菩提道次第广论手抄稿:旧版第五十七卷A面
（手抄稿 第八册 p3）[00:03]
p. 134 (9)
【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。说比较一下，三千大千世界的一切有情，不是一个人哦，所有的人！啊，不得了！他讲一切有情，不单单是人，蚂蚁等等都算进去。人很少，只有四十亿，最多五十亿，如果这一切有情算起来，那是一个天文数字，不晓得多多少少。所有的人哪都各建佛塔，造那个塔，像须弥一样大，然后呢这些塔去供养它，“经微尘沙数劫”，啊！实在是不得了。供的东西呢？所有的东西，那个是不得了地大。这个福报比其于—[01:03]
It says that far greater than the merit from that is the merit in a bodhisattva's throwing just a single flower toward a stupa with an attitude that is imbued with a desire to attain omniscience.
(p4) 【若诸菩萨不离一切智心，仅散一华，其福极多。】
喏！这个是大乘的不可思议的威德。“不离一切智心”，换句话说，他的意乐，以这种心情去散。一切智心是什么？这个，那的确就是修相应的慧，修相应的慧。任运地，在任何情况之下都是这种心，那就是八地菩萨，初地菩萨刚刚跟这个相应。所以说，八地菩萨他随便选一个花，随便做任何一件事情，这个功德比他以前所有的功德，积起来还要大，就是这个道理。当然我们现在做不到，可是我们要了解，假定说你肯发一个心，那个心就大。所以我们常常记得那个沙弥这个公案，说：“我一定要做！”你就这一念心的话，这个心力就有不可思议，这是我们要了解的，这是我们要了解的。所以平常的时候千万不要：“哎呀，我很差呀！”处处地方顾全到自己。处处地方想到：我一定要学佛，一定要怎么样！你平常的时候，只要肯内心当中这样打这个气，你就会很精彩。[02:22]
我们在座的同修当中，有一位同修，他常常非常好的好心，做起事情来非常鲁莽，常常这样，但是我对他非常欢喜。他为什么呢？就这个，这个人的心里就有这样，他总要学最好的。对我来说，不但欢喜，我觉得非常赞叹，这是值得我们赞叹的。不过我不是说赞叹这个人鲁莽啊，注意啊！你要想把那个心真正做到的话，那一定要智慧相应 (p5) 的，一定要智慧相应的。所以说明了，这个大乘的特质在什么地方，这个就是我们的意乐，我们的内心。所以你事情还没有做，先不要先打退堂鼓：“哎呀，我差呀！我身体不行呀！头又痛呀！”这个也不行哪！叫人家做了一点又损失啦……不要这样做，不要这样做。要发那个大心：我一定要去做到它！就是这样，这个心情非常重要，非常重要。我们现在继续下去。[03:29]
Understand that, in the same manner, there are variations in the amount of merit you accumulate from the perspective of differences in attitude such as focusing on superior or inferior goals, or focusing on your own or others' interests.
【由如是由其攀缘所得，若有胜劣，及缘自他利益事等意乐差别。】
那就是—这个他比较了，比较你得到的时候，你得到，用什么心情去得到的，从最开始，一直到跟一切智心相应，这很清楚、很明白。所以你只要内心观察一下，你非常清楚、非常明白，看看你现在行的什么心理。尽管你穷得一样都没有，不要去攀缘，说我现在什么都没有，我就拿这个供养三宝。我告诉你们一个典型的故事，这个奔公甲，那是个大强盗，以前哦！喔，这个强盗，有一个老婆婆，有一个老婆婆年纪大了，人家就说了：一声“哎哟，奔公甲来了！”她一吓就吓得马上就吓死掉了。你可想这个人，这个人多么个厉害，这个强盗！[04:29]
结果他后来出了家了，出了家了以后，他这个人真努力啊！他刚开始出家的时候，他不是我们说，啊！一天拜多少佛，现在我们常常说，他自己好像认真地拜佛，常住的事情 (p6) 都不愿意，自己用功，没有这种事情。他不是，他不是做这个！他检查自己的内心起心动念，起了一念恶念，他就要打它：“你又犯罪！”这左手表示那个；他右手代表好事，他起了一念善念，他就高兴，把那个手举起来，跳啊！高兴！然后呢，那个墙上面画一个白圈圈；做了一念坏事了，他就墙上面画了一个黑圈圈，就这样！[05:12]
他的老师过了几个月跑得去看他，问说：“告诉你的，修了，修了些什么？你最近做些什么？”他说：“我就做了这些。”他的老师一看，“什么？我教你，讲了个半天你不做，这墙上面画得一塌糊涂！”就把他痛呵一顿。然后呵完了以后，他就说，我为什么这样画，原来这样。啊！他老师听见了就向他磕头。他老师是谁？敦巴尊者哦！换句话说，他老师这个地位，相当于我们中国的六袓大师。喏！看见那个真正修行的典型的例子。不是说我们到处外面攀缘，我造了个大庙，不是这个意思。[05:52]
有一次，有一个很虔诚的供养他的一个施主，一直供养他的，供养他。有一趟那个施主要来，他想：“今天某人要来了！”他平常一天到晚努力呀，“今天那个佛台上，把它弄弄干净。”就这样，他弄好了。弄好了他又想：“平常我不大注意，为什么今天弄得干干净净？”一想：“我不是为了供养佛啊，我是为了讨好那个施主啊！这个是修行吗？不对、不对！”他马上跑到灶里面拿了一把灰，把那个佛台上统统撒上，就是这样。好了！ (p7) 然后那个施主跑得来，看见这副样子。当然，人家问他了，他自己就说：“哼！这个下流胚子！”他又不肯讲。[06:38]
后来晓得了，晓得了以后，当时另外一个大善知识就说：“在我们全西藏，供养佛供养得最好的，你晓得是什么？奔公甲那把灰！”懂得这个典型的公案吗？千真万确！奔公甲那把灰，拿这把灰把那个佛台上弄得这么脏，就是全西藏最好的供养。那个时候，有这么多了不起的大成就者在喔！正行供养啊！换句话说这个是意乐，注意！所以现在我们真正重要的，佛在戒经上面告诉我们：“诸恶莫作，众善奉行，自净其意。”太多这种典型的公案，太多这种典型的公案。我们现在继续把它下去。[07:35]
它上面说：“如是由其攀缘所得，若有胜劣”，这个胜劣啊是看你什么？最主要就是看你的心！“及缘自他利益等意乐”，你这个意乐是靠什么？你是为了别人、是为了自己？假定是为了自己，你遮盖得再好，说得再漂亮，没有用！你真正为了别人的话，就算人家看起来你做错了，没有关系。我们刚开始的时候，十全十美做不到的，一定的。并不是说，你这个表面做得不好也是对，不是这个意思；但是我们凡夫分上，走上去的那个本末，应该分得很清楚，这是我们要了解的。[08:23]
The amount varies as well from the perspective of the strength or weakness of your attitude, whether it is brief or long-lasting, and so on.
