菩提道次第广论手抄稿:旧版第六十卷A面
（手抄稿 第八册 p113）
They then listen to your words and want to carry out your instructions.
【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。
p. 140 (9)
3)
[00:24]【第三者】
第三是什么呢？就是前面讲的族姓，就是出身。
The effect of consummate lineage is that people carry out your instructions without disregard.
[00:29]【谓所劝教，无违敬用。】
我们常常介绍一个人，啊！说这个某人的家世如何，如果这个有辉煌的家世，我们通常会介绍，在以前是尤其重要。也许有人说：“现在的人好像不讲这个了。”我以前也以为如此，以为大概我们东方人像中国、日本、印度，印度是不谈啦，印度那世袭得太厉害了，中国、日本都讲这个门阀世家，我以为西方不讲。嘿！结果这一次到了西方以后，才发现西方人讲得才厉害咧，讲得才厉害咧！不但欧洲大陆是固然讲，美国也是，他非常重视那个门阀，这个世间就是这个样，就是这个样。人家说：“噢！这个某人出身如何如 (p114) 何。”那就是这样。那在这种状态之下，一个这样好的出身的人，做这样的事情，那大概不会错了。自然这个我们就容易受他的劝诫，你要他做任何事业，也容易成功。[01:39]
4) The effect of consummate power is that through giving you gather living beings and then mature them.
【第四者谓以布施摄诸有情，令其成熟。】
就是“自在”，那是什么呢？不管是财，不管是法，这一方面你都自在啊！财施，那么你有钱；法施，你有聪明、智慧，又学得又好。人家没有的，你给他，人家不懂的，你告诉他，就是这样，那自然人家服服贴贴跟着你呀！所以，“摄诸有情”容易成熟，我们修无上佛道是必不可少的。[02:14]
5)The effect of trustworthy words is that through kind speech, purposeful behavior, and being one whose aims are the same as the disciples', you gather living beings and mature them.
【第五者谓以爱语利行同事，摄诸有情，速令成熟。】
这个都靠语言哪！你的“信言圆满”，你出起口来—对！那就好。所以这是为什么，我们现在一开始要养成功啊，平常我常常建议大家不要多开口，有很多人就是欢喜开口。你开口如果说得对也好，他一开口也不知道说到哪里去了，文不对题是一种。还有一种呢？这个往往把握不住中心还在诡辩、强辩，这种东西都是非常糟糕，非常糟糕的事情。平常的时候，我们主要的这个因地当中由于什么，那么果位当中达到这样的功效，这个我们要了解。眼前的好处就是这个，眼前就是你平常因为有了这个条件哪，所以人家容 (p115) 易接受，所以“爱语、利行、同事”是容易。[03:23]
6) The effect of renown as a great power is that, because you have helped and assisted others in all activities, they repay your kindness and listen immediately to your instructions.
【第六者谓由营助一切事业，施布恩德，为报恩故，速受劝教。】
那么第六为什么有“大势名称”呢？就是这样，就是因为你帮助别人，就因为你帮助别人嘛！不管是财、法，因为这样，所以呀人家感你的恩，一是得到的是感你的恩，没有得到也要求这个恩，自然而然这样的情况之下，他处处地方来跟着你转，那么你要做什么事情很容易成功，这是它的功效。第七就是“丈夫性”—男性。[04:06]
7) The effect of being a male is that you will have the capacity for all good qualities, a capacity for all skilled actions by way of aspiration and endeavor, and a capacity for broad wisdom, the discrimination of objects of knowledge. Moreover, you will be unafraid in assemblies and will have no reversals or obstacles whether accompanying all living beings, speaking to them, enjoying resources with them, or dwelling in isolation.
【第七者谓为一切胜功德器，欲乐勤勇，堪为一切事业之器，智慧广博，堪为思择所知之器。又于大众都无所畏。又与一切有情同行，言论受用，或住屏处皆无嫌碍。】
这个男性是“一切胜功德器”，这并不是说样样东西都是男性好，不！女性也有女性的特殊的地方。但是呢，她女性有很多的的确确不如男性的地方，譬如说“欲乐勤勇”，勇悍的心情，这个男性的特征，男性的特征在这个地方。那么还有呢？譬如说后面所说的“大众都无所畏”，为什么啊？在任何情况之下，你说这个女性，尤其是现在，你要单独的，或者很多地方的话，哦！这个东西不行，这个东西不行，这样。它有这样的几个，那么下面告诉我们的，这个必定要具足男性的特别的几个。[05:19]
(p116) 不过在这个地方我们并不强调，因为尤其是现在的西方人，强调这个男女平等。唉呀！我觉得这个事情真是很遗憾的事情。天下的事情，本来就是平等的—如此因，如此果，各有它的长短，你各尽所长，截长补短，是恰到好处。现在不在根本问题上面争论，而在枝末上面去摸，这个东西很糟糕，那个很糟糕！所以我们这个地方，这个问题不去深一层地探讨，我们只是了解，这个由于共业，世间的量则如此。的的确确这个男性，是在任何情况之下是无所畏惧，而且勇悍之心特强，这个女性这个条件是不具足的，不具足的。那么第八呢，[06:19]
8) The effect of strength is that, because you are not disillusioned about either your own or others' welfare and are steady in your great enthusiasm for them, you will obtain the power of discernment, and then quickly have the superknowledges.
【第八者谓于自他利，皆无厌倦，勇猛坚固，能得慧力速发神通。】
这个第八是什么？“大力具足”。因为他具有了这个，所以他做什么事情是勇往直前。要不然的话，唉呀，做一点事情就心里面就提不起来，就又怕，又不勇猛；然后呢虽然勇猛的话不坚固，虽然勇猛做了一下，等一下又累得坐在那里塌掉了，这个东西不行。不但勇猛而且坚固，因为他勇猛坚固，所以定慧什么等等都能够得到。要想真正深入佛法，你没有这个条件，是绝无可能，绝无可能！由于这样，那么定慧力得，于是速发神通。然后呢达到了这种情况之下，你要办的事情，那可以非常快地办成功，这个就是这八 (p117) 样东西特别的好处，特别的功用。那么这个八样东西，以什么原因得到的呢？看异熟八因，第一个，[07:35]
p. 141
c There are eight causes of the fruitions:
1) The cause of consummate life span is not harming living beings and the application of a nonviolent attitude.
