菩提道次第广论手抄稿:旧版第六十一卷A面
（手抄稿 第八册 p149）[00:10]
他做对了，哎呀！赞叹哪，欢喜啊，随喜啊！勤修随喜。
随喜这个事情是美不可言哪！你在任何情况之下，你都可以随喜。吃饭，你也可以随喜，睡觉你也可以随喜，你看看别人坐得端端正正，“啊，好啊！”你赞叹。然后你看看你自己，“以前我在家里面的时候吃了这个饭，造那个染污之业，今天跑到这个地方来，是出世间。”你又随喜，所以随喜自、随喜他。平常睡觉两脚一伸，躺在那里像猪一样地，不晓得睡到……“今天我在这里忙了一天，为了明天的精进，好好地休息，啊，高兴啊！”睡在那里也随喜，就这样。然后你任何一个地方，就像刚才那个，这个为什么？因为你看见别人了，这样。[00:56]
所以在这种地方，自然而然你能够这样，是团体也和睦，你功德也增长；然后因为这样的关系，将来你因地当中这样，你感得的这个果报自然美。我们现在不要怨说 (p150) ：“唉呀，现在这个环境这么恶劣啊！”要怨自己：“唉，宿生我以前一直又造那种恶因啊！”同样反过来，你现在看见这么个不理想的环境，你就欢喜！“那有什么关系，他做他的，我做我的。做完了，这一世我把我的这个前面欠的还掉了以后，下一世，我们各走各的，我上我的天堂，然后等到我上完了天堂，再来救他，那个时候正好啊！”你想到这里好高兴喔，绝对不会抱怨，这个就是这个“观待于他”耶！所以这种情况之下，他做好，你也不嫉妒；他做坏，你也不嘀咕，很清楚、很明白啊！而你自己呢，一直在高兴，功德是一直在增长，眼前欢喜，将来果报是圆满，天下哪有比这个更好的事情。其次，[02:14]
p. 141 (11)
(2) even if you are unable to do the above, discerning many times every day that you must do it.
【设若不能如此而行，亦应日日，多次观择所应行事。】
假定这个做不到，怎么办呢？喏！我们时时刻刻在观察自己，应该做些什么。前面记得四种资粮吧？四种资粮当中，密护根门下面是告诉我们怎么样应行，做我们所有的行为该怎么做。因为你懂得了，照去做，万一不懂得，那么观察一下，然后你看懂了去做，自然而然起心动念都相应，那个“心清净”。第一个你内心清净了。第二个呢？加行清净—三轮当中的第二轮，怎么个清净法呀？说：[03:06]
There are two types of pure application—self-directed and other-directed.
The self-directed pure application is applying yourself to cultivating virtue for a long time, without interruption, and with great intensity.
【加行清净中，观待自者，谓于长时无间殷重，】
(p151) 自己不管做什么事情，时间—不间断，第一个，而且长久，两样东西；不间断是做的前后，“长时”，做任何一件事情是越长越好，这个对时来说。然后对量来说“殷重”，很认真地去做，很殷重地、认真地去做。你同样地做一件事情，你可以马马虎虎地做，也可以认认真真地做，这个有很大的差别，很大的差别。这个就是“加行”。[03:47]
The other-directed pure application is causing those who have not adopted vows and other commitments to do so, praising those who have made such commitments so that they may delight in them, making them continue, and making them not abandon them.
【观待他者，谓未受行赞美令受。已受行者，赞美令喜，恒无间作不弃舍作。】
前面是完全对自己来说，后面是对他来说，说如果说他没有接受这个正确的概念，那么没有照着正确的行持去做，你赞叹、称赞种种，使他接受，使他如法行持。已经接受，已经行持了，你赞美、随喜，也是无间；还有呢，帮忙他绝不弃舍。[04:29]
这个里边虽然说“观待自”、“观待他”，要知道，这个观待他当中，一定有观待自里头，换句话说，所谓观待自是什么？就是完全是你自己的起心动念。那么，当这件事情也牵涉到对方的时候，那个叫观待他。所以当牵涉到对方的时候，你自己的那心情还是用得上的，对不对？所以有一种情况之下，的确没有旁人，你自己坐在这个地方，那纯粹属于观待你的；还有一种情况之下，他对方在的时候，那个观待自、观待他两个心情要同时用，这个我们要了解的，这些事情都不是分开的。你了解这个道理所指的心理行相以(p152) 后，你自然而然会认得得清清楚楚，那个时候你做起来是得心应手，那么这个是“加行清净”。三轮当中第三个“田清净”，他下面说：[05:32]
Pure field is so called because those two—attitude and application—are similar to a field in that they give effects that are numerous and good.
