菩提道次第广论手抄稿:旧版第五十八卷A面
（手抄稿 第八册 p39）[00:03]
p. 136 (5)
there are not many comforts such as parks, groves, and pools; and you will have many reasons to be afraid.
【可乐极少，饶诸怖畏，恐惧因缘。】
这个内容容易懂，不过，看这个每一个项目当中，这就我们口业四种当中，都是说，这些地方啊都是“多诸怖畏，恐惧因缘”，都是这个。为什么原因，为什么原因？因为你因地当中所以说那个妄语的时候，提供不实的；或者是使人家感受到痛苦的，不管是离间(p40) 也好、恶口也好；那么绮语呢，毫无意义的，反正这种毫无意义的事情的话，至少没有意义的话。这个所谓意义的本身是什么？善、乐。既然你现在开起口来都远离这个的话，因地当中造了这个因，果地当中都自然的一定会产生这个现象—就是远离安乐。远离安乐嘛就多诸恐怖了，这是因果之间是丝毫不爽啊！下面这个三样东西，我们要好好地认识一下。[01:25]
The environmental effects of covetousness are that all excellent things will deteriorate and diminish every year, every season, month, and even each day, and will not increase.
【贪欲心者，谓一切盛事，经历一一年时月日，渐渐衰微唯减无增。】
凡是贪欲心重的，这种业因感得的果报是什么？一切的好事情，慢慢、慢慢、慢慢当中都在衰退，都在衰退。这件事情现在是特别地厉害，特别地厉害！也许有人说：“怎么，现在在进步，怎么个特别厉害法？”我说的这个盛事，以一个特别的眼光去看，我们要了解的，譬如说你，现在我随便讲一个吧！好像现在有高楼大厦，以前没有高楼大厦，我们现在大家闭上眼睛自己想一想看：请问你住在高楼大厦舒服，还是你跑到日月潭或者溪头去，在那个山林当中感觉得舒服？我想我们人人都会选择后者吧！不要说跑到溪头那种游乐场所去，请问你在高楼大厦舒服，还是你有个平房，啊！前面种一点花、草，后面有一点草皮，然后呢到了早晨，这个麻雀飞到你院里吱吱喳喳地叫几下，这种情况舒服， (p41) 还是这个高楼大厦闷在这里舒服呀？不是很明白吗，不是很明白吗？[03:10]
然后现在说：“哎呀，现在这个时候交通很方便哪！”交通是方便，这个道理已经讲过很多次了，那个噪音、空气的染污，你简直受不了！然后呢，你同样的要达到一个目的，你平常两只脚跑，什么都不要，跑完了以后身体还来得个健康。现在你坐这一部车子，一部车子要几十万，你为了赚那个几十万，不晓得要花多少功夫，你花那个多少功夫，可以做很多事情耶！我们人还说进步了。是，当然我不能说它完全不对，可是你如果把两者当中对比一下的话，这个很难说。但是这个不在贪当中，这个真正的恶果在最后一个，在邪见当中。[03:59]
真正的很多盛事是指什么？我啊想起一件很有趣的事情来，以前说有一个农人，他自己种的水果，然后呢他自己种果园的。那么有客人来了，他就接待他，他就拿出来接待那个客人的那个水果，那样子都长得不好看，也没有长得那么大。那个客人心里想：嗯，那个主人好像这么小气，他那个果园这么丰收，怎么给他这个东西吃啊？他心里有点嘀咕。然后那个主人很慎重地跑上来，告诉他，一个是果园里面长出来，另外一个叫他尝一尝。他开始的时候有一点怀疑，结果仔细一看，噢，两个马上比较得出来了。[05:01]
(p42) 这个如果说你们不注意，不会了解。注意的话，你们看，现在那个果实看起来好像很大，实际上吃起来的味道，不如以前那个老的，远不如、远不如！他在那个什么，《营养与素食》这本书上面，《营养与素食》这上面，你们如果粗心的话，根本分不出来。自从我看见了这个以后，后来我仔细地体会，这是千真万确的事实。现在我们有太多东西，好的东西，慢慢地、慢慢地没有了。我以前感受到的很多好东西，印象特别深的就是沉香，我跟你们说过几次，这个不再提它。现在这个时候，那个盛事慢慢、慢慢、慢慢地在减少。[05:50]
The environmental effects of malice are that you will be where there are epidemics, injury, and infectious diseases; quarrels, and many disputes with opponents' armies; lions, tigers, and the like; poisonous snakes, scorpions, and many fireflies; and harmful yaksas, robbers, and the like.