【◎ 异熟因分八，初者谓于有情，不加伤害，及正依止不害意乐。】
这是第一个。[07:43]
Further, it is said that:
By rescuing those approaching a place where they will be killed, and likewise giving life to others, and turning harm away from living beings,
You will acquire a long life span.
Through caring for the sick, through a doctor's giving medicine to the sick, and through not harming living beings with sticks, clumps of earth, and the like, you will be without illness.
【又云：“善放将杀生，如是利其命，遮止害众生，则当得长寿。承事诸病人，善施诸医药，不以磈杖等，害众生无病。”】
分两方面，一个是应该遮止的，第二个是应该努力的。应该遮止的—不伤害众生。不伤害众生最主要的什么？就是内心当中“不害意乐”，心里面不要伤害别人。这个伤害不仅仅是杀哦，就是我们在很多情况之下，尽管我们现在说不杀了，但是不损恼别人这个意乐，这个很难做到，这个很难做到。而且这个不损恼别人，往往是不知不觉当中，不知不觉当中，你倒不一定是有意损恼别人，你只是为了只想到自己伤害了别人。所以说，我们如果从根本上面去要想了解的话，处处地方要推己及人，要推己及人。[08:54]
现在有很多人，这个世间的人我们不谈，本来世间的量则是只求自己的利益，这个 (p118) 我们先不去谈它。我们现在修学佛法的人，懂得了很多道理以后，他不拿这个道理来净化他自己的心识，说：哎呀！我这个人见烦恼特别强，或者思烦恼特别强。见烦恼特别强的人，他好欢喜跟人家讲道理的，喔唷，他总归他有道理，他不晓得他是见烦恼；思烦恼特别强的人，贪瞋痴特别重，他道理他倒不一定是讲，但是碰见这种情况，这个习性很重。所以这个地方特别讲的这个意乐，这一点很重要。我们了解的佛法，真正重要的，在这一个上面要注意！那么这个是也可以说根本的，也可以说消极的，也可以说“自挺自足”。[09:54]
下面呢，“善放将杀生”，更进一步，有很多人将要被杀，我们要去救他，然后呢利益他的命，还要“遮止害众生”，这样的话得到长寿，这个是对于一般的有情。对于我们共同的众同分当中，人道当中呢，“承事诸病人”，对病人要承事。所以佛在世的时候特别说“看病福田，第一福田”，然后呢《梵网经》上面还在讲。佛在世的时候，就有这个典型的公案，典型的公案。这是为什么我在这个地方特别常常提醒大家的，戒律上面也告诉我们，戒律上也告诉我们。[10:43]
那么还有呢“善施诸医药”，好好地把那个医药给人家。这个医药分两方面，生理的、心理的。真正好的医生，他不单单是看你的身病哦，还要看心病，还要看心病。所 (p119) 以，现在的西方很有意思，西方目前那个专科医师很多，大家都说专科。可是现在有一个诤论，有很多全科医生，他样样来。要我们想像当中，这个全科医生不行欸！咦，全科医生有它很大的道理在，因为很多人的病，他这个除了身病以外，他心病很重要，心病很重要！尤其是美国，它这个盛行那个保险制度，那个保险制度那个医生，常常叫“家庭医生”，就是这样，家庭医生。也就是换句话说，你一家……你的病人，你看了病反正找他，他从小就晓得你，你这个人怎么样的，这样。[11:49]
那因为我在那儿住了一些时候，去看的时候，他往往先跟你随便谈谈天哪什么，然后给你开点药。以后我才晓得，往往开那个药，跟你那个病了不相干，就是这样。哎哟！你觉得心里很苦恼或者什么样，他然后给你。原来这个里面什么东西？维他命几粒，什么阿斯匹灵几粒。现在阿斯匹灵晓得不能吃了，不开了，欸，你吃下去有一点效果的，等一下，好，感冒就好了。[12:18]
那我自己还亲身遇见过这样一件事情，有一次我感冒，感冒了以后，有一个，正好我们出去，一起去到一个地方去朝山，朝山的同行当中有一个，这个是药剂师，他随身带着。他就讲，什么？这个怎么念的，我忘记掉了，什么“一大两小，多吃开水，多睡觉。”下面几句话，就是这样，那个治感冒是百发百中的药。那时我感冒得啊， (p120) 哎呀，那天鼻涕什么流，这样，他就给我吃，吃几个。然后他们那天出去去了，我就没去，我在那里吃完了以后，然后睡了一觉蒙头，果然没错，到了晚上就好了。哎呀，我说我以前感冒从来没有这么快好过，很相信。以后等到完了以后，回来到了那个地方，有一次偶然谈，他说“一大两小”是什么东西呀？小的是维他命Ｂ，大的是维他命Ｃ，我听了大为惊讶！什么？我说我天天吃这个东西，但是平常吃这个东西，感冒就是不好。他那一天就告诉你呀，然后你心里面想。的的确确是这样，千真万确，千真万确！所以现在很多学佛的人，居然心理上面说这个……我们要晓得，佛法真正讲的身心是分不开的，身心是分不开的。[13:42]
我说到这里，我还给你讲一个，这是一个非常有名的实验。实验的这个人，一个德国的大科学家，在战前……现在我们动不动讲美国，我们晓得战前最好的是欧洲，德国尤其是厉害，是一个德国人。那么他接受了这个东方文化以后，他觉得，晓得那个心理的重要。实际上佛法讲的身心是分不开的，现在我们这个世间上的这个哲学往往讲心物好像二元，不是，这个不是！不过西方人，很多人总觉得这两样东西完全对立的，实际上不是，这是互相影响的。那么这个主要的中心在什么地方呢？主要的中心就是那个心念。我们往往那个心念，由于这个等流的心识，你看见了对象以后，已经跟着外境转，引发那个种子，到那个时候它现起来。将来讲到业的时候，它每一个地方会分得很仔细。[14:48]