(p8) 【此复由其强盛微弱，恒促等门，应当了知，】
意乐本身这个量—下面讲量，前面讲的质，质就是这个样。然后呢，这个质的强盛，就是力量的强大，那表示量了，也就是“微弱、恒促”。有很多人呢，心里面软趴趴的，你虽然想做，去做的时候就不灵了。有一种呢，想做：我一定要做到它！就这样。心里面你能够保持多少时候，你就是保持这个心情，这个就无量无边的功德。前几天我们讲的，记得不记得这个金猫因缘哪？他只是送三个铜板，然后得到三坛金子，然后他一路跑回去，一路高兴，啊！想得越想越高兴，跑了五里路。五里路就得到这么大的果报！什么？就是这个意乐，然后这个意乐的时间的恒常。他只是个樵夫，一点知识都没有的，他只是说做了一点好事情，对于这件好事情的随喜啊！[09:27]
所以这个正行供养的不得了，但是这个正行供养不是说，我的心好就好了，坐在那里什么都不动，不去管它。你真的心好了吗？你真的心好了，坐在那里懒瘫瘫的，然后呢坐在那里只想着：唉呀，我坐在那里。有人叫你扫一个地，又不愿意，抹一个灰啊，说我心好，这个心好吗？这很清楚、很明白哟！所以凡是这种观念哪，都要弄得清清楚楚。有人去忙了，我自己偷偷地坐在后面，干什么？“我心好就好了！”你说这个心好不好啊？ (p9) 这个只有他自己知道了。所以凡是这种地方的话，真正重要，就是我们一定要认真如法检察我们自己的内心，这个。“应当了知”，这是我们应当了知的。[10:21]
With regard to wrongdoing, afflicted attitudes that are strong and long-lasting have greater strength and, among these, hatred is very powerful.
【又于恶行，若烦恼心，猛利恒长，其力则大，其中复以瞋力为大。】
反过来呢，善是这样，恶的话呢，那就是—烦恼心！烦恼心也是一样，烦恼心当中三毒贪瞋痴，瞋是最大。下面又告诉我们：[10:41]
《Engaging in the Bodhisattva Deeds》: All the good behavior — generosity, offering to the sugatas and the like — amassed for a thousand eons is destroyed by a single moment of hatred.
【《入行论》云：“千劫所集施，供养善逝等，此一切善行，一恚能摧坏。”】
你集了一千劫所集的那样供养，供养的是善逝，所以供养的福田是最大、最大的。亲自供养那个佛哟！阿育王供养那个佛一点沙，就得到这么大的果报；你现在一千劫供养这个佛，你发一次瞋心的话就摧毁掉了，这么严重！[11:17]
Anger, moreover, toward spiritual companions and, even more, toward conquerors' children is very weighty.
【此复若瞋同梵行者，及瞋菩萨较前尤重。】
这是普通的瞋心，他并没有说。如果说“瞋同梵行者”，就说我们同修当中，如果你那个瞋心，那更严重。还有呢，对瞋恚菩萨，是尤其严重！所以现在我们有的人哪，跑得去说看见别人看不顺眼，他自己还觉得：“唉，他这个错啦！”他自己振振有词，那就是(p10) 对同梵行者生起瞋心，这点我们要注意，这点我们要注意！[11:50]
《The King of Concentrations Sūtra》: When people have malice toward each other,
Learning and ethical discipline cannot protect them from its fruition,
Concentration does not protect them, nor can living in solitude;
Generosity does not protect them, nor does offering to the buddhas.【《三摩地王经》云：“若互相瞋恚，非戒闻能救，非定非兰若，施供佛能救。”】
如果互相瞋恚的话，没有一样东西救得了你。持戒、多闻，然后学定啊，然后学兰若，说这个人一点兰若供养佛啊，没有用！[12:14]
《Engaging in the Bodhisattva Deeds》:
【《入行论》中亦云：】
经上面这么说，论上面也说。[12:20]
p. 135
Were you to harbor harmful thoughts toward such a conqueror's child, a benefactor,
You would remain in hell for eons as numerous as those thoughts—thus the Sage has said.【“如此胜子施主所，设若有发暴恶心，能仁说如恶心数，当住地狱经尔劫。”】
这样，像上面这些胜子，胜子就是菩萨，这些地方，那如果说，有发一念暴恶之心，你这一个念头发一个，就像你所发的恶心那样，就要经过这么长的劫数，住在地狱里边。这个概念我们常常想，念头，一个念头就这么大的果报！所以眼前我们不要为了小小的一点点事情啊，就对自己大损害，眼前受一点苦，很快就过去了。其实啊你眼前，譬如说，譬如我们回想昨天：你坐在那里一天，躺在那里一天，跟忙一天，今天回想起来，一样的，对不对？一样的！所以我们这个懒惰，真是白白地浪费了自己；勤苦啊也就是白白地 (p11) 讨了便宜，就是这个样，这很清楚、很明白啊！所以你多想的话，自然容易。那么为什么我们偏偏又做不到呢？那就是我们宿生的习气。宿生已经习气这样了，如果你再不努力的话，你不晓得到什么时候，这是我们应该了解的。[13:45]
这个是关于业，抉择这个业的内容，以及它的轻重什么等等，我们了解了。现在了解了以后，我们就晓得，我们真正应该怎么做。下面呢又告诉我们，这个业是什么个果，这个果分三部分，分三部分。[14:09]
(iii) An exposition of the effects. (a') Fruitional effects.
【◎ 第三其果分三。异熟果者。】
三样东西：异熟、等流以及增上果。这文字很容易懂哦，这个内涵是绝端重要哦！所以现在文字我简单地说一下。你懂得了这个内涵，平常我们的修行，初步的修行的认识都有了。异熟，换句话说就是异熟因果，你宿生造了这个，这一世感得这个果报，把它念一下就行。[14:37]
Each of the ten paths of action depends upon a basis of the three mental poisons that occur in three strengths: small, medium, and great. Therefore, there are three fruitional effects for each action. In the 《Levels of Yogic Deeds》 it says that through each of the great forms of the ten nonvirtues—killing and so forth—you will be reborn in the hells, through each of the ten medium forms you will be reborn as a hungry ghost, and through each of the ten small forms you will be reborn as an animal. The 《Sūtra on the Ten Levels》, however, speaks of the effects for the small and medium forms in reverse.