【瞋恚心者，谓多疫疠，灾横扰恼，怨敌惊怖，狮子虎等，蟒蛇蝮蝎，蚰蜒百足，毒暴药叉诸恶贼等。】
哎呀，那个外面嘛，种种的伤害我们的这个野兽等等，乃至于很小的昆虫；里边是疾病，现在有几样东西非常可怕的病，说癌，然后爱滋病，啊，那简直是……这个里边的。外面还有各式各样的，这种。乃至于说蜂，有一种蜂叫杀人蜂，那个蜂非常可怕，那个台湾还没有，台湾那个虎头蜂还不可怕，那个杀人蜂被它叮一下的话，那个人就要送命喔，这么个厉害法！你看一个蜂，这个为什么呢？这个就是瞋心增上。[06:52]
以前经上面说，当我们瞋心增上，慢慢地感到那个草啊都是像刀一样，草都是像刀 (p43) 一样。不晓得你们碰见过没有？我自己亲自碰见到，我以前还不相信，这个草怎么像刀一样呢？有一次，我们那时候刚开始的时候，每一个人都要出坡的。早晨去出坡的时候，拔草，一拔，哎呀，那个一手都是血，那个草边上就把我的手指头切碎掉，不晓得你们碰见过没有？那我才亲眼体会到。然后呢乃至于那个书，我还有好几次，不止一次，那个翻翻书，那个书边上的页子，居然一下子把我那个手割碎掉了，不晓得你们有没有碰见过？那是什么？就是我们瞋心增上的，这个世间的士用果增上的结果。这么个严重法！下面，最下面那个是最糟糕—邪见增上的，[07:50]
The environmental effects of wrong views are that you will be in an environment where the best and principal sources of resources will disappear;
【诸邪见者，谓器世间，所有第一胜妙生源悉皆隐没，】
这个真正的殊胜的、好的，这个滋长我们生命的东西，慢慢地没有了。在那个《起世因缘经》上面，那个经上面，最早的时候说这个人来的时候，从光音天来的。他虽然已经从天上面下来了，但是身上还有光明，他也不要吃东西，也没有男女的欲望，都没有！欸，那个时候地上长一种非常、非常美的东西，然后呢大家有人偶然欢喜，这无始以来的习气，他就一吃，哎呀，这个好吃得不得了！所以大家就吃，这样。那个时候吃得好，就吃、吃、吃，后来那个贪心转盛了，贪心一转盛，这个东西就没有。然后呢一次不同、一 (p44) 次不同地生。到后来那个地味有一种，那个不要的，你就拿出来就吃就好了，就这样。那么到后来，大家觉得贪心增长了，就把它积聚起来，等到你一积聚，这个东西就消失掉了。后来长那个自然香粳米，那不用种的，它自然长出来，那东西也非常好。反正都是这样，当你这个贪心增上了，这个东西慢慢地、慢慢地消失掉了。同时贪心增上了，还有一点，邪见也在增上，这个东西一定。所以很多真正胜妙的东西，都消失掉了。[09:23]
我看见那个《大唐西域记》，奘大师到西域去的时候，还有那种叫大人米（编者按：供大人米），喔唷，这个米大得不得了！这样。现在印度我去过好几次，印度地方之穷啊你无法想像。我看过三百多年以前，有一个圣者的这个传记，他到印度去朝圣，那时候还就说，哎呀，那个印度地方的富庶，怎么怎么富庶啊！就这样。我这次跑过去的话，那印度地方之穷啊，那长出来那个洋芋，这个马铃薯这么大，这么大，它那个皮也不剥，也没有办法剥皮嘛，一口气可以吃它三个吃进去。啊，这是为什么原因？你如果仔细……将来你们如果说有机会去，不要说，哎呀，朝圣，马马虎虎，走马看花，你去看看当地他们这种行为，他们那个思想什么等等的话，你就晓得原因何在。[10:22]
喔唷！这印度有几种典型的人，我们现在这里不是随便哪，不是轻易地诽谤人家，这个万万不可以！我们是藉人家的一个境来作为借镜。他们有这个很有趣的习惯，他们总自 (p45) 称为大，“喔唷，我这个……。”这个因为这个印度的确是个大国嘛，他常常说“这个东西，远东第一”，他晓得这个比欧美是比不上的，就这样。那我如果不从这里过去的话，说不定听了他们。他们常常告诉我：喔唷，这个远东第一，它还外销到哪里去，苏联也用它，哪里也用它。那我一想—哦，不是，亚洲第一—不要说跟日本绝对没办法比，那个台湾、香港、韩国、新加坡，不晓得比它好多少，他说是他第一，这样。真是有意思啊，那妙不可言！[11:14]
然后普通人有两种人，一种人就是懒的人，一天到晚去讨饭，辛辛苦苦讨到了五毛钱，然后一个大饼吃饱了，睡在公园里，躺在那里睡大觉。几个人碰在一块儿的话，大家讲道理，家家吵，这个印度典型的样子；再不然是乞丐。这个讲起道理来，印度人这个道理的话，哇，那上至议会，下至平常的，到什么地方他就会吵。有一次，还有一个妙咧！那个大路上面，那个大公路上面两辆对开，开的时候，这个车子一个不小心，出了一个小小的车祸，两个车子撞上了。那撞上了以后，然后两个司机下来就去讲道理，结果他一讲，讲了六个钟头，就没讲清楚。欸，下面这些人哪，才妙咧！那他们去讲他们的道理，他们就坐在那个车子里悠哉悠哉的，有的人去玩去了。你说这你无法想像的，他不是说我赶快把那问题解决了，做他的事情，他就有这个闲功夫去讲那个。[12:21]
(p46) 说明了现在这个世间，但是他讲起来他有道理喔！所以现在这个时候，我往往看见那些讲道理的人，我一看见讲道理，我就可怜他。所以学佛的人讲道理的话，啊，我觉得这个是天下最可怜是莫过于学佛的人！不学佛的人讲道理，他不懂嘛，本来愚痴。所以这种什么？都是邪见。他不是不懂啊，所以叫世智聪辩。你说他没有吗？他有啊！喔唷，这个讲起道理来比谁都强，就是这样。对吗？那就另外一回事情。这是第一个，“胜妙生源悉皆隐没”。还有呢？[13:05]
where unclean things will appear to be most pure,
【诸不净物乍似清净，】
你们懂不懂这句话？明明是不清净的。你这个不清净不要看它，唉呀，一个垃圾的脏哦！那我们现在随便举一个例子，刚才说的，请问汽车清净不清净，清净不清净？你仔细想一想看你就晓得了。譬如说我住在这个地方，你三天不擦桌子，桌子上有灰尘，一抹，最多抹一抹，手一掸，掸掉了。我在台北，你只要到了晚上，早晨出去，到了晚上手上一抹的话，那个手上的灰，你不用肥皂洗，洗不干净的。我想你们都有这个经验，为什么，为什么？那是外物的不清净哦！然后实际上呢，的的确确的，我们现在这个汽车、洋房不晓得多多少少，喏，就是这些事情，就是这些事情。[14:04]
and misery will appear to be bliss;
(p47) 【诸苦恼物乍似安乐，】
这个不但是不净，而且是苦恼。[14:10]
and where you will have no home, protector, or refuge.
