菩提道次第广论手抄稿:旧版第五十九卷B面
（手抄稿 第八册 p93）[00:03]
今天请翻到《广论》一百三十九页，这个关于业那个部分，这个总的业、果之间的道理、关系，我们已经有了一个基本的认识。那么什么是黑业，黑业的果；什么是白业，白业的果，以及这个业感果当中，几个特别的相关的什么具力的业，还有它什么样是轻重，还有呢什么是引业、满业，定、不定这种概念都要了解。你前面的了解了，你后面才跟得上，前面的不了解，你后面是越听越糊涂。所以我特别说明，你凡是前面没有听的人，一定要补听的原因。是的，现在你听的觉得听不懂啊，于是你感觉到：唉呀，这个地方听不懂，再去看前面的更糟糕啊！好像有这样的。实际上呢恰恰相反，你把前面的基础慢慢地了解了，后面自然而然都懂，因为这个是有层次的嘛！这个有层次的，你们这个概念一定要了解。同样的道理，说每一个地方你完了以后，你必须要把握住，那么这个后面更深入 (p94) 的时候，更深入就是利用前面这些基础，你利用的时候你才会运用它，能够运用才能够修持有得。那么下面那个叫：[02:10]
2 Reflecting on karma and its effects in detail.
【第二思惟别者，】
说我们现在对于整个的由业感果的道理是了解了，那么我们为什么要来学这个呢？那么我们现在了解，回想到是因为我们了解世间的痛苦，世间的究竟状态就是一个苦；说唯一的救济就是三宝，说佛陀，所以于是皈依佛陀。而皈依了佛陀他所以能够救护我们的原因，原来在这个上头，你结果找到了，那么这个道理也各别地认识清楚了。认识了清楚了，下面你又进一步说：“对！那么在这个情况里面，我了解了，我应该怎么做才使得我生生增进，而能够达到圆满佛地呢？这一个特点在什么地方呢？”所以这个地方现在告诉我们“思惟别者”，喏，这个就是你要的，这个就是你要的！在这一个整个的佛法的中心当中，我们特别需要的哪一部分？这里。这个是思惟别的意思。[03:35]
所以，换句话说，等到你把整个的问题弄清楚了以后，现在在这个问题当中，那就是我要的，我要下脚的那个地方。一方面你了解了这个整个，一方面你了解了进入的次第，然后你走进去的话是步步上升，了解吗？所以这个他这个层次的安排这么个严密。所以(p95) 他前面告诉我们，这里不但说明的时候是把一切的佛语都在里头；而且传承下来的两个主要的主流；不但如此，而且他这个次第是按照着我们调心的方法，所以他每一个部分就给我们安排得这么好。所以现在我们进一步怎么办？说不是我们要远离苦、得到乐吗？那晓得了，什么是苦的因，什么是乐的因，如此的因感如此的果，那么我们现在晓得了。所以由这个地方说：[04:52]
It is certainly the case that you will acquire a good body and mind through giving up the ten nonvirtuous actions. Nonetheless, if you were to bring about a body and mind that are fully qualified, this would accelerate your cultivation of the path as nothing else would. Therefore, seek such a life.
【谓由远离十种不善，虽定能获善妙所依，然若成一圆具德相，能修种智，胜所依者，修道进程，非余能比，故应成办如此所依。】
欸，说我们是的，你能够远离了这个十恶，修这个十善，是！一定可以获得这个“妙善所依”的人身，所谓暇满人身。那么但是呢，在这个暇满的人身当中还是有所差别。就我们眼前来看，同样得到人身，所谓暇满的话同样进入佛法，结果有的人脑筋非常好，而且智慧也相应。有的人脑筋虽然好，欸，却是世智聪辩，他脑筋害了，好了个半天，结果走上错路，脑筋不好不谈。有很多人他脑筋虽然好，那身体又不好，有很多人不但脑筋好，身体也好。它每一个地方，就有不同的地方嘛！[06:12]
那么这个原因在哪里呢？换句话说，他虽然得到了，是不是圆满具足？这个还不是。 (p96) 要晓得，要想圆成无上佛道，这一个差一点都不行啊！所以说，要想能够有一个圆具各种德相，能修无上佛道，“种智”，这个种智就是所谓从道种智到一切智，也可以说拿一切智—佛的智慧，是必然要依靠什么？最好的“胜所依者”。否则的话呢，你得不到这个，虽然也得到的人身，但是做起来是非常、非常地慢，非常、非常地慢。不但是慢，那么还有因为慢的过程，所以这个时候外面有各式各样的障碍什么等等，一个不小心，又走出错了！[07:18]
所以在这个地方告诉我们，我们真正要修学佛法的人，应该努力的怎么样把修学佛法所使用的工具，具足最美妙完整的。就像我们现在举个比喻，说我们现在要到远地去。譬如说要去印度朝圣，然后呢要去到哪里去？说到美国去，那个时候你不但要认识怎么去法，而且要最好的交通工具。你坐船是不是可以？当然可以，一坐坐上几个月，坐飞机一天就到。然后呢你坐船坐几个月的话，跑到那海里面，什么时候碰见台风你也不知道？那东西非常麻烦。尤其现在那个时候世界是战乱，你不晓得这几个月当中发生了什么事情，有种种的不如意地方，所以一定要找说这个最好，不但找了飞机，这个飞机你还要看看这家航空公司，它非常安全，这家航空公司老出毛病，对不对？我们做任何一件事情都是这样，何况现在是修学佛法。那么在这种情况之下，我们 (p97) 要想得到这样的这个圆满具足一切修持德相的人身应该是什么？这个是我们特别应该了解的，所以这几个地方就告诉我们这个，它又分成三：[09:09]
① The attributes of the fruitions. ② The effects of the fruitions ③ The causes of the fruitions。
【① 异熟功德、② 异熟果报、③ 异熟因缘。】
说现在要得到这样的一个异熟的报体，就是我们现在的缘、暇满的人身，这应该有些什么内容？这个内容换句话功德，有什么、那几个优越的好的条件？这个优越的条件，第二呢它有什么样的功效？能够产生什么样的作用？第三个你要得到这样的一个异熟的圆满的报体，要有什么样的因缘？我们了解了，为了求这样的一个暇满的人身，我们在因地当中这样去努力，自然你一定得到这个果报，这个观念我们首先要建立。[10:06]