【谓十业道，一一皆依事及三毒上中下品，有三三等。本地分说，此中上品杀生等十，一一能感生那落迦，中十一一感生饿鬼，下十一一能感旁生，《十地经》 (p12) 说，中下二果与此相违。】
就是说这个十业道，如果说恶业的话，以上品三毒的，那么就感到地狱；如果是中品的，感到饿鬼；下品的感到畜生，这个是《瑜伽师地论》上说的。《十地经》中说的，上品的还是一样，中、下的，那么两个调一调，他这个道理，这个文字很容易懂。换句话说，你造了恶业，如果是以猛利三毒造的话，十恶业的话到地狱里面去，中品的是饿鬼，下品的是旁生，这个叫异熟果。[15:39]
为什么叫异熟呢？因为他造的时候，这个业是或者善性，或者恶性。是的，譬如说你造的坏事，这是恶业，将来你感得那个果报体，那个果报的体本身无所谓善恶，对不对？像我们得到那个身体，那个身体什么叫善恶呢？所以这个性，异性。还有呢时间，你造业的时间是那个时候，感果的时候是另外一个时候，异时。地方呢，造的时候是那个地方，感果的时候跑到那里来，所以这个叫异熟果。[16:17]
从因到果除了这个异熟以外，还有两样东西，第二个叫等流果。先把这个三样东西说一下，然后那个内涵说一下。说了那个内涵，我们就马上了解了：啊，我现在造了，将来到哪里去；我现在所以这样，以前从哪里来的，你就清楚了。你了解了这个东西以后，那 (p13) 个修行，你就开始正式可以了解从哪里下手了。现在说一下那个等流。[16:45]
(b') Causally concordant effects. Even when you are reborn from the miserable realms as a human, [you still experience the effects of nonvirtuous actions] as follows: [as a causally concordant effect of killing, a short lifetime; [as an effect of stealing, a lack of resources; [from sexual misconduct, an unruly spouse; [from lying, much slander; [from divisive speech, loss of friendships; [from offensive speech, hearing unpleasant words; [from senseless speech, others not listening to your words; and [from covetousness, malice, and wrong views] respectively, predominance of attachment, hostility, and confusion. The 《Chapter of the Truth Speaker》 and 《Sūtra on the Ten Levels》 both state that each of the nonvirtuous actions has two effects.
【◎ 等流果者。谓出恶趣，次生人中，如其次第，寿量短促，资财匮乏，妻不贞良，多遭诽谤，亲友乖离，闻违意声，言不威肃，贪瞋痴三，上品猛利。《谛者品》及《十地经》中，于其一一说二二果。】
那么等流果呢，什么叫等流？就是说跟这个因行相等的、同等的。由于这个跟因相等的继续而流，流是向前面过来。就是当因地当中造这样的，果地当中跟这个因相应的又来了。所以说，那个时候如果你杀生，使得人家寿命不能圆满的话，你这一生也感得寿命不圆满。所以“如其次第”，杀生嘛寿命得短促；你要偷了别人，那么缺少了，这一生你也资财缺乏；如果说你奸淫别人的妻女的话，你这一次你自己的家人也是如此；你诽谤了别人，这一次也诽谤你。下面，这一样一样东西，贪瞋痴的话呢，以前你这个贪瞋痴，现在呢也是贪瞋痴猛利。这个异熟是这个因跟果不一样的。等流呢，相等的，就是同样地，它继续地流得来。那么这个是《谛者品》。《十地经》当中呢，说有感两种，它哪两种呢？[18:18]
They say that even if you are born a human, still: [as a result of killing] you would have a short life span and many illnesses;
【谓“设生人中，寿量短促多诸疾病，”】
除了前面已经说的寿量短，还要多病。第二个偷盗的话呢？除了
[as a result of stealing] you would have few resources
(p14) 【资财匮乏，】
还要
and the resources you do have would be shared with others;
【与他共财，】
就是说你的财富，对不起，你自己没办法保有的。第三呢，[18:37]
[as a result of sexual misconduct] your helpers would be disorderly or untrustworthy, and you would have a contentious spouse; [as a result of lying] others would slander you a great deal, and they would deceive you; [as a result of divisive speech] your helpers would not get along and would misbehave;
【眷属不调或非可信妻有匹偶，多遭诽谤受他欺诳，眷属不和眷属鄙恶，】
哪！那个就是离间。你离间别人，到那时候，你的眷属也不但是彼此间不和，而且你的家庭当中，就这么乱七八糟，就是这样，就这么乱七八糟，总归是这个家庭不和睦。还有呢，你常常说骂别人的话、恶口的话，[19:07]
[as a result of offensive speech] you would hear unpleasant and quarrelsome speech; [as a result of senseless speech] your words would not be respected
【闻违意声语成斗端，语不尊严，】
如果你绮语的话，语不尊严。[19:13]
or understandable, and your confidence would not be unshakable;
【或非堪受无定辩才，】
下面是[19:16]
[as a result of covetousness] you would have great attachment and no contentment;
【贪欲重大不知喜足，】
(p15) 贪欲嘛大，不知喜足，两样。[19:20]
[as a result of malice] you would seek the unbeneficial or not seek the beneficial,
【寻求无利或不求利，】
这个瞋，[19:23]
and you would harm others or others would harm you; [as a result of wrong views] you would have bad views and would be deceitful.
【损害于他或遭他害，见解恶鄙谄诳为性。”】
这个就是贪瞋痴，这个容易懂。然后呢这个等流的果的内涵，我要解释一下。文字虽然……我不解释，有一点困难你们只要努力地看一下，很容易懂。但是关于等流果的特质，我一定要说明一下，那个时候你们才认识，有这个认识，那个时候才谈得到修行。最后两句话先说一下：[19:55]
The former gurus assert that liking to kill and so on even once you have been born a human are causally concordant behavioral effects, and the above-mentioned effects are causally concordant experiential effects.