【非安居所，非救护所，非皈依所。】
这明明不是安居、不是救护、不是皈依，我们觉得这是安居、这是救护、这是皈依。这个是什么？邪见，就是我们颠倒，颠倒的关系。明明，唉呀，这个汽车、洋房是最苦恼的事情，但是我们觉得这个是安乐，拼命去追求。所以我现在总觉得这个世间的人的颠倒，世间真颠倒啊！[14:41]
以现在这个情况之下，普通一般的一个家庭，你没有两万块钱是很难生活。可是问我的话，我只要说我每天有两个馒头、一把盐，大概可以过日子了。两个馒头多少钱？我也不知道。大概二十块钱够了吧！一个月要不了几百块钱，就这样。如果说你能够自己还省一点，这个都不要。这两万块钱并不说好哦，如果你要汽车、洋房的话，赚了二十万也不一定哦！请问你要赚那个二十万，你得花多少功夫？我只要一点点，对不起，一天假如现在出去打一个工赚到了，我剩下来的都是我的，我要做什么就可以做什么。他们现在不是，就把那个金子做的枷锁，牢牢地套在自己的脖子上面，自己还觉得高兴得要命，拼命 (p48) 地扛也扛不动。现在世间人人都是如此，你们想想看对不对，想想看对不对？他要维持这个洋房，要维持这个车子，要维持这个电视，要维持这个……。[15:48]
所以那几年以前人家说：“哎呀，法师你这里没有电视？”我想了半天，电视要它干什么，电视要它干什么啊？增长你的染污之业，然后呢要把你花这么多的时间，眼前把你的时间，牢牢牵着鼻子牵在这里，将来把你送到恶道去。觉得这个是好的东西—喏，是“不净之物是乍似清净，诸苦恼物是乍似安乐。”这两句话不要轻轻放过喔！关键在哪里？就是我们的邪见增上的关系，所以它叫增上果啊！这一点说起来很容易，你们要好好地多思惟、多观察！ [16:41]
就像我们平常，我想我们很容易体会得到的，很多小事情。就是说我们现在大家坐在这里，穿一件衣服，啊，你马路上捡来，那个出家人说什么？这个叫粪扫衣。你马路上面捡来了，然后洗洗干净，穿在身上，嗨，你来得个舒服，又软哪、又好！新衣服还很硬，对不对？你买了一件新衣服，那个小偷来得了，他又看中了。你穿了这件衣服，送给小偷他也不要你，你在任何情况下，绝不要担心，它有这么大的好处啊！那个是真正安乐，但是我们却偏偏不要，然后呢一定要这样。[17:21]
(p49) 当然我们有的时候说笑话，但是这个里边却有它的特别的道理。人家常常说爱虚荣心的人，一下时兴流行的，流行这个，平常我们往往欢喜讥笑，譬如说女性，实际上男女皆然，没有一个例外的。为了加强我们这个概念起见，我们不妨这样说一下。说，一下时兴那个高领子了，啊，那个领子，那个脖子摆在那里真难受；一下那个矮领子，这么一点点；一下那个敞了，一下又是高跟鞋，一下又是那个东西。嗨，你简直是，你不晓得是怎么一回事情！他还觉得很得意。[18:02]
实际上呢他自己被这个东西在牵着鼻子走，你们有没有注意到这件事情？他最舒服的什么？最舒服的就是那件粪扫衣，就是软趴趴地穿在身上，然后坐在家里，躺在沙发上面，最快乐是莫过于此。欸，他就偏偏要忙了个半天，一个礼拜至少到忙它五天，然后赚那个钱来，然后自己就受那个罪。一下子变成这样，一下子变成这样，一下子变成那样。然后回来以后又马上弄脏了，洗洗干净、烫烫好，挂在那个地方，下面出去的还要表演给人家看，那多可怜！忙了五天去赚这个钱，还有最后这两天，然后最后两天呢去干什么？去表演给人家去看。表演给人家看什么？还是被人家牵着鼻子走。对不对？他一点点自己就做不得主，这完全是个奴隶！什么奴隶？就是这个东西的奴隶。这什么？邪见增上啊！ [19:02]
但这个地方真正可怕的，因为是众生的共业，所以它不在什么？不在前面的异熟、等 (p50) 流当中，而就士用，整个的大环境都是这样。尽管你今天了解了，你说了解了，你在这个圈子当中，你就穿一件破烂衣服，人人眼睛这么瞪你，你也觉得：怎么搞的，好像不大对劲。这个情况，这个地方我们真正要了解的。所以千万不要把这个当作笑话看，当作笑话看太可惜了！我从这个地方，你们自己想你们的法则，然后检点自己。检点了自己，就在那个起心动念当中检察自己，说：不要跟着前面这个错误的念头转，要那个地方开始改过来，要从这个地方改过来。[19:57]
那么这个前面是关于这一部分，关于前面这一部分，业—这个果的这个第一部分。现在我们先把它看一看这个什么。所谓思惟这个……看看前面那个什么？总业果，分别思惟当中，抉择这个业果当中的说明，说明这个业果的差别，说明业果的差别，这个是黑业的业果的差别，三样东西。那么再下面呢就讲白业，白业果。关于这个方面除了我讲以外，你们一定要好好地下去，好好地把它弄清楚。这个弄清楚了以后，我们再进一步才谈得上真正地修行。或者应该更正确一点地来说，真正地你们能不能说，自己创造自己的命运，乃至于跳出生死，基本的概念都在这个地方开始，都在这地方开始。下面是
(b) Virtuous actions and their effects. (i) Virtuous actions. (ii) The effect of virtuous actions.
