菩提道次第广论手抄稿:旧版第五十九卷A面
（手抄稿 第八册 p75）[00:06]
p. 137 (12)
you experience the wanted and unwanted.
【爱与非爱。】
解释得更清楚。满业，就是等到你引生到这一界以后，你得到的可爱的或者是不可爱的；善业得到的是可爱，否则得到不可爱。然后呢，这个引满当中，[00:21]
The 《Treasury of Knowledge》 explains that a single action projects a single rebirth and does not project many rebirths.
【《俱舍论》云：“由一引一生，能满则众多。”】
所以由一个引业能够引一生，满业就是由很多来圆满一生。[00:33]
There are many completing actions, but many projecting actions do not project a single body.
The 《Treasury of Knowledge》： One projects one rebirth; Those that bring about completion are many.【谓由一业能引一生，非能引多，亦非众多共引一生。诸能满中，则有众多。】
另外一个，另外一个怎么说呢？不是这样的，有的是一个引一生，[00:45]
p. 138
The《Compendium of Knowledge》: There is karma where a single action projects one body. There is karma where a single action projects many bodies. There is karma where many actions project a single body. There is karma where many actions project many bodies.
【《集论》则说，颇有诸业，唯由一业牵引一生。又有诸业，唯有一业牵引多生，颇 (p76) 有诸业，由众多业牵引一生。亦有诸业，由众多牵引多生，】
这个解释，各说各的。[00:56]
The commentary explains Asanga's four types of karma, respectively, as a single instant of an action nourishing a seed of only a single lifetime's fruition; that action nourishing a seed of many lifetimes' fruitions; many instants of an action again and again nourishing a seed for just a single body; and many mutually dependent actions repeatedly nourishing seeds for the many bodies of a succession of lifetimes.
【释中说云：“有由一刹那业，唯能长养一世异熟种子，及由彼业而能长养多世异熟种子，有由多刹那业，唯能数数长养一世种子，及由众多互相观待，而能数数长养展转多生种子。”】
现在这个道理，这里不详细解释，你只要看清楚就行，等到下面讲十二因缘的时候，我会详细地解释。这个十二因缘，平常我们总是把它看：啊，无明缘行、行缘识、识缘名色……就这么念过去，大家都懂。实际上，这个是我们修行的主要的关键，现在这里讲业的时候我就讲到。将来讲到十二缘起的时候，就是说前面什么因，感得现在的果；以及现在果现起的时候，你以什么方式对它，能够转过来；以及你以什么方式对它，跟着它走，都在这个里边，清楚极了、明白极了。还有，为什么一个业，说这个种子，现在留一个种子以及什么时候感果，感果的状态，感果的内容，都留到那个地方再去讲。[02:22]
不过，为了将来我们有正确的认识起见，眼前这一部分，你们非要把它弄熟不可。你们能够弄熟了，讲到后面，一讲，就非常清楚、非常明白。如果说真正还要修行的话， (p77) 记住，这个“四种资粮”，这个地方就那么明白、那么清楚了。修行的道理你懂了，相状你了解了，方法有了，那个时候修行就很容易、很容易！那么，这个是业的引、满。还有呢，定、不定受，下面说，有的业是一定受，有的是不一定；什么业是一定，什么业是不一定。[03:07]
(ii) Karma whose result you will definitely or only possibly experience: The 《Levels of Yogic Deeds》: Karma whose result you will definitely experience is that consciously done and accumulated.
【◎ 定不定受业者，如〈本地分〉云：“顺定受业者，谓故思已，若作若增长业。】
说，这一种是一定要受的—顺定受，将来。这个业是什么？“故思已”，思就是思业，就是意业，你脑筋里面起心动念，换句话我们受、想、行、识的“行”。这个我们要了解，譬如说，你想，动这个脑筋：“唔，这个东西好，我怎么样想办法去获得它；这个东西不好，我怎么样去排斥它。”就这个心里面这种状态。故思已，然后呢，下面“若作”而还要“增长”，这个是一定受。[03:52]
Karma whose result you are not certain to experience is that consciously done but not accumulated.
【顺不定受业者，谓故思已，作而不增长业。”】
作是作了，但是不增长，那么什么是作，什么是增长呢？下面：[04:02]
The same text sets forth the distinction between having done karma and having accumulated karma: What is karma that you have done? An action that you have thought about or that you have consciously set into motion either physically or vocally.
【作与增长所有差别者，即前论云：“云何作业，谓若思业或思惟已身语所起。”】
(p78) 这个叫“作业”，就是你造了。什么叫造业？平常我们说造业、造业，大家都说造业，到底是造些什么业？怎么造法？现在告诉我们。就是说“思业”、“思惟已”的“身语所起”，你脑筋里所想的，脑筋里动脑筋的这个地方。譬如说你看见了一个东西，然后你就想：“欸，这个东西好喔！哎呀，这东西我也想怎么欢喜获得它！”乃至于很小的小地方。当然除了这个，譬如说你随便看见人家有一点闲，咦，你就看：这些人干什么？哦，他出去玩。你想：“我也想出去玩一下。”或者你想：“这个人出去玩，我可不跟他，我在那里好好地用心。”这个都是。所以，你起心动念随时随地无不是在这个上头。你想跟着他去玩哪，等一下你就想：“想办法，等一下怎么……”你就跟着他，身口就跟他跑掉了。你想他不做，你在这儿努力，他去玩的时候，你在那儿好好用功。对不对？所以我们一天到晚，无非都在这个地方。[05:19]
还有一个，你说：“我好像很多情况之下没有思。”那是什么？那就是你的无记业。这个无记业怎么来的？还是前面的等流。那么为什么有无记业呢？那个就是宿生，还是宿生。有很多人就这么痴痴呆呆地，他因地当中造了这个，果上面就是这个。或者余业未了，凡是你看看那个下等动物来的，螺蛳、蚌蛤这样，那个乌龟它那个一合，摆在那个地方的话，三天、五天、十年、八年就在那个地方，那就是平常。那么因地当中什么呢？就 (p79) 是平常我们，因为我们有很多啊你说他不修行吗？他修行。说他修行吗？他又这样。他又满欢喜坐着乃至于，然后坐在那里痴痴呆呆地就打了瞌睡，自己还觉得：“啊，刚才坐一下，坐得很好！”睡一觉嘛，当然好啦！在这种情况之下，错了！我这地方千千万万不是说笑话喔！我这地方特别点醒喔！假定你有殊胜的善的引业还可以，你没有的话，这个都是堕落相，将来就会流落到这种状态当中去。这个就是无记的贪，这种相貌。[06:34]
还有一种呢，脑筋很聪明，聪明是聪明的，他专门在非理作意，跟你这种强辩的事情说起来，道理说得不得了，那世智聪辩。所以我们每一个地方我们必定要认得得清楚，这个思的行相，这个思的行相。[06:51]
然后呢有了思，“身语所起”，刚才说，这个人坐在那里痴痴呆呆地，所以他将来感得的，那个很多动物就是这样。那个蚌它根本就不会、不会爬的，就在那里，你丢在那地方，它就在那个地方。那乌龟还比较好一点，它还会爬一爬，还会游一游。原因为什么呢？就是他心里越是迟钝的人，他自然而然他就是这样，就是什么？缓慢。那每一个地方，你了解了这一点，你就会很清楚、很明白。我这地方不是鼓励一定要很灵活喔，猴子很灵活也不一定好啊，对吧！所以总之，你要晓得这个正因跟邪因之间，不管任何一点小小的地方，它就会这么清楚明白地示现显露出来，这个是作。下面增长。[07:48]
It continues: Karma that you have accumulated is that not included among the following ten types of actions:
(p80) 【又云：“增长业者，除十种业，】
换句话说，除了十种，都是增长业。那么下面那个十种是不增长的。[07:55]
actions done in dreams; those done unknowingly; those done unconsciously; those done without intensity or not continuously; those done in error; those done forgetfully; those done without wanting to; those naturally ethically neutral; those eradicated through regret; and those eradicated with a remedy.