【诸先尊长说纵生人中，爱乐杀生等事，是造作等流果。前所说者，是领受等流果。】
那个前面很多善知识说，这个等流果，说除了这个异熟果你造了以后要下地狱以外，然后生到人当中的话，欸，你杀生的话，你到那个时候又欢喜杀生。这个欢喜的杀生这个心情，跟它的因地当中一样，那个时候你好欢喜杀，你这次又来了，这个等流叫作造作等流。另外还有因为你杀生的关系，所以你的寿量短促，多诸疾病，这个叫领受等流，这两 (p16) 个不一样的。[20:41]
那么另外这个等流，另外一个……等流有三种等流，有一种叫真等流，有一种叫假等流，还有一个分位等流，分位等流不去讲它。什么叫真等流？就是这个造作等流。就是你杀的时候这个因是什么因啊，前面你就是“杀”这个心，当因地当中你存了这个的话，然后呢果地当中，欸！这个心又现起了，就这样。所以这个是的的确确地、真实地，跟你的因相应。然后呢领受等流的话，这个叫假等流。因为你杀的时候把别人的寿命弄短了，所以你这一生，你的感得的寿命也弄短了；因为你杀了别人，使人家痛苦了，所以这一次啊，你就得到疾病的痛苦，这是跟那个因相似的。[21:32]
这个地方真正重要的，主要的就是这个真等流。你平常的时候，如果说你眼前，我们常常说，要想看这个宿生什么因，就看看我现在受的果；要想我现在的做的因，将来就晓得什么果，一个是异熟，一个是等流。而这个真正重要的就是什么？现在这个等流。平常我们心里面哪，有很多人哪做起事情来，他心里面这个劲道很大；有很多人，啊，就是提不起来。为什么？有很多人脑筋很聪明，有很多人脑筋就很迟钝：有很多人欢喜这个，有很多人欢喜那个。为什么？喏真等流，很清楚、很明白，修行没有别的，就是这个。[22:26]
所以这个因最主要的，平常我们只是讲异熟，实际上修行人真正应该体会到、了解得 (p17) 到的—这个，这个是个重要的概念。平常你坐在这地方起心动念的时候，你不观察它，就是这个样，一观察你就晓得了。平常你坐在那儿痴痴呆呆，那个就是你眼前的造作等流相，你宿生就是这个样来的，如果你真的想修行的话，就从这个地方努力起。如果你坐在这个地方，平常的时候好欢喜管人家闲事，你宿生就是这个样子。如果那个时候你看见了什么，内心当中起的反应，喏，就是这个状态，了解吗？[23:08]
所以你真正了解了以后，千真万确的，这个业啊，不要等到说临终的时候还不晓得到哪里去，你起心动念的时候很清楚，现在造了什么业，同样你也了解，宿生是什么因，这一生会感得现在的果。异熟是这个样，等流是这个样，异熟是外面看得见那个行相，等流就是你内心，自己检查得清楚明白的。这个指正报而言，依报在下头。同样地我们现在的依报，这个世间什么等等，这个叫主上果，或者叫增上果。我看我们这个增上果讲得完，讲不完？啊，其实增上果这个里边，有一段最重要的，最重要、最重要的一个概念，这最后两句话，最后两句话。哦，还是把它念一遍吧！[24:16]
From the nonvirtuous action of killing, such things in the external environment as food and drink, medicine, and fruits will have little strength, be ineffective, have little potency and power, or, being difficult to digest, will induce illness.
【◎ 诸主上果或增上果者。谓由杀生，能感外器世间所有饮食及药果等，皆少光泽，势力，异熟及与威德，并皆微劣，难于消变，生长疾病。】
(p18) 就这样，这个叫增上果，主上果，有时叫士用果。就换句话说，你忙了半天，譬如说我们忙了半天，那么有收获。现在我们忙了半天，这个正报情况，前面是异熟跟那个等流，那么外面剩下来的依报，就是这个东西。因为你杀生，所以感得外面的东西就少光泽、少势力等等，吃的东西难于消化，容易生疾病。[25:02]
Hence, most living beings will die without living out their expected life spans.
【由此因缘，无量有情，未尽寿量，而便中夭。】
这个是杀。“不与取者”，我也把它念一遍，重要的地方我再讲。[25:12]
The environmental effects of stealing are that you will have few fruits,
【不与取者，谓众果鲜少，】
这是鲜，众果鲜少，[25:19]
the fruits will not be perfect, will change, or will be partially spoiled. There will be severe droughts or torrential downpours. The fruits will dry up or disappear.
【果不滋长，果多变坏，果不贞实，多无雨泽，雨多淋涝，果多干枯及全无果。】
这个就是不与取，就是现在这个时候，就是现在这个时候。有的地方啊下雨下得成灾，有的地方旱得个不得了，那都是这种原因。再下面的欲邪行。[25:44]
翻到《菩提道次第广论》一百三十五页。上一次已经把抉择业果的道理，头上面几个原则说了一下。第一个，我们首先了解的，世间任何事情都由业来决定。所谓业就是前面 (p19) 所造的因，你造的什么业的因，那么将来一定感得什么果，这个因果之间，一点都不错。其次呢，这个业会增长广大。这两点是我们整个的修学佛法的重心，这我们必须要知道的。然后呢，不做的碰不到；造了一定哪逃不掉。如果我们对这个概念不清楚的话，修学佛法始终在门外，始终在门外。[27:07]
前面是皈依。我们了解，是了解世间的苦，所以呢，要找一个真正能够帮助我们解脱的，于是最后找到说，在这种情况之下，唯一能够帮助我们的这一个人，具足这个条件的是佛陀。于是这样，然后呢怎么一步一步推上来，追根究底，最后找到，啊，皈依了以后，所以能够解决问题的，问题在哪里？在这里，那个时候我们要找到这个业。假定说我们对这个概念不清楚的话，尽管你信佛，没有用！信佛的目的是什么？解决你的痛苦，解决一切问题。而这个痛苦的根本，你把握不住的话，你虽然学了半天，没有什么用场。譬如现在我们平常看见很多学了佛的人，他还始终知见上面哪跟着佛法完全不相应。他自己觉得好像懂得很多道理，尽管懂得道理，是讲的时候，有的，用的时候，没有！[28:28]
那么真正信了佛应该了解，一切法无非是空缘起，它不是天生如此的，它也不是不顺的因，不是说自在天，或者是什么。所以前面曾经特别说过了，现在我们很多学佛的人哪，虽然学了佛了，但是我们并没有真正照着佛告诉我们的话来说。佛告诉我们：这个因(p20) 不要造，这个因应该造，我们不一定听他的。倒是世间一个算命先生告诉我们的，乃至于现在各式各样都是世间的概念，都是世间的概念。现在我们讲科学，各式各样的说，啊！这个科学上怎么讲的，这样。稍微碰见一点皮毛，大家固执得要命，总是觉得这个有……好像很对的样子。这我们要了解，修学佛法第一件事情应该认得，什么？是我们以前那种概念的错误，我们应该认得，一切是由这个业感果的。[29:39]
57a Commentary
ENGLISH LR V.1 P.235 (COMMENTARY V.8 P.4) [01:03]
It says that far greater than the merit from that is the merit in a bodhisattva's throwing just a single flower toward a stupa with an attitude that is imbued with a desire to attain omniscience.