(p51) 【思惟白业果分二。① 白业，② 果。】
上面是黑业，[21:25]
The 《Levels of Yogic Deeds》 says that virtuous actions include the physical actions of those who reflect on the faults of killing, stealing, and sexual misconduct and have a virtuous attitude. They have also carried out the performance of correctly restraining themselves from these nonvirtuous actions and have brought this restraint to culmination. It states that the same can be said for the four vocal actions and the three mental actions,
【◎ 〈本地分〉说，于杀生不与取欲邪行，起过患欲解起胜善心，若于彼起静息方便，及于彼静息究竟中，所有身业，语四意三，亦皆如是。】
那么前面讲黑—恶业，这里讲白—善业。那么善业是什么呢？就是前面所说的这个黑业，杀、盗、淫、身三、口四等等，以前做的这种事情，现在了解它有种种的害处，种种的过失，对于这个道理，你有正确地认识。因为你以前不了解，所以你一心好乐去追求它，现在你了解了这个错误，所以一心去排斥它，排斥它。那么好乐的时候，这个欲是“贪欲”，排斥的时候，这个欲跟法相应叫“善法欲”，对于这个有它正确地认识。“起胜善心”，由于这样的关系，然后那个生起来的这个善心，这个叫胜—超胜、殊胜的。平常世间也有善恶，现在我们从根本上面了解了，所以不是世间的。[23:05]
对于业果来说，有两点内容我们不知道，一个是由业感果的道理，我们不知道；第二个，就是第一义谛。这个业感果彼此之间的究竟的原因在什么地方？说空，空故业感缘起，所以业感缘起是因果的道理，这个是第一层。第二层呢，因为业感缘起所以它的空，这是第二层，第二层我们称它为第一义，叫胜义。那么现在对于这些事情，你了解了它的 (p52) 过失、患害，慢慢地跟胜善相应，既然生了胜善相应的话，当然你要远离它，那个时候生起种种的静息的方便。[24:07]
前面的话呢，我们起的什么？起的是所谓意乐，这个意乐就是说跟染污相应的心理；现在那个意乐的话，胜善相应的心理。由于这种心理的话，前面这个心理起杀生等加行，现在呢我们起什么？“起静息”，停止不再做的种种的方便，这个方便就是我们的行为。“及于彼静息究竟事中”，所有身业、语业，身语意三都是如此，这个反过来就是。所以这个里边也包含了什么？第一个对这件事情的认识，以前是不认识，无明相应的，所以呢起种种的贪、瞋、痴相应的意乐。现在呢正确了解了，了解它的过患以后起胜善心，然后的加行，就起的静息的方便，说以前要去贪，哦，现在不去！[25:12]
那么，这个上面我不妨作一下—假定我们刚开始的时候，道理虽然懂，但是因为习气很强，所以在境界上面是挡不住。那我们了解了：对不起，我根本就远离，我出家，不跟在家人在一起。然后这个庙宇在山里边，嗯，碰不见，好啰！这个是远离的，在开始的方便。乃至于平常的时候，尽管到了这里，我们还难免要吃、要睡，所以厨房里尽量不要去，这是为什么我们现在尽量地把它越简单越好。佛告诉我们这个像涂车油，你只要塞饱肚子就算。当然我们一下做不到，但是我们一定要把握得住，是这个情况。[26:07]
(p53) 所以说到这里顺便，有人告诉我……出了家还要讲口味，还要讲什么，我总归告诉他，那你回家去，用不着到这里来，用不着到这里来。他又讲很多道理，那个道理都是世俗的道理。是，你可以到世俗上面，做一个很好的人，但是不必出家，在家一样修行。要晓得如果是出家修行的话，要为什么？要三界人天师表。是，我们一时做不到，是的，不是说一下要做到，但是我们必定要有了这个正确地认识，心心念念说我要努力、努力，你慢慢地做到，自然做到。所以古来那些人哪，到后来都是什么—身贫是道不贫。我们不必说佛世，也不必说太过，那么乞丐，就是我们中国古代，不要说古代，就是我眼前看见，我小的时候，那个庙里哪有什么东西吃呀！喏，不妨你们问问我们老和尚。我那时候听我们像仁法师，那个时候什么啊？平常的时候哪有什么菜，根本没有的呀！这个我们要了解，所以我在这地方顺便说一下。[27:15]
我们必定要内心上面先有这个认识，然后呢进一步起加行的时候，什么？就远离的方便，这样。慢慢、慢慢地从境上面去远离，然后呢努力去学习内心当中跟它相应，这个就是我们修行白业是这样的。所以关于这本书上的，回头我们再讲，你们拿到了以后，自己先好好地看一遍，拿到了看一遍。然后呢我会找时间跟你们真正解释，到这个下士道完的时候，整个的这个修行的宗要，整个的修行的宗要。上面我们已经讲了善业；杀、然后呢 (p54) 不与取、欲邪行。下面呢，说[28:17]
the difference being to substitute "vocal actions" and "mental actions" for "physical actions."
【其差别者，谓云语业及云意业，】
上面是讲的身三种，下面的是语业跟意业，同样的道理：[28:31]
Therefore, apply to each of the ten actions the four aspects of basis, attitude, performance, and culmination.
【事及意乐，加行究竟，如应配合。】
我们造恶的时候，分四个部分：事—所做的对象，意乐—我们造的时候心理状态，加行是造业的时候的所起的种种的方便，以及究竟。那么“如应配合”，就跟各个不同的业，相应地去配合。[29:05]
This is illustrated in the following example of the path of action of giving up killing. The basis of giving up killing is another living being. The attitude is seeing killing's faults and desiring to give it up. The performance is the activity of having correctly restrained yourself from the killing. The culmination is the physical action of completing the correct restraint. Understand the others in this way as well.
