菩提道次第广论手抄稿:旧版第五十六卷B面
（手抄稿 第七册 p275）[00:09]
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。
p. 133 (6)
Further, in five ways even light causes of fruitions in the present will ripen in a hell:
【又说五相，虽是当感现轻异熟，能令熟于那落迦中，】
下面这个五样东西，就是一点很轻微的，本来现生就可以受到，那最轻微的！就可以感到那落迦有情地狱。这个不得了的可怕，那是不得了的可怕！哪几样呢？[00:34]
being ignorant,
【谓重愚痴，】
这是第一个，所以真正的“重愚痴”，第一件事情正对治的就是什么呢？正知见。所以我们尽管没有得到正知见，当我自己觉得：唉呀！我是错的。你有这个的话，这个愚痴就绝对不会重。真正重愚痴的人，他自己总觉得自己对的，总为自己辩护。这个实际上这种心情，这个本身就是个愚痴的现象。[01:01]
having small roots of virtue, having weighty sins, not having been regretful and performed a purification, and not initially cultivating virtue.
(p276) 【善根微薄，恶业尤重，不起追悔，先无善行。】
这个五样东西，很清楚、很明白。对自己任何一点点事情，要随时晓得：错啦，错啦！所以本论一开始学的时候，就告诉我们断三器、具六想。六想第一个，我们要了解，我们在长夜无明当中，这是非常重要、非常重要的！然后呢具善行等等，这个尤其对我们目前来说，真正地，说到了这个地方还没有善行的话，真是如入宝山空手而回啊！尤其是末法的时候，在这种支离破碎的环境当中，更是你最容易积福、积德的地方。[01:52]
所以当初我跑得来，别人一看那个支离破碎，啊！觉得一塌糊涂，有人告诉我：“哎哟！某人哪，这个地方你怎么能去呀？”我以前要是，也是一样，我一看的话，赶快走！我现在恰恰相反，一看，哎呀！这么个大肥沃的沃田哪，像我这样差劲，一点用场都没有的人，只有跑到这个地方，我多多少少做一点，马上现出功效来了嘛！这是很千真万确的事实。实际上我在这里没做什么，都是你们做的，你们有没有发现？那没多久，前后这一个月你去看看，啊，这么好啊！所以的的确确地，说跑到这个地方来居然还没有善行，那个东西真是好可惜。我们现在地方，说实在你懂得了，要造恶倒不大容易，要造善啊，随时到处都是，到处都是！这个五点我们了解。[02:47]
Therefore, the Buddha said that nonvirtues are light for the knowledgeable
(p277) 【故说轻微是指智者，】
什么叫轻，就是有智慧的人。[02:53]
who regret their former nonvirtuous actions,
【能悔前失，】
第一个，我们凡夫一定有错的，但是做错了，马上懊悔、忏悔：“哎呀！我又错了。”不要去保护它，保护它你就完了。然后呢，[03:07]
restrain themselves from future nonvirtuous actions,
【防护后过，】
以后的千万注意，唉呀，不要再犯！[03:11]
do not conceal their sins,
【不藏诸恶，】
对恶的事情拿出来发露。[03:15]
and do virtuous actions as remedies for those nonvirtuous actions.
【勤修善法，诸恶对治，】
就是这些事情。[03:20]
However, nonvirtues are weighty for those who make a pretense of being knowledgeable and do not do these actions but belittle them and engage consciously in nonvirtuous action.
(p278) 【若不修此妄矜为智，由轻蔑门，知而故行，是为尤重。】
他现在不如此，“妄矜”，矜是矜夸—还自己觉得我很懂！“唔，这个怎么不懂啊？我都知道！不但是什么小乘的东西我都了解，大乘的唯识、中观我都懂。”对不起，如果说你真的行相对了，那当然了不起。如果说只有嘴巴上面懂，像刚才这种心理的话，那就害了！这个情况是“妄矜为智”，还“轻蔑门”，“知而故行，是为尤重”，是为尤重！所以在这个地方，不是看你有多少学问，讲得多少好听，真正看的，看你的行持。[04:10]
其实不但是我们，我还记得，我们中国一个孔老夫子门下一个典型的公案—子张，那是一个能说善道的人。啊！脑筋很聪明。孔老夫子怎么讲啊？他说：“以前哪，人家怎么讲我就相信他，现在啊，人家怎么讲，我不！先要看看他的行为。我为什么这样啊？于予与改是。”予就是宰予，就是子张（编者按：疑应为子我或宰我）。所以说：“我因为看见了子张以后，就改了。”子张这个人哪，哦，这个讲起话来，讲得非常好听，脑筋非常聪明啊！可是你一看他的行持，对不起！“我看见了这个人以后，不，我不听他的话，先要看看他的行为。”非常简单！这是别人来看你，我们自己修行，自己看自己，再清楚不过，非常清楚。所以这一点我们要了解，我们要晓得我们的愚痴，努力改善，对！ (p279) 然后呢自己啊，自己以为觉得我很懂，懂得很多佛法，你就错了！乃至于你觉得人家看不见，更错！这个就是说“尤重”，前面的已经够重了，这个地方是更重。[05:21]
《The Heap of Jewels Sūtra》 speaks of a bodhisattva who has renounced the householder's life holding a lamp wick coated with a trifling amount of butter in front of a stupa. The merit accumulated from this is then compared to all the living beings in the universe of three billion world systems having entered the Mahāyāna, possessing the kingdom of a universal monarch, and then each making offerings to a stupa of the Buddha with butter lamps whose vessels were the size of an ocean and whose wicks were the size of Mount Meru. It states that even this would not match even a hundredth of the former's merit.
【《宝蕴经》亦说：“三千所有一切有情，皆入大乘，具轮王位，各以灯烛器等大海，炷如须弥，供养佛塔，其福不及出家菩萨，于小灯烛涂以油脂，持供塔前，所得福德百分之一。”】
下面，引经上面。所有三千大千世界一切有情，统统入大乘。注意哦！刚才我们已经了解了，这个大乘这个行相是不可思议哦！因为任何一个人，他一旦属于入大乘，入大乘的门是发菩提心，一发菩提心，他那个心跟法界相应的，法界相应的。不要说是登地的菩萨，就是发了这样的心；不要说发了真正，已经发了世俗的心—大家还记得那个沙弥跟这个罗汉的公案吧？一个小沙弥，一个证得罗汉。他只是学：“哎！我、我、我，我可是要学大乘。”哈，那个证得罗汉那个圣果欸！马上恭恭敬敬地把他东西拿下来，说：“啊！你请前面走。”过了一下，那个小沙弥想：“唉！证菩萨真不简单哪，我还是跟我这个师父慢慢地一步一步地来学。”那个罗汉是有神通的，马上叫那个小沙弥：“来、来、来！那个包裹你背，跟着我后头。”现在我们不要说证罗汉，乃至于连它这个戒相自 (p280) 己都摸不清楚哦！这样。[06:52]
所以这个地方说，三千一切有情入大乘，还具轮王位，然后呢，以什么？以灯烛如大海，哇！“炷如须弥”，这都是世间最亮的，供养这个佛塔。这个福德之大，是不得了、不得了地大！第一个，这个里边能供养的心，它是个大乘的，单单这个就不得了地大！所供养的物，所供养的东西，像大海水，像须弥山；然后供养的对象，他不是供养一个蚂蚁，供养佛塔。三样东西，每一样东西都是这么个大。嘿嘿！下面你看呀，“其福不及出家菩萨”。同样地，他还是个菩萨，是个大乘，换句话，这个心本身是一样的，但是呢不同的，一个出家—他是什么？“于小灯烛”，小小的灯烛，一点油脂，拿得来供养这个佛塔，所供的对象是一样的。他那个福德啊，前面这个在家人，比起那个出家人，“百分之一”！[08:04]
所以说到这地方，我们不要害怕。出家固然你做错了非常可怕，可是做对了，那不得了，这不得了！以后会特别告诉我们的。所以这件衣服的殊胜，真殊胜哪！尽管现在说我做不到，我心里一直高兴，我还是觉得最高兴的—被这件衣服。拼命要做好它，这个功德是不得了的！[08:29]
This is a case in which the attitude—
(p281) 【此中意乐，】
下面说：[08:31]
the spirit of enlightenment—and the recipient—the stupa-are not different, but there is a pronounced difference in the object offered.