【田清净者，谓由彼二意乐加行，能与众多微妙果故，等同妙田。】
你只要前面这个两样东西—“意乐”就是你的心，“加行”就是你的行为，这个两样东西好的话，感的果是一定微妙，所以等于这个田美一样。现在三样东西当中，两个已经无限大了，第三个不管它无限大不无限大，一定无限大。只要有任何一个无限大，乘上那个无限大，一定是无限大，现在有两个无限大了，第三个是不是都没有关系。[06:12]
佛就是这个公案，佛啊，他的心清净，他的加行清净，他真正的成佛是什么？他就是舍头目脑髓，他舍的对象，不是舍给佛耶，这个很明白！他舍的头目脑髓，舍给谁啊？舍给那个是六道众生。所以那个六道众生，田可不清净哪，但是他的心、加行两样清净了，他不是成了佛了吗？所以理路上面已经告诉我们，实际上面公案也是如此，对不对？那这个明白的事实。而且十方三世一切诸佛没有一个例外的，哪有一个佛舍的头是舍给另外一个佛的？没有耶，这个很清楚耶！然后呢罗刹来跟佛说要什么东西，然后老虎饿了以后佛也给他，都是这个样的。所以你看佛在因地当中，找不到清净的田啊！只有佛在刚开始的 (p153) 时候是有的，到后来真正行菩萨道的时候，佛因地当中这个田，不是田清净，而是心跟加行清净。对不对？喏、喏、喏！现在这里。[07:31]
所以你们要求三轮空，从这个地方求起，求到了。所以大家一直说：“哎呀，《金刚经》好啊！”我觉得这个不比《金刚经》坏喔！你们有没有这个感觉啊？而且真正《金刚经》的钥匙在这里哦！不但《金刚经》、《弥陀经》、《圆觉经》，不但大乘经、小乘经，不但经，而且戒，你这个钥匙有了，你开到哪里，哪一个就开。开经藏，经藏开，开律藏，律藏开，开论藏，论藏开，这么美！清楚不清楚？现在因、缘都具足了，果要不要问哪？不要问了，果不要问了，果也不必问！这是非常清楚、非常明白。[08:30]
p. 142
I have explained these three by way of a commentary that supplements what Asanga says in the 《Bodhisattva Levels》.
【此等是如菩萨地说，以释补满而为宣说。】
这个〈菩萨地〉上当中讲得很清楚的，来解释那个满业的这个道理。所以我觉得这个地方，啊！那是菩萨、祖师的悲心啊，那个修行的方法，告诉我们这么彻底、这么圆满哪！你这个基本精神能够认识了，然后你在行相上面一配合的话，哇！马上好。这个像引擎一样，这个引擎样样都弄好了以后，然后你把它轮胎、壳子一加上去的话，嗨！走得个快，走得个快。你们有没有看见马路上，有的时候那个车子出来的时候，单单一个车子的 (p154) 头，然后呢坐在这地方一个驾驶，那个车身都没有的，它为什么啊？先试一下，只要那个车身好的话，然后把那个……不，不是那个车身，就是引擎如果好的话，把那个车身装上去，马上成功，对不对？是不是这样啊？那么对嘛！现在我们就是这样，你只要把这个东西弄好了以后，然后你的行相一安上去的话，要学戒，戒马上圆满；要学定，定马上得到，前面已经告诉我们很清楚了。为什么我们现在学定学不到的？大家还记得不记得？在正修行当中，破除邪执当中说得这么清楚啊！[10:05]
现在还有人问我说：“唉呀！我这个念佛怎么老不一心不乱，该怎么办哪？”不在这里的，我会详详细细告诉他；如果在这里的人还问出这种话来的话，唉，这个人实在是没救药！或者他没听，是可能的。所以你只要回过头去看看，得到三昧尚且这么容易，何况你念个一心不乱呢！每一个地方，他内容已经告诉我们这么清楚，次第这么明白。好！现在我们了解了，哦，业的整个的原则；然后我们了解了以后，我们要求的是什么，这个是特别我们应该知道；然后呢这些了解了以后，第三步应该：[10:54]
How you engage in virtue and turn away from nonvirtue after you have reflected on karma and its effects in general and in detail
【第三思已进止道理中分二：】
了解了这个，那么我们怎么照着去做了，怎么照着去做。[11:03]