现在我常常听见人家讲，尤其是现在这个时候，这个世界、世间上面好多乱的现象。常常有的人，哎呀，这个地方神神怪怪，那个地方神神怪怪，不要说是外道，就是佛法当中也有很多神神怪怪的事情。我们往往自己把握不住原则，听见了这个，噢哟，就被它心动了。佛法里边讲不讲神通？讲，绝对讲！但是神通是什么？你如理如法修持的必然结果，这是果啊！我们真正要求的是应该求什么？喏，这个因在哪里，了解了，然后我们在因地当中起心动念当中，每一念相应，由于这个心念，然后身口相应，自然你会感得这个。如果你不了解这一点去做的话，那对不起，没有用、没有用！不要说眼前那些小小的 (p98) 一点鬼通、一点感应，一点用场都没有。佛在世的时候，非常清楚、非常明白，佛在这地方，很多去亲近佛的人他没有得到好处耶！不要说提婆达多等等，《四十二章经》当中两个公案，你们牢牢地记住！这个地方再说一遍，这个公案的内涵。[11:46]
两个住在远地的人听见了佛以后，要去见佛。然后跑到半路上面，天旱，没有水喝。我们一天没饭吃可以，一天没水喝就很难受，两三天不一定饿得死，可是没有水喝的话就渴死了。结果跑到半路上面，看见有一个“牛尾塘”，换句话说那个牛踩着那个田凹下去一点点水。那么两个人看见，哎呀，看见了水不管脏不脏，只要水就喝，结果里面都是小虫，你怎么弄也没办法把那个小虫拿掉。[12:32]
一个人一看，说：“不行、不行！我们既然要去见佛，佛告诉我们，我们要怎么做。”佛告诉我们，你要想求学佛法，譬如我们就皈依佛，皈依了佛以后就照着佛的道理做。以前我们不懂容或会犯这个毛病，现在懂得了。你为什么皈依佛啊？要脱苦、要得乐嘛！这皈依了佛怎么才能够脱苦、离苦得乐？欸，他告诉你的办法如法行持嘛！这样。所以从前者，然后呢我们在世间的一切，六道当中选择，唯有佛是我们的皈依处，等到你皈依了佛以后才了解，原来皈依佛的正皈依的是法，那么要照着法去做，那个才是。[13:25]
(p99)你正确地了解了，这个人他就了解的，所以说：“欸，佛，我们要去见佛的目的是在这里，既然佛告诉我们的行持的方法这样的话，对不起！今天渴死了，我要照着它去做。”另外一个人就说：“你这个人真傻，你见不到佛有什么用？我们先喝了水，然后见到了佛，问题不是就好了吗？”结果一个人坚持不喝那个水，一个人就喝了，不喝那个人马上就渴死掉了。要我们世间的人想起来这个人真傻。嘿！结果他因为持了佛戒马上生天，一生天，天人他有几个特质，他晓得：哦，我宿生什么因缘来到这里。而且他确定晓得他这一生成了天人，这个天人的特质，他是化生的—原来这样因缘。啊！他马上就去见佛，见到了佛了。[14:21]
另外一个人呢？喝了水，然后辛辛苦苦又跑了很长一段时候，见到了佛。佛当然晓得这件事情啰！所以就故意问他：“哎呀，你远道而来很辛苦，你哪里来啊？”这个人又是一肚子委屈那个心情，报告那个佛如此这般，那么就有两个人……。然后佛怎么说？“你这个痴人！你以为见到我啦！去佛千里，你看看旁边那个人。”他站在旁边，果然看见一个人，看见这个人面孔很熟，可是这个人长得非常清秀、非常丰润，年纪轻得不得了，这人间少见、见不到。正在怀疑，佛跟他说：“喏！就是跟你一起来饿死的那个朋友，他因为持佛净戒马上饿死，结果呢得到了这个。你见到我有什么用呢？”[15:19]
(p100)所以现在我们千万不要，哎哟，这个人有一点神通，又有人什么样子，你跟着他。这个神通能比得上佛吗？见到了佛，佛尚且说你这个痴人，你有什么用！所以我们真正要学佛法，必定要从这一个地方去认识啊！了解不了解？所以这个一点都急不来的，大家万万不要急，万万不要急，你一定要把握得住这个。昨天下午还有一个同修问我说：“唉呀，我现在业障很重，我要忏悔，唉呀，我要念佛……。”我就告诉他，那么你好好地把那个本论前面补听，他自然每个道理都告诉我们，这是佛的最圆满的教法呀！这一点我们根本需要认识的。[16:05]
所以在这个地方我们晓得，你要得到这样的果，那么因地上面应该如何下手。昨天讲的是最重要的东西已经说过了，在这个地方今天重提一下。那为什么要重提呢？昨天我讲整个的修行的关键，就在那个等流心识上面，那有人问我了：“欸，那人家念佛的人他可没讲那个，参禅的人没讲这个。”是啊！有很多人说：啊！你不要去妄分别，他可没讲这个，这个话怎么讲？你们现在细细想一想，我把黑板上那个一般用功的方法都在这里，这个概念先摆在这里，你自己想一想。现在不必想，先看一下，然后呢，你下课的几分钟想一想，或者今天告诉你，或者明天告诉你。如果说你能够想得自己想通了，那最好！那时候一补的话，你自己就晓得怎么融贯各宗各派，任何一家用功的方法，否则的话，到那时(p101)候再告诉你关键何在。[17:13]
总之一句话—不离开如此因、如此果，造这样的业因感这样的业果。如果说你只了解这个世间因果的法则，那么在六道当中可以上升；如果你更进一步第一义谛的话，可以跳出轮回，还不外乎这一个。现在我们看，第一个，就是异熟的功德，这种的异熟就是这一种的果报体，有什么样的殊胜的、优越的条件。那么这里分八。[17:53]
a. The attributes of the fruitions. There are eight fruitions: consummate life span, consummate color, consummate lineage, consummate power, trustworthy words, renown as a great power, being a male and having strength. Consummate life span is
【◎ 初中分八。一寿量圆满者，】
说：一、这种人他的寿量圆满。[18:03]
when a virtuous projecting karma from a previous lifetime projects a long life span and you live for the long time that was projected.
