菩提道次第广论手抄稿:旧版第六十卷B面
（手抄稿 第八册 p129）[00:03]
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，也许是因为我现在体会到了，以前我总是觉得拿我的衡量，总觉得这些年纪老的人踢踢遢遢的。我现在发现不是！到那时候他就是处处地方不如，他的确有他……还有病的时候，那个时候不能用你的想法去想，这个我们要注意！所以我们修学佛法的时候，这一个概念很重要，很重要！人家到这种情况之下，我们应该他需要什么尽量帮忙他，需要财—外物，布施财物；他需要精神上面的安慰，布施无畏；知见方面的不了解，那么法布施，总归处处地方帮忙他。[00:58]
“又于苦恼及功德田”缺乏的时候，“苦恼”的话，那就是属于世间的一般人。不管他是缺的哪一样—缺的财，缺的法是无知，以及精神上面的没得依靠，你给他的无畏； (p130) 所谓“功德田”的话，就是三宝之数，修行人等等。这个功德田，把恩德也并在这个里头可以说，他有所缺乏的时候，那么去供养、去布施，这样。所以这个世间人尚且这么说啦，这个孝，世间讲孝道，实际上这就是我们最好的恩田。他不是说你能够养啊，不是说你能够养啊！要什么？要能够善体亲意。现代的人能够养父母已经了不起了，古来的人不是这样，佛法比它更高一层。所以我们真正地对于功德田，对于尊长什么等等的话，不是说：“啊！我赚了钱给他几个。”或者什么，绝对不是这个意思，你处处地方要委曲婉转的。[02:12]
记得不记得，我们事善知识引用《华严》当中的九心，第一个心是什么？大家还记得不记得？如孝子心，一点都没错。如孝子心什么？他讲他的心欸！他处处地方，不是以他自己的心里边觉得“我觉得怎么想的”，而是以父母的心里面怎么想的，这一点对现代的人尤其重要。为什么对现代的人尤其重要？因为现代的科学特别发达的时代，这个前后差得很多、很多。我当年自己也是这样想，现在看见年轻人哪，啊，又变本加厉！我当年总觉得父母啊，他们那个时代不一样，那么不懂了。现在呢，更是如此了！不要说等到二十几岁、三十几岁念了很多书，还在小学里乃至中学里边，对自己的父母说：“这些老朽了，这个落伍了，他根本什么都不懂！”好像就是他懂。所以这个世间哪，邪见增上，每 (p131) 况愈下，讲道理是越讲越多，但是呢世间的样样东西是每况愈下，道理就在这里。所以这个是第四样东西，我们要了解的。[03:29]
p. 141 (5)
5) The cause of trustworthy words is habituation to giving up the four vocal nonvirtues.
【第五者谓修远离语四不善。】
那么这个第五项。那么现在呢这是讲再下面所谓第五，这个第五为什么信言会圆满呢？他因地当中能够远离四种不善，修四种的善法，修四种的善法。那个时候自然而然哪，你讲话人家能够信受你、信受你，这样。否则的话，这个我们讲话的的确确现在常见的现象，平常我们一开口，是好的固然不错，但是大部分人往往，要嘛说闲话，绮语，说了半天毫无意思，造这个因；要不然讲一点道理的话，人家不听了，起诤论，然后你有道理，我有道理，吵了个半天。这个都是什么原因？宿生既做错了，这一生尤其是错上加错，大家还不能反省啊！还不能反省啊，还总觉得我有道理，那个心里面哪，他不是说他明知故犯，他真正地可怜的地方，愚痴的地方，他不知道，他总觉得自己有道理。所以大家注意，为什么我昨天特别提到这个等流，你们必定要从这个地方认识起。这不仅仅是个概念，单单那个概念，一点用场都没有。你必定要把这个概念哪，认得它概念所指的是什么，那个时候你才有修行的机会。[05:34]
(p132) 说到这里，为什么现在在这个地方佛学院，有很多我将来我会认真地淘汰，不相应的就是不必去听。要不然说了很多道理以后，然后拿那个照妖镜去照别人的话，自己既伤害也伤害佛法，没有用场，完全没有用场。你懂得了道理越多，然后跟人家吵架的机会越多。你自己害了是小事情，然后呢把大家也拖下地狱去，佛无始以来集聚的资粮，就被我们这样地吵吵坏掉了，不值得的，这个要了解，这样。所以碰见这种情况，为什么古人告诉我们碰见什么事情，谈得好就谈，不能谈—忍，原因很简单，就是说这个里面总有很多原因在，你不必跟人家论的原因就是这样。所以这个地方告诉我们，所以你开口人家能够信奉的原因，就是你宿生信言圆满。那是因为你要嘛不开口，开口的时候，绝不讲无义的绮语，绝不离间别人，事实就是事实，乃至于说话的时候总是不会粗言，总是非常地柔软，非常地柔软。[06:59]
那我说到这个地方，我倒想起那个时候刚出家，刚出家，我们住在兰若，我这个法师常常说我：“你们这些人，一开口就像吵架。”我总觉得我好像从来没有跟人家吵架嘛！我一直出了家以后，的的确确我自己觉得，从来没有跟人家吵架。但是过了多少年以后，我在那个时候才感觉到。那个时候心里面，心理状态也不一样，开口的时候，自己也感觉得到，那个心情跟那个不一样；你不比较，比较不出来。那么以前这个什么状态呢？以前 (p133) 因为一向就是那种心理很粗猛的这种现象不觉得，自己虽然平平常常，可是开起口来那个话，总是比较起来不大像柔软。就像我们现在，譬如说有很多这种社会上面某一个阶级的人，他一开口三字经就先出来了，一开口三字经就出来了。他这个三字经，他自己不晓得他在说些什么欸，那会这样的，就是这个习性。那么这个地方我们提一下，这个第五。[08:11]
6) The cause of renown as a great power is making aspirational prayers to acquire various good qualities in the future, making offerings to the three jewels, and making offerings to parents, Šrávakas, pratyekabuddhas, abbots, masters, and gurus.