There! This is the inconceivable might of the Mahayana. "Imbued with a desire to attain omniscience," in other words, this is his attitude. He would use this type of attitude to throw this flower. What is omniscience? This is certainly a wisdom obtained from meditation, wisdom obtained from meditation. It occurs spontaneously, meaning, he is imbued with this attitude under any circumstance. This is the state of a Bodhisattva at the 8th stage. A first stage Bodhisattva will have just begun to find concordance with this. Therefore, for a Bodhisattva at the 8th stage, whether he is casually picking up a flower or doing anything else, this merit is far greater than any of the merit he had accumulated in his past. This is the principle. Of course we now cannot accomplish this. But we should understand that if you are just willing to develop an aspiration, then this attitude will produce great merit. Therefore, we should always remember the story of the little novice monk who said, "I certainly wish to do this!" As soon as this attitude arises, the attitude itself is inconceivable. This is what we should understand. This is what we should understand. Therefore, we normally should not be thinking this way, "Ah, I am so inferior!" And then in all ways you try to take into consideration of your own well-being. You should at all times consider this, "I certainly wish to learn from the Buddha, I certainly wish to learn from the Buddha!" If you will regularly boost your moral this way, you will be magnificent.[02:22]
Among the fellow practitioners here, there is one who is often imbued with very good intentions. Yet he is very crude and rash when he carries out his tasks. He often behaves as such. But I find him very delightful. Why? It is this. His mind has this type of attitude - he wishes to learn the most superior teaching. To me, not only does this delight me, I feel that this is very much praise-worthy. This deserves very much our praises. But I am not praising him for being crude and rash. Pay attention here! If you wish to truly develop this type of attitude, it is one which has to concord with wisdom. It has to concord with wisdom. Thus this explains the characteristic of the Mahayana which is our attitude, our mind. Therefore, before you begin to do anything, you should not sound for your retreat from the beginning, "Ah, I am inferior! My physical health is poor! My head hurts!" You would say you cannot do this! And if others asked you to do something, you would feel as if you have suffered some loss...do notdo that, do notdo that. You should develop a great aspiration: I must certainly do this! That is how it is. This attitude is very important, very important. Now let us continue.[03:29]
Understand that, in the same manner, there are variations in the amount of merit you accumulate from the perspective of differences in attitude such as focusing on superior or inferior goals, or focusing on your own or others' interests.
Here it is. Here are the comparisons. The comparison is on the merits you so obtain. When you obtain them, with what sort of attitude did you obtain them? [This attitude could range from cultivation in the] very beginning until the moment of being in concordance with omniscience, this is very plain and very clear. Therefore, as long as you take some time to observe your own mind, you will know very plainly and very clearly of your current state of mind. Though you may be dirt poor, you should not focus your attention on all sorts of external materials. You can say that, "I have nothing right now. I can only make offerings to the Three Jewels with this." Let me tell you a classic example. This was the story of Baen Gunggyael. He was a renowned robber. In those day, oh, this robber! There was an elderly woman who was quite advanced in her age. Someone said, "Ah, Baen Gung-gyael is coming!" She was so scared that she immediately died from this fright. You can imagine what kind of person he was and how vicious was this robber![04:29]
Later, he was ordained. After being ordained, he truly strived! In the beginning when he first became a renunciate, he did notdo what we do, ah, making prostration so many times to the Buddha. Now we would often say, some people would seem to prostrate to the Buddha diligently, but they do not want to do anything for the temple, they just care for their own practice. This was no such matter. He did not, he did not do that! He examined his own arising thoughts. Whenever a bad thought arose, he will hit himself, "You have sinned again!" The left hand represented this type of behavior. The right represented doing a good deed. When he developed one virtuous thought, he would be happy, would raise his arm and jump! He was thrilled! After that, he would draw a white circle on the wall. If he developed one non-virtuous thought, he would draw a black circle on the wall. Just like that![05:12]
His teacher came to visit after a few months and asked, "With what I have taught you, did you train, what have you trained? What have you been doing recently?" He said, "This is what I have done." His teacher took a look, "What? With whatI have taught you,I have taught you at length and you did notdo anything with it. You have just made a mess on the wall!" The teacher severely berated him. After being berated, he explained why he drew these things. So that was the reason. Ah! After his teacher heard this, he bowed to Baen Gung-gyael. Who was his teacher? Drom-don-ba! In other words, his teacher's level of achievement was equivalent to the Six Patriarch in China. There! Here you see a real classic example of true practice. It is not a behavior of focusing our attention everywhere else, [or to think about] how I can build a great temple. That is not it.[05:52]
One time, there was a very faithful donor who constantly offered him things, who offered materials to him. Once this donor was coming to visit and he thought, "Today, so and so is coming!" Since he makes great efforts all day long, [he thought,] "Today, I will clean the Buddha's altar thoroughly." Just like that. So he tidied it up. After that he thought, "I do notnormally pay attention to this. So why did I make it so clean today?" As he thought of this, "I did not do this as an offering to the Buddha. I had done this to please the donor!" Is this cultivation? This is wrong, wrong!" He immediately went to the stove, took out some ashes and spread it on the altar. Just like that. Okay! When the donor came and saw this, of course he asked for the reason. Baen Gunggyael then said, "Hm! [I am] despicable!" And he did not want to explain it.[06:38]
Later this story was known by others. When others found out, another great excellent teacher said, "In all of our Tibet, for the best offering that has been made to the Buddha, do you know what it is?" The ashes spread by Baen Gung-gyael!" Do you understand this classic story? It is absolutely true! Baen Gung-gyael's ashes, he used the ashes to make his Buddha altar dirty. This was the best offering made in Tibet. During those times, there were so many incredible achievers! This is a practice of offering! In other words, this is the attitude. Make a note of this! Therefore, what is most important for us now, this was said in Buddha's scriptures, "Do not engage in any non-virtue, do all that is virtuous, and purify your mind.” There are far too many of these classic examples, too many of these classic examples [that illustrate this]. Now let us continue.[07:35]
It said earlier, "...the amount of merit you accumulate from the perspective of differences in attitude such as focusing on superior or inferior goals." What does this superior or inferior refer to? This primarily depends on your attitude! "...Or focusing on your own or others' interests," what is your attitude? Are you doing this for others or for yourself? If you are doing this for yourself, no matter how much you cover it up, how beautiful your words are, it is useless! If you are truly doing this for others, even though to others, it may appear that you have done something wrong, but this would not matter. When we first begin, we cannot be perfect. This is certain. But this does not mean that you would be right if you neglect to present it well. This is not the meaning. But as an ordinary being, as we walk on the path, we should recognize clearly the tap roots versus the tiny twigs. This is what we should understand.[08:23]
The amount varies as well from the perspective of the strength or weakness of your attitude, whether it is brief or long-lasting, and so on.
