菩提道次第广论手抄稿:旧版第五十八卷B面
（手抄稿 第八册 p55）[00:08]
上面这个懂了，下面这就很容易懂；上面这个很容易懂。所以在这个地方，这个文字很容易懂，可是最重要的就是上面一节、上面一堂课。大家千万注意！这是我们修行决定的关键，你对这个概念能不能认识、能不能修行，上面这一堂课绝端重要！所以大家听过了以后，我希望你们好好地深入地去思惟、观察一下，务必要弄懂。弄懂了之后，你心里马上有不同的感受，立刻可以感受得出来，非常清楚。[00:42]
否则的话呢，尽管你讲修行、修行，修了半天你始终在形相上面转。是，你说，啊，我皈依啦，说我受了五戒啦，乃至于出家剃度啦，乃至于受了比丘、菩萨戒了！但是你到底是修些什么呀？对不起，你还是含糊一片。假定说你刚才上面这个概念弄清楚的时候，你心念一动你就清楚了：欸，这又跟着老毛病，在染污当中；反过来，一对，你马上晓得这一念对的，那个时候你就千真万确地晓得的。如果说念佛，这一念必定念得去，如果说 (p56) 学定，这一念必定是跟它相应，这个主要的概念就在这个上头。[01:32]
那么辅助我们加深这种概念的策励，就是刚才说的贪心增上，以及瞋心增上以及邪见增上的时候，那个士用果，就是那个增上果的状态。这个等流心识完全是你内心的，你只要自己的心里面一观察就可以；而现在那个士用果是外在的，可是这个概念还是同样地清楚哦！假定你不清楚的话，你一定对外面的东西不要说看不破、放不下，一定为它缠得死死的、缠得牢牢的。然后呢所有世间这个道理呀，千真万确都从这个地方讲起的，这样。始终在这个地方缠，一点用场都没有！所以你必定要了解，说原来这些东西，所以这个样，都是什么？邪见增上的结果，是明明这个是最恶劣的一个结果，我们偏偏把它看成好的。当你能够有这个认识了以后，叫你放不下，可能吗？你晓得得很清楚，那个是完全大骗子啊！害我们都从这个上面害起的。如果你不认识的话，虽然说要修行，叫你放，欸，觉得这个是好东西嘛，怎么叫你放呀？你放不掉啊，这个修行就变成千辛万苦，修行就变成千辛万苦啊！[03:03]
所以说到这个地方，我就想起一个很有趣的一个公案。这个佛的大弟子当中有一个非常特殊的，也很了不起的一个人—周利槃陀伽，大家都晓得这个人。这个人为什么这么特别呢？因为他笨。他这个笨的情况简直是，他哥哥要出家，他也要跟着他哥哥出家，不 (p57) 让他出家，哭哭啼啼，因为他太笨嘛，实在笨得一塌糊涂。然后呢佛就看见了，说：“好好好！那你来出家吧！”那么出了家了。出家了以后呢，那个时候已经有很多佛弟子就教他，跟了几百个人哪，就教他一个偈子就记不住。教一个偈子，四句偈喔！就是得前忘后，实在没有方法，最后就告诉他学“扫帚”两个字。他就念扫帚，念了个扫，扫什么？扫什么？帚字忘记掉了。哦，扫帚，帚帚帚，帚了半天，帚什么？扫字忘记掉了。那我们无法想像说天下居然有这么笨的人！欸，就有这么笨的人。后来他证罗汉果了，他证了罗汉果了。[04:16]
那么当然这个里边还有很多很有趣的事情，可是真正最主要的这个里边什么原因呢？那么就问佛了。那么佛就说呀，他说在很多无量无边劫以前，那个时候有一个佛出世，那个时候佛出世的时候，有一个国王出了家，那么出了家以后，后来呢王子也出家。那么出了家以后就跟着去学，去学的其中，他先跟着那个和尚。那个和尚就告诉他很多方法，除了讲那个所谓持戒什么等等，当然讲那个法理，那个佛法的法理主要的都是讲空缘起，他对这个东西听不进，他对这个就是听不进。所以他就毁谤，心里面就否定那个和尚所教的。可是那个阿阇黎告诉他的，他倒满听得进，就这样。所以他这个人持戒的行相是持得非常好，但是对于这个佛法的真正深入的内涵就不相应，不相应而且还去毁谤。所以后来 (p58) 他死了以后就堕阿鼻地狱，哎呀，不晓得多苦。然后出来了以后余报他一直笨，笨得一直多生多劫就是这样，一直到现在，一直到现在他还是这么个笨法。但是他毕竟还在出家当中有过这么一段缘，所以后来证了果了，这是一个。[05:58]
另外有一个呢，他宿生当中又是，也在印度不晓得什么地方，他是个大班智达。但是那个大班智达，他就是辩那些名相是很清楚，但是呢他本身是什么？慢心、憍心很强，就怕人家胜过他，就怕人家胜过他。所以结果他讲的是法，嘴巴讲得相应，可是心里边却不相应，心里边却不相应。所以结果他死了以后就堕落，堕落了以后还是这样笨，这么的公案。[06:37]
这个说明了什么？说明了就是真正重要的问题，我们必定要把握得住在哪里。这个上面因为前面正讲到，说是贪、瞋、痴增上的状态，产生我们种种的颠倒的现象，而在这种情况之下，你所以能够认得它，正、悟，靠什么？靠正知见。所以正知见所见到的，就是我们自己的起心动念，这个叫作等流因果，修行就从这个地方开始。你有了这个念头固然，你拜佛、念佛作任何事情，没有一样事情不是修行，就是你坐在这里，就是你吃饭、你睡觉，没有一个时、没有一刻不是，这我们要很清楚、很明白的。那么上面讲白业，白业的果呢？[07:44]
p. 137
(ii) The effects of virtuous actions. There are three types of effects—fruitional, causally concordant, and environmental. The fruitional effect is that you are born as a human, a deity of the desire realm, or a deity in one of the two upper realms through small, medium, and great virtuous actions, respectively.