【第六者谓发宏愿，于自身中摄持当来种种功德，供养三宝，供养父母，声闻独觉，亲教轨范，及诸尊长。】
这个是得到“大势名称”的。这个大势名称要两个条件，第一个要“发宏愿”。我为什么要这样作，要这样作。这个愿不是普通的愿哦！这个愿叫“宏愿”，什么才是宏愿？无上菩提之愿。现在我们只要把这四个字摆在心上面，真正的菩提愿到现在为止我们还没讲到，我们也不大正确地认识。现在不要说菩提愿，乃至于厌离心是什么都不知道，在这种情况之下，那佛法门都没摸到。不过呢，我们现在先晓得方向在哪里，根据着这个，然后呢做种种的功德。做种种功德当中，特别是供养三宝，这个是出世的；父母这是世间的；然后呢三宝当中，特别是声闻、独觉这种证果的；跟你亲近的，那是亲教、轨范尊长，这个都是大功德田、大恩德田，你在这个里面，随便一点点的损或者益，就得到的祸 (p134) 害跟功德是不得了地大，不得了地大！ [09:43]
我最近看这个《德育古鉴》上面，有这么一段公案。有一个地方瘟疫，有一个地方是瘟疫，那个瘟疫来的时候是非常可怕，不要说现在啊，现在的科学这么昌明，一旦这个流行病来的时候，你简直一点办法都没有。那古代那好可怕，我想你们大概没看见过，我小的时候就看见过。那个时候霍乱来的时候，那往往说，刚开始只是一家人家，然后呢，哎呀，那个棺材店里拼命做都来不及，到后来，哪有来得及买棺材的，整个的一个村庄上面死的只剩下几个人咧！有这种情形，这么个厉害法，那就是霍乱的时候。尽管那个时候科学不发达，可是那个时候也晓得的，一有霍乱，平常的时候婚丧喜庆等等，这个民间很重视，大家去要祭悼，一碰见这种情况，谁都不敢去。只是丧葬那些人，欸，他们那些人还妙咧，他们也不怕，他们还照去不误。这么个可怕法！所以古代人也晓得，一碰见这种情况谁都不敢去的。[10:57]
那么有一次有一个地方，有一家人家也正在瘟疫流行。那么流行之前有一个媳妇，那时候刚刚嫁到那个夫家，嫁到那个夫家了以后，她有一次偶然正好还她娘家去。她回去了以后，她那个夫家那个地方就起了瘟疫了。喔！一下传开来那非常快，然后她就急着要回家去。她妈妈就说：“欸，你回去干什么？”她妈妈、她哥哥，大家都劝她：“这种病， (p135) 一下的话，你家统统死光了。你这有幸而出来了以后，你呀赶快就留在这里。”然后这个女的怎么说？“不！我今天既然到了他家，那就是他家的人。正需要你的时候，你不去，这个可以吗？做人是这样做的吗？”她当然话不这样说啦，她的意思就是这样，然后就回去了，然后就不计一切地回去了。摆明了摆出去的，就是张开眼睛往水里跳的事情，她就回去了。[11:59]
回去的时候，欸，妙咧！那一家人家的家里正在那个病的时候，忽然之间哪，她不晓得是她先生还是她公公，听见有几个鬼讲，哎哟！说这个孝妇回来了，回来了，那个天上面派了人来了，他们赶快逃。就是这样。欸，结果他一家人就好了，自己也不晓得是怎么一回事情，就是这样。所以后来就这个公案登出来，甚至真正反正是瘟疫什么等等，的的确确有这种瘟神，有这种瘟神，那是那个地方的共业，他那个时候就来了，那时候就来了。所以你想，世间她才发这一个心，有这样的量， 就马上感得这样的果报。所以这一点我说到这个地方，随便地一提供养这个尊长的功德。[12:53]
所以为什么，反过来，那天我们记得吧？说有一个人，他姓韩的，他本来可以得到功名，结果因为他自己对他的父母，对他的尊长，尽管他表面上面还是很孝顺，我们连他表面都做不到，他心里面还在嘀咕。他心里一嘀咕，那个文昌帝君说：“表面上面做得很 (p136) 好，他心里一直嘀咕，他那个功名早就削掉了。”然后你们不妨再看看《俞净意公遇 灶神记》，他自己还觉得：“哎哟！我这么修行，做这么多好的事情。”这灶神怎么讲？“上帝派那个日游使者，跟着你跟了三年，因为你抱怨，所以上帝派一个日游使者（就是白天检查的），跟了你三年，发现你一点的好功德都没有做。你起心动念一直都是这种埋怨，都是瞋恨，所以你这个祸，你逃祸都来不及，你还求功德，你哪里求起？”这个在世间人喏！[13:54]
所以我们修道人就要从这个地方好好地认识去，好好地认识去。你晓得了这个，那个异熟的八个因，晓得这个因地从哪里种起，就在我们起心动念那个地方种起，那是非常重要的，非常重要的！所以，佛说的这个戒经，最重要的是第三句—自净其意呀！也是这样讲啊！所以说，这个是第六个。[14:24]
7) The cause of being a male is delight in the attributes of a male, lack of delight in female things and seeing their disadvantages,
【第七者谓乐丈夫所有功德，厌妇女身，深见过患，】
这个，他怎么样能够得到丈夫身呢？他第一个乐丈夫身，对于这个女身深深地见到它的祸害。还有一个呢？[14:47]
stopping the yearnings of those who want to be reborn in women's bodies, and rescuing those whose male organs will be cut off.
【乐女身者，遮止欲乐，将失男根，令得脱免。】
(p137) 有很多人他欢喜女性，这个欢喜女性有两种，或者自己对自己的这个爱着，这个女性通常欢喜胭脂、花粉，修饰、修饰弄弄，其实这个不仅是女性哦，男性也是如此。但是这个也并不是叫我们头发嘛长得这个样，胡子嘛留得这么长，不是这个意思。我们整齐还是要的，整洁是世间的量则，只是你不要刻意地去弄的这个，这个不要。那么这个除了自身以外，还有别的；譬如男性，男性好乐、欢喜女性的话，这个也是一定要会失男根的。碰见这种情况，你能够自己遮止，防止别人遮止，那么那种情况之下，你能够脱免，就能够得到丈夫之身，丈夫之身。关于这个在后面谈到这个业的另外一部分的时候，他也有说明。总是处处地方，最重要的就是思、思已业，你的起心动念。然后你的起心动念以后，然后你的身口相应的，最主要的始终就是这个心念。[16:18]
8) The cause of strength is accomplishing what cannot at all be done by others, assisting in what can be done with your collaboration, and giving food and drink.