【例如远离杀生业道事者，谓他有情。意乐者，谓见过患，起远离欲。加行者，谓起诸行静息杀害。究竟者，谓正静息圆满身业，以此道理，余亦应知。】
那上面这个懂了，下面这就很容易懂；[29:29]
58a Commentary
ENGLISH LR V.1 P.238 (COMMENTARY V.8 P.39) [00:03]
The content is easy to understand but look at each of the categories here. The four types of speech karma all state that "you will have many reasons to be afraid." They all point to this. What is the reason, what is the reason for that? That is because you create a karmic cause when you lie, including presenting something as untrue or causing others to suffer, regardless of divisive or offensive speeches. Senseless speech is entirely meaningless. Anyhow, talking about meaningless matters is meaningless speech. So, what is meaningful? Virtue and happiness. If what you say that lacks virtue and happiness creates a karmic cause, it will naturally produce the karmic effect akin to this type of phenomenon - lacking peace and happiness. Lacking peace and happiness is terrifying. This is the karmic effect as an outcome of the karmic cause, which does not deviate! Next, there are three things that we should really get a good understanding of.[01:25]
The environmental effects of covetousness are that all excellent things will deteriorate and diminish every year, every season, month, and even each day, and will not increase.
For all intense forms of covetousness, what type of karmic effect will this karmic cause produce? All excellent circumstances will gradually, gradually, gradually deteriorate and diminish, all will deteriorate and diminish. This phenomenon is particularly evident now, particularly evident now! Perhaps there may be people who would say, "What? There is so much progress, how can this be particularly evident now?" The excellent circumstances that I speak ofshould be viewed from a different perspective. We should understand that, for instance, allow me to give just any example now! For example, there are highrise apartments now but there weren't highrise apartments before. Let us now close our eyes and think about this: May I ask if you feel more comfortable in an apartment building, or would you feel more comfortable in Riyuetan Pool or Xī tóu (Taiwan scenic places), or more comfortable to be among trees and mountains? I think everyone will choose the latter! Needless to mention Xī tóu which is a public amusement park. Are you more comfortable in a highrise apartment, or in a house where you can plant some flowers and grass in the front yard, and have a lawn in the backyard. Then, in the morning, sparrows would fly to your yards and chirp away. Is this more comfortable or are you more comfortable being confined in a highrise apartment? Isn't this very obvious, isn't this very obvious?[03:10]
Now we would say: "Ah, but now the transportation is very convenient!" Transportation is convenient. But I have explained the issues many times before. You absolutely cannot stand the noise and air pollution! And then, for the same purpose of reaching a destination, if you use your two legs, you would not need anything else. You would actually wind up healthier after walking (or running) there. The car that you are in now would cost you tens of thousands of dollars. In order for you to make tens of thousands of dollars, you have no idea how much you have to work for that. For that amount of effort, you could have done many things! And yet we claim to have progressed. Yes, of course I cannot say that it (progression) is completely incorrect. But if you compare the two scenarios a little, it becomes difficult to conclude. But this is not [really] within the scope of covetousness, the real horrendous karmic effect is the last one, the wrong view.[03:59]
What are truly excellent circumstances? I remember a very interesting anecdote. There was a farmer who grew fruits in his orchard. Once, the farmer had a guest and he welcomed him with fruits which were not nicelooking nor as big. The guest thought, "Um, the host seems pretty stingy. He has a great harvest in his orchard yet he serves me only these?" Hence, he had some misgivings. The host then discreetly told him that one of the fruits was grown from the orchard and the other one was for him to taste. Initially, the guest was still a little suspicious but when he carefully examined the two fruits, he could immediately tell the difference.[05:01]
If you do not pay attention to this, you will not understand. If you pay attention, you will see that the fruits seem really huge now. But actually the tastes are not as good as before, [in fact,] far from before, far from before! In the book of "Nutrition and Vegetarian," the "Nutrition and Vegetarian," if you are careless, you will not be able to see the difference. After I have read this, I have carefully examined this for myself. This is absolutely true. There are far too many things that we have now, these excellent things, they have gradually, gradually disappeared. The many excellent things I have encountered, one which left a particular deep impression is Aquilaria incense. I have told you this many times and will not mention it again. But at this particular time, all excellent things are gradually, gradually, gradually diminishing.[05:50]
The environmental effects of malice are that you will be where there are epidemics, injury, and infectious diseases; quarrels, and many disputes with opponents' armies; lions, tigers, and the like; poisonous snakes, scorpions, and many fireflies; and harmful yaksas, robbers, and the like.