(p59) 【◎ 果中有三，异熟者，谓由软中上品善业，感生人中，欲界天中，上二界天。】
那么由于你作的善业的重轻，然后分出来的果报也不同，最重大的善业感上二界，中等的是欲界，最下品的—软品—感生人中。[08:12]
You should take the causally concordant and environmental effects to be the opposite of those of the nonvirtuous actions.
【诸等流果，及增上果，违于不善，如理应知。】
等流果跟增上果，跟上面相反，这个我们应该了解。这个道理很容易，一说就过去了，可是这个感受，在这个地方，我们提一下，这个才是真正重要的，才是真正重要的。譬如说我们讲等流果，就是说当年你心理上面是怎么样的心理相，现在心里又现起了。有很多人看见个小虫，他就欢喜摸它，把它弄死；有很多人看见那个小虫，他就欢喜它，会去保护它，他要放走它。有很多人，大部分的人都是把它弄死的多，但是确确实实有这种人。[09:01]
不但在国内，我在美国那时候看见有一个，哦，他家里非常好，他母亲是非常信佛，然后谈起来说他的儿子如何如何好，但是从来不让他儿子到庙里来，我说奇怪了，为什么不让他到庙里来呀？后来一听晓得了，如果让那个儿子一到庙里，这个儿子准做和尚。这个母亲那当然，她虽然信佛，要他做和尚也不愿意。问她为什么？他从小就是给他荤的东西吃，吃进去他又会吐出来，然后长大了以后叫他吃，他就不愿意吃。然后长大了看见一(p60)点点小虫，他就看见那个小虫他一定要去保护它，就这样。你想像得到吗？这是什么？喏，很简单，等流因果！[09:51]
所以碰见这种情况之下，我们不懂得也就罢了，我们懂得了，千万自己不要陷在为世俗的这种道理来愚痴自己呀！我们总觉得，哎唷，好像……尤其是念了很多书的人，觉得很懂道理，错了！你这个道理都是世间，在轮回当中的。这个地方我们真正地善恶简别，要从这个地方去简别，要从这个地方简别。所以特别地说，这一个等流果跟那个增上果这两点，对我们的修行当中是特别重要、特别重要，特别重要！因为我们耳目所对、起心动念无非在这个里边，你有了正确的认识，你随时所遇见这种情况之下的话，那个时候，你能够把恶业，把它静息、忏悔，善业把它增长，这个概念我们应该了解。[10:59]
The《Sūtra on the Ten Levels》 says that those who have cultivated these ten through fear of cyclic existence and without [great] compassion, but following the words of others, will achieve the fruit of a Śrāvaka.
【《十地经》说，以此十种，怖畏生死，离诸悲心，由随顺他言教修习，办声闻果。】
那么，前面讲的这个十恶十善这是人天的果报，经上面更深一层。由于你对于生死的真相认识得更正确，说不管多好、多坏都在生死轮回当中，生了天一样地可怕，然后呢你就觉得一心想跳出来。可是你只想到自己，而没有引发那个悲心，这是第一种情况。然后呢“随顺他言教”，已经听了佛陀以及诸佛菩萨的教化，努力去修行，这个—“声闻 (p61) 果”。进一步，[11:56]
There are those who are without [great] compassion or dependency on others, and who wish to become buddhas themselves. When they have practiced the ten virtuous actions through understanding dependent-arising, they will achieve the state of a pratyekabuddha.
【又诸无悲，不依止他，欲自觉悟，善修缘起，办独胜果。】
这个就是缘觉果，条件是一样的，他也觉得世间的苦，但是呢并没有听人家讲。虽然同样地感到世间苦，同样地求自己，急求自己解决而没有悲心，那么那个时候，他能够靠他自己的智慧辨别，这个叫缘觉。三，[12:30]
When those with an expansive attitude cultivate these ten through [great] compassion, skillful means, great aspirational prayers, in no way abandoning any living being, and focusing on the extremely vast and sublime wisdom of a buddha, they will achieve the level of a bodhisattva and all the perfections. Through practicing these activities a great deal on all occasions they will achieve all the qualities of a buddha.
【若心广大，具足悲心，善权方便，广发宏愿，终不弃舍一切有情，于极广大诸佛智慧，缘虑修习，成办菩萨一切诸地波罗蜜多。由善修习此一切种，则能成办一切佛法。】
如果你心里面广大、具足悲心。这个“广大”有个内涵，不是说，啊，我今天我也想救人，这个不叫广大，这个不叫广大。他这个真正的大悲的行相是什么？普缘尽法界、虚空界一切有情，上至无色界诸天，下至阿鼻地狱，一切有情；你最亲近的人，你最厌恶的人，没有一个例外，这样的才是悲心。所以现在有很多人不了解这个行相，往往引起那个大小乘的诤辩，说他们小乘哪里没悲心。有，怎么会没有，当然有嘛！他们也有修四无量 (p62) 心。说起来我们这个悲心还没有他大咧！我们还样样地只管自己，叫代别人考虑考虑都不愿意，稍微自己损失一点，自己就噘了个嘴巴，总觉得别人不对，这样。实际上呢的的确确远不如他们，但是他们这个算是大悲心吗？不是，这个我们要了解的。关于大悲的真正的行相在后头，我们了解了这一点，那么才能够分别得出来，这个大乘跟二乘之间的差别。[14:18]
那么因为他的悲心广大，他要广利一切有情；要广利一切有情，你必定要晓得怎么样帮别人的忙，这样。所以要懂得种种的方便，还要“广发宏愿，不舍弃一切有情”，这样的话，修，那个才是！所以现在呢本论是引导我们走这个路，一下我们是做不到的，但是我们也有幸宿生的善业感到这里。眼前我们做得到的是什么呢？处处地方都能够代别人想一想，这一点哪特别重要，这一点特别重要！[14:56]
说到这里有一点事情我觉得非常感慨！尽管我们在这里大家学那个大乘的，可是一点小小的事情，要利益旁边的一点点人哪，哎呀，大家都谁都不愿意，找了种种的藉口，找了种种的藉口。这个事情实在是非常差，非常差！我们必定要从小地方慢慢地去培养，然后呢增长这个心，你才有机会慢慢、慢慢地说。说起来大乘，乃至于说密乘，喔唷，灌了什么的个大的顶，一点用场都没有，一点用场都没有！这个是我们要正确地了解的。总之，对这个真实的内涵，不但要把意义认识，而且它意义所指的真正的心理状态你认识 (p63) 了，把这一个改变过来。那个时候，对了、修行了！结果好处是你自己的呀，这个我们应该要了解它。[16:02]
Thus, I have explained the two sets of ten paths of action along with their effects. I have explained everything that is unclear in other texts in accordance with the intended meaning of the 《Levels of Yogic Deeds》 and the 《Compendium of Determinations》.