【谓宿能引牵引长寿，如其所引，长寿久住。】
第一个，需要长寿，需要长寿，因为他宿生造的这个业是一个长寿的业。为什么要长寿啊？那我们现在修习佛法，小的时候不行，你到了十几岁开始可以学。学它个十年、十五年到了三十岁。对不起！你的寿命只有二十岁，嘿，一点用场都没有。就算你三十岁，刚学会要开始修了，不行；就算你三十五岁，修了又有一点样子，完了！他寿量一定要圆满，这个是第一个重要。不过单单那个寿量够不够？不够，寿虽然长，但是你偏偏一 (p102) 天到晚造恶业，结果你那个寿越长，是恶业越大，是越倒霉。所以还要其他的条件，下面一样一样说。第二：[19:08]
p. 140
Consummate color is having an excellent body by way of its good color and shape; being pleasant to look at because you do not have incomplete sensory faculties; and being beautiful due to being well-proportioned.
【二形色圆满者，谓由形色显色善故，颜容殊妙，根无阙故，众所乐见，横竖称故，形量端严。】
那么长相好，长相好。“形色”跟“显色”，形色，长得样子好，显色，看起来好。有很多人这个面孔长得很黑，教人家一看，唉！这个黑炭。那我们通常一看见这个人，不要说黑人哪！一看。还有的人呢，这个皮肤那就是，总是就是有很多人，你教你……不但样子长得好，而且那个肤色非常丰润，这样。那么“根”当然一定是具足，如果眼睛去掉一个，或者鼻子那么塌掉了，耳朵又这样，那个不行。为什么呀？那么这样的教人家看得欢喜，看得欢喜。根阙主要的是包括自己的自修，如果其他的，还要利人，你跟大众相处，大家一看，看见你欢喜呀，不管你去向人家求教也好，或者你帮人家也好，这个就乐于产生正面的功效。[20:34]
Consummate lineage is having been born with the good lineage that is esteemed and famed in the world.
【三族姓圆满者，谓生世间，恭敬称扬，诸高贵种。】
第三个，就是他的家世出身圆满，现在我们讲起来，“噢哟，这个人可是某某人家的 (p103) 子弟喔！”以前说起来，噢，这个是王家子弟，现在这个人说他家世是如何地好法，不但是百万的富豪、千万的富豪，而且这是都是有学问、有什么的，就这样。那自然而然这种家庭出身，受人景仰、尊重。第四：[21:12]
Consummate power is great resources, an abundance of close associates such as relatives, and many helpers.
【四自在圆满者，谓大财位，有亲友等广大朋翼，具大僚属。】
这个就是你要做什么事情的话，要两样东西：第一个—人，第二个—法。人呢，说自己的家里边，外面的朋友等等，这个来帮助你；外面的财位。然后这样，你有财、有用，要做什么事情，不管是自利也好，是利人也好。[21:43]
Trustworthy words are words that living beings will accept because you are suitable to be trusted not to delude others physically or vocally, and are an authoritative witness in all disputes.
【五信言圆满者，谓诸有情信奉言教，由其身语于他无欺，堪为信委，于其一切诤讼断证，堪为量故。】
第五个，就是你讲的话让人家听着你欢喜，这样。那么然后呢，说的人也不欺负别人，不欺骗他人，人人信得过你。不但人家信得过你，而且你对事情的认识，处断的标准，是非常公正严明，大家对你服服贴贴、服服贴贴。否则的话，唉呀，随便谈一些问题，大家吵吵闹闹是没有用场。第六：[22:33]
Renown as a great power is to be honored by a great multitude of beings because of your fame and wide acclaim due to your confident generosity and possession of good qualities such as perseverance.
(p104) 【六大势名称者，有大名称，有大美誉，谓于惠施，具足勇健精进等德，由此因缘，为诸大众所供养处。】
他有大名称，有大名称，人家都是觉得这个人好，为什么呢？他有这个，他惠施，他惠施不但是财，而且法，而且布施的时候“勇健精进”，所以大众都信仰、供养他。[23:04]
Being a male is to have a male organ. Having strength is, by the power of previous karma, naturally experiencing little injury, no illness, and great enthusiasm arising from this life's circumstances.