(p121) 这个医生，他了解这个情况以后，所以，他自己用他的那套方法，当然采用东方人“定”的心情。他那个意志力非常强，那么有一次，那个实验还在上海做的，吃那个虎列拉菌。虎列拉菌是什么？霍乱、吐泻，这个你们晓得的，非常厉害啊！随便碰到一点点你吃下去，是马上出毛病。他经过人家的实验室里边培养出来的，吃一杯！啊，那个一杯可以杀死百万个人，大家分开来吃，吃下去的话非死不可，他就当众表演喝下去，一点事情都没有。表演了两次，第二次还拉了一次肚子。人家问他：“你为什么拉了一次肚子？”他自己也说明，他自己……你真正的心力强盛，他很了解这件事情。我们现在好像听起来这个很神奇吧！我完全讲科学给你们听，不要讲佛法。[15:46]
现在的科学上面催眠术，你们大家了解的，对不对？听说过没有？这个催眠尤其特别用在生小孩子，它生小孩的时候，有一种叫无痛的这个生产的方法。它就是事先他用催眠，使得这个产妇，精神跟随着这个催眠师集中在一个地方去，她的心志完全跑到那个地方去了。然后呢那个地方暗示她，放松了身体，欸，一点都不痛。可惜的是我们都没有这个经验，我们也不可能有这个经验。但是除了这个以外它用在其他的地方，已经产生了各式各样的神奇不可思议的功效。所以我们可以说日常生活当中随时可以检查得到的，譬如说我们自己有的时候，你碰见什么一点小小的头痛或者什么，在那儿很难受。欸，忽然之 (p122) 间有一样东西，非常有力地吸引你，你全部精神贯注在那里，等到你贯注在那里，等一下你忘记掉了。忙完了半天，一回来的时候，唉呀，又塌掉了。我想这个经验我们人人有吧！说明什么，说明什么？就是这个。[17:05]
所以大家注意哦！大家注意哦！不要我们为这个世间这种无明所骗，世间的人那没办法，现在学佛的人哪，居然有人告诉我：“我是学医的！”他完全忽视掉这个，我也只好不谈，然后你有理，你还有没有道理？你有，说完了让他走路。这种人学佛啊，我觉得真可怜，他不知道在学什么佛！所以我这个地方谈到这里，随便一提，随便一提，这一点是我们务必要知道的。所以这个地方叫“善施诸医药”，你是这样的。还有呢，“不以磈杖等，害众生无病”，你能够处处地方这样地帮助别人的话，那么那个时候，你就可以得到这个，不但寿长而且少病少恼。如果说你能够帮助人家身病，你身少病；你能够帮助人家心理健全，你心力坚强，如此因、如此果，就一点都不错。[18:19]
2) The cause of consummate color is giving light, such as butter lamps, and new clothing. Further, it is said that: By relying on kindness and giving jewelry, you will have a good physical form. The result of being without jealousy is said to be good fortune.
【第二者谓能惠施灯等光明，鲜净衣物，又云：“由依止无瞋，施庄严妙色，说无嫉妒果，当感妙同分。”】
第二是什么？就是形色、显色圆满。为什么呀？喏！“惠施灯明等”。这个光明， (p123) ，啊！样样都照出来了。所以不但是供佛，而且在暗的地方，你处处地方能够这样，这是一个。还有鲜净的衣服，好的东西，那个就是形、显二色。“又云：由依止无瞋”，这个瞋是内心当中的最恶劣的东西，所以这一点“施庄严妙色，及无嫉妒果”。这个庄严妙色你怎么个布施法？庄严妙色怎么布施法？外面的布施，譬如说我们现在在这个常住，我们把那个大殿固然打扫得清清楚楚，弄得样样好，地道的前面，处处地方。譬如我昨天来说，我正在那儿休息，我看见平常身体向来不好的一个同修，居然跑在那里，休息的时间不休息，拿了一个扫帚在那里扫地。哎呀！我看了真赞叹哪！后来我还在说，他固然是得到了功德，我还因为他而得到了功德；他得到的功德他的，我在那儿随喜，我也得到功德。所以我觉得你们真正懂得了这个如法修行的话，这个出家生活之美啊！[20:06]
反过来，你说：“万一这个人偷懒怎么办？”我还是可以得到功德。如果他偷懒，我觉得：“唉呀！这个人真可怜，不知道，愚痴啊！我要好好努力啊，我要将来帮助他。”我还是可以增长功德，对不对？这个很明白呀！所以你们要懂得，真正修学佛法最重要的正知见。反过来，你不懂的话，他那儿扫地，你会觉得：“哼！这个家伙，他算什么？他算他的勤劳啊？”对不起，他在那儿长功德，你这一念非堕落不可！这不是很简单吗？就算他做给你看，他做给他是他啊，你还是在那儿随喜，这是我们要了解的。我们这个地方 (p124) 不能反省自己不如，还要嫉妒人家，这是我们为什么在末法的时候这样，还处处地方说这个不如意，那个不如意，说这个。你不要怪人家不如意，那你因地当中，你只要自己问你自己你起心动念，很明白、很清楚，就了解了这个道理，这样。[21:08]
这个地方都是什么？“施庄严妙色”，你能够把那个寺院弄得干干净净，人家一看说：“啊！这个地方真好啊！”欸，对了，你就得到了这个功德，你就得到了这个功德。所以就有这样大的好处啊！你不要说，等到还要常住派你一点工作，你还畏畏缩缩跑到那里去，“嗨哟，这个事情又无关紧要的，好像跟修行没有关系呀！”前面说得很清楚，已经登地的菩萨，尚且要无量无边的东西去供养，现在我们个凡夫什么都不要，你还不聚一点资粮，不聚一点功德，请问你修行修在哪里呀？所以这个地方来告诉我们施庄严妙色，然后呢还要不要嫉妒，那个时候“感妙同分”，欸，你就得到了！[22:02]
3) The cause of consummate lineage is first overcoming pride
【第三者谓摧伏慢心，】
还有这个是“族姓”，就换句话是出身，他为什么出身就高贵呢？他处处地方谦下尊重别人。因为你谦下尊重别人，所以，你这个善因，你一出生人家就会尊重你。你现在处处地方自己觉得憍慢，瞧不起别人，对不起，你到那个时候也是这样，你也是这个样。[22:35]
and then making obeisance and so forth to gurus and the like, and respecting others as if you were their servant.