【如是二聚十种业道，及彼诸果，凡余教典，未明说者，一切皆是如〈本地分〉，〈摄决择分〉意趣而说。】
现在上面所说的两聚、十种业道，一个就是黑的十种，一个就是善的、白的，两聚。业以及果，凡是别的地方没有说清楚的，那么在《瑜伽师地论》〈本地分〉跟〈摄决择分〉当中说得非常清楚、非常明白，这个我们要了解。尽管如此，上面我们说的，主要的、基本的意理已经有了，基本的意理已经有了。再下面，如果我们把共中士当中，十二缘起能够了解的话，大概就不会错到哪里去了，主要的基本概念都能够把握得住了。现在我们继续下去。[17:07]
(c) A presentation of other classifications of karma.
【◎ 第三显示业余差别中，】
那么除了上面说的这个以外，其他的业的相关的一些道理，主要的在这里说一说。普通讲业的话，可以用各种不同的分类，不晓得说多少种，那么在这个地方最主要的，重要的几点，跟我们修行最有关系的。[17:31]
(i) The distinction between projecting and completing karma.
(p64) 【引满差别者。】
这种业的分类，有一种叫引业，一种叫满业。[17:38]
Although the karma that projects a rebirth into a happy realm is virtuous and the karma that projects a rebirth into a miserable realm is nonvirtuous,
【引乐趣业是诸善法，引恶趣业是诸不善。】
什么叫引业呢？就是这个业能够引导你下一生到哪里去的，这个业叫引业。善业呢，引导你到善趣去、乐趣去，说人天当中；恶业呢，引导你到不善、三恶道当中去，这个叫引业。满业，[18:06]
there is no such certainty with regard to completing karma.
【诸能满者，则无决定。】
满业就没有一定的，那么下面说这个道理。[18:15]
Nonvirtuous actions create even in the happy realms such effects as not having complete limbs, fingers, or sensory organs; and having an unpleasant color, a short lifespan, many illnesses, and poverty.
【于乐趣中，亦有断支，关节残根，颜貌丑陋，寿短多疾，匮乏财等是不善作。】
说乐趣当中，他的引业是引的乐趣，但是在乐趣当中，对不起，他又断手、瞎眼，长得又丑陋，寿又短命，又穷，这个都是非常糟糕的。这是为什么？因为他造的不善业，这个不善业是什么？满业。所以他引业是善的，是满业却不善。前面我们曾经说过根本因跟圆满因，大家还记得吧？根本因就是引，圆满因就是说你到了这个地方是否圆满。假定说 (p65) 你的引业是根本因是善业，然后所以引导你到了善道当中去，然后呢你也以善业来圆满，那么你不但生在善道，而且你这个善道当中是样样圆满。反过来，虽然你引业根本是善的，但是呢你这个圆满业是恶的，结果你到了善道啊，你这个一生当中充满着恶的、痛苦的。这引、满二业的不同，引、满二业的不同。[19:51]
譬如说我们现在我们要修行，哎呀，你很努力地修行。你修行是修行，可是平常这正知见把握得住，把握得很好，平常要向他舍一点东西帮忙别人他可不愿意，只管自己的。对，到那个时候你还是修行，修行是修行，可是你得不到人家帮助。要饭哪，他就肚子饿；你跑得去找人家帮忙，遭人家白眼，诸如此类的事情，诸如此类的事情，这个我们随举一例。你分辨得越清楚，那么将来助我们行持当中越好。[20:27]
当然现在有很多人哪，唉呀，我反正不管它呀，我只要念佛。是，你假定真的什么都放下来，一心一意，的的确确能够提起来，好啊！到了极乐世界阿弥陀佛自然告诉你。然后我一心一意学定，什么都不管，好啊！你得了定以后，生了天；可是生了天也不一定保险哦！可是你现在做得到吗？对不起，做不到。你想修啊，提不起；想不修啊，又舍不得，那怎么办呢？毛病就在这里。现在有太多人，哎呀，要想修行的，怎么修法？喏，这个关键都在这里，大家清楚不清楚？所以凡是这种例，你了解得越透彻，到那时候你心 (p66) 里面行相非常清楚，那自然而然一步一步走上去。[21:15]
不但如此，而且当你了解得透彻到某一个程度，你会发现非修行不可。这个话怎么讲？你为什么不修行啊？要想讨一点便宜！结果你发现所有的便宜哪里来的？只有修行来呀！所以你知见越正确，那个时候修行是越容易，越容易。假定你得到完整的这个正知见的话，叫你不修行，是绝对办不到，这么个好法，这么个好法！所以现在我们这里主要的都是讲这些道理，继续下去。那么上面说，这个是善引是恶满，现在呢，说：[22:03]
Further, virtuous actions create consummate wealth even for animals and hungry ghosts.
【于诸旁生及饿鬼中，亦有富乐极圆满者，是善所作。】
这个是恶引是善满，引业是恶的，因为引业是恶的，所以掉到旁生、饿鬼当中。嘿，但是啊，他的满业可是不错哟，所以他也有富乐，很圆满—善所作。[22:28]
This being the case, there are four sides to the relationship between being projected and being completed.