【谓菩提心及其福田俱无差别，然所供物，殊异极大，】
换句话，三轮当中，两轮是一样的—你发的心是一样的，所供的对象是一样的。但是物也没有差别，三轮完全一样的。就是什么—所依门，就是一个是出了家，一个在家人。[08:53]
However, this is clearly a case exemplifying strength in terms of the support [vow].
【是所依力极为明显。】
看见没有？那为什么这个出家有这么大的功德呢？这个也说一下：这件衣服是什么—三世诸佛清净幢相，对吧！记得吗？三世诸佛的清净幢相，这个是跟法界相应的量，就这样。所以前面那个菩萨，他是发了大乘，他是什么？他并没有证得佛果，他虽然大，是胜解行地的；但是这个清净幢相可是佛的果位上的东西哦，那这个真正地宝贝的、可贵的地方就是如此。所以同样你了解了这一点的话，是不管他小乘大乘，乃至于《地藏经》上面说，到末法的时候，破戒比丘，十恶不赦做种种坏事，他这件衣服一穿，你把他看成 (p282) 佛，你就有这样的功德，这个本身是个清净幢相嘛！所以我们了解了这一点，然后“说四众过”那个就很容易避免掉了；“自赞毁他”很容易避免掉了。[10:12]
你了解的什么？我要修学佛法。对，你要修学佛法要跟着佛，然后呢这个清净幢相，清净幢相你恭敬他，就是你的嘛！他自己乱来那是他的事情嘛！假定说你真是个大乘行者，你赶快努力，将来救他，这是你的事情。如果是你只管你自己的话，那你赶快把你修持你自己，这是你自己的事情啊！他的好不好跟你有什么关系啊？这是很明白的道理嘛！就这个正知见啊！所以你了解了，修行的的确确非常容易。继续下去：[10:48]
Following the line of reasoning in this passage, it is evident that, regarding cultivation of the path by someone without the support of a vow, someone having a vow, and, within having a vow, the support of possessing one, two, or three vows, the latter will have quicker progress than the former.
【◎ 由是道理，则无律仪与有律仪，同是有中，具一具二具三之身，修行道时，显然后后，较于前前，进趣优胜。】
哦！由于上面的我们了解了，你有没有律仪，跟没有律仪就差得很大。有律仪就是戒，可是这个律仪有七种，说近事、近住两种：一个就是五戒，一个是八关斋戒。然后呢出家一共有五类：沙弥、沙弥尼、式叉摩那尼，然后比丘，比丘尼，这个。然后呢除了这个以外，根本的是什么？根本的是比丘，这个最主要的。比丘上头的话呢，比丘是别解脱，然后呢摄善法戒，然后饶益有情戒，这个三种。还有一个就是普通一般的是比丘，然 (p283) 后呢大乘，然后呢密乘，三样。总是这个层次—具一、具二、具三之身，修道的时候，越后这个效果越大；换句话说，你这个律仪越大，那么进趣的时候越大。这是所以我告诉你们，现在对于这个南北传当中，你们千万不要妄加是非。[12:04]
我这个地方想到一个公案，阿底峡尊者，这个是大家所了解的，他在印度当年的时候，那真是不得了！十八部奉为宗主，任何一部，换句话说，在任何一部，不管大乘也好、小乘也好，性宗也好、相宗也好，有部也好、说一切有部也好、大众部也好。真正的论，理论，他最清楚；真正的修持他最高明。所以他后来到了西藏去了，不但是其他大乘的人去请教他，小乘的人，有一次有两个比丘，这两个比丘持那个十二头陀行，持得非常圆满。喔唷！要小乘而持头陀行，持得圆满的话，这个戒律的严明，可想而知啊！那么，那次去请教那阿底峡尊者，还是有问题，还是有问题！那么请教阿底峡尊者。阿底峡尊者跟他说，啊！他说得非常欢喜，这问题解决了。[13:11]
最后说完了以后，阿底峡尊者把大乘的道理跟他说，跟他说了以后，他就不愿意听，说：“阿底峡尊者，尊者啊尊者！（“阿底峡”就是最尊贵的称呼。）啊！这个话你不要说，不要说！我听了我觉得害怕，这个话我听不进。”这样。阿底峡尊者怎么？后来走了以后就说：“可惜呀！像这么两个人，他持戒能够持得这么圆满，稀有难能可贵啊，但是 (p284) 单单凭这个，无其所至！”他说了。你们自己看这个《尊者传》，说得很清楚，他单单这个东西没有用。这个“没有用”，我们不要误解哦，不要误解哦！这个“没有用”是照证果那一点上来说。像这样的人，他完了以后一定生天，然后呢生天一定是一再，一而再、一而再，生不晓得多少次，然后呢这个福完了以后下来，遇见下一个佛，证罗汉果，这种典型的例子。[14:07]
阿底峡尊者说的“无其所至”，他上面说得很清楚的，他本来教你出家的真正的意义要你解脱，就是如果说你不了解这个佛法的特质的话，尽管你做得这么好，对不起，这一生你不能解脱。这个是我这个地方特别说明一下，以后你们处处碰见这地方，要注意！总之，我们第一件事情，最重要的要想办法对这个圆满的教法有正确的认识，然后到那个时候才有机会去如理行持，现在这个地方就处处地方告诉我们这些。我们从正面、反面—反面来说策励我们不要做坏事；正面来说策励我们，啊！策发好乐心，不要怕，好好地努力去做，好好地努力去做。[15:06]
所以经上面告诉我们，尤其是末法的时候，如果你能够认真，哪怕持一个学处的话，这功德无量无边，这是千真万确的事实。为什么呢？所谓功德，是什么叫做功德？就是你做了这件事情，留下来对大家有善的、好的果报的影响的，这个叫做功德。所以这个布施 (p285) 得到的功德是怎么样的？原则上面说，比如说你送一个铜钱，送给别人，然后呢他那个钱摆在那里的话，这个功德不一定得到；他拿到了那个钱，然后呢买了吃饱，吃饱了肚子，那个时候你的功德就得到，这样的啊！现在你做了一件事情，如果做了一件事情，你这影响力量，在世间产生了影响力量，那功德就得到。[15:50]
假定我们现在很认真地去做，在正法的时候，像我们这样去做的话，你做得再好，对不起，都是这个佛菩萨，再不然的话，都是这个罗汉圣者，你跑得去做对了有什么用？还跟在后面都跟不上呢！现在呢？那个时候像法已经没有了，大家都支离破碎，尽管你是个凡夫，你稍微认真做一点的话，哦，大家觉得：哦！原来这个佛法是这个样的。那个留下来世间的影响是不可思议哦！这样。所以经上说得千真万确，千真万确哦！所以你末法的时候，你只要认真做一点点，就有这么大的大功德在。所以我们把握住这一点的话，我们就不要怕，只要心里面只要怀着惭愧。不要怕而说：“欸！然后我做对了。”那个心里面就已经错了。这心里面怀着惭愧，然后认真去做，我能做到多少就算多少。你做到一点点，这个功德就不可思议，这个功德就不可思议！所以这一点说到这地方，特别对我们的一种最好的策励，最好的策励。继续下去。[17:04]
p. 134
It is clear as well that when people such as householders practice such things as generosity, there can be a great difference in the strength of the roots of virtue produced. This difference comes from whether they act within having a vow such as a one day vow or whether they act without a vow.