1. A general explanation.
2. In particular, the way of purification through the four powers
(p155) 【① 总示，② 特以四力净修道理。今初，】
第一个呢？了解了以后，整个地告诉我们，现在进一步我们应该怎么办。第二步特别是要忏悔。平常我们忏悔，中国平常一般讲的，不管天台、贤首，是用十个次第，十门来说，现在他用四门来说，开合虽然不同，内容是彻底圆满，这个讲下去的时候，我们会讲到它。现在先看一看，“总示”，说了解了这个，现在该怎么办。[11:50]
《Engaging in the Bodhisattva Deeds》: "From nonvirtue comes suffering; How can I truly be free of this?" It is fitting that at all times, day and night, I think only of this.
【◎ 如《入行论》云：“苦从不善生，如何定脱此，我昼夜恒时，理应思惟此。”】
哦！现在晓得了，苦是从恶业所生起的，那么怎么样要想，怎么样才能够从苦当中透脱出来呢？他没说快乐，实际上，苦透脱出来嘛就是快乐了嘛，对吧？所以简单来说，这是一个事情包括了的全部。我们现在真正要求的什么？要求的就是这个嘛！所以我们昼夜 (p156) 应该思惟这个道理，这才是我们现在真正要做的呀！[12:43]
And also: For the Sage has said that conviction is the root of all virtues, and to constantly meditate on fruitional effects is the root of this conviction.
【又云：“能仁说胜解，一切善品本，又此之根本，恒修异熟果。”】
佛就告诉我们，说“胜解”—什么叫胜解啊？就是殊胜的见解，这个见解是，不是平平常常，平常我们的一种见解被人家一说，“对啊！”我本来想这样，被人家一说，“对呀！”这样，心里面就动摇了。有人告诉你，这个地方好，你就到这个地方；有人告诉你，那个地方好，你就到那里去；有人说念佛好，你就念佛；等一下告诉你参禅好，你又参禅；到那时候告诉你学教好，你又学教，那你完了！不晓得弄了半天是一无是处。什么叫胜解呢？就是你对这个道理，产生了决定正确的认识，不管他说什么，绝不动摇，这个叫胜解。[13:36]
这是个心理状态，这个心理状态对善法也有胜解，对恶法也有胜解的。世间也有很多人喔，世间也有很多人，譬如说科学家，科学家他这种见解很强的，这个有他的道理。因为他认识的那个事情，都不仅仅说人家告诉他，而且他告诉他的这个理论，他了解得很透彻，不但理论很透彻，经过实验，验证这个理论的确实性，所以那个时候，他坚定不移的信心。[14:08]
(p157) 那我们说起来，那这样科学对了吗？对相对的状态当中，对的，因为他研究的时候，所研究的范围，是在他那个范围之内。所以科学所观察的那个范围之内，对的。超过这个范围对不对？对不起，他没有观察到，科学之真正缺点在这里。所以科学那个方法本身是正确的，这个跟佛学是完全一模一样的。佛学的真正可贵，是用的方法本质上面完全一样，但是它的内涵却有绝大的不一样—深、广，完全不同、完全不同。这科学就像大海里边，丢一颗网下去，这个大海这么大，你丢一颗网你能够捞到多少？佛法不是，佛法像太虚空，把那个大海—不要说大海，把我们的地球、我们的太阳系，摆在太虚空当中，一点点哪！这个佛法的真正的深广的量，这是我们要了解的。所以它在这个量当中，没有一样东西不清楚、不明白，那何况一个大海，何况一个地球，何况太阳系，何况银河系！[15:26]
所以《楞严经》上面说，“空生大觉海，如海一沤发”，我们说十方虚空，这个十方的虚空是不得了啊！现在我们抬头天空一看，说这个银河系，这个银河系，啊！可是在虚空当中，你只见到一点点，小得一点点对不对？所以那个虚空多大！可是在那个大觉海当中，这个觉性当中，这个空，在这个里边只是大海当中一个小泡泡。喏，佛法的深广的程度是这个样的，这是我们要了解的。所以我们真正能够有幸而认识了佛法以后，哇！那这个时候对它产生的胜解，绝不动摇，这样。[16:10]