(p125) 【于尊长等，勤礼拜等，于他恭敬，犹如仆使。】
对于尊长等等，要晓得这个尊长是重福田，重福田，在家是自己的父母等等，出家是三宝、师长、佛等等，乃至于他只要穿了这身衣服。所以我们注意哦！穿了这种衣服，一穿这种衣服，不管他自己里边的行持如何，你一看见这件衣服，哎哟！这个是三世清净幢相，你对他恭敬总不错，得到的好处，总是你的。你恭敬，他不一定得到好处欸，可是阿弥陀佛啊！你恭敬他，你有几分恭敬，就得到多少好处啊！这个是我们要了解的。如果你真正了解了以后，我想我们心里面，你要找一点烦恼，你怎么样找也找不到。你怎么可能有烦恼呢？你在什么地方都在增长你的功德，这个功德还是以后的异熟，眼前心里是处处欢喜。所以现在很多人说信了佛还要烦烦恼恼，唉呀，我觉得真可怜，乃至出了家还烦烦恼恼！这个时候你赶快努力来学，你只要学会了以后，那快乐啊！眼前固然快乐，是将来生生增上。[23:59]
所以尽管现在我这样的话，常常不大舒服，可是我心里实在是很开心，是越想越开心。我想我以前没有学，所以现在老生病，现在晓得了好高兴啊！以前的果报，那没办法嘛，还它啊！可是我既然感到这个痛苦，我现在了解了，我现在种的因可是快乐的因啊！(p126) 越想越高兴。痛由它去，那没办法好的事情嘛！我以前不知道，现在知道了，你看多开心啊！你生病都开心，那你不生病的时候，当然更开心。这个道理都在这个上头，那么这个是族姓。[24:41]
4) The cause of consummate power is giving food, clothing, and so forth to those who request them; even when they are not requested, giving such assistance; and giving to those who suffer and to recipients who have good qualities but no possessions.
【第四者谓于乞求衣食等物，悉皆施惠，设未来乞亦行利益，又于苦恼及功德田，乏资具所，应往供施。】
第四，那么就是布施，如果有人来向你乞讨的话呢，你去惠施他，去惠施他。现在有的人说：“唔，你布施给他……”世间上面常常这样说：“这种人他好好的，他自己有能力不去做，你给了他以后，他不是培养一个社会上面的寄生虫吗？你让他增长他的好吃懒做吗？所以不要布施！”你说这个话有没有道理？嗯，很有道理啊！对啊，你吃的送了他，他以后—好了、好了不做事情，他专门这样了。那你到底怎么办啊？这上面我告诉你，这两个答案都对，反过来，两个答案都错。你真正懂得了佛法，你怎么做就怎么对，而且绝对不会是含含糊糊的。刚才说两个答案都对，你不是说：“这个对了，这个一定错，这个对了，那个一定错，怎么会两个都对呢？”不！你要晓得做任何一件事情，它一定有一个衡量这一件事情的准则。你那个时候看你衡量的准则是什么，这个我们要了解的。[26:17]
(p127) 所以佛法上面告诉我们，我们必定要把握住这几个：做的事，就是对象；什么意乐，你的心是什么心；然后呢根据这个心，你怎么加行；怎么圆满。如果说你看见了这个情况之后，于是你心里面想到的，说你现在修学佛法，什么？要帮别人，帮助别人最主要的是干什么？结个善缘哪！先结善缘，然后呢慢慢地可以。他今天想来跟你要，很好啊！结个善缘，以后来帮助他，第一个。第二个，他来要，成就你的布施，圆满你的布施的这个功德，他是你的恩田，你将来所以能够成就，都是靠他。然后呢你将来有了布施，然后你有这个功德，到那个时候你也修学了佛法，了解了，然后你帮助他去，对吧？结果这么一来的话，你自己也圆满，他也圆满，其他的你不考虑，那个时候绝对正确！[27:18]
是另外一个情况呢？也许你另外一种情况，那个时候，你的起心动念，着眼不在那个布施上面，也许你在另外一个概念上面—世间的量则。那个时候你想，他这个人，假定说你用另外一种方式策励他去的话，也可以让他至少能够有一个什么的好处。那个时候，你不布施，对！总之你的心的动机很重要哦！所以记得吧？这个业一共有四个条件，第一个，业来决定一切，第二个，业的增长广大，记得不记得？然后这个业是什么，思、思已业，对不对？思心所相应，然后呢相应的身口所起的。当你心里面想着，你为了利益他，你为了利益他，送他也对，不送他也对；反过来，你拿你的心情去想，以世间的量则去想 (p128) 的话，那就另外一回事情，不管你找多少的藉口。这个概念非常清楚，所以你把握住这一点的话，尽管别人也许跟你要诤论这个问题，你自己心里面了解得清清楚楚，你做起来绝对没错，这是我在这个地方告诉你的。[28:42]
那么在我们正式开始修行的次第，一定是先布施第一，这样。所以这个佛在因地当中不要说钱、样样东西布施啊，人家来给他讨头，他绝对不会说他要不要他的头，“欸，他来要我的头，我生生世世就要求布施，他现在来要求，满足我的布施，当然送给他呀！”他高兴得不得了！他绝对没有想到人家要不要，要了这个头要干什么的，他没想到。这是我们要了解的这个特质啊！[29:19]
所以我们现在从这个地方要去看。这个布施从多方面的，财施法施无畏施，是有的时候，有的人心情比较怯弱一点，那个时候需要你帮忙的时候，我们也应该帮忙他。[29:48]
那么尤其在这一点，我要特别地鼓励几位年轻的同学们。年轻人不晓得老年的苦。
60A Commentary
ENGLISH LR V.1 P.243 (COMMENTARY V.8b P.245) [00:24]
Number three, what is number three? It is the lineage spoken earlier, which is your family background. [00:29]
3) The effect of consummate lineage is that people carry out your instructions without disregard.