(p286) 【如诸在家修施等时，受持斋戒律仪而修，与无律仪所修善根，势力大小，亦极明显。】
你不要说出家，同样在家人，你受了戒跟不受戒就不一样。所以现在有的人说：“哎呀！你只要做好事嘛就好了，你何必去举行那个仪式啊？”好像皈依也不要，那个受戒也不要。说得清清楚楚，皈依跟不皈依，同样做一个善事，就差得天差地远。然后呢，你同样地持那个戒，你受了这个戒去持，跟不受戒就差得天差地远，就这样耶！这个道理就在这个地方，后面还会详细地说明，后面还会详细地说明。[17:56]
《The Sūtra on Overcoming Faulty Ethical Discipline》 speaks of a monk who does not observe ethical discipline but who drapes himself in the flag of a sage [monk's robe]. The nonvirtue that such a monk incurs when he enjoys for a single day what a donor has given with faith is far greater than the sins a human being possessing the ten nonvirtues would accumulate continuously over a hundred years. The Buddha is saying that this is a case of the strength of sin from the viewpoint of the support.
【《制罚犯戒经》说，较诸世人，具十不善，经百岁中，恒无间缺所集众恶。若有比丘毁犯尸罗，仙幢覆身，经一日夜，受用信施，不善极多，亦是由其所依门中，罪恶力大。】
前面讲的是好的，好的固然好得不得了；现在呢，下面这个经上面告诉我们是坏的。说现在做一个比较，说世间人“具十不善”，换句话说十恶。我们常常说：“你这个人十恶不赦。”那可想是这种人坏到极点，换句话说，这个坏到极点的人，他经过一百年，啊！那个时间长得不得了，而且“恒无间缺”，一百年当中从来没停过。现在我们再坏的坏事啊，有的时候还做做好事咧！他现在这个人十恶不赦，一百年当中从来没停过，做 (p287) 这么大的坏事情，这个罪不晓得多大。但是另外一方面，是个出家人，毁坏尸罗—犯了戒，“仙幢覆身”，就是被的这件衣服，你只要一天一夜，你没做坏事哦，没做怎么大坏事，就是你犯了一点点戒。“受用信施，不善极多”，就是施主来的，你跑得去吃，然后呢这个罪不晓得大多少。[19:26]
所以对这一点我自己常常深深地警惕，以前我犯了个大毛病，总觉得：哎哟，出了家，欸！那个信施，当然我出了家嘛，他该供养你的。哪里有这种事情，哪里有这种事情！该供养是他的事情，你出了家该什么？该如法行持，这个是出了家该做的事情。啊！说出了家，穿了这件衣服看看，我该什么？该持戒，战战兢兢。他送来那他的事情，这个我们要弄得很清楚。然后呢，我自己是不是跟它相应啊？所以吃的时候，道宣律祖告诉我们的“对施兴治”—一面吃一面想，啊！吃一口想一口：我跟这个相应吗？这样才对啊！这个是我们应该注意的地方，应该注意的地方。[20:27]
Also, the 《the Exegesis of the Discipline》 speaks of both those who have faulty ethical discipline and those who have slackened from their precepts:
【《分辨阿笈摩》亦云：】
这个就是戒经上面说。[20:30]
For those who have faulty ethical discipline or who are not correctly restrained, it is far better to eat iron lumps blazing with flames than to eat the alms of their region.
(p288) 【“宁吞热铁丸，猛焰极可畏，不以犯戒身，受用国人食。”】
就算吞热铁丸，不要犯戒吃人家的东西。因为吞热铁丸，最多你把它这一身毁掉了，死掉了嘛就死掉了。如果你犯了戒去吃的话，哇！那眼前受用满快乐的，将来到地狱里边啊，烊铜热铁啊，那岂只一趟的热铁丸！现在吃了一趟热铁丸你吃死了，到这个地狱里边，这个热铁丸一直在那里，你就偏偏还不死啊！你愿意受哪一个？我当然愿意现在这个热铁丸，死掉了就算了，这非常清楚、非常明白。[21:14]
One of the sayings of the Precious Teacher Drom-dòn-ba states that compared to sins that are related to the teaching, the sins of the ten nonvirtues are insignificant. This appears to be the case.