【第八谓他不能作，自当代作，若共能办，则当伴助，惠施饮食。】
第八的话呢，怎么才有具大力量呢？他如果不能做，你就代他做；或者自己共他做，或者帮忙他；惠施种种。所以遇到这种情况，现在这种情况，有的时候人家求助于你，你应该怎么？求之不得，“好啊！他来成就我的布施功德，他来成就我的具足大力。”我们往往这样的，人家来求助你，总照着我心里的心意想，就是说：“他这个人故意这样，他 (p138) 这个人就是怎么样，就是怎么样……。”你说种种理由呀，不但自己不帮忙，还要叫别人不去帮忙。唉呀！这个事实在是我觉得好可惜、好遗憾的一件事情。这个地方我们了解了，说你要想得到这一个异熟的果报，就要以这样的异熟的因啊，这样。[17:24]
所以佛陀特别给我们说明，说你不是要成佛吗？对！因为你要成佛，所以你对佛、三宝恭敬吗？对！因为既然你要成佛而对三宝恭敬的话，请问：为什么不对那些穷人恭敬呢？这个话骤然我们听起来不懂，对那些穷人、对那些坏人你为什么要恭敬他？请问：没有穷人成就你的布施功德，没有那些坏人成就你的持戒、忍辱功德，你能成佛吗？不能！不能！既然你要成佛了去恭敬佛，他同样成就你成佛的因缘，你能不恭敬他吗？这个道理很简单嘛！[18:15]
所以说穿了问题很简单，你是跑得来要学佛，还是你跑得来学会了那些文字跟人家去诤辩哪？假定你学会了文字诤辩，你要想去博一个博士头衔，朝着去大张旗鼓赚大钱，那不要管。你反正懂得了一点文字，跑得去跟人家大吹牛，可以！如果你想成佛的话，那个情况就完全另外一回事情。分别得清楚吗？[18:46]
我所以很强调用这种语调来说明的，只有一个目的，就是策励我们自己的内心，晓得 (p139) 我们真正进入的关键所在哪里—是把文字的内涵要认得，然后呢有了这个正确的认识，身体力行，改过，这个就叫作修嘛，修改自己一向无始以来的习性。这个习性是不知不觉的，前面很多次告诉我们“他世现行犹如梦”，你有了这个习性呢，到了下一世现行的像梦当中一样。我们想想看是不是？我们每一个人就有我们个人欢喜，欸，他就欢喜那样，他就欢喜这样，我们也不晓得为什么。就像做梦当中我们不晓得为什么，梦醒了又晓得，原来这是梦啊！为什么？喏，就是你宿生的这样的，这个哪里？就这两个字。这下面这个，等一下再讲，或者先让你们想一想，总是慢慢地、慢慢地，谈到的时候再去说它，那么这个八个因。下面这个很有意思哦！[20:05]
If these eight causes are endowed with three causes —[pure attitude, pure application, and pure recipient]—their fruitions will be outstanding.
【如是八因，若具三缘，能感最胜诸异熟果。】
上面是八个因，一切法的成就，一切法的生起是因缘所生。因是这个，缘呢？下面。主因有了，还要助缘具足才行。哪三个助缘呢？下面，如果你能够把这三个助缘做到了，能够感到最胜的异熟的果报。[20:39]
在还没有讲这个三缘之前，《金刚经》上面告诉我们“三轮体空”，它要三轮空；下面这个叫“三轮不空”，这个怎么讲？三轮空是什么？是修相应的慧，到了这个时候， (p140) 三轮自然空。那么你要修的话，请问道当中你要修什么道？要修这个道，你“境”，前面信、解的境，应该是了解些什么？根据你所了解的，然后如法地行持修道，才感得如此的道，对不对？一定的，所以那个时候才有这个果。请问因地当中是做些什么？不知道！因为我们现在不知道，所以要嘛说空话，说三轮空，说了半天，大家反正不空，空的在天上。我们说起来：“我们凡夫嘛，这个是圣人境界。”这个话倒是没错，这是圣人境界，我们就是凡夫。但是你怎么从凡夫到圣人境界，不晓得，所以永远你想学佛，只是永远哪，只是想。所以祖师会说：“你这样做法，做到驴年没你的份！” [22:02]
现在这个地方就告诉我们，喏，就是这三个！你能够把这三个，因地上面一步一步做对了，果位上面就达到这样的结果，所以这样的次第。所以我们现在不要羡慕别人，应该羡慕自己呀，哇！说：“现在我好高兴，我居然找到了这个正确的办法，我只要这样下去的话，到那个时候就是我的！”现在佛来送给你，对不起，我不要；你佛已经告诉我，我晓得，还是你佛告诉我的，你有这样的因，就感得这样的果，我现在造这个因，自然有这样的果。如果说是只有佛可以送给我们果的话，对不起，那个佛法就没有因果了，这是佛法吗？所以你对这个概念认识了，自然而然晓得我们怎么办！[22:56]
下面就说三样东西，哪三样呢？第一个“心清净”，这个地方分三样—心、田、加行 (p141) 清净。换句话这个就是三轮空当中，心就是自己，田就是对方，加行就是中间做的事情，这样。所以我们刚开始的时候叫什么？要用这样东西的是清净；等到你这个闻、思位当中清净的话，感得修位当中的清净的话，就是“空”相应法，就是这样。那么现在看看，[23:35]
Among the three causes, there are two types of pure attitude—self-directed and other-directed. The two self-directed pure attitudes are:
【于其三缘，心清净中待自有二，】
这个心又从自他两方面来说。[23:42]
(1) not hoping for fruition, which is dedicating the virtues from your creation of the causes for unexcelled enlightenment;
【谓修彼因所有众善，将用回向无上菩提不希异熟，】
现在我们要做各式各样的好事，然后呢你做了好事以后，不管你要不要，一定有它的善果的。那么，那个时候我做的时候，我说我不是为了别的，是为什么？为了要求无上菩提，绝对不希望异熟果，绝对不希望异熟果，这一点我们要了解。那么加深这个印象起见，我要提一件事情。我们往往做一点小小的事情，做了以后，总希望别人知道，啊！然后让人家知道。或者做了以后，这个心里面你不知不觉当中要做给别人看。人家希望异熟，还不希望现世，还希望以后咧！现在我们连它希望后世都等不及，就眼前马上让人家看见：你看，我在那儿做那件好事情。[24:49]
(p142) 所以你不要小看说回向菩提，这真正的内心回向菩提，这是有它一定的量则在，这样。所以你做任何事情，你心里很清楚，我为什么做，我是为了这个。将来的果报都不要，眼前的果报更是虚假的，两脚一伸有什么？所以不管别人看见不看见，不管别人赞叹不赞叹，人家埋怨我，他是他的，我自己努力做。所以这个回向菩提两个字，不要把它文字看，看看自己的心里就很清楚、很明白。“不希异熟”啊！那个时候才谈得到不希异熟。这是第一个，就是自己心里很清楚，你做任何事情，说：是！[25:34]
所以，关于这一点，为什么我对我的老师这么赞叹，为什么我现在才懂得他这一句话：“我做这一件事，可是做给我自己看的哦！”那我现在懂了：对啊！做给我自己看的，没有错，做的不是做给别人看的。到了这个时候，我才了解为什么上一次讲那个故事，说在全西藏供养三宝，最好的是奔公甲这一把灰。你们还记得吧！他拿出这一把灰来，往那个供桌上面撒了一把，结果一个大成就者说：“喏，全西藏最好供养的，就是奔公甲这一把灰！”要我们现在跑到灶里面，拿了一把灰，在佛台上面撒着，这个最好的供养吗？这不是颠倒吗？为什么？他就了解，欸，他心里面起心动念不对，他要做给别人看，马上：不对！净化—自净其意呀！这个我们要了解，这样。[26:32]
所以，你真正地对这一点了解了以后的话，那个攀缘心自己就很容易拿掉。最主要的 (p143) 还是什么呢？还是你首先现在要认得你自己的内心的心相，净否？这么简单！净了，进一步，然后呢再求无上菩提。这是第一个，心清净。因为你处处求无上菩提，无上菩提特质是什么？空相应嘛，很简单！所以你因地上面，心心念念积这样的因，当因积够的时候，果出现自然就是它，对不对？[27:16]
噢！现在我们了解了，我们平常念《金刚经》，说三轮空觉得高不可攀，真是高不可攀，它就是高，你就是一点办法都没有。现在呢它虽然高，却我就可以步步上升，很快就可以达到。所以佛就告诉我们，你只要这样去做，不久你就成佛啊，一点都没有错。为什么？你了解次第步骤。要不然的话，高，可是对不起，不可攀！没有你的份。我们讲也是空口说白话，然后我们还去弘法，弘了半天，始终是高不可攀，好遗憾！不要说遗憾，很可惜，应该这么说。这个种子种下去，将来一定还是要成熟的，所以从种子那一方面，我们还是无比地赞叹。现在我们看第二个，说：啊，好高兴呀！现在高，而且可攀！第二 [28:27]
(2) intense power, which is achieving the causes from the depths of your heart.
【由纯厚意，修行诸因势力猛利。】
然后呢修的时候，意是纯而厚，势是猛利。纯厚是指什么？一点不夹杂，净—净的纯，净的纯这个叫纯厚。然后呢不但质是净的纯，而且做的时候—势猛利，这个完全 (p144) 是自己那一方面的，心清净。还有呢观待他，什么是观待他呢？你万一做事情的时候，[29:04]
The two other-directed pure attitudes are: (1) abandoning jealousy, competitiveness, and contempt when you see fellow practitioners of the teaching who are better, equal, or less than yourself, and admiring them;
【待他有二，谓见同法者，上中下座，远离嫉妒，比较轻毁，勤修随喜。】
哎呀，美啊！对他呢？有的时候这个不是你来做嘛，别人做，然后呢同法的，不管他上面比你高、同样的、以及下面比你低，你看见他做了以后，“远离嫉 妒”，不嫉妒也不比较。他做好了，我们说：“他有什么了不起！”对不起，你这个你就害了。他做对了，哎呀！赞叹哪，欢喜啊，随喜啊！就勤修随喜。[29:45]
60B Commentary