We would often introduce someone. Ah! We would say how great his family background is. If someone had a brilliant family, we would often say it in the introduction. This was particularly important in the older days. Some people might say, "It does not seem that the people nowadays care." I used to think that way as well. I thought perhaps only the Asians such as Chinese, Japanese, and Indians...well there is no need to talk about Indians because their hereditary system is so strict. But the Chinese and the Japanese all care about whether people's families are of power and influence. I thought the western societies do not care about this. Hey! After visiting the west this time, I have discovered that the western people care about this even more, even more! Not only is this true for the Europeans, it is true for Americans as well. They really care about family backgrounds. That ishow it is in the mundane world. That is how it is. People would say, "Oh! This person came from this and that family background." That ishow it is. In this case, if a person from a great family background did something, then this thing would pretty much be deemed not a bad thing. Naturally, it will become easy for us to accept his instruction. For whatever endeavors he takes on, he will also succeed at it easily. [01:39]
4) The effect of consummate power is that through giving you gather living beings and then mature them.
This is "consummate power," what would that be? No matter resources or teachings, you have the power to do as you will! To be generous with materials, you have the money. To be generous with the teachings, you have the intelligence, the wisdom and you have learned well. Whatever others do not have, you would give it to them. Whatever others do not understand, you will tell them. That i show it is. Then naturally others will be docile and obedient as they follow you! Therefore, it will be easy to "gather living beings." and mature them. This is something that we cannot go without as we train on this unsurpassed Buddha path. [02:14]
5) The effect of trustworthy words is that through kind speech, purposeful behavior, and being one whose aims are the same as the disciples, you gather living beings and mature them.
These all depend on words! Your "trustworthy" words, that is whenever you speak, [you say what is] correct! Then it is good. Therefore this is why from the beginning we should cultivate this. I have often suggested that everyone to refrain from speaking too much. There are many who just wish to open their mouths. If you decide to speak and what you say is correct then it will be fine. However, one would [often] open his mouth and have no idea where his words would carry him. One type [of problem] could be that you are entirely missing the point. What would be the other type? That would be the time when one is not able to grasp the core intention and continues to quibble, to defend oneself with sophistry. These are all very terrible, very terrible. In general, what we should understand primarily is what action in the causal period would produce what specific efficacy in the effect period. The immediate benefit is what is described here. At present, because you have this qualification, thus others will accept you more readily. Therefore it becomes easy to engage in "kind speech, purposeful behavior, and being one whose aims are the same as the disciples."
6) The effect of renown as a great power is that, because you have helped and assisted others in all activities, they repay your kindness and listen immediately to your instructions.
Well then why do you need number six, "the effect of renown as a great power?" It is just like this. It is because you have helped others. It is exactly because you have helped others! Whether the help was in resources or teachings, because of this [assistance], others appreciate your kindness. On one hand you will have people who are appreciating your kindness. [On the other hand,] even the ones who have not received your kindness will seek for it. It is natural in this condition that they will follow you around. So then it will be easy to succeed in whatever you do. This is its effect. Number seven is "being a male." [04:16]
7) The effect of being a male is that you will have the capacity for all good qualities, a capacity for all skilled actions by way of aspiration and endeavor, and a capacity for broad wisdom, the discrimination of objects of knowledge. Moreover, you will be unafraid in assemblies and will have no reversals or obstacles whether accompanying all living beings, speaking to them, enjoying resources with them, or dwelling in isolation.
To be a male is to "have the capacity for all good qualities." This does not mean that the male is superior in everything, no! There are special characteristics to females. However, there are many aspects where females cannot do as well as males. For instance, "aspiration and endeavor," these describe a mental state of great enthusiasm and courage. This is a special characteristic of the male. This is the special characteristic of the male. What else is there? For instance, "you will be unafraid in assemblies," why is that? Under any circumstance, for females, in particular at a time like this, if you wish to be alone by yourself in many places, oh! It would not work. It would not work. Like that. These are the differences. Thus what were described are the special reasons of why one should be a male. [05:19]
However here we do not emphasize this. Particularly at a time like this, the western people wish to emphasize that men and women are equal. Ah! I feel that this is really very regretful. All the things in this world are equal from the beginning. It is equal in the sense that for a certain cause, a corresponding effect will develop. Each has its own strengths and short comings. Thus we should build on our own strengths, make up for each other's deficiencies and learn from each other. Then it will be just perfect. Yet now we are not tackling the root of the problem but instead we are tackling the twigs and the branches. This is really terrible, really terrible! Therefore here for this issue, we will not discuss it on a deeper level. We just need to understand that due to our collective karma, the standard of measurement for this world is as such. Truly for men, they need not be afraid in any situation. They are also stronger in their enthusiasm and courage. These are qualifications which females do not meet, do not meet. Well then number eight. [06:19]
8) The effect of strength is that, because you are not disillusioned about either your own or others' welfare and are steady in your great enthusiasm for them, you will obtain the power of discernment, and then quickly have the superknowledges.
What is number eight? It is "Having strength." It is because once you have this, you will then advance bravely in whatever endeavors. Otherwise, ah, with whatever that you do, there is no will power. One will be afraid and lack great enthusiasm. And even if one does have great enthusiasm, it may not be steady. Though one may have been enthusiastic to take up a task for a while, he will collapse later from being weary. This would not work. Not only do you need to have great enthusiasm, it has to be steady. Because when one has enthusiasm and it is steady, one will be able to obtain concentration and wisdom. If you wish to go deep into the teachings, it will be absolutely impossible without this qualification. It will be absolutely impossible! Thus with this qualification, you will obtain the concentration and the power of discernment, and therefore quickly attain the superknowledges. When you have these conditions, then with whatever you set out to do, you will quickly succeed. This is the special benefit derived from these eight fruitions. These are the special effects. So then among these eight things, what are the causes for obtaining them? Let us look at the eight causes of the fruitions. Number one. [07:35]
c" The causes of the fruitions
There are eight causes of the fruitions:
1) The cause of consummate life span is not harming living beings and the application of a nonviolent attitude.