【通说犯戒及缓学处。敦巴仁波卿云：“较依正法所起罪恶，十种不善，是极少恶。”现见实尔。】
总之一句话来说，就是这个意思指什么呢？前面说就是“犯戒”，还有一个“缓学处”。注意哦，现在我们常常有这个说，叫乘、戒—有一种叫“俱急”，有一种叫“乘急戒缓”，有一种叫作“乘缓戒急”，有一种呢“乘戒俱缓”。这个道理简单地说一下：戒，就是戒，我们说的戒。不过我们这个戒也要有一个了解，这个戒不是说单单戒相哦，戒的内容一定法、体、行、相—你了解这个戒为什么这样制；然后呢，你受戒的时候应当怎么样才跟戒相应，得到戒体；得到了戒体当中，内心当中应该有什么的正确的意念， (p289) 所以自净其意，然后自然啊，心里面的行为跟它相应；心理行为相应了以后，然后呢，这个戒相流露于外。[22:26]
可是我们刚初学的时候，的的确确不可能完完全全学会，做任何事情都是如此的。绝对不是你完全学会了来做，你一面做，一面在学，那么我们学戒也是如此。所以正规地学戒，现在你了解一点，然后你有好乐心，然后你去出家。出了家以后呢，第一件事情，在相上面，因为这个容易学。所以一定要有前人指导，所以一定要五年依止那个善知识。那个时候啊，这个善知识，前人告诉你，这个不可以，你就不要做。心里想：“哎呀！对呀，我现在不懂得。”这个该做，虽然你不愿意去，去做。相先弄好，然后靠着这个环境的保护，然后呢，一方面净化自己的罪障，一方面提升自己的力量。进一步地去了解这个戒法的内容，然后呢圆满这个所受的法体，然后再依法起行，那个时候是戒相圆满的时候。所以我们要学的时候要了解这个。[23:31]
正学的时候的确，先从内心上面策发你的内心的好乐，然后呢进去了以后，那时候对法、体已经有一个依稀仿佛的概念，有一个强烈的好乐心。说正学的时候在戒相上面最重要，可是并不是单单戒相。然后呢在这个里边，一步一步真正学的时候—法、体，然后由体而了解如何去行，那个时候这个行相圆满了，这个那是圆满的时候，这个才是真正的 (p290) 戒哦！这样。[24:06]
这是为什么以道宣律祖这么了不起的人，他听那个戒，一听听了二十遍。然后我们看《阿底峡尊者传》，他这么了不起一个人，他听那个《大毗婆沙》，一听听了十二年，所以他能够开、遮、持、犯完全了解。我们现在学一点东西，人家讲了半天都不懂，啊！居然说随便剃了一个头就说：“啊，我就是！”这个就是我们太差啊，愚痴相啊，愚痴相啊！所以我提这种事情，无非提醒你说，想到这里，说：“哎呀，好啊！我们赶快要努力啊！”这个是“戒”。[24:49]
什么叫“乘”呢？通常人家乘的话，说这些人讲道理，或者这是这些人在那个地方学禅。这个是不是？是。真正的内涵是什么？那我们要说明的，这样。真正学禅的人，比如说近代像来果老和尚。哦！他在任何情况之下要看，说“什么是你本来面目？”、“念佛的是谁？”他一定要找到那个东西，他全部精神贯注在这个里头。所以他跑到了那个高旻寺以后，住了三个月，人家问他：“欸！某人哪，我们大殿上面供的三尊，是什么东西啊？”“哎呀，对呀！大殿上供的三尊是什么？”他不知道。你说，要我们想想，这不是荒唐吗？他天天上早晚殿做了三个月，大殿上供的什么东西都不知道，这是典型的“乘急”的典型样子哦！他心里面全部精神贯注在“我这个本来面目”，换句话说，“本性是什么”，一定要找到它！他吃饭也是、睡觉也是、打坐也是，任何时候，然后呢做早晚殿拼命地念，念完了以后他脑筋里什么……。 (p291) 什么？”一定要找到它！他吃饭也是、睡觉也是、打坐也是，任何时候，然后呢做早晚殿拼命地念，念完了以后他脑筋里什么……。[25:56]
我们现在有吗？不要说三圣殿，十万八千里之外一点动，欸，早就晓得了！喔唷，那个地方，人和马路上面什么消息一动，“啊！那里什么？”什么事情都被我们了解，我们的消息远比新闻记者还要来得灵，这个就算乘急了吗？这个是我们要了解啊！所以古来的人他的确，不管是乘，哪一个急，他有成就的。以我们现在这样的话，你拼命去急，连它两个一个都急不起来。这是我特别把那个重要的内涵说明一下。所以在这种情况之下，我们了解了这一点哪，有一个好处，然后我们心里面起惭愧说：“对呀！对呀！至少我现在有幸，宿生的善根，我要努力向上！”嗯！你能够这样去做，看看的，勉强可以爬得上去。[26:58]
下面就引那个大祖师告诉我们这个话，唉！说依着正法起的罪，这个算十恶，那算起来很少很少一点点—眼前的确是如此。这个第二，所依的门有大力量。第三：[27:19]
(3) Strength in terms of objects.
【◎ 由事物门故力大者。】
下面说[27:22]
Among the giving of gifts to living beings, the gift of the teaching is vastly superior to the gift of material things. Among offerings to the buddhas, the offering of practice is vastly superior to the offering of material things. Following these examples, understand the others.
(p292) 【施有情中正法布施，供养佛中正行供养，较诸财施财物供养，最为超胜，此是一例，余皆应知。】
这我们了解，你所做的事情，譬如说，我们供养也好，布施也好。然后你布施，什么最好？“正法布施”最好；然后供养中，“正行供养”，这是对我们出家同修来说最好的。所以我们现在常常觉得：“哎呀，我们现在要造大庙啊！”在家人这个非常了不起，出家人不必忙这个事情，出家人不必忙这个事情。不要说你弄得很多钱，这件事情，人家来送上来，这个好，这是你宿生的福报；你现在到处去动脑筋，这件事情千万办不得，千万做不得！这个心里面宁愿拿掉，千真万确重要的。没钱没关系，这时候你干什么？你可是身贫道不贫哦！那时候你正行供养哦，这是最大的供养，后面还说得清清楚楚的。如果说你求这个钱，不相应的话，你再大的三千大千世界，被你求来了以后，你只有下地狱的份，对不起！所以我们真正的供养当中，是正行供养，如法修行供养，这是最重要的，这是最大。此是一例，你依此类推，我们就了解了。[28:55]
意乐，那就是我们三轮当中的前面这个，一个“事”是对象，“意乐”就是我们的内心。[29:07]
(4) Strength in terms of attitude: 《The Heap of Jewels Sūtra》 mentions all of the living beings in the universe of three billion world systems each making a stupa of the Buddha as large as Mount Meru, and each paying reverence to it in all their actions for ten million eons.
(p293) 【◎ 由意乐门故力大者。《宝蕴经》说，较三千界一切有情，各建佛塔，量等须弥。于此诸塔，复经微尘沙数之劫，以一切种可供养事，承事供养。】
先看看这个经上的，这是经上的，说明了这件事情，这正确性，千真万确。
56b Commentary
ENGLISH LR V.1 P.233 (COMMENTARY V.7 P.275) [00:09]
Further, in five ways even light causes of fruitions in the present will ripen in a hell
Next there are these five things. This describes a cause that is very light, meaning they could have produced fruition in the present life and therefore would count as the lightest! Yet these causes could actually ripen in hell [due to these five ways]. This is incredibly horrendous, incredibly horrendous! Which are these?[00:34]
: being ignorant,
This is the first one, the real “severe ignorant”. What is the correct antidote for this first one? The correct view. Therefore, even though we have not gained the correct view yet, but when I do feel, "Ah! I am wrong." If you have this [attitude] under your belt, your ignorance will not be severe. Those with severe ignorance will always feel that he is right and always defend himself. This type of attitude is the appearance of ignorance.[01:01]
having small roots of virtue, having weighty sins, not having been regretful and performed a purification, and not initially cultivating virtue.