【谓一梦所作，二无知所作，三无故思所作，四不利不数所作，五狂乱所作，六失念所作，七非乐欲所作，八自性无记，九悔所损害，十对治所损。】
就这几样。什么是不增长的呢？“梦”里面。所以平常我们说这个忏悔的时候，梦作的时候不增长，就是这个原因，它不会感果的、它不会感果的。那么那梦里面为什么会“所作”呢？这地方顺便一提。这个就是等流，这个就是等流，就这样。或者是以前的，或者是现在的，但是它并不强烈，并不是非常强烈，这种情形。第二个“无知所作”，你作的时候你不知道，你什么叫不知道？哦，一下走过去，踩死几个蚂蚁，我根本不知道，这个就是无知所作，这个不是增长的。[08:59]
“无故思所作”，你作这件事情，你并没有先去思惟。这个情况什么呢？往往我们眼前一个境界对起了以后，你并没有事前先想，欸，碰到了，你那时候这样去作，这种情况叫无故思。不过注意哟！有很多无故思啊，很浓厚的习气，他这个非常强有力的习气，因为这个习气的关系，这个还是定受。他这个习气怎么来的？前面由于他的故思、数数作， (p81) 养成功了习惯，虽然现在不故思，他继续下去。这地方就是说，单单这一个业，单单这个业，这部分他没有故思所作，这个不增长。[09:49]
下面说“不利、不数所作”，虽然你去作了，但是呢，你对你作的这个事情，你不是为了求利益，你也不得已，你实在也不想去作乃至于，对你没有好处。但是你还要去作，而且呢，你不常常去作，不常常去作。这个什么意思呢？譬如说，我们现在上班，那个办公的地方教你作一个不太合理的事情。唉！这东西啊你觉得，你不为求什么利；还有呢，不数所作。“狂乱所作”，这个我们了解的，失了心了。什么叫“失念所作”呢？就是平常的时候，我们这个正念正知现前，有的时候，你一下就没有注意到了，没有注意到了，这种情况。“非欲乐所作”，就是作这件事情，不是你好乐的。[10:46]
“自性无记”，自性无记的它本身就不会感这个果的。什么叫自性无记？走路、坐在这地方，就是这样，所以四威仪中很多，睡觉，这个不会感果的，睡觉没有善恶之分。当然你睡的时候懒惰，这个懒惰的心却是，但是睡本身却不是，这个我们要了解的，这个要了解的。所以，不要说：“哦！睡觉是无记的，那我反正一天到晚就睡觉。”你这个懒惰的心，却是不行喔！这个我们分得很清楚。[11:20]
(p82) 那么第九、第十这两个，就是我们修行用得上的。虽然你造了，前面造了增长业，但是呢你“懊悔”，说：“唉呀！我以前怎么做这个事情啊，不对啊！”这个时候就它不增长。如果不增长的话，这个业就不一定受。还有呢“对治”，最好的，圣教里边告诉我们的对治，就是虽然你种了这个种子，你针对着这个病根去治疗。举个譬喻，譬如说你虽然种下去了，种是种下去了，欸，你还没有发芽的时候，你就把它破坏掉了。乃至于虽然发了芽，你把它拔掉了，那时候它就长不起来了，这个就是对治。所以这个最后旳两点，它是我们修行人特别用来净除以往所造的，以往所造的所以能够那个，就靠这两点。[12:25]
Karma that you have accumulated is the remaining actions, the ones not included in these ten types of action.
【除此十种业所余诸业。】
那么，除了十种都是增长。所以[12:36]
Karma that you have not accumulated is just the ten types of actions indicated above.
The Compendium of Determinations presents four permutations between karma done and karma accumulated. Killing that is karma which you have done but not accumulated is seen in the following cases:【不增长业者，谓即所说十种。”摄决择分亦说四句，一作杀生而非增长。】
作了，不增长。[12:43]
that done unknowingly, that done in a dream, that not done intentionally, that which another person forced you to do against your will, that done only once and then regretted, that much lessened upon assuming a vow to give up killing after overcoming the desire to kill by means of a deep understanding of its faults, that whose seed you weaken before its fruition can start by means of Separating from worldly attachment, and that whose seed you have actually destroyed with a supramundane path of elimination.