This is number one. [07:43]
Further, it is said that:
By rescuing those approaching a place where they will be killed,
And likewise giving life to others,
And turning harm away from living beings, You will acquire a long life span.
Through caring for the sick,
Through a doctor's giving medicine to the sick,
And through not harming living beings with sticks, Clumps of earth, and the like, you will be without illness.
This is divided into two aspects, one is what we should stop and the second one is what we should strive for. With what we should stop doing is to stop harming living beings. What is most important in not harming living beings? It is that in our minds, we should have a "nonviolent attitude," to not have intentions of harming others. This harm is not just in the form of killing. In many instances, though we say that we will not kill, but it is very difficult to embrace the attitude of no harm. This is very difficult to do. This is very difficult to do. And the harm that has been brought to others by us, it is often done without us being aware, without us being aware. You may not necessarily have intended to harm others, but you have harmed them in the process of you focusing on yourself. Therefore if we wish to understand things from the root, we must on all occasions be considerate, be considerate [08:54]
There are many people now...we need not talk about the mundane world people. The standard in the world is for everyone to go after his own benefit. For us who are learning the teachings, after understanding many principles, if one does not use it to purify one's own mind and say, "Ah! I am one with a strong affliction of the view, or strong affliction of the thought (habit)." Those who have strong affliction of the view love to tell other people about principles. Oh-yo, he will always have his reasons. He does not know that this is an affliction of the view. Those who are strong in the affliction of the thought, they are particularly more strong in attachments, hostility and ignorance. They may not necessarily talk about principles. But when they encounter situations, their habits are very deeply rooted. Therefore here it particularly mentions the attitude. This point is very important. For what we should understand in Buddhism, what is really important is to pay attention to this! We can also say that this is the root of things, or what we need to correct on the negative side. You can also say it is a self reflective process. [09:54]
Next, "by rescuing those approaching a place where they will be killed," this is to go a step further. When many are going to be killed, we should rescue them. And then, we would likewise be giving life to others. We also need to be "turning harm away from living beings." If we do this, then we will obtain a long life span. This is to living beings in general. Then for the living beings we encounter, in the human realm, there is "caring for the sick." We should care for the people with sickness. Therefore during the time that the Buddha appeared in this world, he particularly said, "The merit obtained from caring for the sick is cultivated from the greatest merit field." This was also said in the Brahma Net Sutra. In the Buddha's time, there was this classic story, classic story. This is why I often remind everyone especially of this. The vows also tell us this. The vows also tell us this. [10:43]
And then, "through a doctor's giving medicine to the sick," you adeptly give them the medicines. This medicine is divided into two aspects, physical and mental. A real good doctor will not only care for your physical illness, but will also care for mental ailments, care for mental ailments. For the western society now, it is quite interesting. The western world has many specialty doctors. Everyone would talk about going into a specialty. But now there is a dispute because there are many general practitioners who would do everything. We would imagine that the general practitioner could not treat illnesses that well! Ah, but there are great reasons for having general practitioners because for many people's sicknesses, other than the physical illnesses, the mental ailments are very important [as well], the mental ailments are very important [as well]! In particular for the United States where insurance policy is a standard, for an insurance policy, there would be a doctor who is often called "the family doctor." Just like that, the family doctor. In other words, for the family...if you are a patient, if you are sick, you just go see him. He is one who would have known you from the time that you were young and what you are like and so on.
Since I lived there for a while, so when I went to see [the doctor], he would often talk to you casually for a little while. Then he will prescribe you some medicine. It was only later that I realized the medicine which he prescribed often had nothing to do with your illness. Just like that. Ah! You might feel really miserable or something, so he would prescribe medicine for you. But what was really prescribed? It was a few pills of vitamins, maybe some aspirins. Now we know we cannot take aspirins for no good reason, so it is not prescribed. But ah, he would give you something with a minimum effect. Then a little while later, okay, you recover from your cold. [11:49]
I have actually personally experienced something like this before. I was once sick with flu. When I was sick, there happened to be this person travelling with us on a pilgrimage to this particular mountain. Among the fellows in this pilgrimage, there was a pharmacist. He brought along medicines with him. So he said, what did he say? How did he say it? I seemed to have forgotten. It was something like, "One big pill and two small pills, drink more water and sleep more." He said these things. That was it. And that this was supposed to be a medicine shown to have great efficacy against the flu. At the time, I was so sick, ah, my nose kept running. Just like that. So he gave them to me and I took a few pills. That same day, they went out and I stayed behind. I took the pills and kept sleeping. Sure enough, by nightfall I was feeling fine. Ah, I thought I have never recovered from the flu that fast. So I really had faith [in the medicine]. After the pilgrimage, we returned to where we began. One time, by chance we started to talk about this. He said, what were the "one big pill and two small pills?" The small pills were Vitamin B and the big pill was Vitamin C. I was so surprised when I heard this! What? I said, "I take this every day. But when I took them, my flu (or cold) never recovered like that." But it was because of what he said that day and I really took it to heart. It was certainly that way, absolutely true, absolutely true! Therefore, there are many Buddhists now, they would claim that the mind...we should know that what the teaching truly explains is that the body and the mind are not separate from each other, they are not separate from each other. [13:42]
Speaking of this, I will tell you another story. This is a very famous experiment. The person who conducted the experiment was a great German scientist. This happened before the war. We would always refer to the United States [as one advanced in science,] but we know that prior to the war, Europe, in particular Germans were the most advanced. So he was German. After he embraced the eastern culture, he felt and knew the importance of the mind. Actually, in Buddhism, you cannot separate the body and the mind. But the philosophies we have in the world now often describe the mind and physical material as dualistic. No, that is not how it is! However for the western people, many feel that these two completely oppose each other. Actually that is not how they are. They interact and affect each other. But what is the core component? The core component is the conscious thought. Often with our conscious thoughts, due to the causally concordant consciousness, as soon as you see an object, you are already pursuing the external object. The [internal] seed has been drawn out and is manifesting. When we talk about karma later, every segment will be distinguished in detail. [14:48]