For an attitude's measure (quantity), this next section will explain the measure. The previous section explained the quality [of the attitude], the quality is as described. The strength that comes with this type of quality means how much power and thus the measure. This is "the strength or weakness of your attitude, whether it is brief or longlasting." There are many people who have a feeble mind. Though you wish to do something, but when you actually do it, you waver. There is another type of person who wishes to do something and he will say, "I will certainly accomplish it!" Just like this. However long that you can maintain this type of attitude, as long as you maintain this type of attitude, you will obtain immeasurable merits. A few days ago we talked about this. Do you remember the story of the golden cat? He just gave away three coins and he obtained three jars of gold. Then he ran all the way home feeling happy. Ah! The more he thought about it, the happier he got. He did this for five miles. These five miles brought him such a great effect! What was it really? It was the attitude. Therefore, the duration of time for this attitude was long-lasting. He was only a woodman. He had no knowledge. He had only done something virtuous and rejoiced in this virtue![09:27]
Therefore, an offering of practice is incredible. But this offering of practice is not just something where we can say as long as my attitude is good then I am good. I can sit here and do nothing, do not need to worry about anything else. Do you really have a good attitude? You sit there being lazy and indolent. And when you sit there, all you can think of is, "Ah, I am sitting here." When others ask you to sweep the floor, you are unwilling. If they ask you to wipe the dust away, you say, "As long as my attitude is good, [then it is good enough]." Is your attitude really good? This is very plain and very clear! Therefore, with these concepts, you need to make sure you understand them clearly. If others are busy and you choose to secretly hide behind everyone else, what are you doing? "As long as my attitude is good and it is good enough!" You tell me, is this attitude good or not? This is something that only he would know. Therefore, with points such as this one, what is really important is that we must examine our own mind truthfully and in accordance to the teachings. "This is what we should know." It is something that we should know.[10:21]
With regard to wrongdoing, afflicted attitudes that are strong and long-lasting have greater strength and, among these, hatred is very powerful.
On the contrary, if this was the case for virtue, then for the case of wrongdoing, it would be afflicted attitudes! The afflicted attitudes operate in the same manner. For afflictions, among the three mental poisons of attachment, hostility and ignorance, hostility is the most powerful. It then goes on to tell us this too.[10:41]
Engaging in the Bodhisattva Deeds:410
All the good behavior—
Generosity, offering to the sugatas and the like—
Amassed for a thousand eons [182]
Is destroyed by a single moment of hatred.
You have amassed for a thousand eons this type of offering. These offerings are made to the Sugatas. Therefore the object to which the offering is given is the greatest, greatest merit field [that you can have]. You have personally made these offerings to the Buddha! King Ashoka had only offered a pile of sand to the Buddha and obtained such a great effect. You now offer to the Buddha for a thousand eons. But as you develop a single thought of hatred, you will have destroyed this. This is that serious![11:17]
Anger, moreover, toward spiritual companions and, even more, toward conquerors' children is very weighty.
That was for hatred in general, he did not say specifically to whom. But if this hatred is "toward spiritual companions," that means to the fellow practitioners, you generate hostility, then this is even more serious. And then, to have hatred toward a Bodhisattva is even more serious! Therefore, now there are some of us who cannot bear the sight of what others do, and they would even feel, "Ah, the others are wrong!" These people would even eloquently justify themselves. That is developing hatred of fellow practitioners. This is a point that we should pay attention to, a point that we should pay attention to![11:50]
The King of Concentrations Sutra:411
When people have malice toward each other,
Learning and ethical discipline cannot protect them from its fruition,
Concentration does not protect them, nor can living in solitude;
Generosity does not protect them, nor does offering to the buddhas.
If you have malice toward each other, then nothing can protect you. You can keep ethical discipline, learn, practice concentration, and learn to live in solitude. But for anyone, just living in solitude or practicing offerings to the Buddha will be futile![12:14]
Engaging in the Bodhisattva Deeds:412
This was said so in the scriptures and also in the commentaries.[12:20]
Were you to harbor harmful thoughts
Toward such a conqueror's child, a benefactor,
You would remain in hell for eons as numerous
As those thoughts—thus the Sage has said.
For the conqueror's child, a conqueror's child means a Bodhisattva. To these objects, if you so develop a thought of malice, as soon as you develop this thought, then for as numerous as the thoughts that you have of this, you will have to spend an equal amount of eons in hell. This is a concept that we should often contemplate. A thought, one thought can bring about such a great effect! Therefore, we should not dwell on some very small issue and bring about great harm to ourselves. If you are suffering a little now, it will pass quickly. But actually for you now, for instance, if we think back on yesterday, for you to have idled around for a day, to have lain in bed versus being busy for a day, then today as you recall yesterday, it is all the same. Is not it? Therefore by being lazy before, we would have wasted ourselves to no avail. But by being diligent and hardworking, we would have inadvertently gained some advantage. That is how it is. This is very clear and very plain! Therefore, as you think about this some more, it will naturally become easy to practice. So then why is it that we just cannot do it? It is because of this habit from our previous lives. The habit from the previous lives is already this way, if you do not strive now, you have no idea how much longer it will take you. This is what we should understand.[13;45]
This is section is on the actions, the determination of the effects of actions and the distinctions of weight. We now understand them. Now that we understand, we know what we should really be doing. The next section will tell us what type of effects will come from these actions. The effects are divided into three parts, divided into three parts.[14:09]
(iii) An exposition of the effects
(a') Fruitional effects
These three things: fruitional, causally concordant and environmental effects. These words are easy to understand. But the meaning behind them is extremely important! Therefore, I will briefly explain the words. If you understand the meaning behind these, then for our practices in general, you will have obtained the beginning level understanding of cultivation. The fruitional effect, in other words, these are the effects which are matured in a different time or place...etc. You have created this in a previous life and thus leading to the effect in this life. I will just read through it.[14:37]
Each of the ten paths of action depends upon a basis of the three mental poisons that occur in three strengths: small, medium, and great. Therefore, there are three fruitional effects for each action. In the Levels of Yogic Deeds413 it says that through each of the great forms of the ten non-virtues—killing and so forth—you will be reborn in the hells, through each of the ten medium forms you will be reborn as a hungry ghost, and through each of the ten small forms you will be reborn as an animal. The Sutra on the Ten Levels, however, speaks of the effects for the small and medium forms in reverse.