【七丈夫性者，谓成就男根。八大力具足者，谓由宿业力，为性少病，或全无病，于现法缘，起大勇悍。】
那么第八，是有大力量，这个就是说主要的那这个地方的宿业的力量。所以现在有很多人讲医，这个医是绝对有用的，我们要晓得我们的病，总共有四种因缘，四种因缘。第一个就是四大不调，这个四大不调是医生可以看的，也需要医生看；第二个宿业所感，那个医生没办法；第三个是鬼神触恼，这个医生也没有办法；第四个自己出岔，不应该做的事情，去做那种事情。譬如说我们饮食，这个应该适量，他不适量，不应该吃的他吃了。然后呢天气，他寒暖不知，有诸如此类的事情。主要的四样，其中有一样那个是这个四大，现在的医生；而实际上呢，特别是这个地方具足这个大力，主要的是宿业力、宿业力。[24:28]
我看见过好几个人，那是我小的时候，我家乡有一个，我们称他为叫“崇明圣人”， (p105) 他很有意思，这个人的确了不起哦！他是前清末年的是一个老秀才，他最后那个时候考，他考上的。他真正的好不在他考上那个功名，而这个人的行持的严峻，啊，那人人佩服他，那个道德的操守，所以我们家乡都称他为圣人。这个人很怪，他人虽然很好，但是他多病，他一生多病，结果偏偏他的母亲一生没有病。那个时候我遇见他的时候，那位老人家已经快八十岁了。他有一次跟我父亲讲，那是我父亲的一位老师，唉！他说：“我一生最苦的啊，那个时候母亲……。”因为他是—以前的人都非常孝顺，他对母亲是绝对地孝顺，当然做母亲的人也绝对疼爱这个儿子，何况这个儿子这么好。可是妙咧！这个母亲的人从来没生过病，也不晓得病人之苦，偏偏那个儿子，他一身都是病，这样。[25:39]
所以当时我听了这个东西的确不大懂，以后慢慢地、慢慢地了解了，我遇见很多人，他就是不晓得什么是病。然后那个时候我们在学校里面有一个同学，我还记得他，他好有意思喔！他这个身体我们叫他小牛，为什么叫他小牛啊？他跑到什么地方，就在那个地方又奔、跑、吃、弄这个，这样。饿，饿、饿、饿，饿一餐、饿两餐也不在乎；吃的时候一口气，噢哟，大家吃胀了，他多吃一点也不在乎。刚刚吃完冰的，马上喝热的也没关系；喝完了热的，他冰的吃进去，冰淇淋几个吃进去，也就这个样。有很多人、其他人都受不了。那我们三年级不晓得四年级，那个时候第一次，不晓得第二次，那种特别的流行性感 (p106) 冒，那个时候刚开始，第一次大量地侵袭台湾，一下大量的人生病。那个时候我们在学校里念书的时候，学校里为这个病，病倒的人占五分之三。你可以想像单单那么个小区域，老师、同学结果为了这个病居然没办法，放假几天。我们天天跑医院，噢哟！他一天到晚忙，他从来没有病过，你说这种人怎么讲啊？[26:54]
所以现在人很多讲医，我不是说否定，是绝对它有它的绝对的价值，可是我们必定要，尤其是了解了佛法的人，我们要了解这个特质，了解这个特质。所以那么这个地方特别说，这个地方大力具足是什么？特别讲“宿业力”。所以，他的或者病很少，或者全无病，不但没有病而且身体很强壮，因为他强壮，所以这个心里面也比较勇悍。现在有很多人未尝不想用功，他用功一提起来啊，唉呀！等一下腰又酸了，头又痛了，哇！那是没办法好想。这个有八样东西，这个八样东西。那么他上面解释一下。[27:41]
Moreover, the first, consummate life span, is living in a happy realm.
【此复第一谓住乐趣，】
这个八样东西当中，一定要在乐趣当中，特别指人。[27:49]
The second, consummate color, is the body.
【第二谓身，】
身体。第三[27:53]
The third, consummate lineage, is birth.
(p107) 【生为第三，】
就是他的出身。[27:57]
The fourth, consummate power, is resources and helpers. The fifth, trustworthy words, is being an authority in the world.
【财位僚属为四，第五谓为世间量则，】
第五是什么呢？就是他的话，大家信得过他，因为世间要想做事情的话，衡量的标准就是这个，衡量的标准。他一句话，大家觉得对了、对了，事情可以摆平了！你要想做事情，这个是重要的。[28:22]
The sixth, renown as a great power, is fame about such power.
【第六谓彼所有名称，】
就这样，跟你接触的人固然，跟你不接触的人，他也听见了，啊！说某人如何、如何，这个对我们是非常重要的。第七：[28:35]
The seventh, being a male, is having the capacity for all good qualities.
【七谓一切功德之器，】
我们要想做圆满的功德的话，这个男身是非常重要。[28:43]
The eighth, strength, is having power in your activities.
【第八谓于诸所应作势力具足。】
(p108) 你要做的必须要这个条件。[28:51]
b. There are eight effects of the fruitions: 1) The effect of consummate life span is that you accumulate much virtuous karma for a long time in terms of working for the welfare of both yourself and others.
【◎ 异熟果报分八。初者依自利他，】
那么下面那个，这个“异熟果报”，就是特别地详细说明一下，像上面所说的这样的这个异熟体，它有什么样的业用，有什么样的功效。“分八”，也按照着上面这个八样。“初”，就是寿，寿的话不管要想思自利、他利，[29:18]
【能于长时，积集增长，无量善根。】
你要想修习增长善根，这个时间很重要，所以寿要圆满。第二个呢，[29:31]
2) The effect of consummate color is that merely through seeing you, disciples are pleased and gather around you. They then listen to your words and want to carry out your instructions.