【谓无识别所作，梦中所作，非故思作，自无乐欲他逼令作，若有暂作，续即发起猛利追悔及厌患心，恳责厌离，正受律仪，令彼薄弱，未与异熟，便起世间所有离 (p83) 欲，损彼种子及起出世永断之道，害彼种子。】
现在讲，这个概念对我们很重要。〈摄决择分〉当中说，这个也有四句分别，它每样东西都说。作而不增长，作是作了，但是不增长。这个，为什么这地方特别说这个业不会定受—不定受？虽然你造了，你能够不受。那么什么呢？看：“无识别所作”，无识别所作，换句话说你根本不知道。“梦中所作”，这刚才已经说过了。“无故思所作”，譬如说一个蚊虫，一叮，你那时候根本不晓得，欸，一来，把它打死掉了。是，那个时候你的的确确不是能够清清楚楚地晓得，你在那儿有个叮你，“欸！”这么一来，那个时候你没有故思，就是这样的情况。但是你不要说：“啊，这个是无故思所作！”下面这个就是故思掉了。这个我们要分得很清楚喔！所以这个心理的行相是非常细微、非常细微喔！不要说，啊，这个是、是、是……打完了以后，反正是我不故思所作，那时候你应该生起忏悔。所以后面这个心，前面的就变成功，就这个里边有差别了，每一个地方很细的。还有“自无乐欲他逼令作”，别人逼着你去做的，这个前面已经说过。[14:32]
另外一种呢，“若有暂作”，是—下面这个，就是说你作了是增长的，但是你作完了以后，“续即发起猛利追悔及厌患心”，你懊悔，唉呀！你说你怎么、“我怎么做这种 (p84) 错误的事情啊？”还要感到错误、厌离，“恳责厌离”，这个对！这个就是一般世间的。进一步呢，“正受律仪”，更进一步出世，出世还同样地，一定包括对前面这个追悔、厌患，然后呢，从此以后不再犯。不再犯呢，以前是照着世俗的标准去专门做这种坏事，现在照着出世的标准，于是这样“令彼薄弱”，让它那个种子的力量薄弱。为什么？它不增长嘛，就这样。像一个种子一样，你收起来了以后，干得个要命，摆在石头上面，它就长不起来呀！[15:27]
还有呢，“便起世间所有离欲”，对世间再离开，欲是增长它的一个力量，现在你离开了，“损彼种子”，使得那个种子受损害。乃至于“起出世永断之道，害彼种子”，永远断除。像那个种子一样，前面“损”的话，你把它晒得干得要命，摆在石头上面，摆在那个坛里面，欸，晒不到太阳，碰不到水，它长不起来；“永害”呢？你摆在火上烧烧焦，完了！你怎么个要摆在水里面泡、太阳去晒，它也长不起来，这样。[16:07]
所以平常是为什么我处处地方告诉大家，说要了解这个道理啊！平常我们发生的事情，事情发生了，往往自己老觉得我有道理。噢哟，这个道理呀，还继续不断地想了半天，找到了机会还跟人家争，你就完了，你就完了！那个什么？故思啊，增长业。那么我们难免的，刚开始难免我们会，不但是难免，尤其刚开始第一步是一定会的。所以我们 (p85) 努力地修学，了解了这个，随时犯过了以后，晓得“唉呀，怎么我又错了！我就努力地……”你这样地悔责的话，这样的话，可以不定受，这样可以不定受。然后在这个基础上面，这一生你不会遭到恶劣的，乃至于少少恶劣，你不堕落。因为你不堕落，下一世能够生生增上，下一世能够生生增上，你乃至于能够跳出轮回等等。要不然你恶业增上，拼命在增上，你还求生天、还求往生，那个不是南辕北辙吗？这个基本的概念就在这里。[17:17]
Killing that is karma that you have accumulated but have not done is seen in the following case:
【二增长而非作者，】
欸，妙咧！没有作却会增长的。下面呢，[17:25]
you investigate and analyze for a long time in order to kill a living being, but you do not kill it.
【为害生故，于长夜中，数随寻伺，然未杀生。】
你经常虽然你没有去杀，但是心里面老是去“寻伺”，寻伺。我们极大部分的时候，我们就做这个罪，这个很糟糕、很糟糕！譬如说，你遇见了一件事情，你欢喜的，虽然你没有啊有行为上跑得去把那东西拿得来；你不欢喜的，虽然你没有行为上面你没有排斥他、骂他，可是你心里面老在那儿嘀咕，就这个。这个前面所讲的这个业的增长，内因果的增长，再没有比这个更厉害的，就这个，所以这一点是我们最重要的。[18:14]
所以为什么平常我们要多了解，经常拿那个法理摆在心里面。平常我们大部分时间 (p86) 没事情，痴痴呆呆，干什么？要嘛跑得去聊聊天，要嘛心里面就胡思乱想，想那个什么东西，这个都是什么？这个都是“增长而非作”。凡是增长而非作的话，这种一定是定受的业。注意哟、注意哟！我们平常最容易犯的就是这个毛病，平常我们坐在那个地方就想：嗯！这个怎么动个脑筋，怎么样想那件事情……。就算你这件事情做不成功，这已经在增长了；做成功，那更不谈！所以前面告诉我们太多的例子，大家还记得不记得金猫因缘？他就送了三个铜板，然后呢，他下面增长，一路欢喜，一路想着这个好事情，他就得到这么大的果报。现在我们一路脑子里想的什么？你自己检点一下就晓得了。所以，这个地方我们只要修行的话，如果感觉到贪相应，哦！不对，排除掉。瞋相应，不对！最难对治，还是痴相应！嗯，就是糊里糊涂地就这么一天，好像没什么做什么错事啊！要对治它，要对治它！这地方我们了解，第二个。[19:38]
Killing that is karma that you have done and accumulated is seen in all the killing not included in the previous two permutations.
【三作而增长者，谓除前二句一切杀生。】
那个容易。谓“除二句”，又作又增长。[19:44]
Killing that is karma that you have neither done nor accumulated is whatever is not included in the above three.
【四非作非增长者，谓除前三。】
既没有作，也没有增长。[19:47]
p. 139
Also understand in the same way, as appropriate, the nonvirtuous actions from stealing through senseless speech. The three mental nonvirtuous actions do not have the second permutation. Within the first permutation, there are no mental actions that are not intentionally done nor are there any that you are forced by another to commit.
(p87) 【从不与取乃至绮语，随其所应如杀应知。于意三中，无第二句，于初句中，亦无不思而作，他逼令作。】
这意当中没有第二句，为什么呀？第二句是什么？“增长而非作”。意本身哪，意本身它就没有作；它那个作就是增长，有起心动念就是增长。所以这第二句是增长而非作，对于这个意没有；起心动念，意这个意念贪瞋痴就在那里造。那么然后呢，初句中，“亦无不思而作，他逼令作”。第一句当中是什么呢？第一句当中就是“作而不增长”，就是“无不思而作，他逼令作”，这个容易了解。这个我们每一个地方分别清楚了以后，好，业的事情，很清楚了。还有呢决定受，说不定跟定，了解了。[20:52]
certainty of experiencing results of karma
【◎ 决定受中，】
还分出前后不同。[20:56]
From the viewpoint of the time at which you experience a result, there are three types of certainty of experiencing results of karma: experiencing it here and now; experiencing it after taking rebirth; and experiencing it at another time.