ENGLISH LR V.1 P.245 (COMMENTARY V.8b P.270) [00:03]
So then, in particular on this point, I wish to especially encourage the younger fellow practitioners. Young people do not understand the sufferings of the older people. Perhaps it is because I now feel it. Before, I used to always use myself as a comparison and always felt that the older people are unkempt. I now realized that it is not that! It is just by that age, they become less capable, they really have...this is also true when people are sick, you cannot judge them with your own way of thinking. This is something we should make a note of! Therefore, when we learn the teaching, this concept is very important, very important! For the situations that others are in, we should help them with what they need. If they need materials - external things, then you give them material goods. If they need some comfort in their spirits, then you give them fearlessness. If they do not have the correct views, then you give them the teachings. You just help in whatever way that they need. [00:58]
"...and giving to those who suffer and to recipients who have good qualities but no possessions," when these people lack things. "Suffer" here refers to the general sufferings of the people in the mundane world. It does not matter what is lacking. It could be materials. It could be the teachings which would mean they are ignorant. Or perhaps it may be that they lack the mental support and so you would give fearlessness. As for "recipients who have good qualities," these would be the Three Jewels, practitioners and so on. For the recipients with good qualities, this would also include those who have been kind to us. If they lack resources, then we would make offerings or give. Like that. Thus, people in the mundane world also speak of filial piety. The mundane world places emphasis on filial piety. Actually, those we should be filial toward are the greatest fields of kindness. It is not about whether you can provide for them. It is not just about whether you can provide things for them! What do you need to do? You need to adeptly understand what they want and need. For the people of the modern age, just to provide for their parents, it is regarded as something great. That is not how it was in the ancient times. And Buddhism has an even higher standard. Therefore, when we truly encounter the merit fields, such as the teachers and so on, it is not something that we can say "Ah! I made some money and I will give them a little," or something of that sort. This absolutely does not mean that. You should at all times be mild and indirect. [02:12]
Do you remember when we are in the section on relying on the teachers, among the nine attitudes that were cited from the Array of Stalks sutra, what was the first attitude? Do you remember? Like a dutiful child, exactly. What is the attitude like of a dutiful child? It is talking about one's mind! On all occasions, it is not about how one feels, "I feel that it is this way." But it is about what the parents think. This point is particularly important for the modern-day people. Why is this especially important for the modern -day people? In this age where science has flourished, there is a great difference in knowledge in just a matter of years, a very great difference. That i show I used to think as well. When I see the young people now, ah, that type of attitude is even more evident! I used to feel that for my parents, since they lived in a different time, so they do not understand many things now. But if you look around now, this attitude is even pronounced! There is no need to wait 20 to 30 years for people to be well-studied [to have this kind of attitude], but even in the elementary and middle schools, children will tell their parents, "This is too old-fashioned. It is out-dated. You do not know anything!" As if the child is the only one who knows. Therefore, in this mundane world, the wrong views are strengthened and the situation is becoming worse. There are more people who would reason with you than ever, yet everything in this world is becoming worse. The reason is right here. Therefore, this is the 4th thing that we should understand. [03:29]
5) The cause of trustworthy words is habituation to giving up the four vocal non-virtues.