【由如是故，共成四句。】
因为这样的关系成四句，就是引业善，然后呢满业善跟不善；还有呢，引业恶，是满业是善跟不善，有这么样的四种，这个是我们要了解的，这是我们要了解的。[22:51]
记得这个故事吗？到我们中国来最早期的译经大师—朱士行（编者按：似应为安士 (p67) 高），他是一个修行人，结果到中国来，这垄庭湖神（编者按：“垄”音洪，坑也），这个公案你们知道不知道？他是西域的人，他宿生是个修行人，然后呢他结果最早把佛法传到中国来，而且翻译了很多最早期的经典，这个人非常精彩的，翻译的经也非常好。[23:27]
那么那个时候，中国有一个地方叫垄庭湖，那个湖边上有一个湖神，那个神非常灵异喔！你只要祈祷的话，只要祈祷的话，他一定有感应。感应到什么程度？譬如说你祈祷他，他一定帮你一阵风。结果呢一个船向那边开，一个船向那边开，对开，照理说，有了东风就没有西风，有了西风就没有东风。欸，妙咧！他你只要去祈祷的话，向东开的有西风帮助，向西方开的有东风帮助，两个船互不影响，这么个神奇法！喔唷，所以这个庙里的香火是非常盛、非常盛！[24:12]
结果那个朱士行大师来的时候，那一天晚上，那个庙祝就梦见那个庙神就告诉他，说明天来这儿有一位高僧，你请求他超渡，我这个地方有很多人家供养我的财物，你就交给他，让他超渡我。那么这个庙祝醒过来了以后，第二天盼望，说照着那个庙神所指示的，果然来个船，一看，有一个和尚。那么就请那个和尚上来，告诉他。告诉他了以后呢，那个朱士行大师就超渡，那个大师是已经有成就的哟，他的本地风光我们不知道，我们不知道，但是的确有成就的。因为他……我想你们在座的已经听说过他的故事，等一下我还会 (p68) 再多说一点，说明这个人的成就，那么现在我们继续这个故事。[25:12]
于是他就超渡，超渡完了以后他就说了，那过两天你们会发现这个里边有条大蟒蛇，那个大蟒蛇是什么呢？就是那个垄庭湖庙的神，它因为经过超渡了以后，得脱恶趣。果然没有错，朱士行大师走了以后就发现一条大蟒蛇，几个山头，哇，不得了！我们不要说那个大山，要我们那个后山，一个山头，要多少长，不得了地大，死在那个地方。那么什么原因呢？他是宿生他们两个一起修行，都是修行人，都是修行人。结果呢，朱士行大师是福慧并行，那个人他福是修了，这慧可没有，慧可没有。于是他的引业是造恶业，慧就是正知见，没有正知见，所以结果引业很可怕，掉了，堕落旁生当中；但是满业，他也做了很多喔，于是得到这么大的福报。所以不是我们现在说，哎呀，你布施、你行善哪！欸，到那个时候你会象身挂璎珞。[26:33]
我现在尤其是在西方，你常常看见宿生那种好好……这个没有正知见的修行人。什么人哪？狗。你去看好了，啊呀！那个西方人的狗，那个主人天天给它洗澡，然后呢还要做了衣服给它穿，这个出去的时候，一定捧在那个汽车里边，那个超级市场里边一定有一行，是专门卖这个宠爱动物的食品罐头的。现在当然我们台币升值了，以前买起来这比我们人吃的还要贵。像我们现在随便给它吃一点，那它绝对不要吃。我刚去的时候不知道， (p69) 有一次剩下来一点点饭给它吃，它跑得去看了一下，不吃，这样啊！这个典型的例子。如果拿这个东西跑到印度去的话，哇，那个乞丐抢来打架，那是丰富得不得了。这是什么？前者就是引业是恶的，满业是善的；后者引业是善的，满业是恶的，这一点我们现在辨别得清楚。[27:43]
所以不要说我们现在在修行喔，你一定要检查检查，正知见这个是最重要，最重要、最重要的这一点！反过来说，虽然你得到了正知见了，你不要说，哎，我只要修行就算了，其他的供养什么等等都不要管了。那个时候就算你成就，你成就个罗汉果，倒也说起来可怜得很哪！这个概念，是为什么这个地方要告诉我们引、满二业，引、满二业。下面继续：[28:18]
Among lives that are the result of virtuous projecting karma there are both results from virtuous completing karma and from nonvirtuous completing karma. Among lives that are the result of nonvirtuous projecting karma there are both results from nonvirtuous completing karma and from virtuous completing karma.
【谓于能引善所引中，有由能满善所圆满及由不善圆满二类，于诸能引不善引中，有由能满不善圆满及由善法圆满二类。】
就是分成四句，这个我们容易了解的。[28:43]
Asanga's 《Compendium of Knowledge》says: Understand that virtuous and nonvirtuous actions project and bring to completion
【《集论》云：“应知善不善业，是能牵引及能圆满，】
这个里边善业跟不善业分成两类：一个是引业的善跟不善，一个是满业的善跟不善。[28:56]
birth in the happy realms and the miserable realms. Projecting karma projects a fruition.
(p70) 【于善恶趣受生之业，能牵引者谓能引异熟，】
就是这个引业是引你的异熟果的。[29:08]
Completing karma is that by which, in a rebirth, you experience the wanted and unwanted.
