His left hand holding the alms bowl and His right hand pressing on the floor. For a statue of the Buddha giving a teaching, there could be a mudra of giving a teaching, a mudra of serenity, or others. There could be statues which commemorate Him for His birth. In that case, His one hand will point to the earth and the other will point to the heaven, he would take seven steps...etc. There could also be images of Him passing into nirvana. So then the statue of the Bodhisattva in this temple depicted a Bodhisattva descending upon the world from the Tushita heaven riding on a giant white elephant. This was the statue.[11:02]
After many years had passed, and we are not talking about the Buddha statue, but that the gold on the elephant was peeling off slightly. A man who was poor had gone to the temple to prostrate to the Buddha. He saw the peeling and felt unbearable. Ah! This is a place of the Buddha, how can this peel off? Since he was so poor, he sought in all ways to get something, perhaps mud, to patch the elephant up. He just patched it up. From then on he was born in the heaven. Just like that. Then in the lives and eons after, he had this [elephant], up until now, all because of this cause. Now is the time that his virtues have ripened to concord with the teachings and he obtained arhatship[11:48]
Therefore, here it speaks of the seriousness of "despising [a Bodhisattva]". On the contrary, if you just do something small, just a little something good, I said this from the opposing angle to tell you that there will be a tremendous effect if you do just a little good. So if you choose to despise, similarly, you can imagine the seriousness of the bad effect. But with such a bad effect, if you have anger toward a Bodhisattva who delights in the Mahayana, or if you were to criticize him for a little bit, the bad effect would be this weighty. We now casually criticize others. Among the Bodhisattva vows there is one which is the prohibition of mentioning the errors and sins of other disciples, cleric or lay. If you have taken up the vows, other than the sins by nature, there are also the sins of prohibition. However, even if you do not take up the vows, similarly, as soon as you open your mouth to reproach, as soon as you generate a thought similar to this, it will cause you great harm. But do you know if he (the one you criticize) is a Bodhisattva? That is why you need to pay attention here! Now that we are learning the teachings, it is certainly extremely difficult to accumulate merits. But to destroy it, it is extremely easy to do, extremely easy to do![12:53]
The key concept is not whether it is difficult or easy, but the most difficult part is not having obtained the correct view. Obtaining the correct view does not mean recognizing the words! The correct view means you will need to recognize your own subjective aspects. After obtaining the understanding, upon examining your mind, you will become very clear, ah! When you see a thought arising, if it is a non-concordant bad thought and you recognize it, then this is called having obtained the correct view. When a thought arises to offer praise, then this is right. This is what is truly important for us to learn. Let uscontinue. There is another scripture.[13:26]
Further, the Seal of Engaging in Certain and Uncertain Destinies Sutra (Niyataniyatamudravatara-sutra) speaks402 of someone who looks with faith upon a bodhisattva (who delights in the Mahayana) and who, wanting to look with clear faith upon such a bodhisattva, speaks praises of him or her. This person would accumulate merit that is immeasurably greater than that of someone who lovingly gives eyes to all the living beings of the ten directions after they all have lost their eyes, and frees such living beings from incarceration, establishing them in the bliss of a universal monarch or Brahma.
The faults were described earlier, now the merit is explained. You first make the living beings of all ten directions blind, make them blind. Then with love, you return their sight to their eyes. This merit would be incredible! For you to even help one person in this way would be incredible. Yet here you are helping all living beings. And then, with all the incarcerated living beings mentioned earlier, you free them. Not only do you free them, you establish them in all kinds of bliss. What kind bliss would this be? It would be the bliss of the universal monarch which would offer the greatest bliss in the mundane world. Among the three realms, the greatest bliss would be the bliss of the Brahma. This merit would be incredibly great![14:34]
If you just casually give away some money, that isvery good. I had heard this not too long ago. A couple of days ago, I heard of this Rúlái vegetarian restaurant. That restaurant, whenever ordained renunciates visit, they will not charge the renunciates. Ah! As a result, their business got better and better. There are too many of these classic examples. Recently, in the Tzu Chi Foundation, there are many members who would go far out of their way to help others. Eh, as a result, their business got better and better. Those around them, though everyone else around is in the same business, they all had to take a loss. But the members [of the foundation] made a profit. This is very simple, it indicates exactly this. Thus a small amount of good would bring you a great effect. For one to help all living beings in this case here, this effect would be incredibly great![15:14]