(p158) 可是佛法运用的时候，是有两个面，一个是胜义谛，这个就是它最深的那一方面，另一个是世俗谛，世俗跟胜义分不开的喔！这个到后面再讲。那么它这个世俗，眼前我们引导我们的是什么？从世俗谛上面引导我们，让我们了解那个胜义。那个世俗有两个，一个叫正的这个世俗，有一个呢……所谓世俗共同无错识所承认的世俗，比如说，我现在看见这个，我眼睛好的，你眼睛好的，这个大家都看见，这个共同承认的，佛法讲的世俗谛是根据这个来讲的。然后呢我眼睛有毛病，那什么色盲，你看见这个黄的，我看见那个青的，你们大家看见的都是青的，我看见黄的，那个对不起！我这个就是错误的，这个不对的。关于这个道理，我们以后慢慢地去讲，慢慢地去讲。这个地方只是说明了什么？我们真正信解认识的道理，对它产生决定不移的正确的认识，不被其他一切动摇。现在这个地方要胜解的是什么？业感缘起，如此业因感如此果报，彼此之间种种关键，这是前面整个的所讲的。[17:47]
你了解了这个，什么？“一切善品本”，这个道理就很清楚、很明白了，所有的善法根本。因为你要求好嘛！然后呢因为你得到了胜解，你晓得这个好怎么来的啊？有这样的因嘛！你看得很清楚。所以到了那个时候，叫你讨一点便宜，你绝不要讨，“哎呀！不要讨，讨它干什么？我讨到了一块钱的便宜，赔出了一万块钱，谁愿意做这个事情啊？”反 (p159) 过来说，人人愿意去尽力，你很清楚明白，今天我尽了三分的力，或者说是付出了三块钱的代价，将来进来三亿块钱，大家拼命去争都来不及。现在那个商场当中稍微有一点的好处，大家打开头了，现在这个好处是无量无边哪，那自然人人好啊！[18:44]
不过这个地方也许有人说：“喔唷，这个样的话，大家打开头的话，怎么办哪？”你不要怕，佛法的妙是妙在这个上头，你布施的话，人家也得到好处，你也得到好处，跟世间完全不一样的。世间的事情，你得到了好处，人家没有的，这样。所以这个非常简单，你只要照着佛法去做的话，一定是自他共同越来越圆满。尽管说这个布施让给你了，那我得不到了，我随喜呀，这不是一样吗？反过来说，我做了，你随喜呀！那的的确确，绝对是没有一点点亏欠，你做也好是你不做也好。所以他说，心清净、是田清净、是加行清净，而清净当中每一个地方，告诉我们这么清清楚楚、明明白白。清楚吗？[19:47]
所以这个地方说，佛告诉我们胜解是一切善品本哪！那这个胜解怎么来的？嘿！“此之根本”是“恒修异熟果”。哦，就是这个，就告诉我们不断地去修习这个道理。异熟果是什么？这个因感得这个果，就是这个道理。要怎么办呢？“恒修”。现在我们才了解了：噢，原来这个才是我们真正修行的啊！所以一天到晚思惟观察，起心动念无非是如此，这样。哪怕你休息了，他后面告诉我们的，休息了，你想了一下：“咳！我已经想了 (p160) 半天了，精进，修学佛法最重要的是精进，现在呢想过了休息一下，这个是精进当中必须要的。”所以你脑筋停下来的时候，它还在精进当中。然后停下来，紧跟着又再修行，还在精进当中。所以一天到晚在修习，所以这个进步是自然神速。到那个时候，你说你脑筋里一天到晚这么思惟，一天到晚欢喜，还会有苦恼吗？当然没有啊！[21:10]
所以我们现在所以苦恼的原因在哪里呢？就是没有这个。不要说胜解没有得到，正知见都没得到。正知见都没得到，那你怎么去想些什么？空打妄想，打得无聊，然后最好找一个人聊聊天，害了。然后呢，张三长，李四短，专门说那种事情，难得得到的这个人身，说完了下地狱，唉，这是最可惜的是莫大于此啊！现在我们好高兴喔，懂得了，现在就步步可以上升。[21:47]
Thus, having understood virtuous and nonvirtuous karma and their effects, do not leave it at just an understanding but meditate on it over and over, because this is a very obscure subject and it is difficult to acquire certainty about it.