【第二者谓诸大众暂见欢喜，咸共归仰，凡所发言，无不听用。】
你一看这个人就欢喜，你看起来欢喜，人家常说：啊，这个开始的好啊，已经是一半的成功。一看见好欢喜的话，事情就很好办了，这样。所以这一点有这么样的好处。[30:00]
59b Commentary
ENGLISH LR V.1 P.242 (COMMENTARY V.8 P.93) [00:03]
Please open up to The Great Treatise, page 139 (English text, page 242). For the section on karma, in regards to the general principles and the relationship between karma and its effects, we now have a basic understanding. With respect to what are non-virtuous (dark) karmas and their effects, what are virtuous (light or white) karma and their effects, what are the more relevant weighty karmas within this section, what actions are light versus weighty, what are the projecting and completing karmas, and what are the karmas that you will definitely or only possibly experience, these are all concepts that you should understand. Only if you can understand the earlier section will you be able to follow along in the later sections. If you do not understand the earlier sections, the further we go, the more you are confused. That is why I particularly wish to tell you that for those who have not heard the beginning parts, they must make it up by listening. Yes, you might feel that you cannot seem to understand what you are hearing now. So you feel, "Ah, I cannot understand this. But if I go and read the earlier sections, it seems even more confounding!" It may seem that way to you. But in reality, it is just the opposite. If you can slowly understand the fundamentals described earlier, then you will naturally understand the later sections. This is because there is a sequence of order here! There is a sequence of order. You must certainly understand this concept. With the same reasoning then, after you are done hearing every section, you must have a good grasp of each one. Only then will you be able to go deeper later. To go deeper means to be able to use the earlier fundamental parts. When you use them, that is when you learn how to apply them. Only when you properly apply them, will you be able to practice and obtain achievement. So then the next section is called:[02:10]
2' Reflecting on karma and its effects in detail
Now we know the entire tenets on how karma produces effects. What was the reason for learning this? We know now as we think back on this. It is because we understand the suffering of the mundane world. The ultimate state of the mundane world comes down to one thing - suffering. The only salvation is the Three Jewels, the Buddha. Therefore, we have gone to the Buddha for refuge. After we have gone to the Buddha for refuge, the only reason he is able to save us is spoken right here. It is actually right in this section. You have finally found it and have come to understand clearly all the different principles behind it. Once you understand it clearly, you will then go a step further and ask, "Yes! I now understand the circumstances. What should I do now to help me improve life after life until finally reaching the perfect Buddhahood? What is the critical characteristic of it?" This is why this section tells us, "Reflecting on karma and its effects in detail." There, this is exactly what you need. This is exactly what you need! In the entire teachings of Buddhism, in its heart essence, what is one part that we particularly need? It is right here. This is the meaning of reflecting on the details.[03:35]
Therefore, in other words, once you have navigated through the entire situation clearly, given the situation that you are in now, this is what you need. This is where you begin your first step. On one hand, you have come to understand the entire principles [of karma] and on the other hand you will learn the particular juncture in this sequence of order that you shall enter. In this fashion, when you begin your journey, you will advance step by step. Do you understand? Therefore, the arrangement of this sequence of the teachings is so tidy. That is why he tells us in the beginning that not only does this teaching give us all the teachings of the Buddha, that it includes the two main lineages, these were not the only things included. The stages are arranged for disciplining the mind. Therefore, every section is arranged perfectly for us. Thus now, what is our next step? Should not we alleviate our sufferings and obtain happiness? So we now know what the causes of the sufferings are and what the causes of happiness are. For any cause, a corresponding effect will be issued. Now that we know this, it continues to say,[04:52]
It is certainly the case that you will acquire a good body and mind through giving up the ten non-virtuous actions. Nonetheless, if you were to bring about a body and mind that are fully qualified, this would accelerate your cultivation of the path as nothing else would. [189] Therefore, seek such a life.
Ah, this says this for us. If you can stay away from the ten non-virtues and train in the ten virtues, it is true! You definitely can obtain this, "will acquire a good body and mind." This is the so called a human body of leisure and opportunity. However, among the bodies of leisure and opportunity, there are still differences. If we look at what is present, even among those who have obtained this human form, actually, to have leisure and opportunity, it means you are in Buddhism. However, there are many who are really intelligent and also have wisdom. There are many others who have intelligence, eh, but they have only a worldly intelligence and would out argue everyone else. Their intelligence harmed them. Though they may have had talent, they eventually walked down the wrong path. We do notneed to talk about those without good intelligence. There are many who have good intelligence, but bad health. There are many who not only have good intelligence, but also good health. So with everything, there is something different![06.12]
What is the reason here? In other words, though one obtained it, but is it consummate and perfect? It is not. You should know that in order to complete the perfect Buddha path, you cannot be off even a little bit! Therefore, in order to have the full qualifications of having all good qualities, to complete this unsurpassed path, to have Bodhisattva-knowledge of all things in their proper discrimination until finally having Buddha-knowledge, or perfect knowledge of all things in their every aspect and relationship past, present, and future, you will certainly depend on what? [Translator note: This sentence that talks about bodhisattva-knowledge is in the Chinese text, but not the English text.] The best way is to rely on "a body and mind that are fully qualified." Otherwise, if you cannot obtain this, by just having a regularly human body, when you train, you are still very, very slow, very, very slow. Not only are you slow, due to this slowness, sometimes there could be all sorts of obstacles and so on. So with one mishap, something could go very wrong for you![07:18]
Therefore this place tells us, for us who are truly training in the teachings. We should strive to possess the most perfect and wonderful tool for learning Buddhism. We can use an example here. Say we want to travel afar, travel afar. For instance, we may wish to go to India for pilgrimage or say you wish to go to the United States. You would not only need to know how to go, but that you would want the best transportation. Could you go by a ship? Of course. You would have to sit in it for a few months. Ah, but if you take the plane, it would only take you a day. And then, if you have sit in a ship for a few months, when you are in the ocean, you do notknow when a hurricane will strike. Ah! That is very troublesome. For the era now in particular, you are in a world with wars. You have no idea what would happen in a few months. There could be all sorts of things not going your way. Therefore, you must find the best way. Not only would you go by plane, but you would try to see if this airline is pretty safe or if this airline has had a series of problems. Right? It is true for anything that we do, so needless to say for learning Buddhism. Therefore, under this circumstance, what is the way to obtain a human body that has the perfect qualification for training in the teaching? This becomes something that we must especially understand. Therefore, this section tells us exactly this.[09:09]