【依受果时分三。】
第一个呢？现法就受。[21:02]
Karma that you experience here and now is the effect of actions which ripen in the very lifetime in which you do the actions. There are eight such types of karma mentioned in the 《Levels of Yogic Deeds》: (1) nonvirtuous actions [that you have done] with a predominant [attached] attitude of looking after your body, resources, and existence;
【其中现法就受者，谓即彼果现法成熟，本地分说此复有八，若由增上顾恋意乐， (p88) 顾恋其身，财物诸有，造作不善，于现法受。】
有一个呢，造了以后现在就受的。那么〈本地分〉当中，干什么？“增上的顾恋意乐”，那个增上的话，就是譬如说你的顾恋意乐就是贪增上的，唉呀，那贪心非常厉害，对那个身体啊，对那个财物啊，种种放不下，这个现法受，这个现法受。所以谈到这里，通常我们一般来说，尤其是修学佛法，尤其是出了家的人，大概这一点太强的不大有。好像太强的不大有，但是实际上我们仔细观察的话，毛病来了！平常我们注意呀，都很注意营养，很注意身体，哎呀，动不动就忙这个，这个什么？顾恋意乐。顾恋什么？“顾恋其身”，这个注意喔！这样。[22:01]
所以前面已经一再告诉我们了，你真正地皈投了三宝以后，大师，谁？佛；然后呢，法，是佛告诉我们的法；僧，就是我们的同行者。我们所以出了家了以后，是，因为针对着我们眼前，我们身体要顾虑的，可是不要说：“这个医生怎么讲的！”是，医生讲的，我们要听他的，看看佛怎么讲的？如果医生讲的跟佛讲的不一样的时候，听医生的，错了。这个要了解喔，这个要了解喔！然后呢，这个倒还是次要的，平常我们最容易犯的毛病，一天到晚还忙这个。实际上你修行修什么？你修那个身嘛！对，结果所以你这个身体 (p89) 是会越修越坚固，逃不走，永远在轮回在生死当中。这个还会现法当中就受的。[23:01]
(2) virtuous actions [that you have cultivated] with a predominant attitude of not looking after these;
【若由增上不顾意乐，不顾彼等，作诸善法。】
喏！你能努力地反过来，这一生也会。布施啊、持戒啊这个也有。[23:12]
(3) in the same way, [nonvirtuous actions that you have done with an attitude of] strong malice toward living beings;
4) [virtuous actions that you have cultivated with an attitude of] deep compassion and helpfulness;
(5) [nonvirtuous actions that you have done with] great animosity toward the three jewels, gurus, and the like;
(6) [virtuous actions that you have cultivated with] an attitude of deep faith and belief in these;
(7) nonvirtuous actions [that you have done] with an attitude of enmity toward those who have helped you such as parents and gurus, and an attitude of not repaying them for what they have done;
(8) virtuous actions [that you have cultivated] with a strong attitude of wishing to repay those who have helped you.【如是若于诸有情所，增上损恼增上慈悲。又于三宝尊重等所，增上憎害及于此所，增上净信，胜解意乐。又于父母诸尊重等恩造之所，由增上品，酷暴背恩，所有意乐，所作不善，于现法受。若由增上报恩意乐所作善法，于现法受。】
这个像这些东西，都是现在就受的，都是现在就受的。[23:46]
Karma that you will experience after you have been reborn is the effect of actions which you will experience in the second [next] lifetime. Karma that you will experience at other times is the effect of actions which will ripen in or after the third lifetime.
【顺生受者，谓于二世当受其果。顺后受者，谓于三世以后成熟。】
所以我们决定受的当中，也分成功三部分，一个就是现生就受，一个就是第二世受，还有一个呢，第三世以后成熟，第三世以后成熟。那么，如果说我们真正努力修行的话，这个增上生很明白地，这一生就开始，后生还要好，后生更要好！这个就是我们能够如法的。所以的的确确念佛也好，不管做什么也好，最后固然是成佛，然后呢，下一世固然是往生，这一生还得到种种快乐耶！当然，所有的修行都是如此，不仅仅是念佛，广义的， (p90) 这一点我们要了解，这一点我们要了解。[24:44]
乃至于有很多人虽然修行了，但是好像他感到的不一定如意吧！这个概念我们要很清楚。比如以我们这里的老和尚例子为主，欸，他就修行了以后，怎么老是生病啊？那个就是他造了种种的善业了，现生受；他本来要，造大恶业啊，要下地狱乃至于旁生当中，生生世世被人家杀、吃、还哪，这一世一点小病就解决了。这个非常明显的，有太多这种例子，所以对于这个概念，我们一定还同样地要对它认识得很清楚。你认识得很清楚，对我们是一个绝大的鼓励，然后呢你走起来觉得非常欢乐，越走越高兴，越走越快乐。最后一段话说一下。[25:36]
The way in which the many virtuous and nonvirtuous karmas that exist in your mind-stream ripen is as follows:
(1) Whichever karma is weightiest will ripen first.
(2) If weights are equal, whatever karma is manifest at the time of death will ripen first.
(3) If this also is the same, whatever karma you have predominantly become habituated to will ripen first.
(4) If this also is the same, whatever karma you have done first will ripen earliest.
As cited in the 《Treasury of Knowledge Auto-commentary》: As to the actions that give rise to cyclic existence, There are those that are weighty, those that are near, Those to which you are habituated, and those you did earliest. Among these, the former will ripen first.【◎ 于相续中，现有众多善不善业成熟理者，谓诸重业即先成熟。轻重若等，于临终时何者现前，彼即先熟。若此亦等，则何增上多串习者，若此复等，则先所作，彼即先熟。如《俱舍释》所引颂云：“诸业于生死，随重近串习，随先作其中，即前前成熟。”】
那么，现在我们相续当中有不晓得无量无边的各式各样的业，有善、有不善，那么哪一个先成熟，换句话说哪一个先感果呢？喏！这个分出来了。第一个，重业一定先成熟， (p91) 这个业越重。那么重的，轻重相前面已经说过了，对吧！轻重相前面已经说过了。假定说没有特别重，轻重等的话，那么怎么办呢？就是临终的时候，那个时候哪一个东西现起。这一点是为什么我们临终的要助念的关系。就是他如果说求往生的，固然；就是不往生的，乃至于平常不信佛的，你临终的时候能够提醒他那个东西，他跟那个相应，他也好。[26:51]
实际上呢，临终的提醒不但如此，还告诉他：“哎呀，你一生造了很多好事啊，这一生苦不堪言，没意思！你现在完了以后，生天去了。”你能够提醒他，欸，他想起欢喜了。那个时候他心里面这个相应的话，他想这个，就是最靠近临终的时候，把这一个引起来，这是第二个，这样。所以“西方当时”，他临终的时候，一定用那个佛像、用长幡接引他等等，这个是有他的道理的，就是指第二点。[27:25]
“此”—如果相等的话，那么下面呢，习惯，就是你的习性、习性。所以前面说，不要说无故思喔，这个习性非常厉害。对我们极大部分来说，就是这个习性。而且这个习性哪，往往不是这一生造成，多生多劫，所以这个等流习气的重，就是这个样。我们现在修行最重要的就是什么呢？把这个无始的习染改过来。那么假定是这个也没有的话，那么先作的先成熟，你越是前面先作的，那是先成熟。下面就是《俱舍》上面告诉我们这个道理的一个偈子，这个偈子，大家只要念一下。我再念一遍：“诸业”，这个业在生死当(p92) 中，哪一个先成熟？第一个，随重；第二个，随近；第三个，习惯，串习就是习惯；第四个，前面上面都没有的话，最先作的最先成熟，所以“前前成熟”。[28:36]
到这地方，那么关于这个善恶业的基本的概念都已经有了，基本的概念都有了。凡是对这个道理不（编者按：录音带中间切断）……清楚，整个的修行的主要的概念全部在这里，所以下面的都从这地方一步步来的。当然这个次第很清楚，你所以今天能够达到这个，一定还有前面的这个层次一步一步、一步一步……这么来。然后呢有了这个概念以后，不管是参禅、念佛、学教乃至于世间他为什么这样，他为什么感到这个恶果，然后呢你观察自己的话，你也晓得了。起心动念的时候固然你知道，不起心动念你也知道，为什么你会有这个习惯，为什么会有这个样，每一个地方就这么清楚、就这么明白！[29:37]
59a Commentary
ENGLISH LR V.1 P.240 (COMMENTARY V.8 P.75) [00:06]
Completing karmas are such that upon you having been projected into a particular realm, they are the wanted or the unwanted things that you experience. Virtuous karma will bring what is wanted. What is otherwise will bring that which is unwanted. And then, among the projecting and the completing karmas,[00:21]
The Treasury of Knowledge explains that a single action projects a single rebirth and does not project many rebirths. There are many completing actions, but many projecting actions do not project a single body. The Treasury of Knowledge:417
One projects one rebirth;
Those that bring about completion are many.