This says for the ten paths of actions, if you talk about the non-virtuous actions, then those done with three mental poisons in great strength will put you in hell. Those done with medium strength will cause you to be reborn as a hungry ghost. Those done with small strength will cause you to be reborn as an animal. These are said in the Levels of Yogic Deeds. In the Sutra on the Ten Levels, it is the same effect for the great strength. However, the effects for the medium and small strength are reversed. With the principle stated, the words are easy to understand. In other words, if you commit a non-virtue and have done so with intense forms of the three mental poisons and if this action is any of the ten non-virtuous actions, you will be reborn in hell. If this was done with medium strength, then you will be reborn as a hungry ghost. If this was done with small strength, then you will be reborn as an animal. This is called the fruitional effect.[15:39]
Why is it called a fruitional effect? That is because when you commit an action, this karma could be virtuous or non-virtuous. In the future when the body of this karmic effect is procured, the body of the karmic effect itself has no virtue or wrongdoing, right? When we obtain this body, what is there to say about the virtue or wrongdoing of this body? Therefore, the form of your body is one that is different from the previous. And then in terms of time, when you committed the action, it was at an earlier time. But when this karma ripens, it is at a different time. Therefore, the time is different. The place, when you committed the action, you did it at that particular place. But when the effect is produced, you have come to this place. Therefore, this is called the fruitional effect.[16:17]
To move from the cause to the effect, other than the fruitional effect, there are two more things. The second one is called the causally concordant effect. We will first go over these three things and then their meanings. After we go through the meanings, we will immediately understand, "Ah, if I do this now, where would I go in the future. The reason I am this way now is because I did this before." You will be clear. If you understand this, then for your cultivation, you can now formally begin to practice and know where you should begin. Now let us talk about the causally concordant effect.[16:45]
(b') Causally concordant effects Even when you are reborn from the miserable realms as a human, [you still experience the effects of nonvirtuous actions] as follows:
[as a causally concordant effect of killing,] a short lifetime;
[as an effect of stealing,] a lack of resources;
[from sexual misconduct,] an unruly spouse;
[from lying,] much slander;
[from divisive speech,] loss of friendships;
[from offensive speech,] hearing unpleasant words;
[from senseless speech,] others not listening to your words; and
[from covetousness, malice, and wrong views] respectively, predominance of attachment, hostility, and confusion.
The Chapter of the Truth Speaker414 and Sutra on the Ten Levels both state that each of the non-virtuous actions has two effects.
What are causally concordant effects? What are causally concordant? They are things which are equivalent, concordant to the causal deed. It is like a current which concords with the cause and continues to flow onwards. The flow continues forward. This means if one commits an action in the causal period, then that which concords with the action will appear again during the effect period. Therefore, if you have killed and caused others to shorten their lives, then you would live a short life yourself. "You still experience the effects 【of nonvirtuous actions] as follows," if you have killed, you would have a short lifetime; if you have stolen, causing others to lack [resources], you would also lack resources in your life; if you had sexual misconduct with others' wives or daughters, this would happen to your family; if you have slandered others, others would slander you in your life. Each of these is explained next. If you engaged in covetousness, malice and wrong view, then you would be in a predominance of attachment, hostility and confusion now. The fruitional effect is such that the cause and effects are different. But for the causally concordant effects, they are equivalent or concordant, and thus they would continue to flow onward. So then this content is from the Chapter of the Truth Speaker. The Sutra on the Ten Levels says for each of the non-virtuous actions, there are two effects. What are the two effects?[18:18]
They say that even if you are born a human, still: [as a result of killing] you would have a short life span and many illnesses;
Other than having a short life which is said earlier, you would have many illnesses.
[as a result of stealing] you would have few resources and the resources you do have would be shared with others;
[18:26]
For the second one, stealing, other than having few resources, you would have to share your resources with others. That is with your wealth, sorry, you cannot keep them. Then thirdly,[18:37]
[as a result of sexual misconduct] your helpers would be disorderly or untrustworthy, and you would have a contentious spouse;
[as a result of lying] others would slander you a great deal, and they would deceive you;
[as a result of divisive speech] your helpers would not get along and would misbehave;
There! That is divisive speech. When you divide others, when it is your turn, your helpers would not get along. Your family would be chaotic, just like that, be chaotic. Anyhow, the family members would be disagreeable. And then, if you often reproach others and say offensive things,[19:07]
[as a result of offensive speech] you would hear unpleasant and quarrelsome speech; [183]
[as a result of senseless speech] your words would not be respected or understandable,
If you engage in senseless speech, your words would not be respected.[19:13]
and your confidence would not be unshakable;
Next is[19:16]
[as a result of covetousness] you would have great attachment and no contentment;
You would have great attachment and no contentment, both of these.
[as a result of malice] you would seek the unbeneficial or not seek the beneficial,
This is malice.[19:23]
and you would harm others or others would harm you; [as a result of wrong views] you would have bad views and would be deceitful.
These are attachments, hostility and wrong view. These are easy to understand. Then with the content of the concordant effects, I will explain this a little more. Though the words are...I would not explain these, though they might be slightly difficult, as long as you try harder to read them through, you will understand them easily. But regarding the characteristic of the causally concordant effect, I must explain it, then only you are able to understand it. Only with this understanding can you then talk about practice. I will explain the last two sentences first.[19:55]
The former gurus assert that liking to kill and so on even once you have been born a human are causally concordant behavioral effects, and the abovementioned effects are causally concordant experiential effects.