These five things are stated very clearly and plainly. For anything that we do, we should at all times know that we are wrong, we are wrong! Therefore, at the beginning of this treatise, it told us to eliminate the three faults of a vessel and to rely on the six ideas. The first of the six ideas is for us to understand that we dwell in long nights of ignorance. This is very important, very important! Then we should be cultivating virtue...etc. This is particularly said in light of our condition now, truly, if you have come to this place and have not cultivated virtue, then you are really returning empty-handed from a mountain of jewels! Especially in this degenerate age, in an environment where things have been reduced to fragments, it is a place where you can most readily accumulate merit and good qualities.[01:52]
Therefore at the time that I came, someone else had seen how fallen apart it was here, and ah! They thought it was a complete mess. Someone told me, "Ah! So and so, how can you go to a place like this?" If it were me before, I would have reacted the same way. As soon I see this type of situation, I would quickly leave! But now I act exactly the opposite. When I see this type of situation, ah! This is an extremely fertile field. For a person as inferior as me who cannot be of much service, the only place I can be is here. If I just do whatever little that I can, the effect is immediately seen! This is absolutely true. Actually I have not done anything here. You have done everything. Have you noticed that? It has not been that long, about a month only, and you can see [the result] for yourself. Ah, it is that great! Therefore, truly, if you are already here and still cannot cultivate virtue, then it is such a pity. For the place we are in now, honestly, if you really understand, it is not that easy to do non-virtue. But to cultivate virtue, the opportunity is everywhere, at any given time, it is everywhere! So now we understand these five points.[02:47]
Therefore, the Buddha said that non-virtues are light for the knowledgeable
What is light? That is one who has wisdom.[02:53]
who regret their former non-virtuous actions,
First of all, we ordinary beings will certainly make mistakes. But when you make a mistake, you [want to] immediately have remorse and confess, "Ah!I have done it wrong again." Do not try to “protect” it. If you “protect” it, then it is over for you. And then,[03:07]
restrain themselves from future non-virtuous actions,
Absolutely pay attention thereafter, ah, never to commit [the non-virtues] again![03:11]
do not conceal their sins,
With regards to [your] sins, reveal them.[03:15]
and do virtuous actions as remedies for those nonvirtuous actions.
These are the things.[03:20]
However, non-virtues are weighty for those who make a pretense of being knowledgeable and do not do these actions but belittle them and engage consciously in non-virtuous action.
This type of person now does not do that, but instead "make a pretense". Pretense here means conceit and boastfulness, you think you know it quite well! "Um, how come you do noteven understand this? I know it all! Not only do I know the teachings of the Hinayana, for the teachings in the True Aspectarian School and the Madhyamaka School of the Mahayana, I understand them as well." I am sorry, if your subjective aspects [i.e mental behavior] are truly correct, then it is truly excellent. However, if your understanding is merely at the level of recounting the teaching with your lips and you have this aforementioned attitude, then you have harmed yourself! This type of situation is such that "non-virtues are weighty for those who make a pretense of being knowledgeable," in addition, you would go as far as to "belittle them [the virtuous actions]" and to "engage consciously in nonvirtuous action." These are [particularly] weighty! Particularly weighty. Therefore , it does not matter how much knowledge you have, or how well-spoken you can be, what really matters is your conduct.[04:10]
Actually, this is not just true for us. I still remember a classical story regarding a disciple of Confucius in China. His name was Zi Zhāng. He was one articulate person. Ah! He was very intelligent. What did Confucius say? He said, "Before, I will believe whatever others say. Now, with whatever others say, I will not do that [anymore]! I have to first observe his behaviour. Why do I do that? After Yu, I have changed." Yu was Zi Zhāng. Therefore, this means, "It is because I have seen Zi Zhāng, and now I have changed." This person Zi Zhāng, oh, he sounded very good and was extremely intelligent! But as soon as you look at how he conducts himself, sorry! "After I have seen this person, no, I cannot just go by what he says. I must first observe his behaviour." It is very simple! Others will observe you. For us who are cultivating, we would be observing ourselves. There is nothing clearer than that. It is very clear. Therefore, we should understand this point. We should understand our foolishness and strive to improve. Yes! For yourself, if you think you understand it well and understand a lot of teachings, then you are wrong! Perhaps you might even think that others cannot see it. You are even more wrong there! This describes how it is [particularly] weighty here. The things described earlier are already weighty, but here it is even weightier.[05:21]
The Heap of Jewels Sutra (Ratna-rasi-sutra)405 speaks of a bodhisattva who has renounced the householder's life holding a lamp wick coated with a trifling amount of butter in front of a stupa. The merit accumulated from this is then compared to all the living beings in the universe of three billion world systems having entered the Mahayana, possessing the kingdom of a universal monarch, and then each making offerings to a stupa of the Buddha with butter lamps whose vessels were the size of an ocean and whose wicks were the size of Mount Meru. It states that even this would not match even a hundredth of the former's merit.
Next, the scripture is cited. This describes all the living beings in the universe of the three billion world systems having entered the Mahayana. Pay attention here! Earlier, we have already understood that the mental states of the Mahayana [practitioners] are inconceivable! For any person who enters the Mahayana, the entrance to the Mahayana is the spirit of enlightenment. For a person who develops the spirit of enlightenment, his mind accords with all spheres of reality, accord with all spheres of reality (the entire Dharma realm). No need to mention a stage one Bodhisattva but one who has just developed this spirit. He does not necessarily have to reach the ultimate status, but he is one who has developed the conventional spirit of enlightenment. Does everyone remember the story of the śrāmaṇera (novice monk) and the Arhat? One was a little novice monk and the other monk had attained Arhatship. The novice monk had just wanted to learn, "Ah! I, I, I, I wish to learn the Mahayana." Ha! the other monk was one who has attained the noble fruit of arhatship! He immediately became respectful, took things from the little novice monk and said, "Ah! Please go in front of me." After some time had passed, the little novice monk thought, "Ah! It is not so easy to become a Bodhisattva. I think I will just follow my teacher to learn things step by step." Since the Arhat had supernatural power, he immediately called the little novice monk and said, "Come, come, come! You carry the bag and follow behind me." No need to mention having attained arhatship, we do not even know the ethical disciplines in their various forms![06:52]
Therefore, this section describes all living beings of the three billion world systems having entered the Mahayana, possessing the kingdom of a universal monarch. And then what do they do? They offer with butter lamps whose vessels were the size of an ocean. Wow! "Whose wicks were the size of Mount Meru", meaning with the brightest illumination that you can have in this world, you offer this to the stupa of the Buddha. The great amount of merit that is produced, it is incredible, incredibly great! The first thing being the attitude you have to make this offer, it is one of the Mahayana. Just by having this will produce incredibly great amount [of merit]. The objects that are used to offer, the things that you offer are the size of the ocean and Mount Meru. Then the object to whom you offer, it is not an ant, but that you offer this to the stupa of the Buddha. These three things, each of them is really great. Hey, hey! Look at this next, "It states that even this would not match even a hundredth of the former's merit." Similarly, he is still a Bodhisattva in the Mahayana. In other words, their attitudes are the same, but the difference is that one of them is a renunciate. What does he use? "A lamp wick coated with a trifling amount of butter," a very small lamp wick with a little butter is used to offer to the stupa. The recipients are the same. But the merits in comparison, those of the householders will count only one hundredth of the renunciate.[08:04]
Speaking of this, we should not be frightened. When you are a renunciate, it is true that if you have done something wrong it will be horrendous. However, if you havedone things right, it is also incredible, incredible! The text will particularly expound on this later. Therefore, the auspiciousness of wearing this robe, it is truly auspicious! Even though I feel that I cannot accomplish many things now, but I keep feeling this joy. I still feel what brings me most joy is to wear this robe. I desperately wish to do it right because this merit is incredible![08:29]
This is a case in which the attitude —the spirit of enlightenment—and the recipient—the stupa—are not different, but there is a pronounced difference in the object offered.