So then this doctor, after understanding the situation, he used his own method, which was of course based on the mental state of "concentration" as practiced in the eastern culture. His will power was very strong. There was this experiment done in Shanghai where he swallowed the cholera bacteria. What is cholera bacteria? It is a bacterium that causes severe nausea, vomiting and diarrhea. You know this. This is very dangerous! If you just take in a little bit, you will immediately have problems. He took what was cultured in the laboratory and drank a whole cup! Ah, that cup could possibly kill millions of people. If we split it among us, we would all die. He just drank it in front of everyone. Nothing happened. He did this twice. The second time he had diarrhea once. So others asked him, "Why did you have diarrhea once?" He then explained, he...if one's mental power is really strong and he understood this very well. When we hear this we think that this is really miraculous! I am explaining this to you entirely from the perspective of science instead of the perspective of Buddhism. [15:46]
There is hypnosis now in science, you know this, right? Have you heard of it? This hypnosis can be particularly applied in giving birth. When a woman gives birth, there is a method for giving birth painlessly. It is to first hypnotize the woman in labour so that her mind focuses on where the hypnotist guides her. Her mind therefore has completely gone somewhere else. Then at that particular place, the hypnotist hints to her to relax the body. Eh, so there is absolutely no pain. Too bad that we all do not have this experience. It is impossible for us to have this experience. But other than this application, it has been applied to many other areas , and have developed all sorts of miraculous and unimaginable effects. We can also examine ourselves to find traces of this in our daily lives. For instance, we may sometimes have a minor headache or something, and feel pretty miserable. Ah, then all of a sudden, something grabs your attention and you focus yourself entirely on it. After you focus on it, you have forgotten [your headache]. But once you are done and come back around, ah, you fall back down [into the feeling of pain] again. I think we all have this experience! What does this explain, what does this explain? It is this. [17:05]
Therefore, everyone should pay attention here! Everyone should pay attention here! Do not be deceived by the worldly ignorance. The worldly people cannot help themselves to feel that way. But for Buddhists, there actually was someone who told me, "I study medicine!" He completely neglected this. I can only avoid the issue since he says that he has reasons. Do you have reasons? You do. After he tells me the reasons, he can leave. For this type of person to be learning Buddhism, I can only feel sorry for him. He does not know what he is really learning from the Buddha! Therefore as we speak of this here, I just thought I will mention this, just thought I will mention this. This is one point that we must know. Therefore this place is called "through a doctor's giving medicine to the sick." You do as such. And then, "through not harming living beings with sticks, clumps of earth, and the like, you will be without illness." If you can help others on all occasions, then you will obtain this. Not only will you live a long life but that you will have little sickness or misery. If you can help others to recover from physical illness, you will have little physical illness. If you can help others to maintain a sound mind, your mental power will be strong. For a certain cause, a corresponding effect will be issued. There will be no errors. [18:19]
2) The cause of consummate color is giving light, such as butter lamps, and new clothing. Further, it is said that:
By relying on kindness
And giving jewelry, you will have a good physical form. The result of being without jealousy Is said to be good fortune.
What is number two? It is an excellent body by way of its good color and shape. Why do you get this? There! It is by "giving light, such as butter lamps..." This light, ah! Everything is shown. Therefore, it is not only through offering to the Buddha but that in places of darkness, you would do this in all places as such. This is one factor. Also, you can give new clothing, good things. These will give you color and shape. "Further it is said that: by relying on kindness..." Hostility is the most despicable thing in the mind. "And giving jewelry, you will have a good physical form. The result of being without jealousy is said to be good fortune." How do you give away beautiful things? How do you give away beautiful things? To give externally, for instance, it could be that in our monastery here, we would clean the main shrine well, make everything beautiful, including the pathway in front and all the other places. For instance, yesterday, I was just resting there. Yet I saw a fellow practitioner whose physical health has not been that well sweeping the floor during the break. Ah! I truly praised this when I saw it! Later on I thought, though he gained merit, I have also gained merit through him. He gained his merit and I rejoiced him on the side. I have also gained merit in this way. Therefore, I feel that if you truly understand how to practice according to the teachings, then the life of the renunciates becomes just beautiful! [20:06]
On the contrary, you may say, "What if this person is lazy?" I can still gain merit. Even if he is lazy, I feel that, "Ah! This person is truly pitiful. He does not understand. He is being foolish! But I need to exert myself. I hope to help him in the future." I can still increase merits this way, right? This is very obvious! Therefore, you need to understand that when learning Buddhism, the correct view is most important. On the contrary, if you do not understand, when he is there sweeping, you will feel, "Hm! This guy, who does he think he is? Is he trying to show he is diligent?" I'm sorry. He is still increasing his merits. But your thought will certainly put you in the miserable realms!" Is this not very simple? Even if he did this for show, it is his own doing. You can still rejoice [the deed]. This is what we should understand. Here, not only can we not introspect on what we did wrong, we still are jealous of others. This is why we live in the degenerate age. And we complain that this is not right and that is not right. We complain about this. You cannot be complaining about others not acting properly. At this causal period, you need to only ask yourself what your thoughts are. This is very plain and very clear. You just need to understand this principle. Like that. [21:08]
These are all what? "Giving away beautiful things," if you can help make the monastery clean and that when others look, "Ah! This place is great!" Ah, yes, you will have gained this merit. You will have gained the merit. Therefore, there is such great benefit! You should not be acting this way - when the monastery asks you to do a little something, you recoil and say, "Ah, this is not really a matter of importance and it does not seem to have anything to do with cultivation!" It has been said very clearly earlier that even for those Bodhisattvas who are staged, they will need to offer an immeasurable amount of goods. Now for us ordinary beings to not want to do anything...if you do not accumulate a little more collection, a little more merit, how are you able to cultivate? Therefore, it tells us to give away beautiful things. And then, we should be without jealousy. By then, the result will be "good fortune." Ah, you will have obtained it! [22:02]
3) The cause of consummate lineage is first overcoming pride
This is "lineage". In other words, it is your family background. Why is one born in a noble family background? He is humble and respectful to others on all occasions. Because you are humble and respect others, therefore, for this virtuous cause, others will respect you as soon as you are born. Now you are full of pride and arrogance at all times, you look down on others. I am sorry. The same thing will happen to you later, it will happen to you too.