Many of the excellent teachers have talked about this causally concordant effect. They have said that other than the fruitional effect of entering hell, when you are reborn into the human realm, eh, if you killed, then you will enjoy killing again. This liking to kill is the same as your feeling in the causal period. During that time, you liked killing. So now you feel the same again. This type of causal concordance is called the causally concordant behavioral effect. Also, because of your killing, you would have a short lifespan and many illnesses. This is called the causally concordant experiential effect. These two are different.[20:41]
So then for the causally concordant effect, another thing is.... There are three types of causally concordant effects. One is called the “real” causally concordant effect ( 真等流 the certain consequences that follow on a good, evil, or neutral kind of nature, respectively). Another is called the “false” causally concordant effect (假等流 the temporal or particular fate derived from a previous life's ill deeds, e.g. shortened life from taking life). Then there is the fractionally concordant effect (分位等流 each organ as reincarnated according to its previous deeds, hence the blind.) We will not talk about fractionally concordant effect here. What is the “real” causally concordant effect? That is the causally concordant behavioural effect. When you kill, what is the cause? It was the motivation to "kill". If you have harboured this in the causal period, then during the effect period, ah, this type of mentality arises again. It is just like that. Therefore, this is certainly, truly concordant to your cause. Then regarding the causally concordant experiential effect, this is called the “false” concordant effect. When you kill, you have shortened another person's life. Therefore, for your life now, you will have a shorter lifespan. Since you have killed others and made others suffer, therefore, this lifetime, you will have to suffer illnesses. These are similar to the causes[21:32]
What is really important here is primarily the real causally concordant effect. Normally, let us say if you look at something now. We would often say if we wish to see what causes we have laid down in our past lives, we can just take a look at the effects that we are experiencing now. We should think about what type of causes we are planting now, then with regards to the future, we will know what type of effects there will be. One type is fruitional and the other type is causally concordant. However, what is truly important? The current causally concordant effect. We can in general, observe amongst people to see that many will do things with a great mental force. Yet, there are many others, ah, who just cannot seem to get their spirits up. Why? There are many people who are really intelligent and there are many who are slow. There are many people who enjoy this and there are many who enjoy that. Why? There, it is [a phenomenon of] the real causally concordant effect. It is very plain and clear. When one cultivates, there is no other thing to cultivate, except for this.[22:26]
were like in your past lives. If you see something and your mind gives rise to a certain reaction, there, that is the state [you were in before]. Do you understand?[23:08]
Therefore, once you truly understand, absolutely true, karma is something you need not have to wait until the moment of death before you know where you will go after your life. You will know clearly when your thoughts arise, what karma you are creating now. Similarly, you will understand what causes from the past lives have produced the effects that you have experienced in this life. The fruitional effect can be derived in this way, so can the causally concordant effects. The fruitional effect is the external form that we see. The causally concordant effect exists in your mind. You can clearly examine this yourself. This talks about the direct retribution (the resultant person from the karma), as for the dependent retribution (the dependent condition or environment from the karma), this is described next. In the same way, the dependent retribution that we have now, such as the world and so on, this is called the primary effect or the environmental effect. Let me see if we have time to cover the environmental effect now? Ah, actually, within the section on the environmental effect, there is a section that gives you one most important, most important, most important concept. It is the last two sentences, the last two sentences. Oh, let us just read it through once!
(c') Environmental effects From the non-virtuous action of killing, such things in the external environment as food and drink, medicine, and fruits will have little strength, be ineffective, have little potency and power, or, being difficult to digest, will induce illness.
This is it. This is called the environmental effect or the primary effect. Sometimes it is called the resultant person's resource effect (士用果). In other words, after you have done a lot of work, for instance, let ussay we have done a lot of work, we will then harvest. Now that we have done much work, there will be a direct retribution (the resultant person) as described by the fruitional effect and the causally concordant effect. What is left externally is the dependent retribution (the dependent condition or environment), and this is it. If you have killed, then the things in the external environment will reduce in their brilliance and strength. They would become difficult to digest and will easily induce illness.
Hence, most living beings will die without living out their expected life spans.
This is killing. As for "stealing", I will read it through once as well. I will talk about the important areas.[25:12]
The environmental effects of stealing are that you will have few fruits,
This says fewer, there will be fewer fruits.[25:19]
the fruits will not be perfect, will change, or will be partially spoiled. There will be severe droughts or torrential downpours. The fruits will dry up or disappear.
This is the section for stealing. This describes exactly the times now, exactly the times now. There are places where the downpours resulted in disasters and there are other places with severe droughts. They all happened because of this reason. The next part is on sexual misconduct.[25:44]
Let us open up to page 135 of The Great Treatise on the Stages of the Path to Enlightenment (page 236, English text). Last time, for the general characteristic of karma, we have talked briefly about the main principles. The first one that we came to understand was that everything in this world is determined by karma (the certainty of karma). Karma is the cause that is created earlier. With whatever karmic cause that you create, you will certainly experience a corresponding effect. For the process of moving from the cause to the effect, there is no error. Secondly, we know that karma will magnify. These are two points are the core to our entire training in Buddhism. This is something that we must understand. And then, you will not experience the effects of actions that you did not do. The actions that you have done will not perish. If we cannot be clear of these concepts, though we are learning the teachings, we remain an outsider, remain an outsider.[25:07]
The earlier section was on refuge. We have understood, understood the sufferings in the world. Therefore, we wish to find one who can truly help us to become liberated. Finally we found that, under this circumstance, the only one who can help us, one who is completely qualified to do so is the Buddha. There upon, through the step by step reasoning, by inquiring into the root of the matter, we have finally found that, ah, if we take refuge, then we can resolve our problems. So what are our problems? It is right here. That is the time that we should come to see karma [as our problem]. If we are not clear of this concept, even if you believe in Buddha, it is futile! What is the purpose of believing in Buddha? To alleviate your suffering, and to solve all problems. But with the root to suffering, if you cannot get a good grasp of it, even though you have learnt for a while, nothing can be put to use. For instance, we would regularly see many people who are learning the teachings, but his knowledge completely does not accord with the teachings. He may feel that he knows many principles. Even though he knows many principles, [the principles] exist only when he speaks. But when he needs to apply them, he does not have them![28:28]
If we have truly taken faith in the Buddha, we should know that everything happens in accordance with the dependent arising and emptiness. There is not anything which is inherently a certain way. Things also do not occur because of incompatible causes such as a divine creator or others. Therefore, the section before has particularly explained this, for many of us who are learning the Buddha's teachings, though we have learned the teachings, we have not truly followed what the Buddha has told us to do. The Buddha told us not to commit these causes and that we should commit those causes but we may not listen to Him. However, [we would listen to] what a worldly diviner tells us, or even all sorts of concepts instilled upon us by this world, these are all [just] worldly concepts. Now we would speak about science and there are all sorts [of concepts]. Ah! Science says this. As soon as we encounter some surface information, we would grasp onto it with great attachment. We would always feel that ...as if we are really correct. This is something we should understand. When we learn the teachings, what is the first thing that we should recognize? What? It is our previous mistaken concepts. We should recognize and come to realized that all things operate under the law of cause and effect.