In other words, among the three-wheel conditions, two of the wheels share the same characteristics [between the two types of offering], one being the mental states and the other being the recipient. There is no difference in the object offered either. The three wheels are all the same. But what differs is the support, meaning one is a renunciate and the other one is a householder.[08:53]
However, this is clearly a case exemplifying strength in terms of the support [vow].
Do you see this? Why is it that renunciation can produce such great merits? I will explain this some more as well. What is this robe? It is the pure insignia of the Buddha of the three worlds, right?! Remember this? It is the pure insignia of the Buddha of the three worlds. This is a measure which accords with the entire Dharma realm. Just like that. Therefore, for the Bodhisattvas mentioned earlier, even though they have entered the Mahayana, but what is their status? They have not attained Buddhahood yet. They are still great because they are convicted on the Mahayana path. However, this pure insignia is something that accords with the fruition of Buddhahood. This is the real preciousness and praiseworthy edge. Similarly, if you understand this point, then it would not matter to you if a person is in the Hinayana or the Mahayana, or even as described in the Ksitigarbha Sutra, where in the age of degeneration of the Dharma, there would be renunciates who break the vows, and commit 10 non-virtues, all sorts of heinous crimes. As long as one wears this robe and you view him as the Buddha, you will achieve these types of merits. This is because the robe itself represents the pure insignia! Therefore, once we understand this point, for the ethical discipline of "prohibiting the mentioning the errors and sins of other disciples, cleric or lay," this can be easily avoided. For the ethical discipline of "praising the self and slandering others," this can be easily avoided as well.[10:12]
What do you understand [now]? I wish to learn the teaching. Yes. If you wish to learn Buddhism then you need to follow the Buddha. So then, with this pure insignia, this pure insignia, if you venerate it, the merit is yours! For him to be doing bad things, that is his problem! If you are a true Mahayana practitioner, you should quickly strive and help him in the future. That is your duty. However, if you are the one practicing to take care of yourself, then you should quickly train yourself, because this is your own duty! So, whether he is doing something good or bad, what does that have to do with you now? This is an obvious principle! This is the correct view! Thus once you understand this, it becomes truly very simple to practice. Let us continue.[10:48]
Following the line of reasoning in this passage, it is evident that, regarding cultivation of the path by someone without the support of a vow, someone having a vow, and, within having a vow, the support of possessing one, two, or three vows, the latter will have quicker progress than the former.
Oh! Through the above we now understand, when you have the vows versus when you don't, there will be a great difference. Those who have the support of the vows, this means they keep ethical discipline. But there are seven types of vows. There are these two types first. There are those who attend on and serve the Three Jewels, the upāsaka (近事男), male servant or disciple, and upāsikā (近事女), female servant or disciple, i.e. laymen or women who undertake to obey the five vows. Then there are the laymen or women who remain at home and observe the eight vows (近住). So one type observes the five vows and the other observes the eight vows. And then for renunciates, there are these five types, śrāmaṇera, śrāmaṇerikā, śikṣamāṇā, bhikṣu and bhikṣuṇī. Then among all of these, what is the fundamental one? The fundamental one is the [the vows for the] bhikṣu. This is the most primary. For the bhikṣu, you take up the ethical disciplines for individual liberation, the ethical discipline of gathering virtue, and then the ethical discipline of acting for the welfare of living beings, these are the three types. There can be these common ones for bhikṣu, the Mahayana vows, and then the Mantra vows. These are the three. Anyhow, these are the levels and you can have the support of one, two or three vows. When you are training on the path, the further you go, the greater will be the effect. In other words, the greater the vows, the quicker will be your progress. This is whyI have been telling you that in regards to the Northern and the Southern traditions, you absolutely do not want to add any of your own preposterous assumptions.[12:04]
Now that we are here, I thought of a story. Je Atisha, everyone knows who he is. In those days in India, he was truly incredible! He was held as the sect leader for all eighteen sects, for every one of them. In other words, this was true whether the sect was of the Mahayana, the Hinayana, the sect which asserted emptiness, the sect that asserted consciousonly, Sarvāstivāda (the school of the reality of all phenomena, one of the early Hīnayāna sects) or you can say the Realistic School, or the Mahāsāṅghikaḥ. With respect to real scriptural knowledge, he knew them most clearly. With respect to real cultivation, he was the best. Thus when he went to Tibet later, not only did the practitioners of Mahayana asked for his teachings, even the Hianayana practitioners did so as well. Once there were two monks and they practiced the 12 dhutas. They practiced this to perfection. Oh! For a Hinayana practitioner to practice the dhuta and to have practiced them to perfection, one can imagine how strictly they have kept their vows! So then there was one time when they went to consult with Je Atisha because they still had questions, still had questions! So they consulted with Je Atisha and Je Atisha offered explanations. Ah! He was very happy to explain and their questions were addressed.
(Translator note: This is the definition of dhūta, also 杜多; 杜荼 shaken, shaken off, cleansed. To get rid of the trials of life; discipline to remove them and attainnirvāṇa. There are twelve relating to release from ties to clothing, food, and dwelling: (1) garments of castoff rags; (2) only the three garments; (3) eat only food begged; (4) only breakfast and the noon meal; (5) no food between them; (6) limited amount; (7) dwelling as a hermit; (8) among tombs; (9) under a tree; (10) under the open sky; (11) anywhere; (12) sitting and not lying down. From Soothill dictionary.)[13:11]
After the explanations, Je Atisha gave them Mahanaya teachings. After he began to teach them, they did not want to listen. They said, “Je Atisha, the honorable one, the honorable one (Atisha is an honorable title). Ah! Please do not say this to me, do not say this! I feel frightened as I listen to it. I cannot listen to this.” Like that. What did Je Atisha do? After they left, he said, “What a waste of talent! These two people, they can uphold the ethical discipline so well. It is truly rare and precious. However, just by relying on this, they will go nowhere!” He said this. You can read the biography yourself. It is explained very clearly. This thing alone will be useless. However with this word “useless”, you do not want to misconstrue this, do not misconstrue this! This “useless” specifically talks about the fruition that you attain. For people like this, after he is done this life, he will surely ascend to the heaven. After being born as a deity, this will happen again, again and again, for a countless number of times. After his merits are exhausted, he will descend, encounter a Buddha, and become an Arhat. This is a classic example.[14:07]
When Je Atisha said that he will go nowhere, he explained this very clear. The real meaning of becoming a renunciate is liberation. If you do not understand the characteristic of Buddhism, then even though you may do things very well, sorry, you will not be able to be liberated in this life. This is something I want to particularly explain. Whenever you encounter something like this in the future, you need to pay attention! In brief, the first thing, the foremost important thing is to find ways to gain a correct understanding of the complete teaching. That iswhen you will have the opportunity to practice according to the teachings. This is a place that describes this to us in many aspects. We can view this from the front side or the opposite side. From the opposite side, this exhorts us not to engage in bad deeds. From the front side, this encourages us. Ah! This helps to us develop a desire, to not be frightened, to strive diligently, to strive diligently and practice.[15:06]