Ah, externally, there are all sorts of things that harm us such as wild animals and perhaps even very tiny insects. Internally, there are diseases. There are some very horrible diseases such as cancer and then AIDS. Ah, these are....these are internal. Externally, there are actually all sorts of things. Even if we speak of bees, there is a type of bees called Killer Bees, they are extremely dangerous. They do not exist in Taiwan. Taiwan's Vespa Bees are not as dangerous. But if you are stung by a Killer Bee, you will die. It is that serious! But look at [the power of] this one bee, why does this happen? It is due to intense hostility.[06:52]
The scriptures have told us that when we have increased hostility, we will gradually feel that even the grass is like blades of knives, the grass is like blades of knives. I do not know if you have ever encountered this before? I have personally experienced this. I did not believe this before. How can the grass be like the blades of knives? There was this once, it was in the earlier days when we first began [to learn], every one of us needed to maintain the landscape, to do field work for the temple. In the morning when I went out to pull weeds, as soon I pulled some out, ah, my whole hand was covered in blood. The blades of the grass had cut across my fingers. Have you had this happened to you before? That is when I had finally seen it with my own eyes. Then also with the books, there are a number of times, not just once, I would be flipping through a book and the leaves would all of sudden cut my finger. Have you had this happened to you before? That is due to our increased hostility and so the resultant person's resources effect in this world becomes even more prominent. It is that serious! Next, the worst thing is the next one, the wrong view.[07:50]
The real auspicious and excellent things which nourish our lives, they will gradually disappear. In the Sutra of Creating the World, in this scripture, it describes when humans first appeared here, they came from the heaven of Guang Yin. Though they have already descended from the heaven but they still shined with light. They did not need to eat and had no sexual desires. They had none of that! Eh, during that time, there was something very, very beautiful which grew from the ground. So someone by chance, due to his beginningless latent propensity, ate a piece of it. Ah, it was extremely delicious! So then everyone began to eat it, just like that. Since it was really delicious to eat, they ate, ate and ate. The attachments increased. As the attachments increased, these things disappeared. Things then grew differently every time. It grew differently every time. Later, there are things which appeared from the ground, something which you can just take and eat it. Just like that. However, as time went by, everyone increased in their attachments. So they started to try to accumulate these things. As soon as you try to accumulate, things will disappear. Another time later, a type of fragrant long stalks of rice grew. These need not be planted, but will naturally grow. These were really good. Anyhow, it is like this. When your attachments increase, then this type of thing will gradually, gradually disappear. When attachments increase, another phenomenon will happen at the same time, the wrong view will increase as well. This is certain. Therefore, there are many real auspicious things which will disappear.[09:23]
I have read The Great Tang Dynasty Record of the Western Regions. When Venerable Xuangzang (the author of the book) went to the west, there was still a type of rice called "the rice that is offered to the great people. Oh, this type of rice is extremely large in grain size! Just like that. Now I have been to India a few times, India is very poor in resources. You cannot imagine. I have read the biography of a noble person who lived more than three hundred years ago. He went to India for pilgrimage and at that time, ah, the riches of India, there were such and such abundance of resources! Just like that. However when I went to India, India was so poor. The potato that grew there, it was only this big, just this big. You do not peel the skin. There is no way to peel the skin. You can eat three at the same time. Ah, what is the reason for that? If you carefully...if you have a chance to go there in the future, do not be saying, ah, pilgrimage, and so you go about it carelessly and frivolously. You want to examine their behaviors and their ideas. You will then understand the reasons.[10:22]
Oh! There are a few classic types of persons. We are not here to just casually or readily deride others. Oh, this is absolutely not allowed! We are merely using their situation as a way for us to learn. They have this very interesting habit. They always say they are great. "Oh, my..." This is because India is truly a big country. So one would often say, "This thing is number one in the Far East." He knows that this cannot be compared with other things in Europe or America. Just like that. If I was not from where I was, I might have been convinced by them. They would often tell me, "Oh, this item is number one in the Far East. It is exported out of the country, used by the Russians, and other places." So then I thought, oh, this is not right. When he said it is number one in the Far East, not only cannot this be compared with items sold in Japan, even things sold Taiwan, Hong Kong, Korea, Singapore are much better. Yet he claims number one. Like that. It is really very interesting. It is most amusing![11:14]
Then in general, there are two types of persons, one type is lazy. He will go and beg for food all the time. After going through some toils and finally begged enough to collect 50 cents, he will purchase a big pancake. After he is full, he will lie in the park and sleep away. When a few people gather, they will reason with each other, everyone argues. This is classic in India. Aside from that, you will see beggars. When they reason, when the Indians reason, wow, up from the congress and down to the regular folks, they will argue wherever. There was one time that was quite interesting! On this big road, this highway, two cars were coming from opposite directions. While driving, one of the cars was a little careless and caused a small accident. These two cars [somewhat] collided. After they collided, the two drivers stepped out to argue. As they argued, they went on for six hours and still could not settle it. Ah, as for the rest of the people in the car, it was very amusing! Since the drivers were talking, people just sat in their car feeling at ease and care free. Some even went out to play and enjoy themselves. You cannot even imagine this. They would not say I need to quickly resolve the problem so I can go on with whatever I need to do. They have free time to reason with each other like this.[12:21]
This explains the state of the world. But when he speaks, it would seem as if he has great reasons! Therefore, at this time now, I would often see those who are trying to state their reasons. As soon as they begin to reason, I pity them. Thus for a Buddhist to try to argue with their reasons, ah, I feel then the most pitiful person is one who has learned the teachings [and still do this]! For those who have not learned the teachings to argue with reason, it is because they do not understand. They are foolish to begin with. Therefore, what is this type of phenomenon? These are all things stemming from the wrong view. It is not that one does not understand. It is because he is equipped with worldly intelligence and can out argue everyone else. Does he not have [the principles]? He does! Oh, when he states his principles, he overpowers others, just like that. But is this correct? That is an entirely different thing. So this is the first one, "the best and principal sources of resources will disappear." And then,[13:05]
where unclean things will appear to be most pure,
Do you understand this sentence? It is obviously unclean. Do notbe looking at this word "unclean" as if, ah, it is as dirty as the garbage! We can come up with any example, just as what I said earlier, may I ask you, are cars clean? Are they clean? If you think through it carefully then you will know. For instance, I stay at this place now, if you do not wipe the desk for three days, dust settles on the desk. To wipe it away, you would at most just have to wipe it off [with your hand], shake your hand and the dust is gone. When I stay in Taipei, come nightfall, after being out in the morning, when nightfall comes, if you wipe things with your hands, the dust on the hands cannot be washed off unless you use soap. I think you all have had this type of experience. Why? Why? That is the external things being unclean! Then actually, truly, the cars, the houses and an unimaginable number of things, ah, these are the things, these are the things [referenced].[14:04]
and misery will appear to be bliss;
Not only are they unclean, they actually bring misery.[14:10]
and where you will have no home, protector, or refuge.