Therefore one projecting action can project one life whereas for the completing actions, you need many to bring about completion in a life.[00:33]
Another one, what does another one say? It does not say the same thing, meaning sometimes one [projecting action] projects one life,[00:45]
The Compendium of Knowledge:418
There is karma where a single action projects one body. There is karma where a single action projects many bodies. There is karma where many actions project a single body. There is karma where many actions project many bodies.
This is the explanation and so there are different explanations.[00:56]
The commentary explains Asanga's four types of karma, respectively, as a single instant of an action nourishing a seed of only a single lifetime's fruition; that action nourishing a seed of many lifetimes' fruitions; many instants of an action again and again nourishing a seed for just a single body; and many mutually dependent actions repeatedly nourishing seeds for the many bodies of a succession of lifetimes.
Now for this principle, I will not explain this in detail here, as long as you read it clearly then it will be fine. When we get to the chapter on the 12 dependent arising, I will explain this in detail. In general we would always just look at it and say, "Ah, ignorance leads to compositional activities, compositional activities lead to consciousness, consciousness leads to name-form..." We would just read it through and everyone would know it. But actually, this is the primary key to cultivation which is somethingI have talked about whileI have been explaining karma. In the future when we get to the 12 dependent arising, we will talk about how a certain previous cause will produce a [corresponding] effect now. We will also talk about when an effect arises, what method of dealing with it would mean a change in direction and what method of dealing with it would mean you are still going along in the same direction of it. These are all explained extremely clearly and plainly within this topic. Also, for a karma, meaning the seed, if you leave a seed now, when will the effect be issued, what is the circumstance of the effect being issued, and the details of the issuance. I will save these for later when we get to that section.[02:22]
However, in order to help us obtain a correct understanding in the future, this section right here, you will have to become familiar with it. If you are familiar with this, when we get to the later section, as soon I explain it, you will know it very plainly and very clearly. However if you are truly practicing, remember the "four preconditions." You will then know it so clearly and plainly. When you understand the principles of cultivation, you will know the characteristics, the method, that iswhen cultivation becomes very easy, very easy! So this part is on the actions of projecting and completing. And then there is the classification of karma whose result you will definitely or only possibly experience. The next section tells us that there are karmas which you will definitely experience, but there are others which you may possibly experience. It explains what karmas you will definitely experience and what karmas you will only possibly experience.[03:07]
(ii) Karma whose result you will definitely or only possibly experience
The Levels of Yogic Deeds:419
Karma whose result you will definitely experience is that consciously done and accumulated.
This says that this type is one which you will have to receive, karma whose result you will definitely experience in the future. What type of karma is this? It is one that is "consciously done and accumulated." Conscious means the karma from reflection which is the mental karma. When your thoughts arise in your mind, in other words, it is the "compositional factors" of the [four aggregates of] feelings, discrimination, compositional factors, and consciousness. This is what we should understand. For instance, when you are thinking, when you are considering, "Um, this thing is good. How can I figure out some way of acquiring it?" "This thing is not good, so I need to find some way to get rid of it." This is the mental state. Consciously, and then, "done" and "accumulated". This is something you will definitely experience.[03:52]
Karma whose result you are not certain to experience is that consciously done but not accumulated. [187]
Though it is done, but it is not accumulated. Well then what is done and what is accumulated? Next,[04:02]
The same text sets forth the distinction between having done karma and having accumulated karma:420
What is karma that you have done? An action that you have thought about or that you have consciously set into motion either physically or vocally.
This is "having done karma." That is you have created it. What constitutes creating karma? Normally we would say creating karma, creating karma, everyone talks about creating karma, what karmas are you actually creating and how do you create them? Now this tells us here. That is "an action that you have thought about," and "that you have consciously set into motion," which are "either physically or vocally." This is what you are considering in your mind, where you are considering in your mind. For instance, you might have seen something, and then you think, "Ah, this thing is good! Ah, I need to think of some ways of acquiring it!" This process could be happening on something very small, very small. Of course other than this, for instance if you see others having a little free time, yee, you would be examining them, "What are these people doing? Oh, they are going out to play." So you think, "I want to go out and play too." Or you might think, "This person is going out to play but I do notwant to do that, I want to exert myself here in my studies." These are all examples. Therefore, your every arising thought is nonetheless this. If you wish to go out to play with that person, then later you will think, "Let me think of some ways so that later..." You will then have pursued after him, your body and speech will have been gone. You will think about how he is not working hard, he is out playing and you are exerting yourself here. Right? Therefore, all day long we are nonetheless right there.[05:19]
There is another thing, you might say, "It would seem that there are many instances where I am not thinking (composing with the mind)." What would that be? That would become your ethically neutral karma. Where does the ethically neutral karma come from? It is still the causally concordant effect from before. So why are there ethically neutral karmas? That is from the past lives, still from the past lives. There are many people who are foolish and dumb. It is because one created this in the causal period and now the effect is this. Or perhaps it could be a residual retribution that has not been exhausted. If you just look at the animals with lower intelligence, margarya melanioides (snails), mussels and clams, and also turtles, when they decide to fold [or withdraw], they could sit there for three days, five days, eight years or ten years, and it would be pretty normal. What were they like in the causal period? In general, there are many people whom you cannot claim that they are not cultivating. They are cultivating. But if you say that they are cultivating, he acts in this way. He would be filled with delight to just sit there and perhaps to sit there and be foolish and dumb, becoming drowsy. And he would still feel that, "Ah, I had just done a sitting meditation and it was a good session!" He slept. So of course it was good! This type of situation is wrong! I am absolutely not making a joke out of this! I am especially pointing this out to you! If you have auspicious projecting karma then it is still fine, but if you don't, then these are all subjective aspects indicating a fall into the miserable realms. In the future, you will end up in these states. This is an ethically neutral attachment. This is the appearance of it[06:34]
There is another type of person whose mind is very intelligent. Even though he is intelligent, but he only pays improper attention and defends himself with sophistry, expounding on seemingly great principles. This would be the type of person that has great worldly intelligence and can out argue everyone else. Therefore, in every instance, we must be able to recognize clearly, the subjective aspect of our thoughts, the subjective aspect of our thoughts.[06:51]
Once you have thought about it consciously, you will "set [it] into motion either physically or vocally." Earlier we said, this person is sitting there being foolish and dumb, and therefore this will issue an effect later as many types of animals. The clams cannot even...cannot even crawl. They are just there. If you throw it somewhere, it will just stay there. The turtles are a little better because they would still crawl and swim. What is the reason for this? The slower the person is in his reactions, he will naturally act in this way. What is this really? Slow moving. On all occasions, if you understand this point, you will become very plain and very clear [with everything]. [Note that] I am not encouraging you to be very quick and agile here. The monkeys are very quick and agile and that isnot necessarily good either. Right? Therefore, in brief, you should know the correct versus the evil cause. Any little thing will be clearly and plainly manifested. This is on what is done. Next, it will talk about what is accumulated.[07:48]
It continues: Karma that you have accumulated is that not included among the following ten types of actions:
In other words, other than these ten types, everything else is karma that is accumulated. So then the next ten are those that are not accumulated.[07:55]
actions done in dreams; those done unknowingly; those done unconsciously; those done without intensity or not continuously; those done in error; those done forgetfully; those done without wanting to; those naturally ethically neutral; those eradicated through regret; and those eradicated with a remedy.