This is further divided into three parts: the attributes of the fruitions, the effects of the fruitions, and the causes of the fruitions. This says if you wish to obtain this type of a fruitional body, which is like our present medium, a human life of leisure and opportunity, what substance should it have? Another word for substance would be the attributes (good qualities). What type of, or what are the advantageous qualifications? This part describes the advantageous qualifications. Number two would be what are the effects of them? What functions would they produce? Number three would be if you wish to produce this consummate fruitional body, what are the causes and conditions? After understanding this, in a quest for such a body of leisure and opportunity, we will strive in this way in the causal period. Of course then you will certainly obtain the effect. This is the concept that we must first establish [in our minds].[10:06]
Now I would often hear others say, particularly for a time like this in this world, there are lots of confusions in the mundane world. There often are people who are, ah, they talk of spirits and superstitions here and there. No need to mention the non-Buddhists, there are these talks of spirits and superstitions amongst the Buddhists as well. [That is because] we often do not have a good grasp of the principles. As soon as we hear something like this, ahyo, we are tempted. Does Buddhism speak of supernatural powers? We talk about it. Of course we talk about it! But where does the supernatural power come from? It is the inevitable result from you having practiced the teachings accordingly. It is an effect! What should we be truly seeking instead? There, you look for what the causes are. When you understand it, then in our every arising thought in the causal period, we act in accordance in every thought. By having thoughts as such, the body and speech will act accordingly and you will naturally procure this effect. If you do not understand this point in your practice, then I'm sorry, what you do will all be futile, futile! There is no need to mention the minor clairvoyance of communicating with ghosts or a little six-sense, there is absolutely no use for them. This was made very plain and clear in the time when the Buddha appeared in this world. When the Buddha appeared, many who had come close to the Buddha did not derive any benefits! No need to mention Devadetta. Firmly remember the two stories described in the Sutra of Forty-two Section! I will say it again here, one of the stories.
(Translator note: The 'Sutra of Forty-two Sections' generally attributed to Kāśyapa Mātaṇga, v. 迦, and Gobharaṇa, v. 竺, the first Indian monks to arrive officially in China. It was, however, probably first produced in China in the 晉 Chin dynasty. There are various editions and commentaries.)[11:46]
There were two people who lived far away from the Buddha. After hearing about the Buddha, they wished to meet Him. After traveling for some time, they encountered drought and could not find a source of water. We can go a day without eating but it is very difficult to go without water for a day. We may not die of hunger in two to three days, but without water, we would die of thirst. In their journey, they saw an "ox-made pool." In other words, a hollow was created by the foot of an Ox and had collected a small amount of water. The two people saw it. Ah, it did notmatter whether the water was dirty or not, as long as there was water they would drink it. However, there were so many little bugs inside and they could not separate the bugs out.[12:32]
One of them saw it and said, "No, no! If we are going to see the Buddha, Buddha has told us how we should act." Buddha told us, if you want to seek to learn the teachings...for instance, we have gone to the Buddha for refuge. After going to the Buddha for refuge, we must then follow the Buddha's principles to practice. In the past, we do not understand and might make mistakes. But now that we understand. Why do you go to the Buddha for refuge? To be released from suffering and obtain happiness! After you go to the Buddha for refuge, how will you be released from suffering, be alleviated from your suffering and obtain happiness? Eh, you follow the method he instructed and you practice accordingly! In this way. Therefore, from the former, we began to make distinctions among all things in this world and the six realms. We concluded that only the Buddha is our refuge. After you have gone for refuge to the Buddha, that is when you come to know that when you go to the Buddha for refuge, the true refuge is the teaching. So you will follow the teachings to practice. That is what is right.[13:25]
You have to understand this correctly. This person understood it and therefore said, "Ah, Buddha, our purpose is to go see the Buddha. Since Buddha taught us the method to practice, then I am sorry! Even if I die from thirst today, I must follow his teachings." Another person said, "You are so silly. What use would there be if you cannot see the Buddha? We should drink the water first and then we will be able to see the Buddha. Would not our problems be solved then?" As a result, one person insisted on not drinking the water. The other person drank it. The one who did not drink the water died immediately from thirst. If we think from a mundane world person's perspective, we would think this person is so silly! Hey! As a result of this, because he upheld the Buddha's ethical discipline, he was immediately reborn in the heaven. When he was reborn as a deity...the deities have a few special characteristics. He knew this, "Oh, what were the causes that made me come here." He knew for certain the reason for him to be a deity in this lifetime. This is one of the characteristics of being a deity who undergoes a spontaneous birth. Since it was from such a cause, ah! He immediately went to see the Buddha. He met the Buddha.[14:21]
What about the other person? He drank the water and arduously travelled a great distance before he finally met the Buddha. Buddha of course knew what happened! So He asked this person, "Ah, you have travelled from far away with great toil. Where did you come from?" This person was feeling quite miserable and told the Buddha what had happened, that they started as two people.... What did the Buddha say? "You are such a fool! You think you have now seen me! Yet you are a thousand miles away from the Buddha. Take a look at this person next to me." He looked over and sure enough a person stood nearby. He felt that this person looked very familiar. But this person had very delicate features, looked very graceful and had smooth skin. He was incredibly young looking. It would be hard to find someone like that in this world. You would not see someone like that. While he was pondering, the Buddha told him, "There! This is the friend who travelled with you and died of hunger. He died of hunger because he upheld the Buddha's ethical disciplines. As a result, he obtained this. What use is there for you to be seeing me?"[15:19]
Therefore now, we absolutely should not say, "Ah, this person has some supernatural power and that person does something else." So you go and follow him. Can this supernatural power be compared with the Buddha? When you see the Buddha, the Buddha would even tell you that you are a fool! What good is there for you to be doing this! Therefore, if we truly wish to learn Buddhism, we must certainly understand this! Do you understand? Therefore, this is something that you cannot be hasty with. Everyone must absolutely not be hasty, absolutely not be hasty. You must be able to grasp this. Yesterday afternoon, a fellow practitioner came to ask me, "Ah, my karmic obstacles are very weighty now, I must repent, ah, I must recite the Buddha's name..." So I told him that he should thoroughly make up the lessons taught earlier on this commentary. Every principle is taught to us in here because it is the most complete teaching of the Buddha! This is a point that we should fundamentally understand.[16:05]