【谓既了知黑白业果，非唯了知即便止住，应数修习，以此是为极不现事，极难获得决定解故。】
所以这个大师这个地方特别告诉我们，说，哦！我们现在前面了解了，这个黑业白业感这样的果啊，但是不是说你懂得了就停在这里，应该怎么样？数数修习。这个地方讲的修习，怎么修习法，你们现在了解了吧！所以说凡是前面没有补听的人，非听不可，要不 (p161) 然你还不晓得什么修行。他前面告诉我们修行的方法，了解吗？这是我为什么上一堂我特别告诉你们的，你们赶快把它听。你们不想学的人，那没关系，反正是意思、意思，如果你们想学的，前面这个根本没有的话，根本谈佛法始终在门外，这个要注意。他告诉我们每一个地方的修习，什么条件，什么程度应该修的，说闻的阶段如何，思的阶段是如何，闻又是怎么样从闻得闻慧，从思得思慧，它那个次第是一点都不可乱的。[23:06]
为什么要这样做呀？以这个事情“极不现事”，它不是你眼前可以观察得到的，不是眼前可以观察得到的。其实这件事情很容易，我们不要说佛法上面的确，这科学上头的事情，为什么科学家会这样值得我们的赞叹？他就是能够把不眼前—眼前看不到的事情，他能够看得见，而且说得清清楚楚。我们人人在这个地方大家透气，空气你看见了吗？你看不见，欸，但是他看见了，所以让你服服贴贴喔！你生了病，他说有细菌，你看见了吗？你看不见，欸，但是他有，他看见了，所以那个药给你吃进去，那个针打进去，弄好了，你就对他服服贴贴，对不对？只是看见这么小一点点哦！他为什么得到？数数修习呀！[24:11]
你们没有看见那个世间真正念书的人，实际上所以啊……其实我们还是看见了，说现在这个地方很竞争，我们常常说：“哎呀，现在我们这个地方的竞争啊……！”就好像只有我们这里的，其实你们没有到国外去，你如果一去的话，你晓得：啊！这个纽约，(p162) 那个时候我头上那个时候，一段时候在纽约。我虽然没念书，后来我看见了，我听他们说，他们那个竞争的剧烈是不得了地厉害啊！[24:42]
所以有一件事情，不晓得你们听说过，爱因斯坦，你们大家听说过对不对？他发明了相对论以后，他自己曾经说过，世界上最厉害的人，他觉得犹太人最怕的—中国人，这个有道理的。的的确确千万有道理的，不但人口多，而且聪明才智之士非常多。这个话，爱因斯坦我也不认识他，我也没有看见过他，但是我在纽约那一段时候，那儿有很多信徒，有的中国人，有几个非常用功的念书的人，他就说在学校里面的竞争最强烈的对手，都是那些犹太人，犹太人最怕的是中国人。他说那美国大佬通常都是不大用功的，然后他告诉我，我一听他们用功的情况，我真是吓了一大跳，我已经觉得在我们这地方这是用功的情况。他也是个非常虔诚的信佛的佛弟子，他每两个礼拜还要到庙里来一趟，他庙里来了以后，一定还拿了几本书，弄完了以后，他自己一定跑到阁楼上去忙看着这个书的。我从来没有看见过真正这样分秒必争的人，就是这样，然后他就告诉我那地方的竞争的情况。[25:57]
以后有一次我到波士顿去，这个麻省理工学院，不晓得你们听说过，这个世界最精彩的第一流学府，在座的如果念过书的人，或者尤其是理工的大家都晓得。那一次，我去的时候，住在那个麻省理工学院的宿舍里边，隔壁房间里边有一个中国人，我难得的看见一 (p163) 个中国人，我倒想去打一个招呼，后来始终不敢进去。他的门开在那里，我偶然跑过去看看他。他一个人，他们那个设备很好，那个学生一个人一个大房间，几张桌子，他那个桌子上也摊满了图，他拿了笔……我在那儿住了个一天一夜，我就是除了吃饭以外，我没有一个时候看见他不在那用功。他忙累了，然后呢跑出去，他们是运动，奔啊、忙啊，这样花这么大的精力啊！所以那个时候我想，哦，原来世间样样东西的成功有它的条件哪！[26:56]
各位都是作在家人过来的，你们不妨现在看看那个在家人忙得什么程度。现在我们出了家了，说将来我们要做人天师范，然后呢，我们说起来，说：“喔唷，我们早晨一大早起来！”然后起来了吃过了早饭，在那里睡大觉，不睡大觉在那儿说闲话。这个不相应，这个不相应啊！这是我这个地方特别说明。[27:21]
所以说世间这么简单的事情，你要他发明的时候，尚且要花这么大的努力，何况是佛法的三世因果，它不是那么容易明白地现起的，所以它要不断地数数思惟修习。你能够这样的话，你一定能够获得决定的见解，这个你不要怕，这个都是经验，这个都是经验。所以，马上下面会告诉我们就忏悔。它为什么我们得不到呢？因为以前的习性，留在这个地方，它那个习性、惯性它有一种力量，这样。你一定要努力去把它那个惯性的力量对治，挡住了，那个时候，你可以扭得过来。真正扭过来的时候还很有意思，你前面自己觉得好 (p164) 辛苦喔，不晓得什么时候；但是你一旦真正净化的时候，它会有豁然、豁然开朗之感，那么这一点，我们要了解的。[28:24]
所以这几句话，大家牢牢记在心里面，趁现在难得这个暇满的人身，要如理思惟，包含两样东西：第一个如理，第二个思惟。不如理你还是少想为妙，想的都是打的妄想，越想越错，你还觉得我有道理，他没道理，一天到晚在想那些念头，你是越想越糟，你增长这个业都是可怕的堕落的业。虽然你不想的，含含糊糊，将来像堕落畜生一样，猪、像蚌一样，但是比下地狱还要好一点。所以这个里边要两样东西—如理、思惟，而如理是根本因，然后呢不断地思惟是圆满因，这两样东西，那就成了，你就可以对于这个产生决定的胜解。[29:23]
Further, the 《King of Concentrations Sũtra》 says:
Were the moon and the stars to fall from their place
And the earth with its mountains and cities to perish
Or the realm of the sky to completely transform,
You [Buddha] still would not speak a word of untruth.