These are it. What is not accumulated? That which are done in "dream". This is why in general when we are talking about the confessions, [we talk about] what is done inside a dream is not accumulated. This is the reason. This will not issue an effect, will not issue an effect. So then in a dream, why would you have "actions done"? Let me just mention this while we are here. This is the causally concordant effect, the causally concordant effect. This is it. Perhaps it was something before or perhaps it is present now. But it is not that strong, not very strong. This is the situation. The second one "those done unknowingly," that is when you are doing it, you were not aware of it. What is not being aware of it? Oh, let us say you walked over somewhere, stepped on and killed some ants. I had no idea it happened. This is "those done unknowingly." This is not accumulated.[08:59]
"Those done unconsciously," that is when you are doing this, you had not thought about it. What is this situation like? Often when a sensory object arises, you did notthink about it, eh, upon this encounter, you just do it. This type of situation is called having it done unconsciously. But pay attention to this! There are many times when things are done unconsciously, it is because there is a strong latent propensity (habit). This latent propensity is very strong and powerful. Due to the latent propensity, you will still have to experience the karma. Where does this latent propensity come from? It is through his conscious reflection and continuous actions that this habit is successfully formed. Though one does not consciously think of this now, but he will continue to behave as such. This place is saying that for this particular karma now, for this particular karma now, since for this portion, he had not consciously thought of it, and therefore it is not accumulated.[09:49]
So then the next section says, "those done without intensity or not continuously." That is even though you have done it, but for what you have done, you did not ask for any benefit, you went against your will, you did not want to do it, or this brings you no benefit. But you had to do it. However, you do not do it often, do notdo it often. What does this mean? For instance, we go to work now, the office tells you to do something unreasonable. Ah! You feel that for this thing, you are not seeking to derive any benefit from it. And then, you do not do it continuously. "Those done in error," we can understand this. You have lost your mind. (Translator note: this part of the text seems different as well, the text reads more like "Those done in a craze.") And then what is "those done forgetfully"? Normally our vigilance and mindfulness are present. However, sometimes you all of a sudden lose your attention, lose your attention. This is the situation. "Those done without wanting to," that this thing is that something you do not like to do.[10:46]
"Those naturally ethically neutral," those that are naturally neutral will not issue an effect. What is naturally ethically neutral? They are things such as walking, sitting. Just like that. Therefore among the four deportments, there are a lot. Sleeping, this will not issue an effect. There is no virtue or non-virtue in sleeping. Of course when you sleep and you feel lazy, then this attitude of being lazy would count [as being non-virtuous]. But the sleep itself does not count. This is what we should understand. This is what we should understand. Therefore, we should not say, "Oh! Sleeping is ethically neutral. So I can sleep all day." This attitude of laziness is not right! This is what we should discern clearly.[11:20]
So then number 9 and 10, these two are what we can apply to our cultivation. Though you have done it, though you have accumulated the karma, but you "regret". You say, "Ah! How can I have done something like that? This is not right!" At this time then it will not accumulate. If this does not accumulate, then it becomes a karma you will only possibly experience. Also "those eradicated", this is the best. The sacred teaching tells us how to eradicate. That is though you have planted the seed, you treat it from the root of the sickness. To give you an analogy, for instance, if you have planted it, though you have planted it, eh, before it sprouts, you ruin it. Or perhaps though it has sprouted, but you pull it out. Then it will not be able to grow. This is called eradication. Therefore, for these two points, they are what we practitioners use to purify what we have done in the past. The reason we can purify what we have done in the past is because of these last two points.[12:25]
Karma that you have accumulated is the remaining actions, the ones not included in these ten types of action. Karma that you have not accumulated is just the ten types of actions indicated above.
Well then other than these ten types, the rest will accumulate. Therefore, "Karma that you have not accumulated is just the ten types of actions indicated above."[12.36]
The Compendium of Determinations421 presents four permutations between karma done and karma accumulated. Killing that is karma which you have done but not accumulated is seen in the following cases:
This is something done but not accumulated.[12:43]
that done unknowingly, that done in a dream, that not done intentionally, that which another person forced you to do against your will, that done only once and then regretted, that much lessened upon assuming a vow to give up killing after overcoming the desire to kill by means of a deep understanding of its faults, that whose seed you weaken before its fruition can start by means of separating from worldly attachment, and that whose seed you have actually destroyed with a supramundane path of elimination.