and then making obeisance and so forth to gurus and the like, and respecting others as if you were their servant. [22:35]
To your gurus and the like, you make obeisance, you respect them as if you were their servant. You should know that the guru is a weighty merit field, a weighty merit field. When you are a householder, this would be your parents and the like. When you are a renunciate, this would be the Three Jewels, the teachers, the Buddha and the like. This extends as far as to those who are just wearing the robes. That is why we should make a note of this! As soon as one wears this monastic robe, as soon as you wear it, no matter what the person's real conduct is, as soon as you see this robe, ah! This is the pure insignia of the three worlds. There is no wrong in being respectful to it. The benefit is yours. If you are respectful to him, he may not derive benefits from this. Amitabha Buddha! If you are respectful, then the benefit you obtain will commensurate with the amount of respect you give! This is what we should understand. If you truly understand this, I think then in our minds, even if you look to see if you have any afflictions left, you will not find any. How could you possibly have afflictions? You will be accumulating merits everywhere. This merit will be a future fruition, but even now, you will be happy at all times. Therefore, for many people who are still often afflicted despite taking up faith in the Buddha, ah, I feel so sorry for them. Even the ordained renunciates are still often afflicted! This is the time that you want to quickly learn. Once you learn it, you will feel the happiness! Not only are you happy now, but you will attain high status life after life. [23:59]
Therefore, even though for me now, I am often not well physically, but I am truly happy in my heart. The more I think about it, the happier I am. I thought, since I did not learn the teachings before and that is why I am sick often now. But now that I know, I feel so happy! For this effect from the past, I can do nothing about it. I can only pay back! But since I feel this suffering, I now understand and this seed that I am planting is a seed of happiness! The more I think about it, the happier I become. For the pain that I have now, so be it. There is nothing I can do! I did not know it before, now I know. Look at how happy you can be! You can be happy even when you are sick. So when you are not sick, you will of course be even happier. The reasons are all here. So then this is regarding lineage. [24:41]
4) The cause of consummate power is giving food, clothing, and so forth to those who request them; even when they are not requested, giving such assistance; and giving to those who suffer and to recipients who have good qualities but no possessions.
Number four is giving. If someone requests it from you, then you would give it to him. Now some people would say, "Hm, but if you give it to him..." People in the mundane world would often say, "This person seems able-bodied. He does not make use of his abilities. If you give him things, would not you be making him a parasite of society? Would not you be helping him to become lazier? So you should not give!" Do you think this logic makes sense? Hm, it seems to make sense! Yes, if you give him things to eat, then later, fine, fine, he could end up not doing anything anymore. He could just continue to be this way. What are you going to do? For this issue, let me tell you, you can have two right answers. Or on the flip side, you can have two wrong answers. If you truly understand the teaching, no matter what you do it would be correct. And it is not ambiguous and vague at all. I just said that you can have two right answers. But [you might ask me,] "did not you say that if this is right then that is certainly wrong. Or if that is right then this is certainly wrong. How could two things be correct at the same time?" No! You should know that when you do anything, there is a standard to which you measure against. This is the time when you look at what is the standard of measurement. This is what we should understand. [26:17]
Therefore, from what the teaching has told us, we must have a good grasp of a few things: the basis, which is to whom you are doing this to; the attitude, which is your mentality; then based on this attitude, what is your performance; and finally it is how this action culminates. If you see this situation, then you think about how you are a person who practices the teaching, so what are you supposed to do? You need to help others. When you help others, what will you primarily need to do? You need to establish a virtuous karmic relationship! You first establish a virtuous karmic relationship. Then you gradually will be able to help others. If he comes to request things from you, that is excellent! You establish a virtuous karmic relationship and then you can help him later. This is the first one. The second one, if he came with request, then this would help you accomplish your generosity. If he helps you to perfect the good quality of generosity, he is your field of grace and kindness. The reason you can attain achievements in the future is because of him. Then in the future, once you achieve the perfection of generosity, you will have merits. By then you will have cultivated in the teachings, you understand it and will be able to help him. Is this right? As a result, you will have accomplished the aim to benefit yourself and accomplished the aim for benefiting him. You need not worry about anything else. By then, your decision will be absolutely correct! [27:18]
What would be another scenario? Perhaps you could have a different set of thoughts. At this time, in your thoughts, you may not be focused on accomplishing generosity. Perhaps you have a different thought, one that is measurable by the worldly standard. This is the time when you might be thinking that for this person, if you use a different method to exhort him, perhaps you can allow him to derive some benefit from it. Then if you choose not to give, it would be correct [too]! In brief, your motivation is very important! Therefore, remember this? For karma, there are four general characteristics. The first one is the certainty of karma. The second one is the magnification of karma. Remember that? So then what is this karma? Karma that is intention and karma that is the intended action, isn't it right? It is how your contemplative mind composes (or forms thoughts) and the subsequent concordant physical and verbal actions. When you are thinking in your mind that you wish to help him, upon thinking that you wish to help him, it would be right if you give and also right if you do not give. On the contrary, if you go by your own ways and use the reasoning of the mundane world, then this becomes entirely something else. No matter how many excuses you can find for yourself. This concept is very clear. Therefore, if you can have a good grasp of this, then even if others wish to dispute you on the issue, you will know clearly what is on your mind. You will have no fault in your actions. This is what I wish to tell you here. [28:42]
So then when we formally begin to practice, we certainly begin with generosity. Like that. This is why the Buddha in the causal period, needless to talk about money, he would give away all sorts of things. When people came to request his head, he will certainly not ask whether that person needs it, "Ah, he has come to request my head. I have been trying to accomplish [the perfection of] generosity life after life. Now that he has come to ask for it, this will help me to accomplish generosity. Of course, I need to give it to him!" He is elated! He will never think about whether this person needs it, or what is he going to do with the head. He will not think about this. This is a characteristic that we should understand! [29:19]
Therefore, we should examine the situation from this perspective. Generosity could be done in many areas. You can give away materials, teachings and fearlessness. Yes! There are times when some people may be more timid. That is when they need more help from us and we should help, we should help.