However, eh, look at the comparison with the deeds you do to a Mahayana Bodhisattva who delights in the Mahayana. This is not a staged noble being yet, but only a Bodhisattva of ordinary being status. He is just a Bodhisattva who has developed the spirit of enlightenment, a Bodhisattva who delights in the Mahayana! If you should "look with faith upon a bodhisattva," meaning you do noteven have to do anything, just need to have clear faith in him. After you see him, you feel very happy, "Ah! This Bodhisattva," you look upon him with great delight. "Wanting to look with clear faith upon such a bodhisattva," ah, you are very delighted to see him. Perhaps to even "speak praises of him or her," by just doing that, immeasurable merit will be accumulated! Thus we would now say, "Ah! I am really poor now, I have no merit!" It is exactly because you lack merit, that is why we ask you to offer to the Three Jewels, to serve the teachers. But you are too attached to your own things to let go and get so caught up with your own endeavors. When we ask you to do things for the Three Jewels, everyone always feels "ah." You act as if you will suffer some loss. When we ask you to serve the teachers, everyone would feel, "Ah, this is not good." Where then can we begin to actually increase our merits? This place said it very plainly and clearly. If you truly understand it, that iswhen you will know why the earlier sections said that to offer to your own teacher will bring inconceivable effects. To accumulate your own collections and merits, the best place to begin is here. This is very plain and clear![16:40]
Therefore if everyone correctly understands this, one will certainly have faith in the Three Jewels. Why is it that one does not have faith? Everyone is busy with his own things. As a result, this would not only bring harm to the Three Jewels, but also send us to hell. Now that you understand this, everyone will strive desperately! It would be okay to let your own things go unattended, but you will certainly take great care of the main shrine, the garden. Others will be happy when they look at it and we will successively attain high status. How will Buddhism not prosper in that case? The principle is this simple! There, there, there! Here, the scriptures, the commentaries, many examples are clearly presented. Next,[17:18]
Again, the Sutra on the Magic of Final Peace (Prasanta-viniscaya-pratiharya-sutra)403 speaks of someone who does as little as obstruct a bodhisattva's virtuous action of giving a single closed handful of food to an animal. Such a person commits a sin immeasurably greater than someone who kills all the living beings in Jambudvipa, or steals all of their belongings. Therefore, take this subject very seriously.
There is another comparison. These all come from the scriptures. If you kill all living beings in Jambudvipa, oh, this is horrible! And then, you steal all of their belongings. Just to kill is serious enough, but to also steal, this sin would be horrific! Ah, but if you compare it with the other deed, this sin would be relatively lighter. What is the other deed? When a Bodhisattva practices a virtuous act, not that you would hurt the Bodhisattva in any way, but while he attempts this virtuous act, you obstruct it. This would mean when a Bodhisattva gives a single closed handful of food, something small for the animals, such as a granule of sugar to ants, and you obstruct this. Just by doing something as little as that, you will have committed a sin that is immeasurable. Perhaps here we would doubt, "How is that possible?" How is it not possible? This is absolutely the truth, let me tell you! When you commit the karma, this will be explained in detail later. But let me briefly explain this.[18:44]
When you commit the karma, there are three aspects to this. The Diamond Sutra speaks of attaining the emptiness of the three-wheel condition-- giver, receiver, and the gift. That is achieved by Bodhisattvas who have realized emptiness. The three-wheel-condition that we ordinary beings can accomplish is something we should understand accurately. It is that we should gradually obtain an approximate similarity with clear and pure conditions. If you do that, then it will be correct. What are the three wheels? You are the giver, which in turn will depend on your mental state. You would take an item, that is the gift to be used and given to the receiver. Perhaps you might give a granule of sugar. This is the thing that you are giving. You give it to an ant or a cockroach. They receive something from you and they are animals! Between these three things, any one of them can determine whether your karma is big or small. But the receiver is quite fixed being that an animal remains an animal and a Buddha remains a Buddha. You cannot change that, right? Therefore, even though there could be a great difference between the receivers, but the control of that is not in our own hands. If you happen to meet a Buddha today, the receiver is the Buddha. If you come across a cockroach, then you cannot view the cockroach as a Buddha. As for the material you give, for us ordinary beings, even if you are Wáng Yǒng Qìng (a very wealthy person in Taiwan), you will at most have about $10,000,000,000 NT in asset. This cannot be compared with the assets of the entire Jambudvipa, and not even comparable to the assets assembled from all of Taiwan.[20:05]
But there is one thing that you should make a note of! That is the motivation that we have. What is the nature of the spirit of enlightenment? It accords with the spheres of reality, the spheres of reality (the entire Dharma realm). It is much like in mathematics, which ever number that is multiplied by infinity will result in infinity. Even if you give a granule of sugar, even if you are only giving it to an ant, it would not matter what the other two wheels are. If your mind is infinite, the result will be infinite. When a Bodhisattva does anything, this action accords with his spirit of enlightenment and this makes it infinite. If you obstruct this action now, may I ask then, would you be able to compensate for this? This Jambudvipa is only the area enclosed within Jambudvipa, how can it be compared with infinity? The Jambudvipa in the solar system is already very small. In the Milky Way system, you cannot even pinpoint it. This is very plain and clear. This is what we should understand. Therefore, for us to truly learn the teachings, we should know the true spirit of the Mahayana. This is the point that we should be certain to understand! We should understand this point. This type of karma will be extremely powerful, extremely powerful.[21:15]