Now when we talk about this, this concept is very important for us. The Compendium of Determinations also gives us four permutations. It explains each. To have something done and not accumulated means that though you have done it, the karma does not accumulate. Why does this part specifically expound on karma that you may only probably experience, that you may only probably experience? Though you have done it, you do not have to experience the effect. What are they? Let us take a look. "That done unknowingly," that done unknowingly, in other words, you have no idea that it happened. "That done in a dream," we have just talked about this earlier. "That not done intentionally," for instance, a bug bit you, you did not even know and, you smacked and killed it. Yes, at that time, you certainly were not aware of things. You just felt that something stung you, "Ah!" Just like that and you did it. But you did not intend on it. Such is the situation. But you should not say, "Ah, this is done unintentionally!" If you should say so, then what follows next becomes what is done intentionally. This is something that we need to make a clear distinction of! The subjective aspects of the mind are very subtle, very subtle! Do not say, ah, this is that, is that... so after you smacked it, you would just say, "I did not intend to do that anyway." That is the time when you should actually feel regret. Therefore, how you feel afterwards actually make a difference on the actions you did earlier on. There is already a difference between them, [judging from the two types of reactions]. It is very subtle. There is also "that which another person forced you to do against your will," this is when others force you to do it. This was explained earlier.[14:32]
There is another kind which is "that done only once," yes, and then, though it is done and accumulated, but after you have done it, you "then regretted." You regret, ah! You would say, "How come I made such a mistake?" You then feel that you have made mistake, you are disgusted and wish to change course. This is the correct way! This is what is done in the mundane world. Then another step further is the act of, "assuming a vow." And further is to go beyond the mundane world. But even from the perspective of the supramundane world, in the same fashion, it will certainly include regret and disgust [with one's own actions]. After that, you do not commit the same sin again, do not commit again. Previously, you followed the worldly standards and specifically committed this type of misdeed. Now you follow the supramundane standards, making the sin "much lessened." You lessen the power of the seed. Why? It is because you do not accumulate (increase) [the karma]. Just like that. Much like a seed, after you store it, the condition is extremely dry. If you just put it on a rock, it cannot grow![15:27]
And then, by "separating from worldly attachment," this means you separate yourself from the mundane world. Attachment (desire) fuels its power. But now you have separated yourself from it. "Whose seed you weaken," this harms the aforementioned seed. Then you may go as far as this, "whose seed you have actually destroyed with a supramundane path of elimination." This means you permanently destroy it. Just like how seeds are, the earlier sentences describe how you "weaken" it. This means to dry it thoroughly under the sun, by putting it on a rock or to put it in a jar, ah, where there is no sun or water and it will not grow. However what is to "permanently destroy" it? That would mean you scorch it with flame, and it is doomed! No matter how much you soak it in the water and leave it in the sun afterwards, it will not grow! That is how it is.[16:07]
Therefore, this is why, on all occasions, I keep saying that you should understand this principle! Normally, when things happen to us, when things happen, we would always think we are right. Ah, with this reasoning, you will continue to contemplate it for a long time. When you find an opportunity, you will use it to argue with others. [If you do this,] you are doomed, doomed! What have you done? It is something done "consciously" (or knowingly). Thus it is karma that is accumulated. However, it is hard to avoid doing this when we begin (cultivating). Not only is this hard to avoid, but it is you will certainly do when you just started to cultivate. Therefore, we should strive to learn and understand this. So whenever we have done a nonvirtue act, learn to think, "Ah, how come I am wrong again! I must exert myself...." If you could regret and reproach yourself as such, then you probably will not have to experience this karma. You probably will not experience the karma. Then upon this foundation, you will not suffer great misery in this life, or you may suffer just a little only. But you will not fall into the miserable realms. Since you will not fall into the miserable realms, you will be able to attain successively higher status in your next lives, attain successively higher status in your next lives. You can go as far as escaping the cyclic existence...etc. Otherwise, your bad karma will increase and it will increase tremendously. And yet you still wish for a rebirth in the heavens or in the Pure Land? Would you not have defeated your own purpose? This is the fundamental concept.[17:17]
Killing that is karma that you have accumulated but have not done is seen in the following case:
Ah, interesting! You have not done it but it will accumulate. Next.[17:25]
you investigate and analyze for a long time in order to kill a living being, but you do not kill it.
Though you do not often kill, but your mind continues to "investigate and analyze," to investigate and analyze. This is the sin we commit most of the time. This is really terrible, really terrible! For instance, if you encountered something, it may be something you are fond of, even though you did not physically go get it; Or it may be something you detest, even though you did not physically reject it, you keep having internal misgivings. This is what it is describing. This is karma that is accumulated, as mentioned earlier. It is the magnification of the internal karma, and nothing is more powerful than this. This is it. Therefore, this point is most important for us.[18:14]
you investigate and analyze for a long time in order to kill a living being, but you do not kill it.
Therefore, this is why we should try to learn more and put the teachings in our minds. Normally, we would spend most of our time being foolish and dumb. What do we do? We would chit chat or let our thoughts go wild, thinking of things. What are all these? These are all "accumulated and not done." Whatever that is accumulated and not done, this becomes the karma that you will certainly experience. Pay attention, pay attention! This is the problem we incur most easily. Normally we would just sit there and think, "Um! How do I find a way to go about this, how do I think about that..." Even if you did not successfully accomplish it, you are already accumulating. If you become successful, then there is no need to even mention that! Therefore, there has been so many earlier examples...do you remember the story of the golden cat? He just offered three coins. Then he continued to accumulate, continued to be joyful, continued to think of how good it was and he obtained such great merits. Now what are we constantly thinking of in our minds? If you just examine yourself a little then you will know. Thus, here, if we are cultivating, when we feel that we seem to accord with attachment, ah! We know that we are wrong and we would get rid of it. If we seem to accord with hostility, it is wrong too! However, the most difficult one to remedy is the state of concordance with ignorance! Um, we would just go through the entire day muddle-headed. And it would seem that we did not do anything wrong! You must remedy this, you must remedy it! This is what we should understand. Now number two.[19:38]
Killing that is karma that you have done and accumulated is seen in all the killing not included in the previous two permutations.
Three, "done and accumulated," this is easy. Other than the previous two permutations, now it is done and accumulated.[19:44]
Killing that is karma that you have neither done nor accumulated is whatever is not included in the above three.
This is neither done nor accumulated.[19:47]
Also understand in the same way, as appropriate, the non-virtuous actions from stealing through senseless speech. The three mental non-virtuous actions do not have the second permutation. [188] Within the first permutation, there are no mental actions that are not intentionally done nor are there any that you are forced by another to commit.
Within the mental actions, they do not have the second permutation. Why? What is the second permutation? It is "karma that you have accumulated but have not done." For the mental actions, the mental actions are not done, their "done" is equivalent to "accumulated". As soon as there is a thought, the karma is accumulated. Therefore, the second permutation is karma that you have accumulated but have not done. This does not exist for the mental actions. In your every thought, the thought, the thoughts of attachments, hostility and ignorance, they will continually create. So then, in the first permutation, "there are no mental actions that are not intentionally done nor are there any that you are forced by another to commit." This is easy to understand. Now that we understand every part of this clearly, okay, for the matter of karma, we are now very clear that this is the karma that you will definitely experience. In this section of karma that you will definitely experience, there are actually two types, one which you will definitely experience and the other that you will possibly experience. You now understand them.[20:52]
From the viewpoint of the time at which you experience a result,
This is further divided into the earlier and later times.[20:56]
there are three types of certainty of experiencing results of karma: experiencing it here and now; experiencing it after taking rebirth; and experiencing it at another time.
The first one is to experience it here and now.[21:02]
Karma that you experience here and now is the effect of actions which ripen in the very lifetime in which you do the actions. There are eight such types of karma mentioned in the Levels of Yogic Deeds:
(1) non-virtuous actions [that you have done] with a predominant [attached] attitude of looking after your body, resources, and existence;
There is a type of karma that once you created it, you will experience it here and now. So then in the Levels of Yogic Deeds, it said what? "A predominant [attached] attitude of looking after your body, resources, and existence." A predominant attitude means for instance, the predominant attitude of looking after things is an increased attachment. Ah, the attachment is very strong, for the body, for the resources, unable to let go of all sorts of things. This will cause you to experience the karma here and now, to experience the karma here and now. Speaking of this, for us in general, in particular for those who train in Buddhism, especially those who have become renunciates, there really isn't anyone who would have that type of strong attitude. There really is not anyone who would have that type of strong attitude. However, if we actually examine ourselves carefully, therein is the problem! Normally we would pay attention, would very much pay attention to nutrition. We would pay attention to our bodies. Ah, at all times we get busy for this. This is what? It is a predominant attitude of looking after things. Looking after what? "Looking after your body."[22:01]
Therefore, earlier, it has been told to us time and again that once you have truly gone for refuge to the Three Jewels, who is the great teacher? Who? The Buddha. And then, it is the teaching, the teaching that the Buddha has taught us. The Sangha community is our fellow practitioners. After we have been ordained, yes, due to the immediacy [of the body], we need to care for our bodies. But we should not be saying, "This is what the doctor says!" Yes, the doctors would say that. We should listen to him. But should not we listen to what the Buddha said? If the doctor said something that is different from the Buddha and you listen to the doctor, then you will be wrong. This is something we should understand. This is something we should understand! And then, this is still secondary. What we most readily have a problem with is that we are busy doing something for this all day long. Actually, what are you cultivating? You are cultivating your body! Yes, as a result, your body will be cultivated to become even more solid. You will not be able to escape. You will eternally remain in this cyclic existence. This is something you will experience here and now.[23:01]
(2) virtuous actions [that you have cultivated] with a predominant attitude of not looking after these;
(3) There! If you can strive to turn the direction around, it will happen in this lifetime as well. If you give, uphold vows and so on, this could happen too.