Here is number five. Now we continue on with number five, why would one's words be trustworthy? It is because in the causal period, one can give up the four [vocal] non-virtues, and cultivate the four virtues, cultivate the four virtues. That is when people will naturally trust what you say, trust what you say. Like that. However, when we speak in general, there are truly some common things that we do. When we open our mouths usually, it is alright if it is something good. But what most people do is to speak nonsense, engage in senseless speech. People might be talking for a while but the conversation would be meaningless. This type of cause is [often] created. What people would otherwise do is to be telling others some principles. When others do not listen, then everyone begins to quarrel. So, then you think you have good principles and I think I have good principles. Everyone will argue at length. What is the cause of this? It is because we have done wrong in our past lives and we are adding even more wrong in this life. No one is able to introspect! Everyone is not capable of introspection and feels that he is the one with the good reason. In his mind, it is not something that he does knowing that it is wrong. What is most pitiful, most foolish about this is that he does not know and that he thinks he is right with his reasons. Therefore, this is what everyone should pay attention to. This is why I especially brought up the concept of causally concordant effect. You must understand this first. It is not merely a concept. If it is only a concept, then there is no use for it. You must take this concept and recognize what this concept is referring to. That is when you will have a chance at cultivation. [05:34]
Speaking of this, this is why that at our Buddhist institute here, I will seriously eliminate people through selection. Those who do not find accordance with teachings do not need to listen to the lectures. Otherwise, after telling you many principles, you will take this teaching mirror to reveal how demonic everyone else is. You will harm yourself and harm Buddhism. [The principles] will be useless. They will be completely useless. The more principles you know, the more chances there will be to quarrel with others. It is a small thing if you only harm yourself, however, you could also drag everyone else down to hell with you. The collections amassed by the Buddha from the beginningless time will be destroyed through these quarrels. It is not worth it. You need to understand this. Like that. Therefore, when one encounters a situation like this, the ancient sage tells us that when we encounter something: if a discussion is allowed, then you discuss; if a discussion is not permitted, then you have to be patient and forbear. The reason for this is very simple. There are many reasons for this. But the reason for you not to quarrel with others is just this. Therefore, this part of the text telling us, the reason why others trust you when you begin to speak is because you have planted the cause for trustworthy words in your past lives. You should either keep quiet or when you speak, you do not say meaningless and senseless things, you do not engage in divisive speech. You speak the facts as they are. You will also not speak offensively. You are always very soft and gentle, very soft and gentle. [06:59]
Speaking of this, I now remember when I was first ordained, when I was first ordained. We were living in Lán Ruò. My Dharma teacher often told me, "You people, when you open your mouth, you act as if you are quarreling." I always felt that I have never quarreled with others! After I have become ordained, I truly felt that I have never quarreled with anyone. But after so many years have passed, I finally sensed it. In my mind, the state of my mind was not the same either. When I speak now, I can feel that the state of my mind is different. If you do not compare, then you would not know. So what was my state of mind before? Before, I did not sense how coarse my mental state had been all along. Even though it seemed that I was acting normally, but when I spoke, it just was not as soft and gentle. It is much like what we see now, for instance, for a certain group of people in our society now, as soon as they open their mouths, cuss words come first. As soon as they open their mouths, cuss words come first. With these cuss words, they are not really aware of what they are saying. The reason they do this is because of their habits. So here I just wanted to bring this up. This is number five. [08:11]
6) The cause of renown as a great power is making aspirational prayers to acquire various good qualities in the future, making offerings to the three jewels, and making offerings to parents, sravakas, pratyekabuddhas, abbots, masters, and gurus.
This is to obtain "renowned as a great power." To be renowned as a great power requires two conditions, the first one is to make "aspirational prayers." Why do I want to do this, why do I do this. This type of aspirational prayer is not a regular aspirational prayer! This type of aspiration is a great aspirational prayer. What is a great aspirational prayer? It is an aspirational prayer for one to obtain the unsurpassed enlightenment. For now, we just need to keep those two words in mind. The real aspirational prayer for becoming enlightened is not something we have discussed yet. We do not really accurately understand it now. No need to mention the aspirational prayer to be enlightened, we do not even know what is disenchantment of the mundane world. Under this circumstance, this means we are not even at the door of Buddhism. Nevertheless, we now know where the direction lies. Based on this [direction], we can accumulate all kinds of merits. Among all the merits to be accumulated, offerings made to the Three Jewels are the special supramundane merits. The merits accumulated from offerings to the parents are mundane world ones. Then among the Three Jewels, there are merits done with respect to those who have attainments such as Sravakas and Pratyekabuddhas and to those who are close to you such as your abbots, masters, and gurus. These are all great merit fields and great kindness fields. With respect to them, if you so lightly harm or benefit them, the resulting damage or merit will be incredibly great, incredibly great! [09:43]
I have recently been reading the Moral Education from the Ancient Times.