Therefore here, we should especially pay attention, especially pay attention to this issue. The transportations are now convenient, and there are often contacts between the Northern and the Southern traditions. However, there are often differences in opinion between the Northern and the Southern traditions. With this issue, what kind of attitude should we have? Let me tell you. I should always feel quite ashamed and embarrassed about this myself. I do not understand now, [therefore,] I should understand both traditions a little more before I speak. But now we will easily make this great mistake, we would say, "Ah! We are the Mahayana and they are the Hinayana." Sorry. Just by you saying this, you will certainly fall [into the miserable realms], will certainly fall! It is the fundamental. Buddha said it clearly and plainly that for the teachings he amassed through the countless eons, you cannot slander any part of it, no need to mention the fundamentals! For the fundamental parts of the Mahayana, if you exclude the teachings of the Hinayana, the Mahayana will not exist. This was particularly explained in 瑜伽戒本 very clearly. So we should not be saying that "we are the Mahayana." On the other hand, similar idea applies to the Hinayana. There is an [excellent] point [to the Hinayana] such that with respect to the preservation of the teachings, their upkeep has been far superior, far superior to us. So then once you see how well they have kept up their forms and deportment, you will then say, "Ah, they have got that, but we do not have it anymore." Then you will be completely wrong, completely wrong again! With this point, you also need not...[22:40]
The scripture has told us this one point and I will illustrate it with this fact. I will ask you this. China has gone through turbulent wars until reaching the period of Buddhism's greatest flourish which was the Tang, or rather in both the Sui and Tang dynasties. After the Sui and Tang dynasties, no need to mention the period of Buddhism destructions caused by the three Wu emperors, but that the following five dynasties, the two Song, Yuan, Ming, and Qing all endured frequent and turbulent wars. The destructions were rampant. There are very few countries in this world that can preserve [the teaching] as well despite that level of destruction. If there is no authenticity to its value, may I ask then, what did this type of preservation depend on? Not only was it preserved, but as long as an [excellent] person or several such persons came forward, Buddhism immediately burgeoned and flourished to a great extent. What did this depend on? This is a point that we should understand! Therefore we should understand the fundamental characteristics of the Mahayana vehicle. It truly is extremely powerful and grand![23:48]
On the contrary, we should not talk about the Mahayana vehicle and readily slander the others (the Hinayana)! Absolutely not! If the Mahayana teaching does not include this portion, there can be no Mahayana vehicle. If you excavate your own root, how can you even talk about the Mahayana vehicle? And to go further to slander others, no, this is the first thing you should refrain from doing. Secondly, on the other hand, we should also understand that by just looking at what they do and, ah, you would then say...it would seem now that only their teaching is the [real] Buddhism. From their perspective, they will see our faults. We can forgive them for that, absolutely can forgive them for that. It is because they do not understand the content and the characteristics of the Mahayana teaching. When we examine an issue in general, we would always be looking at the surface of it. It is true that our side may seem very much like scattered and broken pieces. This is absolutely the truth. Therefore, to view from the perspective of an amateur, this would naturally be the conclusion. However, for us to be born in an area where there is the teaching of the Mahayana, it is an effect issued from the virtuous karma in our past lives! If you do not understand this and just go with what they say [about us], then this becomes very serious.[24:42]
Actually, this is so not only for us now. This is why I suggest you learn the teachings very well. You might as well read [some books]. You need not read much. You can just read The Record of Western Countries by Xuanzang of the Tang dynasty. You can go ahead and read it. Then also, for Venerable Yì Jìng, you can read about any great ancient monks in China who have gone to India, and also books such as the biography of Je Atisha. During that time, India was exactly like this before. Sometimes the Mahayana and the Hinayana practitioners are together. Some places will only propagate the teachings of the Mahayana and others will only propagate the teachings of the Hinayana. There were all kinds of opinions, all different types of the opinions. You cannot even fathom the different opinions. I had told you this last time about Venerable Wú Gòu You. He was extremely intelligent among the practitioners of the Hinayana. But because he slandered the Mahayana vehicle, he immediately fell into the Unrelenting Hell. When Venerable Xuanzang visited the place, he saw the location and there was a plague stating this, "There! This is so and so. He had fallen from here due to slandering Vasubandhu Bodhisattva." It is like that! Therefore, with this point, when you come across situations like this, from here, we should make a note of this! We should not....prior to gaining a correct understanding, we should only have this type of attitude, "We are very foolish now! I must learn really well!" We should understand this point. Since this type of karma is extremely powerful, extremely powerful, thus as soon as you develop one thought, it will develop into an incredibly serious result! So then next, [26:13]
(2') Strength in terms of support
In terms of support, what is this? An example is first given.[26:20]
Although even a small lump of iron sinks to the bottom of a body of water, the same substance made into a vessel, even a large one, floats on top.