It is obviously not where you will find home, protector or refuge. But we think it is home, protection and refuge. What is this? That is the wrong view. It is because we are ludicrous, we are ludicrous. It is obvious, ah, cars and houses bring most miseries, but we think it is happiness, and we pursue it desparately. That is why I feel the mundane world people are ludicrous, the world is truly ludicrous![14:41]
In the environment that we are in now, for a normal family, it is difficult to live with less than NT $20,000 [a month]. But if you ask me, I can go by with just two buns and a dash of salt a day. How much are two buns? I do notknow. I think NT $20 should be enough! So I do not need more than a few hundred dollars a month. Just like that. If you can be a bit thriftier, you do not even need this much. $20,000 does not mean the living standard is great. If you want a car, a house, then it may not enough even if you make $200,000! May I ask though, in order to make $200,000, how much effort do you need to put in? [if it were me,] I only need a little. I'm sorry, [unlike others], if I went out for work (and make enough for what I need), all therest of the time is mine to use. I can do whatever I want with it. But not them. They have made a golden yoke and harnessed it firmly around their own necks, feeling extremely happy about it. They strive so hard to carry this on their shoulders but are unable to. Now everyone in the world is like this. You think about it, is it not right? Think about it, is it not right? They need to maintain their houses, maintain their cars, maintain their televisions, maintain this...[15:48]
So, a few years ago someone asked, "Ah, Dharma Master, you do not have TV here?" I kept thinking, "What for? What do I need a TV for?" It increases your defiled karma. And then you will have to waste so much time. At present, it occupies your time by leading snugly by the nose. In the future, it will send you to miserable realms. (Yet) you feel that this is a good thing, ah, this is "unclean things will appear to be most pure and misery will appear to be bliss." Do not let this sentence slip by lightly! What is the key? It is our increased wrong views. Therefore, it is called an increased effect! This point is easy to say in words, but you need to thoroughly reflect and analyze it![16:41]
Much like in our daily life, I think it is very easy for us to get a feel for this among many petty things. We are all sitting here and wearing a piece of clothing. Ah, something that you pick up from the street, what do the monks call it? The monk's garment of cast-off rags. You would pick it up from the street, wash it, and wear it. Ha, it is comfortable, soft and good! New clothings are hard. Right? When you buy new clothings, when a thief comes, he may like it. If you wear cast-off rags, a theif would not want it even if you give it to him. You need not worry about it under any circumstances. It is of such great benefit! This is truly blissful. But we just do not want it. And we have to have it the other way.[17:21]
Of course sometimes we would say this a a joke, but there is a particular reason behind this. People would often say, those who are vain would go with what is in vogue, or popular. We would normally enjoy laughing at them, for instance the female. But actually, this is the same for both men and women. No exception. Let us just discuss this a little more in order to strengthen our concept. Let us say, high collar could all of a sudden be in fashion, ah, but the collar is so very uncomfortable around the neck. Then a short collar could all of a sudden be in fashion, but it is so very short. All of a sudden you will have to open it up, then the high heels, and all of a sudden it is something else. Ha, truly, you have no clue what is going on! But yet he feels quite pleased with himself.[18:02]
Actually, he has been led by the nose by this thing. Have you noticed that? What is most comfortable for him? The most comfortable clothing is the monk's garment of cast-off rags. It is soft on the body. Then you can rest at home and lie on your sofa. There is nothing happier than this. Ah, yet he has to busy himself, work at least 5 days a week. Then with the money that he makes, he will have to endure that kind of trouble, all of a sudden change to this (fashion), all of a sudden change to that (fashion), all of a sudden change to something else again. Then when he comes home, the clothing is dirty. So he needs to clean, iron and then hang. When he goes out, it is like a performance for others, what a pity! After slogging for five days to make money, there are two days left. What is left to do on the last two days? Perform for others. What is there to show others? You are still being led by the nose. Right? He has not a single bit of control of himself. Completely a slave! A slave to what? A slave to this thing. What is it? Increased wrong view![19:02]
But what is really frightening here is that it is a collective karma of all sentient beings. Therefore, it is not in the fruitional or the causally concordant effects, but in the resultant person's resource effect. The entire environment is like this. Though you understand it today, you may say you understand it, but you are still within this circle. If you wear something wornout and shabby, everybody will stare at you. You will also feel, "what happened, something does not seem right." This is what we should really understand. Therefore, do not look at this like a joke. It would be a pity to treat it as a joke! From here, you should think of the rules that are applicable to you and examine yourself accordingly. Once you have examined yourself, you should then check yourself in your arising thoughts. You should say [to yourself], "I do notwant to pursue the wrongful thoughts. I want to begin to change from here, I want to begin to change from here.”[19:57]
So then the aforementioned section is on this part, on this part of karma, which is the first part of the actions and their effects. Now let us take a look at this first. It is said to reflect on...what is it? It said reflecting on karma and its effects in general and reflecting on the distinctions among the varieties of karma. Within the latter, it explains the choice of the karma, and the differences among different karmas. This part [that we just covered] was on the nonvirtuous actions and their effects. There were three subparts to that. Then next, the virtuous actions and their effects are explained, the virtuous actions and effects. Regarding this, other than listening to me, you will certainly have to think through it thoroughly and understand it clearly. When you have understood it well, then only can you begin the real cultivation. Or perhaps to say it more accurately is that all the fundamental concepts related to creating your own destiny, or to even escape rebirth, begin here, all begin here. The next section is on "Virtuous actions and their effects." Prior to this was on non-virtuous actions.[21:25]
(b) Virtuous actions and their effects
(i) Virtuous actions
The Levels of Yogic Deeds says that virtuous actions include the physical actions of those who reflect on the faults of killing, stealing, and sexual misconduct and have a virtuous attitude. They have also carried out the performance of correctly restraining themselves from these non-virtuous actions and have brought this restraint to culmination. It states that the same can be said for the four vocal actions and the three mental actions,