【此复如《三摩地王经》云：“设月星处皆堕落，具山聚落地坏散，虚空界可变余相，然尊不说非谛语。”】[29:39]
61A Commentary
ENGLISH LR V. P. (COMMENTARY V.8b P.295) [00:10]
Rejoice is something that is just so beautiful that it cannot be described by words! Under any circumstance, you can rejoice. When you are eating, you can rejoice. When you are going to sleep, you can rejoice. When you see others sitting upright properly, "Ah, that is great!" You praise that. Then you look at yourself, "I used to eat in my household and create defiled karma. Now that I have come here, I am in a supramundane environment." You rejoice again. So you can rejoice yourself and rejoice others. Normally when you sleep, you just stretch your two legs out and lay there like a pig. Have no idea how long you will be sleeping.... "Today I have been busy all day. In order to joyously persevere tomorrow, I need to rest well. Ah, I feel happy!" Even when you are going to sleep, you are rejoicing. Just like that. [You can do that] at any place, much like what we said just now, why is that? It is because you have seen others, like that. [00:56]
Therefore at points like this, you will naturally do this, causing the group to be harmonious and increasing your merits. And then because of this, since you have done this on the causal ground, the effect to be issued to you will naturally be beautiful. We should not complain and say, "Ah, the environment here is so abominable!" We should blame ourselves, "Ah, I have continuously planted such bad causes in my past lives!" On the contrary, now that you have seen a not so ideal environment, you will feel happy! "What does it matter? He does what he does and I will do what I need to do. After doing this, I will have paid back what I owe from my past lives. In the next life, we will go on our separate ways. I will be going to heaven. After I enter heaven, I can come and save him. It will be just right then!" As you think of this, you are very happy and you will absolutely not complain. This is "other-directed"! Thus under this circumstance, if he does something right, you will not be jealous. If he does something wrong, you would not complain. It is very clear and obvious! And for yourself, you continue to be happy and your merits continue to increase. You are happy now, and your fruition in the future will be quintessential. What else could be better than this in the world? Next. [02:14]
(2) even if you are unable to do the above, discerning many times every day that you must do it.