【能圆满者谓既生已，能令领纳爱与非爱。”】
解释的更清楚。[29:18]
58b Commentary
ENGLISH LR V.1 P.238 (COMMENTARY V.8 P.55) [00:08]
Therefore here, the words are easy to understand, but what is important is our last class, the previous class. Everyone needs to absolutely make a note of this! That was the crux of cultivation. But it depends on whether you can understand that concept and practice it. That is why the previous class was crucially important! So, after you have all heard this, I hope that you will delve deeply into it to reflect and analyze the matter. You must manage to understand it. Once you understand it, you will immediately feel different. You will immediately feel it, it is very clear.[00:42]
Otherwise, though you talk about cultivation, cultivation, after cultivating for a while, you remain focused on the external forms. Yes. You would say, ah, I have gone for refuge, adopted the five vows, perhaps have even been ordained, and have adopted the Bhikshu and the Bodhisattva vows! But what have you cultivated? Sorry, you are still muddled. However, if you can become clear with the concepts mentioned earlier, then as soon as your thought arises, you will know clearly that, ah, I am following my old habits again, I am in defilement. Whereas on the contrary, if a correct thought arises, you will immediately become aware that this thought is correct. That is when you know with absolute certainty. If you are practicing the method of reciting the Buddha's name, then this one thought will certainly carry you there (Pure Land). If you are practicing meditative concentration, this thought certainly concords with it. The main concept is right here.[01:32]
Then the admonishment that would assist us to reach a deeper level of understanding would be the aforementioned section. When there is increased covetousness, malice and wrong view, these produce the resultant person's resource effect, which is the condition of the environmental effect. The causally concordant mental state is something that is entirely within your mind. All you have to do is to just observe your own mind. But the resultant person's resource effect is external. However, this concept is just as clear! If you are not clear, not only will you be unable to see through and let go the external resources, you will certainly be bound to them firmly and tightly. All sorts of concepts in the mundane world are absolutely sourced from this place. Like that. You will continue to be bound to this and nothing you learn can be applied! Therefore, you must understand that the reason things are the way they are now, what is the reason? They are the result of increased wrong views. This is obviously the worst result ever and yet we perceive it as something great. Once you have this understanding, if we ask you not to let these things go, could you possible do that? You will know clearly by then that these things are entirely a great deception! All the harms that we have endured began from this. If you do notunderstand it, even though you wish to cultivate, then when I ask you to let things go, ah, you will still feel that these things are attractive. So how would you let them go? You would not be able to let them go. Then this cultivation will become extremely difficult, cultivation will become extremely difficult for you![03:03]
Speaking of this, I now remember a very interesting story. Among the great disciples of Buddha, there was a very special and magnificent person, Śuddhipanthaka, everyone knows this person. Why was this person so special? It is because he was very stupid. As for the severity of his stupidity...when his older brother was to be ordained, he wanted to follow his brother to be ordained as well. He was not allowed to be ordained and he cried. It was because he was too stupid, truly was very stupid. When the Buddha saw this, He said, "Okay, okay, okay! You can be ordained!" So Śuddhipanthaka was ordained. After he was ordained, many of the Buddha's disciples taught him. He had followed more than a few hundred people. They could not get him to remember one set of verses, which are just 4 verses! With whatever he remembered, he would forget the previous. There was nothing to be done. So finally, someone taught him the "sweeping broom." He would say sweeping broom, as he said sweeping, but what should come after that? What came after sweeping? He forgot the broom. Oh, sweeping broom, so he kept thinking the broom, then what came before the broom? He forgot the word "sweeping". We cannot imagine there would be someone as stupid as that! Eh, there was someone as stupid as that. Yet later, he attained the status of an Arhat. He attained the status of an Arhat.[04:16]
So then, of course in this story, there were still many interesting things. However, what was truly the most important reason for this to have happened? So, people asked the Buddha. The Buddha said many, many immeasurable eons ago, there was a Buddha who appeared in the world. When the Buddha appeared, a king was ordained and his prince was also ordained. After the prince was ordained, he followed the teachers to learn. Among his teachers, he first followed the abbot and the abbot taught him many teachings. Other than giving the teachings on ethical discipline and so on, he of course also taught the principles. The main concept in Buddhism, is of course on emptiness and dependent arising. But he justcould nothandle this sort of teachings, hecould nothandle it. So, he slandered it. In his mind, he negated what the abbot taught. But with what his own master taught him, he really listened. Just like that. Therefore, when he upheld his ethical discipline, he was excellent. But for the profound meaning in the teachings, he could not concord. Not only was there no concordance, he slandered. Thus, after he died, he fell into the Unrelenting Hell. Ah, one cannot imagine the severity of the suffering. Then after he came out of it, he suffered the residual retribution and continued to be stupid. He was stupid for numerous lives and eons until that time. He was still stupid all the way until that time. But because he had nevertheless been ordained for some time, so he was able to attain the status of an Arhat. This is one example.[05:58]
There is another story, a person who had also done something in his past life. I can not remember where this took place in India. But he was a great sage. Though this great sage was very clear in distinguishing the meanings of the words, but what was he like? He had a strong pride and arrogance. He was very much afraid that others will become better than him, afraid that others will be better than him. Therefore, as a result, though he spoke of the teachings, it was only on the lips. His mind did not concord with it, did not concord with it. Therefore, as a result, after he died, he fell into the miserable realms. After he came out of the miserable realms, he continued to be stupid. This was the story.[06:37]
What does this explain? This explains that with our primary problems, we must have a good grasp of where the issues are. Since the previous section described exactly the condition of increased covetousness, malice and wrong view, these would produce a phenomenon such that we would have all sorts of flawed behaviors. In this case, in order to recognize it, to realize and become awakened, what will you need? You will need to rely on the correct view. Therefore, what you are able to see by using the correct view is your own arising thoughts. This is called the causally concordant cause and effect. Cultivation begins from this place. If you begin to have this type of thought, then of course when you prostrate to the Buddha, recite the Buddha's name and so on with everything, there is not anything that does not count as cultivation. Even if you are just sitting here, when you eat, sleep, there is not a time or moment that you are not cultivating. This is what we should be very clear with. So then this sections talks about the virtuous actions. How about the effects from the virtuous actions?[07:44]
(ii) The effects of virtuous actions
There are three types of effects—fruitional, causally concordant, and environmental. The fruitional effect is that you are born as a human, a deity of the desire realm, or a deity in one of the two upper realms through small, medium, and great virtuous actions, respectively.