Therefore, now that we know, if you wish to obtain this type of effect, what should you do in the causal period. Yesterday the most important matter has been explained. Here I will bring the topic up again. Why do I want to bring it up again? Yesterday, I spoke about the vital key to all your practice is the causally concordant consciousness. So then someone asked me, "Ah, those reciting the Buddha's names do not talk about that. Those practicing Zen do not talk about that either." Yes! There are many people who would say, "Ah! You should not make wrongful discernments. But they do not talk about this." What does this mean? You can think through this carefully now. I had put down on the black board the most commonly used practices. We will lay this concept out here for now. You think through this on your own first. You need not think about it now. Just take a look first. And then, for the few minutes that you have between sessions, you can think about it. I will explain it to you either today or tomorrow. If you can think through this yourself, that would be the best! But as I round up your thoughts later [when I explain it to you], you will know how to bring all the different sects of Buddhism together and understand how the method is used for each sect. Otherwise...I will tell you the vital point then.[17:13]
In brief it boils down to this one sentence, "nothing can be separated from the principle of a cause producing a corresponding effect." If you create such a karmic cause, you will be issued such a karmic effect. If you can only understand the cause and effect with respect to the terms of the mundane world, then you can elevate yourself within the six realms. If you can go a step further and understand the ultimate truth, then you can escape cyclic existence. It still depends on this. Now let us go on to take a look. The first one is on the attributes of the fruitions. The fruition here means a type of fruitional body and what its auspicious and beneficial qualifications are.[17:53]
a" The attributes of the fruitions
There are eight fruitions: consummate life span, consummate color, consummate lineage, consummate power, trustworthy words, renown as a great power, being a male, and having strength. Consummate life span
The first point states, this type of person has a consummate life span.[18:03]
is when a virtuous projecting karma from a previous lifetime projects a long life span and you live for the long time that was projected.
The first thing that you need is a long life span, need a long life span. This would happen if the karma done in the previous life was a type of karma that causes a long life span. Why do you need a long life span? When we are cultivating in the teaching, we cannot do that when we are young. You could by the time when you are in your teens. You can learn for 10 to 15 years and reach 30 years of age. But sorry! If your life span is only 20 years, hey, you can do nothing with it. Even if you live up to 30 years old,and you are about to begin your practice. This [short life] would not do [anything for you]. Even if you live up to 35 years old, by this time you have trained and your practice is starting to take some shape, and your life ends! Therefore, the life span must be consummate. This is the first important thing. But is it enough to just have a long life span? It is not enough. Even though the life span may be long, but you could be creating non-virtuous karma all the time. Thus, [if this is so, then] the longer your life span, the more non-virtuous karma you create, and therefore the worse off is your plight.[19:08]
Consummate color is having an excellent body by way of its good color and shape; being pleasant to look at because you do not have incomplete sensory faculties;423 and being beautiful due to being well-proportioned.
This is to have an excellent body, an excellent body. For "shape" and "color", shape means the form is good. The color means it is pleasant to look at. There are many people who have a very dark complexion and when others look at you, ah! It is like charcoal. When we normally look at this person...we are not speaking of the black people! You can just see. There are also people whose skin is just like that. In brief there are many others, if you....not only do they have good form, but their skin is very plush and smooth, like that. The "sensory faculties" must of course be complete. If you are missing an eye or the nose is flattened, or the ears are this way, then it would not work. Why? Because you need others to feel happy when they see you, feel happy when they see you. The most important function for the sensory faculties is for your own training. Other than this purpose, you will also need it to help others. When you try to get along with others, when people see you, they feel happy upon seeing you. Whether you are seeking teachings from others or you are helping others, this will generate a positive effect. Number three:[20:34]
Consummate lineage is having been born with the good lineage that is esteemed and famed in the world.
The third one is the consummate family background. When we talk about this now, [we would say,] "Ah, this person is the descendant of so and so family!" In the older days, [we would say], oh, he is the son of the royal family. Now we would say what reputable family he comes from, not only are there millionaires or billionaires, but the families are well learned, and they have something else...just like that. So then naturally with this kind of family background, people will admire and respect that. Number four,[21:12]
Consummate power is great resources, an abundance of close associates such as relatives, and many helpers.
This is if you are to do anything, you need two things: the first one is the person and the second one is the phenomenon (the resources). The person means people in your household or you friends outside, you need them to help you. Externally, you need resources. And then as such, when you have wealth and resources, you can do what you need to do whether it is for benefiting the self or the others.
Trustworthy words are words that living beings will accept because you are suitable to be trusted not to delude others physically or vocally, and are an authoritative witness in all disputes.
Number five is whether your words make others feel happy as they listen to you. Like that. So for what you speak, you do not oppress others and do not deceive others, and everyone will have faith in you. Not only do they have faith in you, but the way you understand things, the standards by which you make judgments are fair, just, strict and impartial. Everyone is convinced, docile and obedient [to your judgments]. Otherwise, ah, whenever you discuss things, everyone will fight to no avail. Number six.[22:33]
Renown as a great power is to be honored by a great multitude of beings because of your fame and wide acclaim due to your confident generosity and possession of good qualities such as perseverance.
One is renowned as a great power, as a great power. Everyone feels that this person is great. Why? He has this, he has confident generosity. Not only is he generous in wealth but the teaching. When he gives, he has "perseverance". Therefore, people will have faith in him and wish to offer to him.[23:04]
Being a male is to have a male organ. Having strength is, by the power of previous karma, naturally experiencing little injury, no illness, and great enthusiasm arising from this life's circumstances.