We would say that even a small lump of it, if you throw it in water, "pu-tong!" It will sink. However, no matter how big the iron, such as a big ship weighing tens of thousands of tons, it is incredible and should sink. Ah! As a result the iron stays afloat when in water. Why?[26:42]
Likewise, the Buddha said, sins committed by those who are not knowledgeable and those who are knowledgeable
It is because of this, this.[26:47]
are heavy and light as well.
What does this explain? We need to use our wisdom to discern. Next,[26:55]
This is the reason.[26:58]
The Great Final Nirvana Sutra states the reason for this:404
Just as a fly that is stuck to nasal mucus cannot extricate itself, so the ignorant cannot extricate themselves from even small shortcomings.
The scripture tells us that those foolish and unwise people are like the fly stuck to nasal mucus. We have seen the nasal mucus, or the sticky tape. As soon as the fly is stuck to it, sorry, there is no escape. But it is actually something very small! For us who are foolish, we will have to bear a great fruition, a great effect for a small sin committed.[27:30]
Further, they cannot do virtuous actions, because they are without regret. Even though they have previous virtuous actions, they defile them with sins, because they hide their faults. The causes of experiencing a fruition of a non-virtue in the present lifetime are therefore transformed into causes of great suffering and become causes for experiencing a very severe hell. [180]
"Without regret," this is the first one. "Cannot do virtuous actions," and then you hide it. "Even though they have previous virtuous actions, they defile them with sins," therefore, "The causes of experiencing a fruition of a non-virtue in the present lifetime are therefore transformed into causes of great suffering and become causes for experiencing a very severe hell." With what little you did, you will have to just experience a little suffering now to exhaust it. Instead, it will become the causes for experiencing a very severe hell. Ah, this is foolishness! Earlier, I particularly wrote down "abdomen slandering" as what? That is complaining on the inside. We often have this problem. Actually, it could be something very minor. But you just keep it and you keep it in your guts, churning it over and over again. Therefore, let me tell you this, for many of the rules that we have set here, if you feel that they do not suit you, you can say that this place does not suit you and you can choose to go somewhere else. However, you should absolutely not keep complaining in your mind. This will absolutely cause you great harm. When you continue to complain in your mind, it could get to the point of you trying to gain sympathy, to tell others about it. After you said it, you will think of ways to make this thing fail. That is even more serious, even more horrendous! Although this is not splitting apart the community, however, it is a cause of splitting apart the community. This is a point that we need to pay attention to! Not just here, but under any circumstance. We should have only one thought, "Ah! I am foolish now, how can I improve myself." No matter where I go, I will just use the teachings to view and examine myself. This is the most important thing.[28:58]
This is similar to the way in which if a handful of salt is put in a little water, the water becomes hard to drink, or to the way in which a person who borrows a gold coin from another but cannot repay it falls deeply in debt and suffers.
It is just like this. If there is very little water, it becomes undrinkable even with just a little salt. On the contrary, if you put some salt in a great vat of water, or if you put ten kilograms, 8 kilograms, 100 kilograms, or even 1,000 kilograms of salt into the ocean, it would not matter. Just like that. Similarly, if you owe a person some money, even though a small amount, it is terrible if you cannot repay it. It is difficult to repay money in the mundane world. But it is easy in Buddhism. You just have to repent, confess and the problem will be resolved. But this confession is not merely done on the surface! There are too many of us nowadays, ah, who would think that all is cleared after repent is performed. But they have this attitude, "Anyway, as long as I confess, it will be cleared!" If you have this sort of attitude, your confession has not fundamentally shaped any change at all. This is what we should understand.