Due to the weightiness of your virtuous actions, the resulting effects will be different. Great virtuous actions will cause you to be born in the two upper realms. Medium virtuous actions will cause you to be born in the desire realm. The least, or small virtuous actions will cause you to be born as a human.[08:12]
You should take the causally concordant and environmental effects to be the opposite of those of the non-virtuous actions.
The causally concordant and environmental effects are the opposite of the ones described above. This principle is easy to understand. You can just say it. But the feeling, let us talk about this here because that is what is really important, that is what is really important. For instance, when we talk about causally concordant effect, it is whatever the mental state you had before, it will arise again in your mind. There are many people when they see a bug, they like to play with it and kill it. Then there are many people when they see a bug, they like it. They would protect it and let it go free. There are many, [actually] most people would kill the bugs. However, there truly are those [who act differently].[09:01]
This is not only true in our country, but when I was in the United States, I had seen this person. On, he had a very good family. His mother had a strong faith in the Buddha. So she talked about how good her son is but she will never let her son come to the temple. I thought it was strange and asked why he was not allowed to come to the temple? After I heard what she said, I realized that [she is afraid] if she let the son come to the temple, the son is sure to become a monk. The mother of course felt that even though she had faith in the Buddha, but she was not willing for him to become a monk. When I asked her why? She said that she had tried to feed meat to her son when he was little and he would just vomit afterwards. Then when he grew up, she tried to tell him to eat it, he refused. As he grew up, when he saw little insects, he would always want to protect it. Just like that. Can you imagine that? What is this? There, it is very simple, the causally concordant cause and effect![09:51]
Therefore when we encounter situation like this, it is fine if we do notunderstand. Once we understand, we should not be trapped in the worldly principles and be fooled! We would always feel, ah-yo, as if...this is the case for those who have read many books, they feel they know lots of principles. Wrong! Your principles are all those of the mundane world, those within the cyclic existence. Here, when we truly discern between virtues and non-virtues, we need to discern from this perspective, from this perspective. Therefore we particularly want to emphasize the causally concordant effect and the environmental effects. These two points are especially important, especially important, especially important to our cultivation! Because what our ears and eyes come across, our every arising thought is nonetheless within these. Once you have a correct understanding, for any situation that you encounter, it would be a time to restrain from and have contrition for your non-virtuous actions and increase your virtuous actions. This is a concept that we should understand.[10:59]
The Sutra on the Ten Levels says415 that those who have cultivated these ten through fear of cyclic existence and without [great] compassion, but following the words of others, will achieve the fruit of a sravaka.
So then for the aforementioned ten non-virtuous actions and the ten virtuous actions, these produce the fruits within the human and deity realms. The sutra describes something deeper. You have a more correct understanding of the reality of cyclic existence, meaning no matter how great or bad the karma, these all fall within cyclic existence. Thus, it is just as frightening to be born as a deity. Knowing this, you will wholeheartedly wish to escape. But you have only thought of yourself, you have not developed compassion. This is the first case. Then "following the words of others," this means you have already heard the transformative teachings from the Buddhas and Bodhisattvas, and so you strive to practice. This is called "the fruit of a sravaka."[11:56]
There are those who are without [great] compassion or dependency on others, and who wish to become buddhas themselves. When they have practiced the ten virtuous actions through understanding dependent-arising, they will achieve the state of a pratyekabuddha.
This is the fruit of a pratyekabuddha. The condition is the same. He also feels the suffering of the world but he does not hear it from others. He also feels the sufferings of the mundane world, is also seeking for himself, seeking for his own salvation without having compassion. By then, he will be able to use his wisdom to discern. This is called a pratyekabuddha.[12:30]
When those with an expansive attitude cultivate these ten through [great] compassion, skillful means, great aspirational prayers, in no way abandoning any living being, and focusing on the extremely vast and sublime wisdom of a buddha, they will achieve the level of a bodhisattva and all the perfections. Through practicing these activities a great deal on all occasions they will achieve all the qualities of a buddha.
This is if your attitude is expansive, fully imbued with great compassion. This "expansive" does not mean, ah, today I wish to save others. This is not called expansive. This is not called expansive. What is the real characteristic of great compassion? That is to think of all living beings in all spheres of reality (the entire Dharma realm), in all space. This is all living beings up from the formless deity realms and down to the Unrelenting Hell. It includes those who are closest to you and those who you find most disgusting. No one is an exception. That iswhat great compassion is. That is why there are many who do not understand this characteristic and this often leads to a dispute regarding the Mahayana and the Hinayana. One would say, how can one say there is no compassion in the Hinayana? There is. How can there not be? Of course there is! They train in the four immeasurable attitudes as well. Speaking of this, our compassion is not as great as theirs! We care about ourselves on everything. We do noteven want to think for others. To just lose a little benefit, we would pucker our lips and keep feeling that others are wrong. Like that. Actually, we truly fall far behind them in comparison. However does their type of compassion count as great compassion? No. This is what we should understand. Regarding the real characteristic of great compassion, this is covered in the later sections. Once we understand that, that iswhen we are able to tell the difference between the Mahayana and the Hinayana.[14:18]
Because his compassion is vast, he wishes to broadly benefit all living beings. To broadly benefit all living beings, you will certainly have to know how to help others. Like that. Therefore you need to know all kinds of skillful means and you need to develop "great aspirational prayers, in no way abandoning any living being." If this is the case when you cultivate these, then it is correct! Hence this treatise is guiding us down this path. Though we cannot accomplish this right away, but we are fortunate enough to have virtuous karma from our past lives to cause us to come here. What should we do now? We should in all occasion think for others. This point is particularly important. This point is particularly important![14:56]
Speaking of this, there is something which makes me sigh! Though we are all here learning the Mahayana teachings, but whenever there is something little we want to do to benefit the few people around us, ah, no one is willing to do it. We would find all sorts of excuses, find all sorts of excuses. This is truly terrible, very terrible! We must begin by doing small things through which we can increase our mind. That is when you will have a chance to slowly, slowly grow. When people speak of the Mahayana, or the Mantra vehicle, oh-yo, they would say they received some great initiation. It is not applicable at all, not applicable at all! This is what we should understand correctly. In brief, to get to the real meaning, not only should you understand the literal meaning, you will need to recognize the mental state that this literal meaning depicts and change the mental state. That iswhen you would be correct and you would be cultivating! In the end, the benefit is yours. This is what we should understand.[16:02]
Thus, I have explained the two sets of ten paths of action along with their effects. I have explained everything that is unclear in other texts in accordance with the intended meaning of the Levels of Yogic Deeds and the Compendium of Determinations.