If you are unable to do the above, what should you do? There! We should be observing ourselves constantly to see what we should be doing. Remember the four preconditions mentioned earlier? Among the four preconditions, after the section on restraining the sensory faculties, the text told us how we should conduct ourselves, how we should engage in all of our actions. Once you understand it, you follow to do so. If you do not understand, you should observe and analyze it for a while. Once you understand it, you do it. Then naturally your arising thoughts will accord. So then this was on "pure attitude." The first one is on purifying your mind.
The second one, pure application, it is the second wheel of the three wheels. How is it pure? This says: [03:06]
There are two types of pure application—self-directed and other-directed. The self-directed pure application is applying yourself to cultivating virtue for a long time, without interruption, and with great intensity.
No matter what we do, the duration of it should be without interruption, that is number one. And then, it should be done for a long time. These are the two things. To be without interruption means to continue from start to finish. "Long time" means with whatever you do, the longer the better. These are said in reference to the duration. Then as for the measure of it, you must do so with "great intensity." This means you do so earnestly. You are sincere and earnest when you do it. For the same action, you can do it carelessly or you can also take it very seriously. This makes a great difference, a great difference. This is "application". [03:47]
The other-directed pure application is causing those who have not adopted vows and other commitments to do so, praising those who have made such commitments so that they may delight in them, making them continue, and making them not abandon them.
The section before is entirely directed to the self, this later section is directed to others. If one has not adopted the correct concepts, has not adopted the correct vows and commitments, then you praise, praise in all sorts of ways to make him accept and adopt them according to the teachings. For those who have adopted and are already practicing, you will praise and rejoice. You will also do it without any interruption. And then, you will help them to never abandon the commitments. [04:29]
Though here it says "self-directed" and "other-directed", you should know that in other directed, this certainly involves self-directed. In other words, what is self-directed? It is completely predicated on your arising thoughts. When a certain action involves another party, that is when it calls for the aspect of other-directed. So when it involves another party, the aspect of your own attitude is still needed, right? Therefore, in the case where there are no others around you, when you are sitting by yourself, it is purely a time for the aspect of the self directed. However, in the case when other parties are present, then you will apply both self directed and other-directed. This is what we should understand. They are not practiced separately. If you understand this principle and the subjective aspect that it refers to, you will naturally recognize it clearly. By then you will be accomplish it with ease. So then this is on "pure application." Now the third wheel of the three wheels, "pure field." [05:32]
Pure field is so called because those two—attitude and application-are similar to a field in that they give effects that are numerous and good.