Therefore the scriptures tell us, Especially during the degenerate times, if you can be earnest, even if you just uphold one precept, there will be immeasurable merits. This is absolutely the truth. Why? When we say merit, what is merit? That is after you have done this thing, there remains a virtuous and good aftereffect for everyone. This is called merit. Therefore, what is the merit gained by generosity? In principle, for instance you give away a coin, give it away to someone. And then if he takes the money and just leaves it there, then you may not necessarily get this merit. But if he takes the money and buys [something] to eat to get full, by then you will obtain the merit. This is how it is! Now that you have done something, if you have done something and this produced an effect, produced an effect in this world, then you will gain the merit.[15:50]
Suppose then we earnestly practice now. In the time of the sublime teaching, if we did this then, no matter how great you are at your practice, you face the Buddha or the noble beings such as Arhat. What good use is there when you practice it correctly then? You still cannot even catch up to them! But now, we have already gone past the age of semblance teaching, and things have been reduced to fragments. Though you are an ordinary being, if you are just slightly more earnest in your efforts, oh, everyone will feel, “Oh! That iswhat Buddhism is.” The permeating effect in this world will be unimaginable! Like that. Therefore, what scriptures have said is absolutely true, absolutely true! In the time of degenerate age, you just have to be a little bit more earnest in your efforts and it will produce a tremendous merit. Thus if we have a grasp of this point, we need not be afraid as long as we feel shame and embarrassment in our hearts. You should not be afraid and claim, “Ah! I did it right.” Your mind will have already been wrong. You want to have an attitude of shame and embarrassment, practice earnestly, and do things to the best of your ability. With whatever you accomplish, the merit will be inconceivable. This merit will be inconceivable! Therefore I will end my explanation of this here. It is the best encouragement, best encouragement for us especially. Let us continue.[17:04]
It is clear as well that when people such as householders practice such things as generosity, there can be a great difference in the strength of the roots of virtue produced. This difference comes from whether they act within having a vow such as a oneday vow or whether they act without a vow. [181]
Needless to mention renunciates, even for householders, those who act within having a vow or not will make a difference. Therefore, now there are people who would say, “Ah! You just need to do good things and that will be good enough. Why do you bother to go through that ritual?” As if you need not go for refuge, and need not take up vows. It has been said very clearly, to go for refuge or not, will make the same virtuous deed varies tremendously in weight. And then, similarly, if you do something after taking up the vows, versus not having taken the vows, would make a tremendous difference. That is how it is! This principle is stated right here. This will be explained in detail later, will be explained in detail later.[17:56]
The Sutra on Overcoming Faulty Ethical Discipline (Duhsila-nigraha-sutra) 406 speaks of a monk who does not observe ethical discipline but who drapes himself in the flag of a sage [monk's robe].407 The non-virtue that such a monk incurs when he enjoys for a single day what a donor has given with faith is far greater than the sins a human being possessing the ten nonvirtues would accumulate continuously over a hundred years. The Buddha is saying that this is a case of the strength of sin from the viewpoint of the support.
So the benefits are explained previously. Thus, the benefits could be incredibly great. But now the scriptures describe the faults to us. Here it makes a comparison. This says a human being “possessing the ten nonvirtues,” in other words, the ten sins. We would often say, “This person is guilty of every heinous crime.” You can imagine how extremely terrible this person is. In other words, this extremely terrible person will do this for a hundred years. Ah! This is an incredibly long time. He “accumulate[s] continuously,” meaning he would not stop for a hundred years. Now even for the worst villain among us, they will do something good sometimes! But now this person only commits heinous crimes and will not stop for a hundred years. To commit such great sins, it is hard to tell how weighty these sins would be. On the other hand, this describes a renunciate who has faulty discipline, incurs infractions, but “drapes himself in the flag of a sage,” meaning he is wearing this robe. For just one day and one night, he is not doing anything bad, not doing anything really bad, except to incur a little fraction. “Enjoys for a single day what a donor has given with faith is far greater than the sins…,” this means when a donor gives and you just eat it. Then you have no idea how great your sins would be from doing this.[19:26]
Therefore, with respect to this point, I will always admonish myself. I made this grave mistake before, I felt that, “Ah,I have been ordained. Ah! The donors, sinceI have been ordained, of course they should offer things to you.” There is no such thing, there is no such thing! When he offers that iswhat he does. When you have become a renunciate, what should you be doing? You should practice according to the teaching. This is what a renunciate should do. Ah! To have been ordained and be draped in this robe, what should I be doing? I should uphold the vows. I should uphold the vows with trepidation. When he comes to give these things, that iswhat he does. This is something that we should be very clear of. After that, I should contemplate to see if I concord with it? Therefore when we eat, Master Daoxuan told us that we should “apply remedies to things given to us.” We should contemplate while we eat. Ah! For every bite that we take in, we should think about it, “Am I in concordance with it?” Then this is right! This is what we should pay attention to, what we should pay attention to.[20:27]
Also, the Exegesis of the Discipline speaks of both those who have faulty ethical discipline and those who have slackened from their precepts:408
This is what the Exegesis of the Discipline explains[20:30]
For those who have faulty ethical discipline
Or who are not correctly restrained
It is far better to eat iron lumps blazing with flames
Than to eat the alms of their region.
Even if you have to swallow iron lumps blazing with flames, you should not break the vows and eat other people’s things. To swallow iron lumps will at most cost your life now. It is fine that you die. But if you break the vow to eat this, then wow! The things that you are enjoying right before your eyes now, when you go to hell, with the liquid copper and the hot iron, you will not just be eating them once! If you just eat the iron lump once, you For those who have faulty ethical discipline Or who are not correctly restrained It is far better to eat iron lumps blazing with flames Than to eat the alms of their region. Even if you have to swallow iron lumps blazing with flames, you should not break the vows and eat other people’s things. To swallow iron lumps will at most cost your life now. It is fine that you die. But if you break the vow to eat this, then wow! The things that you are enjoying right before your eyes now, when you go to hell, with the liquid copper and the hot iron, you will not just be eating them once! If you just eat the iron lump once, you[21:14]
One of the sayings of the Precious Teacher Drom-donba states that compared to sins that are related to the teaching, the sins of the ten non-virtues are insignificant. This appears to be the case.