(4) in the same way, [non-virtuous actions that you have done with an attitude of] strong malice toward living beings;
(5) [virtuous actions that you have cultivated with an attitude of] deep compassion and helpfulness;
(6) [non-virtuous actions that you have done with] great animosity toward the three jewels, gurus, and the like;
(7) [virtuous actions that you have cultivated with] an attitude of deep faith and belief in these;
(8) non-virtuous actions [that you have done] with an attitude of enmity toward those who have helped you such as parents and gurus, and an attitude of not repaying them for what they have done;
(9) virtuous actions [that you have cultivated] with a strong attitude of wishing to repay those who have helped you.
With things as such, they are all what you would experience now, all what you would experience now.[23:46]
Karma that you will experience after you have been reborn is the effect of actions which you will experience in the second [next] lifetime. Karma that you will experience at other times is the effect of actions which will ripen in or after the third lifetime.
Therefore, for karma that you will definitely experience, it is further divided into these three parts: one is the karma that you will experience here and now; the second one is the karma that you will experience in the second lifetime; and then another one is karma that you will experience in or after the third lifetime, karma that you will experience in or after the third lifetime. So then if we truly exert ourselves in practice, a higher status will very clearly begin from this life. It will get better in the next life and even better in the life after that! This is based on us having been in accordance with the teachings. Therefore, truly, whether you are reciting the Buddha's name, or anything else, in the end, of course you will become a Buddha! Not only will you be reborn in the Pure Land, you will also obtain all sorts of happiness in this life! Of course, all the practices operate the same way. This is not only true for those for recite the Buddha's name, this stands for all [discipline]. This is something that we should understand. This is something that we should understand.[24:44]
There may be many who have practiced, but they do not necessarily feel that things are going their way! This is a concept that we should be very clear with. For example, we can take our senior abbot here as the primary example. Ah, after he had begun to practice, why is it that he is often sick? That is because he had created all sorts of virtuous karma, and he is experiencing it now. He would have, since he had done a great non-virtuous deed in the past, he would have needed to go to hell. He might have needed to become an animal life after life, to be killed and eaten. Yet, in this life, he just got a little sickness and this exhausted [the karma]. This is very obvious. There are far too many cases like this. Therefore, this concept, we must equally understand it very clearly. The more we understand it clearly, the more it will become the greatest encouragement to ourselves. Then when you walk on the path, you will feel very joyful. The more you walk on the path, the happier you become. Let me explain this last part.[25:36]
The way in which the many virtuous and non-virtuous karmas that exist in your mind-stream ripen is as follows:
(1) Whichever karma is weightiest will ripen first.
(2) If weights are equal, whatever karma is manifest at the time of death will ripen first.
(3) If this also is the same, whatever karma you have predominantly become habituated to will ripen first.
(4) If this also is the same, whatever karma you have done first will ripen earliest.
As cited in the Treasury of Knowledge Autocommentary:422
As to the actions that give rise to cyclic existence,
There are those that are weighty, those that are near,
Those to which you are habituated, and those you did earliest.
Among these, the former will ripen first.
Well then for us now, we have no idea of the endless and the abundant variety of karma that we have created in our mind-streams. There are virtuous ones and nonvirtuous ones. Which one will ripen first? In other words, which one will issue the fruit first? There, there it tells us. The first one, the weightiest karma will ripen first. The weightier the karma, [it will ripen first]. As for whether the karma is light or weighty, this has been explained before. Right! Whether an action is light or weighty, this was explained earlier. If there are notvery weighty karmas, the karmas are of similar weight, what happens then? That is at the moment of death, what ripens will be whatever that manifests before death. This is why we need to pray for people at the moment of death. If they are seeking to go to Pure Land, of course this is done. Even if they do not wish for Pure Land, or even those who do not believe in the Buddha, if you can remind him that at the moment of death, whatever he concords with, it is good for him as well.[26:51]
Actually, not only do you call his attention to that, you should also tell him this, "Ah, you have done so many good things in your lifetime. This life has been so miserable, it is meaningless! You are done with it and you are going to heaven." If you can remind him of this, eh, he will be happy as he thinks about it. At this time, if his mind concords with it, then as he thinks about this, this will be the moment nearest to death in which you have drawn this out. This is the second thing. Therefore "for the moment of going to the west," the moment of one's death, will always use the Buddha's statue, the long flags to guide him. There is a reason for that. This is the second point.[27:25]
"If this also is the same," then next it depends on what your habit is. It is your latent propensity, your latent propensity. Therefore, earlier it said that do notsay it is unconsciously done. This latent propensity is very obstinate. For the most of us, we are run by this latent propensity. And this latent propensity is often not created through one lifetime, but through many eons of lives. Therefore, this causally concordant latent propensity runs very deep. That is how it is. What is most important to our cultivation now? It is to change our beginningless habits. If this is not found, then whatever that is done the earliest will ripen first. The earlier the actions, they are the ones which will ripen first. The next part is a stanza from the Treasury of Knowledge Auto-commentary. This stanza, everyone can just read it over. I will read it again. "The actions," among the actions in cyclic existence, which one will ripen first? The first one is those that are weighty. The second one is those that are near [death]. The third one is our habits. Habituated means habits. The fourth one is if those above are not present, then whatever that isdone the earliest will ripen first. Therefore, "the former will ripen first."[28:36]
When we get to this point, regarding the virtuous and non-virtuous actions, you already have the fundamental concepts, already have the fundamental concepts. Whatever that you do not know about the principles. As clearly, the main concepts for your entire practice are all included here. Therefore, all the rest will come from you practicing this section step by step. Of course the sequence of order has been made very clear. The reason you have reached this point, there must have been previous levels in which you have gone through step by step, step by step in order to get here. Then once you have this concept, whether you are practicing Zen, reciting the Buddha's name, learning the teaching, or even for a mundane world person, why does he behave this way, why did he procure this bad fruit, [you will know why]. Even as you observe yourself, you will know the reasons. Whenever your thoughts arise, you will of course know. Even when your thoughts have not come up yet, you will know [as well]. Why do you have this habit, why things are such a way, everything will become this clear and this obvious to you!