There was such a story. There was a place that had plague, a place that had plague. When the plague comes, it is very frightening. Even for nowadays, though the science is well-developed, when there is an epidemic disease, you really cannot do anything about it. In the older days, this was very frightening. I do not think you have seen it. I have seen [the spread of the disease] when I was little. When there was a cholera outbreak, it would often start with one family, and then [all of a sudden], ah, the coffin store could not make enough coffins. Towards the end, there would not even be time to buy coffin, people in the entire village would have mostly died. Only a few people would be left! That is the situation. It would be that devastating when cholera breaks out. Even though science was not so advanced back then, but people knew [what to do] whenever there is cholera. For the regular ceremonies like marriages, ancestral offerings and so on, the common folks really care about them and would normally gather for rituals and memorials. But as soon as something like that happens, then no one dares to go out. The only ones out are those who conduct the burial services. Ah, they were interesting. They did not seem to be afraid, continued to do their job. But it was that frightening! Therefore, as soon as something like that happens somewhere, then no one would dare to go near it. [10:57]
So then there was this one time, there was a family that was struck by plague. Before the plague broke out, there was a woman who just got married to her husband. After she began to live at her husband's household, there was a time when she happened to return to her parents' house. Right after she returned to her parents' home, the surrounding area of her husband's family was struck by plague. Oh! It spread rapidly. So she was anxious to go back [to her husband's house]. Her mother told her, "Ah, why do you want to go back?" Her mother and brother, everyone tried to convince her, "This type of disease could kill your whole family at once. You are fortunate enough to have escaped it. You should just stay put." What did the woman say? "No! I have already married him. I am a member of his household. This is the time they need me. If I do not go, how can this be? How can a person act like that?" Of course she did not say that exactly. But she meant it that way. So she went back. She went with disregards [for what might happen to her]. This is obviously something that she had a clear understanding of and it is much like jumping into a deep pool with her eyes wide open. So she went back. [11:59]
When she went back, eh, that was the interesting part! The whole family was in the middle of their sickness. All of a sudden, not sure if it was her husband or her father-in-law, he heard a few ghosts talking, "Ah! The filial daughter-in-law is coming back, coming back. So the heaven sent some people here, we have to quickly run." Just like that. Ah, so the whole family recovered. They did not really know what happened. Just like that. So this story was written. For plague and so on, there really are plague spirits, there are plague spirits. This is the collective karma of an area which will draw the spirits at a certain time, draw them at a certain time. Therefore, you can think about this. She just developed this one mundane world virtuous thought, exuding this great measure and immediately issued that type of an effect. Therefore as we are speaking of this, I thought I will tell you this to show the merits from offering to teachers [and parents]. [12:53]
Therefore, this is why if you reverse this...do you remember what we said the other day? There was this person whose last name was Han. He originally could have been placed as an official. To his parents, his teachers, he seemed filial in his external appearance, which is something we cannot even do. However, [while doing that,] he continued to complain in his mind. As soon as he complained internally, the Wenchang God said, "He appears to be doing well but he continues to complain in his mind. So his potential official title had long been stripped from him." And then you might want to read the Yújìngyì Gōng's story of meeting the kitchen god. He even felt that, "Ah! I have been practicing. I have done so many good deeds." What did the kitchen god say? "The great lord sent a day time envoy to follow you for three years. But you have been complaining. Therefore when the great lord sent a day time envoy (which is someone who checks up on him during the day), after following you for three years, he discovered that you did not accumulate any good merits. Your thoughts are constantly immersed in complaints and hostility. Therefore, even for your misfortunes, you cannot even avoid your misfortunes [by continuing this way]. Yet you ask for meritorious returns, on what grounds do you plea for this?" Notice that this is a mundane world person, there! [13:54]
Therefore for us practitioners, we should truly understand things from here, truly understand things from this here. If you understand this, then the eight causes of fruition, you should know where the causes are planted on the causal ground. They are planted on our every thought. That is very important, very important! Therefore, in the Buddha's Vinaya, the most important phrase is the third phrase, purify your own intention! It said this as well! Therefore, this is number six. [14:24]
7) The cause of being a male is delight in the attributes of a male, lack of delight in female things and seeing their disadvantages,
This one, how does one become a male? The first one, one has to delight in the attributes of a male and truly see the disadvantages of being a female. What is another one? [14:47]
stopping the yearnings of those who want to be reborn in women's bodies, and rescuing those whose male organs will be cut off.
There are many who enjoy femininity. There are two types of enjoyment of femininity, one type is self attachment. Women often like cosmetics, perfume, and embellishment and so on. Actually this is not limited to just women, men would do that too. However, this does not mean we should just let our hair grow really long and let the beard grow this long. That is not what this means. We still need to be neat. To be neat is part of the norms of the world. It only means that you should not purposely engage in this. You should not. So other than [being attached to] your body, there is also something else. For instance, for men, if one delights and enjoys women, then one will certainly not be reborn as a male. When you encounter situation as such, if you can stop your yearnings and rescue those whose male organs will be cut off, then in this case you will be spared, will be able to be reborn as a male, as a male. Regarding this, when we talk about karma in another section later, this is explained as well. Anyhow, on all occasions, the most important thing is intention, and karma that is the intended action. So it is about your arising thought. After your thoughts arise, then it is the subsequent concordant physical and verbal actions. The main component will nevertheless always be the conscious thought. [16:18]
8) The cause of strength is accomplishing what cannot at all be done by others, assisting in what can be done with your collaboration, and giving food and drink.