Number eight, this is to have great strength. This primarily describes the leverage you obtain from previous karma. Many people talk about medicine now. Medicine is absolutely useful. But we should know that our sickness comes from four types of causes and conditions, four types of causes and conditions. The first one is the imbalance of the four elements. (Translator note: the four elements are earth, water, fire and wind.) The doctor can treat the imbalance of the four elements and you would need the doctor to treat it. The second one is an effect issued by previous karma. The doctors cannot do anything for this. The third one is the disturbances caused by ghosts and deities. The doctors cannot do anything for this either. The fourth one is your own fault, such as you doing something you should not have done. For instance, with our food, we should eat an appropriate amount. But one may not eat appropriately and eat something that he should not have eaten. And then for the weather, he is not aware of it being hot or cold. Therefore, they are things of this sort. There are mainly these four types. One of them has to do with the four elements in which case is treated by the doctor. But actually, the strength that is described here comes primarily by the power of previous karma, by the power of previous karma.[24:28]
I have seen some people when I was little. In my hometown, there was one whom we would call "the saint of Chóngmíng." He was very interesting. He was really magnificent! He had passed the imperial examination at the county level in the late Qing dynasty years. He was truly excellent not just for his scholarly honor but for his rigorous conduct. Ah, everyone admired his moral fortitude. That was why everyone in my hometown called him a saint. There was something peculiar about this person. Though he was a nice person, but he was sick often throughout his life. Yet his mother never had any illnesses. When I met him, he was already almost eighty years old. He was once talking to my father since he was one of my father's teachers. He said, "Ah! The most miserable thing about my life, it is that my mother...." Since he was...people back then were all very filial. He was absolutely filial. Of course as a mom, she was absolutely fond of her son, and he was a very good son. But it was interesting! The mother was never sick and did not know the miseries of a sick person. Yet the son, he had sicknesses all over his body. It was like that.[25:39]
So when I heard this at the time, I really did not understand it. But later, I gradually, gradually understood. I have met many people who seem sick but do not know what they are stricken with. Yet there was another fellow student in school at the time and I still remember him. He was quite remarkable! His body...we would call him a little ox. Why do we call him a little ox? Wherever he went, he would be galloping, running, eating, doing something...like that. If he got hungry, it would not matter if he went hungry for one meal, or even two meals. When he ate, in one sitting, oh, everyone would be feeling stuffed, but he could still eat more and it would not matter. After he finished eating something cold, he could just drink something hot right away. It would not matter either. After he finished drinking something hot, he would eat something frozen, such as a few scoops of ice cream. And he would be fine. There are many other people who would not be able to take this. When we were in the third grade, or perhaps fourth grade, that was the first time, or maybe the second time, we had an epidemic flu. In the beginning, it was the first time that this type of illness became rampant in Taiwan. All of a sudden, a large number of people were sick. During that time in our school, 3/5 of the people were sick. You can imagine that in such a small location, because of the [large number of] teachers and students involved, the school had to take a few days off. We all went to the hospital daily. Oh! He was busy all day long but was never sick. What can you say about this kind of person?[26:54]
So as many people talk about medicine now, I am not trying to negate it, it absolutely has its definitive worth. But we must, especially for those who understand the teaching, we must understand this particular characteristic, understand this particular characteristic. Therefore, this place specifically points out that the great strength described here comes from what? It specifically refers to "the power of previous karma." Therefore, one may have little injury or have no illness. Not only does one have no illnesses, but that he is strong. Because he is strong, he is more enthusiastic in his mind. There are many people who do wish to strive, but as they do, ah! The lower back is sore and there is a headache, wow! One cannot do anything about it. So there are these eight things, these eight things. He then explains it some more.[27:41]
Moreover, the first, consummate life span, is living in a happy realm.
Among these eight things, you must be living in a happy realm. This particularly points to the human realm.[27:49]
The second, consummate color, is the body.
This is the body. Then number three.[27:53]
The third, consummate lineage, is birth.
This is his family background.[27:57]
The fourth, consummate power, is resources and helpers. The fifth, trustworthy words, is being an authority in the world.
What is number five? It is his words. Everyone trusts him. If you wish to do anything in this world, the standard of measurement is this, the standard of measurement. He just needs to say one thing, and everyone else would feel that it is right, it is right. Then things are settled on both sides! For what you need to do, this is important.[28:22]
The sixth, renown as a great power, is fame about such power.
Just like this. For those who come in contact with you of course it is as such. Even for those who have no direct contact with you, they would hear it and ah! Such person is this and this way. This is very important to us. Number seven,[28:35]
The seventh, being a male, is having the capacity for all good qualities.
If we wish to complete all good qualities, it is very important to be a male.[28:43]
The eighth, strength, is having power in your activities.
For the activities you do, you need this qualification.
b" The effects of the fruitions There are eight effects of the fruitions:
1) The effect of consummate life span is that you accumulate much virtuous karma for a long time in terms of working for the welfare of both yourself and others. [190]
[28:51]
So then the next part, this is "the effects of the fruitions." I will particularly explain this. Much like the fruitional body that is described earlier, what are the karmic effects, what are the functions? "There are eight." It is divided into eight categories just as above. "1" is lifespan. It is needed whether you wish to work for the welfare of yourself or others.[29:18]
If you wish to cultivate and accumulate virtuous karma, having the time is very important. Therefore, you need a consummate life span. The second one,[29:31]
2)The effect of consummate color is that merely through seeing you, disciples are pleased and gather around you. They then listen to your words and want to carry out your instructions.
As soon as you see this person you feel happy. You feel happy seeing him. People would often say, "Ah, a good beginning means you are half way to success." When others feel happy as soon as they see you, things become very easy. Like that. Therefore, this point would provide this type of benefit.