In brief, you can use one sentence to summarize this. Earlier, there was this sentence referring to "those who have faulty ethical discipline" and also "those who have slackened from their precepts." That is, what does this mean? Pay attention here. We now would often say that there are the practices of the vehicle and the vow. There is one type of learning where the need to practice both [the vehicle and the vows] is pressing. However, there is one type which will say "The practice of the vehicle is more pressing and the vows can be practiced slowly (slackened)." There is another type which is called "The vehicle can be practiced slowly (slackened) but the practice of the vows is more pressing." Let me briefly explain this principle. Vows are ethical disciplines, the ethical disciplines that we so speak of. But we need to understand what ethical discipline is. Ethical discipline does not only refer to the forms of the ethical discipline. The ethical discipline must include the teaching, the substance, the actions (subjective aspects) and the forms. You first understand why the ethical disciplines are stipulated. Then you should know when you receive the vows, how should you concord with it to obtain the substance of the vows. You should know what type of correct thought you should have, and therefore, this means you will be purifying your thoughts. Then after that, your mental actions will naturally concord with it (the ethical discipline). After your mental actions concord, then the ethical discipline forms will naturally be shown in your manners.[22:26]
But when we first begin to learn, indeed, we will not be able to learn it thoroughly. It is similar to everything else that we do. It is not something that you do after you have learned everything about it. It is something that you learn as you work on it. This is the same when we are learning the ethical discipline. Therefore, when we formally learn the ethical discipline, once you understand this point and have a desire to do this, then you can be ordained. After becoming a renunciate, the first thing to do is to learn the forms because this is simple to learn. So then you will certainly need a predecessor to guide you. Thus you will certainly have to rely on an excellent teacher for five years. During that period of time, the excellent teacher, the predecessor, will tell you what are the things that are prohibited and what you should stop doing. You should think, "Ah! Right, I really do notunderstand anything now." This is what you should do. Though you may not be willing to do that, you should do it. You first get the forms right. Then by the protection of your environment, on one hand you can clear away your sinful obscurations, and on the other hand, you can increase your own strength. You then go a step further to understand the meaning behind the teaching of the ethical discipline and fully obtain the substance of the vows. After that, you will take actions according to your substance of the vows. That iswhen you complete the form of the ethical discipline. Therefore when we learn, we should understand this.[23:31]
When we formally learn, you should first develop a yearning inside of you. Once you begin, you will have more or less a relative concept of the teaching of the vows and its substance. You will have a strong desire at this point. Then when you formally train, the forms of the vows are the most important. But the forms of the vows are notthe only thing that exists. Then when you truly learn one step at a time, you learn the teachings behind the ethical disciplines and gain the substance. Through the substance, you understand how to act. This is when you will be able to fulfil with your actions and forms. That is when you make it complete. That is real ethical discipline! Like that[24:06]
This is why for someone as great as master Daoxuan, when he heard the teachings on ethical discipline, he listened for 20 times. When we read the biography of Je Atisha, [we know] he was such a magnificent person. But when he listened to the teachings of 《大毗婆沙》, he listened to it for 12 years. Therefore he knew at any given time when the vows can be more lenient, where they need to be strict, what constitutes keeping in line with the vows, and what would be an infraction. When we learn something now, we do noteven understand what others have explained at length. Ah! And we would casually say upon having shaved our heads, "Ah, I am....!" This is how we are so inferior. It is a form of foolishness, a form of foolishness! Therefore, the reason I bring this up is to remind you that as you think of this, you would say, "Ah, this is excellent! We must quickly strive!" This is "ethical discipline."[24:49]
What is the "vehicle"? Normally when people say vehicle, they are the ones who would delve into principles, or perhaps they may be the ones who are practicing Zen. Is this it? Yes. What is the meaning behind this? This is what we need to explain. Those who are truly learning Zen, an example would be the senior Abbot Lai-Guo from the recent times. Oh! Under any circumstance, he would be looking for this, "What is your real face?" "Who is the one really reciting the Buddha's name?" He have to find the answer and devote all of his attention to do so. Therefore, when he visited the Gāo Mín Monastery, he stayed there for three months. Others asked him this, "Ah! So and so, who are the three statues being worshipped in our main shrine?" "Ah, right! Who are the three statues being worshipped in the main shrine?" He did notknow. You know, if we think about this, would not it seem ridiculous? He had gone to the main shrine every day for morning and nightly rituals for three months, but he did notknow who were being worshipped in the main shrine. This is a classic case where "the practice of the vehicle is more pressing!" His entire attention was devoted on "What is my real face," in other words, "what is the real nature." He had to find it! He did this whether he was eating, sleeping, doing sitting meditation, or at any other time. When he did the morning and nightly rituals, he would strive diligently at recitations, but after the recitations, his mind would be....[25:56]
Do we do that now? No need to mention the main shrine of the Three Noble Ones. Even if something were to happen ten thousand miles away, ah, you would know it early on! Oh, so and so place, something happened with someone or on the streets, "Ah! What happened there?" We would know everything. We would obtain the news even sooner than the journalists. Would this type of behaviour count as a pressing practice of the vehicle? This is what we should understand! Therefore, for the people of the ancient times, truly, it did notmatter if they were pressed to practice the vehicle or the others, they have attained achievements. But if we act the way we are now and desperately try to practice anything in haste, then nothing can be achieved with this haste. I wished to particularly expound on the important meaning behind this. Therefore, in this case, if we understand this point, there is one benefit. We would give rise to shame and embarrassment, "Right! Right! At least I am fortunate enough to have roots of virtue from my past lives. I should strive to improve!" Um! If you can do this, then it would seem that you could at least manage to move forward.[26:58]
Next, a great former teacher was cited to tell us this. Ah, this says with the sins that are related to the teaching, if you compare this to the sins of the ten non-virtues, the latter would seem very, very little. This was number two where a great strength can be derived from the support. Number three:
(3') Strength in terms of objects
[27:19]
Below it says:[27:22]
Among the giving of gifts to living beings, the gift of the teaching is vastly superior to the gift of material things. Among offerings to the buddhas, the offering of practice is vastly superior to the offering of material things. Following these examples, understand the others.
This is something we can understand, for the things we do, for instance, suppose we make an offering or give something away. When you give, what is the best gift to give? "The gift of the teaching" is the best. Then among offerings, "the offering of practice" would be the best for us ordained fellows to make. Therefore, now we often would feel, "Ah, we need to build a great temple!" This is really excellent for the householders to do. The renunciates need not be occupied by this. The renunciates need not be occupied by this. You should not have to gather a lot of money. This type of thing, if someone were to bring the money forward for you, it would be fine. This would be a merit from your past lives. But if you rack your brain all the time for this, this is something you absolutely should not do, absolutely cannot do! You would rather get rid of that thought. This is absolutely important. It is fine if you do nothave money. What would this state be like for you? You would be deficient in resources for your body, but you will not be deficient on the path! That iswhen you will be offering your practice which is the greatest offering you can make. This is said very clearly later. If you ask for this money, if you do not concord, then even if the three billion world systems were obtained by you, you will have only obtained your share to enter hell. I'm sorry! Therefore, among our real offerings, the offering of practice, to offer your practice that isin accordance with the teaching, that ismost important. That is the most superior. This is an example. You can deduce the rest by analogy and understand them.[28:55]
Attitude is one of the three wheels we talked about earlier. One other wheel is the "object" which is the person you give to. Attitude refers to our mind.[29:07]
(4') Strength in terms of attitude
The Heap of Jewels Sutra409 mentions all of the living beings in the universe of three billion world systems each making a stupa of the Buddha as large as Mount Meru, and each paying reverence to it in all their actions for ten million eons.
Let us first take a look at this sutra. This sutra explains this phenomenon. Thus the accuracy of this is absolute. This says you can make a comparison. The living beings in the universe of three billion world system, this is not just talking about one person, but all the people! Ah, it is incredible! He says that for all living beings, which does not only include people, but all the ants and so on are included. There are notas many people, only 4 billion, at most 5 billion [on earth]. If you count all living beings here, it would be an astronomical figure, countless. Each of these beings will make a stupa of the Buddha and each stupa will be constructed to be as large as Mount Meru. Each living being will then pay reverence to the stupas for "ten million eons." Ah! This is truly incredible. What about the things being offered? These are all incredibly large. Yet this merit, when compared to...