Number eight, how can you have great strength? If he cannot do something, then you do it for him. Or you can collaborate with him, or even assist him. You can give away all sorts of things. So when you encounter a situation like this, say now there are times when others ask for your help, what should you do? This is all that you can wish for. "Great! He is here to accomplish my good quality of generosity. He is here to accomplish my great strength." However, we often act like this: when others seek for our help, we always think of it on our own terms such as "He is purposely doing this, he is this and that way, he is just..." You will come up with all sorts of excuses. Not only do you refrain from helping him but that you tell others not to help too. Ah! This thing is something that I feel that is truly wasted. It is quite regretful. This is where we should understand that if you wish to obtain this one fruition, you will need this type of cause. [17:24]
Like that. Therefore, Buddha especially explained this to us. Do you want to become a Buddha? Yes! It is exactly because you wish to become a Buddha hence you are respectful to the Buddha, the Three Jewels? Yes! Since you are respectful to the Three Jewels because you wish to become a Buddha, then may I ask, "Why are you not respectful to the poor?" When we first hear this, we may not understand it. To the poor and the evildoers, why should we respect them? May I ask you, "If there are no poor people, how will you achieve the good quality of generosity? If there are no evildoers, how will you achieve the good quality of ethical discipline and patience? Can you become a Buddha [without them]? No! No! Since you are respectful to the Buddha because you wish to become a Buddha, for those others who could also be a cause for you to become a Buddha, should you not respect them? This principle is very simple!
So if you get to the bottom of this, it is quite simple. Did you come to learn from the Buddha or did you come to learn the words so you can quarrel with others? If you are here to gain a Ph.D. title so that you can make lots of money on a grand scale, then you need not worry about it. You only need to understand some knowledge before you boast to others. Sure! However, if you wish to become a Buddha, then that is an entirely different matter. Do you see the difference? [18:15]
So if you get to the bottom of this, it is quite simple. Did you come to learn from the Buddha or did you come to learn the words so you can quarrel with others? If you are here to gain a Ph.D. title so that you can make lots of money on a grand scale, then you need not worry about it. You only need to understand some knowledge before you boast to others. Sure! However, if you wish to become a Buddha, then that is an entirely different matter. Do you see the difference? [18:46]
The reason I emphasize this in this way is for one single purpose, to spur ourselves. It is to help us understand where the key for truly entering the teaching is. It is to understand the meaning of the words. Once we have a correct understanding, we put it into practice and correct our faults. That is called cultivation. It is to cultivate by changing our beginningless habits. This habit is one that goes on without us being aware. It has been told to us many times before, "In other lives you will experience their effects, like a dream." Once you have this habit, your action in the next life will be carried out as if in a dream. Let us think about it, isn't it so? Every one of us has personal preferences, eh, he just enjoys this and he just enjoys that. We do not know why. It is just like when we are in our dreams. We do not know what we are doing. But once we are awake, we know. It was just a dream! Why? There, it is because you have acted this way in your past lives. Which is what? It is exactly that word. The next part, I will explain it later, or perhaps I will let you think about it first. I will gradually, gradually talk about it as we get to the topic. So now, here are these eight causes. The next section is very interesting! [20:05]
If these eight causes are endowed with three causes—[pure attitude, pure application, and pure recipient]—their fruitions will be outstanding.
The above stated the eight causes. The attainments of all teachings, the attainments of all teachings rely on causes and conditions. The causes are stated above. What about the conditions? They are explained next. Once you have the main causes, you need the supporting conditions. What are the three supporting conditions? That is covered next. If you can accomplish these three supporting conditions, the fruitions will be most outstanding. [20:39]
Before we talk about the three conditions, the Diamond Sutra told us "the emptiness of the three wheels." It said that we should achieve the emptiness of the three wheels. But the next section describes the non-emptiness of the three wheels. What does this mean? What is this emptiness of the three wheels? It is a wisdom that accords with meditation (cultivation or practice). When you get to that point, you will naturally attain emptiness of the three wheels. Since you wish to practice this, may I ask then, if you wish to cultivate, what type of path are you cultivating? To cultivate the path, for the "sensory object", for the object to which you need to develop faith and understanding, what should you understand first? Based on what you understand, then you can conduct yourself and cultivate according to the principles. You will then be properly on the path. Right? It is certainly so. Hence you will be able to issue the effect. May I ask you then, what should you be doing in the causal period [to achieve this]? You do not know! We do not know the cause for this and thus we have been saying this in vain. We would talk about practicing the emptiness of the three wheels. But after much talking, no one attains emptiness. [To us,] emptiness remains as far away as the sky. When we talk about it, we would say, "We are ordinary beings. This can only be done by the noble beings." This statement is true. It is something that can only be done by the noble beings. We are, after all, ordinary beings. However, how do you advance from the status of an ordinary being to becoming a noble being? You do not know. Therefore, you will forever be wishing to learn from the Buddha. You will forever just be wishing. This is why the former teachers would say, "If you go on this way, you will not achieve even when you get to the year of the donkey!" [22:02]
This place now tells us, there, these are the three! If you can take these three causes and do them right step by step on the causal ground, then you will achieve the desired result at the fruitional stage. The sequence of the stages is exactly like this. Therefore, we should not be envious of others but instead be envious of ourselves. Wow! We should say, "I am so happy now. It is amazing that I have found this correct method. As long as I continue this way, I will obtain it when the time is right!" So now Buddha has come to give you this, yet you say, "Sorry, I do notwant it." Buddha has already told me what to do. I should know that. Buddha has taught me that for a certain cause, a corresponding effect will be issued. If I create this cause now, there naturally will be this type of effect. If Buddha could just grant us the effect, sorry, then Buddhism will not need to have the principle of cause and effect. Would that even be Buddhism? If we understand this concept, we will naturally know what we should do! [22:56]