The previous section is on the dark, the non-virtuous actions. Here it speaks of the white (light), the virtuous actions. So what are virtuous actions? The aforementioned non-virtuous actions, killing, stealing, sexual misconducts, the three physical actions, the four vocal actions and so on, for all that we have done in the past, we now know all the harms and faults of them. Thus it is with this principle that you gain a correct understanding. Since you did not understand before, thus with your whole heart you longed to pursue them. Now that you understand the error, you wholeheartedly wish to reject them, to reject them. Therefore, when you longed for them, this type of yearning is a "greedy desire." When you reject them, this type of yearning is a "yearning for virtue". It is with this that you have a correct understanding. "A virtuous attitude," due to this, the virtuous mind that arises is supreme, it is supreme and auspicious. There are virtues and non-virtues in the mundane world, but now we understand them from the roots and thus making this beyond the mundane world.[23:05]
With respect to karma, there are two meanings that we are yet to know. One of them is the principle of cause and effect (how karma produces effects). We do not know this. The second one is the supreme (ultimate) truth. What is the ultimate relationship between karma and its effects? It is emptiness. It is due to emptiness that there exist karma and dependent arising. Therefore karma and dependent arising is the principle of cause and effect. This is the first level. What is the second level? Because of karma and dependent arising and thus emptiness. This is the second level. The second level is called the supreme truth, the ultimate truth. So now with these things, if you understand its faults and harms, you will gradually concord with supreme virtue. Since you developed concordance to supreme virtue, you will of course stay away from non-virtues and carry out all sorts of performance of correctly restraining yourself from these non-virtuous actions.[24:07]
In the times before, what did we develop? We have developed a so called attitude. This attitude was a mental state which accorded with defilement. So the attitude described here, it is a mental state which accords with supreme virtue. This is the mental state. The previous mental state causes us to kill and so on. What do we do now? We are "restraining". We stop ourselves from engaging in all sorts of performances as such. These performances are our actions. "And have brought this restraint to culmination," this is done for all the physical actions, vocal actions, and mental actions. Thus it is the opposite of these [nonvirutous actions]. So what would this also include? One must first understand this. There was no understanding before, having only concordance to ignorance. This developed into attitudes that concord with covetousness, malice and wrong view. Now that we understand this correctly, we understand the faults and developed a supreme and virtuous attitude, the resulting actions will be the performances of restraining ourselves. Before, we wished to be greedy, oh, now we would not go there![25:12]
So then, on this topic I might as well do something. When we first begin, though we understand it in principle but our latent propensities (habits) are very strong, so we are unable to stop ourselves when we encounter the sensory objects. Now that we understand: Sorry, I will have to just stay far away, I will become a renunciate, will not be among other lay people. So the temple is in the mountain, oh, would not have a chance to see anything, great! Therefore to stay far away, it is a method to use in the beginning. Normally speaking, though we have come here, we still have to eat and sleep. That iswhy as much as possible, stay away from the kitchen. This is why we try to make foods as simple as possible. Buddha told us that it is just like a wax for the car. As long as you can be full, it is good enough. Of course we will not be able to accomplish it right away. However we must certainly have a good grasp of what the situation is.[26:07]
Therefore speaking of this, I might as well bring something up. Someone came to tell me this....after becoming a renunciate, he still cares about flavors and also something else. I always ended up telling him, "You should just return home, you need not be here, need not be here." He then went on to give me many reasons. These were all mundane world reasons. Yes, you can go into the mundane world and be a very good person. You need not become a renunciate. As a lay practitioner you can still practice. But you should know that if you wish to be a renunciate to practice, then what is your purpose? You are to be a teacher for all three realms, for humans and deities. Yes, though we are unable to accomplish this in a short time, true, you need not accomplish it at once. However, we must have a correct understanding so that in our every thought we would think that we need to strive, need to strive. You will then gradually be able to accomplish it, naturally accomplish it. Therefore, for practitioners in the ancient times, they would end up being deficient in their resources, but they were not deficient on the path! We need not mention the time when Buddha appeared, or those doing alms in Thailand, but even in the ancient history of China, actually, not even in the ancient history, but I have seen this with my own eyes. When I was little, there was no food in the temples! There, you might want to ask our old abbot here. I heard from our Venerable Ren, what was it like then? There weren't any side dishes on nomal days, there weren't at all! This is what we should understand. That is why I just wanted to mention this here.[27:15]
We must first understand this in our minds so that when we go a step further to take actions, what would we do? We would first use the method of staying far away. Like that. We would gradually, gradually stay away from the sensory objects. Then we would strive to learn so that our minds concord. This is how we cultivate the virtuous karma. Thus regarding this book, I will explain to you later. Once you have this book, you should read through it thoroughly once yourself. Read through it once after you have the book. Then I will find the time to really explain it to you after the small capacity section is finished, the entire vital core of cultivation, entire vital core of cultivation. In the above, we have already begun to talk about virtuous actions with regards to killing, stealing and sexual misconduct. Next, it says,[28:17]
the difference being to substitute "vocal actions" and "mental actions" for "physical actions."
Previously, it talked about the three physical actions. So for the following ones, the vocal and the mental actions, the same principles apply.[28:31]
Therefore, apply to each of the ten actions the four aspects of basis, attitude, performance, and culmination.
When we commit sin, it is divided into four aspects: basis is the object to which you do things to, the attitude is the mental state at the time of action, performance is the different ways of performing the action and then there is culmination. So then "apply each of the ten actions" means for each different type of action, you apply appropriately.[29:05]
This is illustrated in the following example of the path of action of giving up killing. [185] The basis of giving up killing is another living being. The attitude is seeing killing's faults and desiring to give it up. The performance is the activity of having correctly restrained yourself from the killing. The culmination is the physical action of completing the correct restraint. Understand the others in this way as well.
So then once you understand this section, then the next section will be easy to understand. This section is easy to understand.