For the two sets of ten paths of actions described here, one set is the ten non-virtues and the other is the virtues, the white (light). These are the two sets. With respect to the actions and their effects, whatever that has not been explained clearly elsewhere, they are explained very plainly and clearly in the Levels of Yogic Deeds and the Compendium of Determinations. This is what we should understand. Even then, with what that has been explained, the main ideas, the fundamental tenets are already included here. The fundamental tenets are already included. When we go through more materials later, if we can grasp the concept of 12 dependent arising in the section of the path shared with persons of medium capacity, then we most likely would not stray too far [from the path]. We would have grasped all the main fundamental concepts. Now let us continue.[17:07]
(c) A presentation of other classifications of karma
Other classifications of karma are presented in two parts:
1.The distinction between projecting and completing karma
2.Karma whose result you will definitely or only possibly experience
So other than what is said above, other major principles which relate to karma will now be explained here. When we talk about karma, there can be different classifications. You cannot imagine the number of variations. However, the major ones or the most crucial ones that relate to our cultivation are covered here.[17:31]
(i) The distinction between projecting and completing karma
This is one classification which splits into one type called the projecting karma and the other one is called the completing karma.[17.38]
Although the karma that projects a rebirth into a happy realm is virtuous and the karma that projects a rebirth into a miserable realm is non-virtuous,
What is projecting karma? This karma can lead you to where you will be born. This type of karma is called the projecting karma. Virtuous karma will lead you to virtuous, happy realms, which are the realms of humans and deities. Non-virtuous karma will lead you to non-virtuous, three miserable realms. This is called the projecting karma. Now going on to the completing karma.[18:06]
there is no such certainty with regard to completing karma. [186]
There is no certainty with regard to completing karma. So it will go on to explain the principles next.
Non-virtuous actions create even in the happy realms such effects as not having complete limbs, fingers, or sensory organs; and having an unpleasant color, a short life span, many illnesses, and poverty.
[18:15]
This states that when one is in the happy realms, even though his projecting karma would project him to a happy realm, but even in this happy realm...I'm sorry, he may not have limbs, may be blind and ugly, may have a short life span and may be poor. These are all terrible. Why is that so? It is because he had done non-virtuous karma. What is this type of non-virtuous karma? It is the completing karma. Therefore, though his projecting karma was virtuous, but his completing karma was non-virtuous. We have said this earlier regarding the root cause versus the completing (consummate) cause. Does everyone remember this? Root cause is the projecting action. The completing (consummate) cause determines whether things are consummate once you get there. Suppose your projecting karma, the root cause, is virtuous, then you are led to the virtuous realms. And you have also done virtuous karmas to bring consummate results. Then not only will you be born in the virtuous realms, you will have consummate resources and so on in this virtuous realm. On the contrary, if your projecting karma, the root cause, is virtuous but your completing (consummate) cause is nonvirtuous then even when you go to the virtuous realm, your whole life is filled with non-virtues and misery. This is the difference between the projecting and the completing karma. This is the difference between the projecting and the completing karma.[19:51]
For instance, we are all cultivating now, ah, you strive really hard at your cultivation. However, though you are practicing, though you grasp the correct view and do so very well, however when you need to give up a little something to help others, you are unwilling. You only care for yourself. Yes, it is true, you are still cultivating. Though you are cultivating, but you will not receive any help from others. When you go out for alms, you will go hungry. When you ask others to help, you will be treated with disdain, things of this sort, these type of things. We are just giving you some examples. The more you are able to distinguish this, the more it will support us in our conducts in the future.[20:27]
Of course there are many people, ah, I do not need to care about anything, I just need to recite the Buddha's name. Yes, if you could really give up everything, strive with your whole heart, you truly could give rise to this mentality and that would be great! When you get to Pure Land, Amitabha Buddha will then tell you what to do. If you wish to whole heartedly learn meditative concentration, you do not care about anything else, great! Once you have attained serenity, you will be reborn in the deity realm. But to be born in the deity realm, it is not a guarantee either! However, can you actually do these things now? Sorry, you cannot. You wish to cultivate, but cannot lift your spirit up. You do not want to cultivate, but you feel that you cannot give it up. What should you do then? The problems are all right here. There are far too many people, ah, they wish to cultivate. But how do you do it? There, the key is right here. Is everyone clear? Therefore, whenever there are instances as such, the more thoroughly you understand, the more your subjective aspects are clear to you. Then you will naturally advance step by step.[21:15]
Not only that, when you get a certain level of thorough understanding, you will discover that one must cultivate. What does this mean? Why is it that you do not cultivate? You wish to take a little advantage of things now! As a result, you will realize that where do all advantages come from? They all come from cultivation! Therefore, the more correct are your views, the easier your cultivation becomes, the easier your cultivation becomes. Suppose you have obtained the correct view completely, then even if we ask you to stop cultivating, you absolutely cannot oblige. It is that great, that great! Therefore now we are primarily covering principles as such. Let us continue. The above section describes a situation of virtuous projecting karma and non-virtuous completing karma. Now, here it says,[22:03]
Further, virtuous actions create consummate wealth even for animals and hungry ghosts.