Next, the text explains these three things. What are the three? The first one is the "pure attitude." This section is divided into these three things: pure attitude, pure recipient and pure applications. In other words, for the emptiness of the three wheels, the attitude refers to the self, the recipient is the other person, and the application is something that occurs between the two. Therefore, when we first begin, what should we do? You need to have pureness. You will need to be pure during the time you study and reflect. This will in turn produce a pureness during the time of meditation. This would be a state that is concordant to "emptiness". That is it. So let us now take a look. [23:35]
Among the three causes, there are two types of pure attitude—self-directed and other directed. The two self-directed pure attitudes are:
For the pure attitude, there are two self-directed pure attitudes. This attitude is described from the two aspects of self-directed and others-directed. [23:42]
(1) not hoping for fruition, which is dedicating the virtues from your creation of the causes for unexcelled enlightenment;
Now we would do all kinds of virtues. After you have done the virtues, whether you want it or not, there will certainly be virtuous effects. So when I do them, I will say I did not do it for other purpose. Why? It is for the unexcelled enlightenment. I absolutely do not wish for fruition. I absolutely do not wish for fruition. This is a point that we need to understand. In order to deepen your impression of this, I wish to bring something up. We often will do a little something. After we have done it, we always hope that others will know about it. Ah! So we let others know. Or after you have done it, in your mind, without you being aware, there is a desire to do it to show others. Other people who are hoping for fruitions, they are not hoping for results in this life. They are [at least] looking to the future [lives]! Now for us, we cannot even wait until the result appearing in the future lives. We wish everyone will see right away what we are doing, "Look, I am doing something good." [24:49]
Therefore, do not overlook where this says to dedicate the virtues to unexcelled enlightenment. To truly dedicate the virtues toward unexcelled enlightenment in your mind, there is a certain standard of measure for this. Just like that. Thus when you do anything, you will be very clear in your mind, "Why am I doing this, I am doing it for this." You are not supposed to desire for fruitions in the future lives, and needless to mention how delusive the immediate effects are. When your two legs are stretched out (when you die), what is there left? Therefore, it would not matter if other people can see you doing something, or whether others will praise you. Even when others complain about me, what he does has to do with himself. I just need to strive [to do my best]. Therefore, to dedicate the virtues to the excelled enlightenment, do not treat these as just words. Take a look at your mind and it will be clear and apparent. "Not hoping for fruition," ah! That is when you can say you do not hope for fruition. This is number one. It is that you are very clear in your mind, when you do anything, you will say, "Yes! [It is for this.]" [26:32]
Therefore, regarding this, it is why I so praise my teacher. It is why I now understand what he said, "When I do this, I am doing it for my own self to see!" I understand it now. It is right! I am doing it for myself. No mistake in this. I am not doing it to show others. When we get to this point, I finally understand something about the story that I told you. This was why that among all the offerings to the Three Jewels in Tibet, the handful of dust by Baen Gunggyael was the best offering. You still remember this!? He took a handful of dust and spread it on the altar. As a result, a person with great achievement said, "There, the best offering in all of Tibet was the handful of dust by Baen Gung-gyael." If we go to the kitchen stove, pick up some ashes and spread it on the altar, would that make it the best offering? Would not it be ludicrous? So why [was it the best offering]? He understood, ah, that his thoughts were incorrect. He was doing it to show others. Immediately, [he thought what he did was] wrong! So he purified it, purified the intention! This is what we should understand. Like that.
Therefore, if you can truly understand this point, the desire to focus on the external objects can easily be cleared away. The most important thing is what? It is still whether you can recognize the subjective aspects of your mind. Is it pure? It is that simple! If it is pure, then a step further would be to seek for the unexcelled enlightenment. This is number one, the pure attitude. Because you aim for the unexcelled enlightenment on all occasions, what is the special attribute of the unexcelled enlightenment? It is concordant to emptiness. It is very simple! Therefore, on the causal ground, if you accumulate such a cause thought after thought, when you have accumulated enough causes, the corresponding effect will naturally appear. Isn't that right? [27:16]
Oh! Now we understand this. When we normally read the Diamond Sutra, we would think that the emptiness of the three wheels is beyond our reach. It is truly beyond our reach. It is just far beyond us. You can do nothing about that. But now, even though it is far beyond us, but we have this method to advance step by step. [This means] I can get there quickly. This is why the Buddha tells us, as long as you can practice accordingly, soon you will become a Buddha. There is no mistake in this. Why? It is because you understand the stages and the steps. Otherwise, you will just know that it is far away from you, and sorry, it will remain beyond your reach! You cannot have a share of it. So when we speak of it, it would be empty words. Yet we attempt to propagate the teachings. After we speak at length, it remains far beyond our reach. It is very regretful! We should not say regretful, but that it is really too bad. That i show we should say it. However once the seed is planted, it will still certainly ripen in the future. Thus speaking from the perspective of planting the seeds, we would still offer unsurpassed praises for that. Now let us take a look at number two. We would say, "Ah, we are so happy! It is far away from us. But it is within our reach!" Number two. [28:27]
(2) intense power, which is achieving the causes from the depths of your heart.
(Translator note: this sentence in the Chinese text is more like this, "the intense power, which is achieving the causes with a pure and honest intention from the depths of your heart.")
So then when we cultivate, the intention is pure and honest. The power of it is intense. What is pure and honest? It means that it is not mixed up with impurities. It is lucidness, so lucid that it is pure. It is so lucid that it is pure and honest. Not only does this intention possess the attributes (quality) of lucidness and pureness, but that when you perform the action, it is done with intense power. All these are said for the self-directed aspect of the pure attitude. Then there is the other-directed aspect. What is other-directed? When you happen to be doing something, [29:04]
The two other-directed pure attitudes are:
(1) abandoning jealousy, competitiveness, and contempt when you see fellow practitioners of the teaching who are better, equal, or less than yourself, and admiring them;
Ah, this is beautiful! [How do you direct your attitude] toward others? Sometimes there are things that you will not actually do yourself, but that others will be doing it. Then when you see fellow practitioners of the teaching who are better, equal or less than yourself, when you see them doing something, you should "abandon jealousy." You should abandon jealousy and competitiveness. If they did a good job, we [often] will say, "What is so great about him!" Sorry, you have harmed yourself. If he has done something right, ah! You will praise him, feel happy and rejoice!