This describes a non-virtuous projecting karma and a virtuous completing karma. The projecting karma is nonvirtuous. Since the projecting karma is non-virtuous, therefore one would fall to be reborn as an animal or a hungry ghost. Hey, however, his completing karma may not be bad. Therefore he could have consummate wealth, very good completing factors, which are created by the virtuous actions.[22:28]
This being the case, there are four sides to the relationship between being projected and being completed.
This relationship gives you the four sides, which would be virtuous projecting karma in combination with virtuous or non-virtuous completing karma, and also nonvirtuous projecting karma in combination with virtuous or non-virtuous completing karma. There are these four types [of combinations]. This is what we should understand. This is what we should understand.[22:51]
Do you remember this story? The earliest great teacher who came to China to translate scriptures, An Shigao (Translator note: the Parthian prince-turned-monk. Shifu said Zhu-ShiXing, however, the editor thinks Shifu meant An Shigao, so here I will continue to use the name An Shigao.), he was a practitioner. He came to China...do you know the story of the Hóng Tíng Lake God? Do you know this story? So Venerable An Shigao was from the west and had been a practitioner in his past lives. He was the first one to bring Buddhism to China and translated some the earliest scriptures [in China]. He was very magnificent and excellent in the translation of the scriptures.[23:27]
So then at that time there was a place in China called the Hóng Tíng Lake. In the lake there was a lake god who had mysterious powers! As long as you prayed to him, as long as you prayed, there will be a response. What type of response would you get? For instance, if you prayed for it, he will certainly give you some tailwind. So as a result, one boat could be sailing this way and another boat would be sailing that way, they would be sailing in the opposite directions. Common sense tells us that if you have the east wind you will not have the west wind; if you have the west wind you will not have the east wind. Eh, this was the intriguing part! If you prayed to him then if you are sailing east there will be a tailwind to help you and if you are sailing west there will be a tailwind to help you. There would be no interference for both of these boats. It was that magical! Oh, this was why the temple had many visitors making incense offerings, had many visitors making offerings.[24:12]
When Venerable An Shigao came to visit, during that night before, the temple's keeper had a dream of the temple god who said, "There will be a great monk visiting tomorrow. You should ask him to do a ceremony of praying for living beings to go to the upper realms. I have many materials that people have offered me. You can give it to him and let him pray for me." When the temple's keeper woke up the next day, he was expecting to do what the temple god had instructed. Sure enough, a boat came. As he looked, there was one monk [on the boat]. So he invited the monk to come into the temple and told him what happened. After the story was told, Venerable An Shigao prayed for the temple god. Since this great teacher had certain great achievements already, though we do not know what great level he attained, we do not know, but he was truly one who had attainments. Because he...I think that most of you have already heard his story. I will talk about it some more a little later to explain his achievements. Let us now continue with our story.[25:12]
Venerable An Shigao prayed. After the prayers, he said, "In two days you will see a great snake here." What was this great snake? He was the Hóng Tíng Lake god. After the prayers, he was able to leave the miserable realm. Sure enough, after Venerable An Shigao left, there appeared a great snake that was so long that its body covered a few hills. Wow, this is incredible! There is no need to talk about some big hills. Even if you just look at the hill in the back of our temple here, how long would it have to be to go over this hill? It was incredibly large. It was dead. What was the reason for this? It was because in a previous life, the two were practicing together. They were both practitioners, were practitioners. As a result? Venerable An Shigao practiced for the collection of both wisdom and merit. But for that person, though he cultivated for merit, he did not cultivate wisdom, did not cultivate wisdom. Therefore he created non-virtuous projecting karma. Wisdom is the correct view. Without the correct view, the resulting projecting karma was really horrendous. He had fallen to become an animal. But for the completing karma, he had done a lot of it and therefore obtained such great fortune. So do notwe all now say, "Ah, you should practice generosity, should practice virtue!" You will end up being like the elephant wearing a necklace of precious stones.[26:33]
Now, particularly in the western society, you will often see in their past lives...those practitioners who did not have the correct view. Who are they now? Dogs. Just go take a look. Ah! The dogs of the westerners, their masters will give them a shower every day and make clothes for them. When they go out, they are certainly held in the cars. In the supermarket, there will definitely be an isle that sells the canned foods for pets. Now of course there is prosperity in our Taipei. But if you buy this type of food in the earlier days, they are even more expensive than the food for people. If we just give anything to the dog, it will absolutely not eat it. I did not know that when I just got there. There was this once when I had left a little food out for the dog. The dog took a look and did not eat it. It was like that! That is a classic example. If you take this food to India, wow, the beggars will come to fight for it. That would have been considered as good food. What does this mean? The previous case had a non-virtuous projecting karma and a virtuous completing karma. The latter case had a virtuous projecting karma and a non-virtuous completing karma. This point is what we should discern clearly now.[27:43]
Therefore we should not say, oh we are practicing now. You certainly need to examine and examine yourself. The correct view is the most important, the most important, the most important point! Conversely, though you may have gained the correct view, do not be saying, "Ah, I just need to practice and that is it. I do not need to make offerings and so on." By then, even if you attain achievements, to obtain the status of an Arhat, it is still quite pitiful! This concept, this is why this place tells us the projecting and the completing karmas, the projecting and the completing karmas. It continues next,[28:18]
Among lives that are the result of virtuous projecting karma there are both results from virtuous completing karma and from non-virtuous completing karma. Among lives that are the result of non-virtuous projecting karma there are both results from nonvirtuous completing karma and from virtuous completing karma.
This is divided into the four phrases. This is easy to understand.[28:43]
Asanga's Compendium of Knowledge (Abhidharmasamuccaya) says:416
Understand that virtuous and non-virtuous actions project and bring to completion
The virtuous and non-virtuous actions are divided into these two kinds, one is the virtuous and non-virtuous actions of the projecting karma and the other one is the virtuous and non-virtuous actions of the completing karma.[28:56]
birth in the happy realms and the miserable realms. Projecting karma projects a fruition.
There, this is that the projecting karma will project your fruition.[29:08]
Completing karma is that by which, in a rebirth, you experience the wanted and unwanted.
This explains it even more clearly.