As long as these two things mentioned earlier - "attitude" is your mind, "application" is your behavior- if these two things are done well, the resulting effect must be good. Thus, it would be equivalent to having a beautiful field. Now among these three things, two are already infinite. As for the third one, it does not matter if it is infinite, the result is already infinite. Thus as long as any one of the three is infinite, once you multiply by it, the result is infinite. Since now two of them are infinite already, it does not matter if the third one is infinite. [06:12]
Buddha is exactly the example for this. For the Buddha, his attitude was pure and his application was pure. How did he truly become a Buddha? He gave away his head, eyes, brains and marrows. Those who he gave himself to, he did not give things away to other Buddhas. This is very clear! He gave away his head, eyes, brain and marrow. But who did he give it to? He gave it to the sentient beings of the six realms. The sentient beings of the six realms were not pure fields. But since his attitude and applications were pure, has he not reached Buddhahood? Therefore, the rational earlier has already told us this, the actual story describes this as well. Right? This is an apparent fact. And there are no exceptions to the Buddhas in the three worlds and the ten directions, which Buddha gave away his head to another Buddha? None of them. This is very clear! So then when rakṣaḥ requested something from the Buddha, or when the tiger was hungry and Buddha gave away himself, they all depict the same thing. Thus if you examine the causal ground of the Buddha, you will find no pure fields! It only happened when the Buddha first began. But later when he truly began to practice the Bodhisattva ways, the fields in the Buddha's causal ground were not pure fields. He practiced with pure attitudes and pure application. Isn't that right? There, there, there! Now here. [07:31]
Thus as you wish for the emptiness of the three wheel, you shall find it through this. You have found it. Thus everyone continues to say, "Ah, the Diamond Sutra is excellent!" I think this is not necessarily worse than the Diamond Sutra! Do you feel that way? And the real key to the Diamond Sutra is right here! Not only [is it the key to] the Diamond Sutra, 彌陀經, 圓覺經, but also the Mahayana sutras, the Hinayana sutras. Not only is it the key to sutras but also ethical discipline. Once you have the key, no matter where you go, the door will open for you. If you choose to open the door to the scriptures, it will open for you. If you choose to open the door to the scriptures on ethical discipline, it will open for you. If you wish to open the door to commentaries, it will open for you. It is that beautiful! Are you clear? Now that the causes and conditions are all ready, do you need ask for the effect? You need not ask, need not ask for the effect. You need not ask for the effect! This is very clear and very apparent. [08:30]
I have explained these three by way of a commentary that supplements what Asanga says in the Bodhisattva Levels.
This was said very clearly in the Bodhisattva Levels to explain the principles of karma. So I feel that here, ah! This was the compassion of the Bodhisattvas and the former teachers. The method for cultivation has been told so thoroughly and completely! If you can understand the fundamental spirit of this and manage to match your subjective aspects to it, wow! It becomes great immediately. This is much like an engine. Once you get everything ready for the engine, then you add the tire, the body and so on, hai! You will go fast, you will go fast. Have you seen on the road, sometimes when a car is out, there is only the head of the car, and there is a driver, but the car has no body? Why is that? They are testing it. As long as the body is, and then...no, not the body, as long as the engine is good, then as soon as you add the body of the car, this immediately is good to go. Right? Isn't that so? So then yes! That is how it is for us too. As long as you get this ready, add your subjective aspects, then if you are learning the ethical discipline, you will perfect it right away. If you wish to learn meditative concentration, you will immediately achieve serenity. It has been told to us very clearly earlier. Why is it that we cannot learn meditative concentration? Do you remember this? During the section on meditation, it was said very clearly in refuting misconception! [10:05]
Now there might still be people who would ask, "Ah! Why is it that I cannot develop one-pointed focus when I recite the Buddha's name? What should I do?" For those who have not been here, I will explain this in detail to them. But for those who have been here to say this, ah, you are beyond a cure! Or perhaps he did not listen to that part. That Is possible. Therefore, as long as you go back and take a look at it, it is even easy to obtain the samaya, no need to mention one-pointed focus! Every section, the intended meaning has been told very clearly. The stages are this clear. Okay! Now we understand, oh, the entire principle on karma and we know what we are seeking. This section is something we particularly need to know. Then after understanding these, the third step is to
3' How you engage in virtue and turn away from nonvirtue after you have reflected on karma and its effects in general and in detail
After understanding this, then how do we go about to do it, how do we go about to do this. [11:03]
a" A general explanation
This is number one. Then for number two. [11:06]
b" In particular, the way of purification through the four powers
The first one, after we understand, it tells us in general what we should do next. The second part particularly explains confession. When we normally confess, Chinese would normally go through the ten steps, whether in the sect of Tiāntái or Xiánshǒu. Here it explains it in four steps. Though this section differs in procedure, but the content is ultimate and complete. When we explain this as we go further, we will talk about that. Now let us take a look first at the "general explanation." Now that we understand, what should we do now? [11:50]
Engaging in the Bodhisattva Deeds:
"From nonvirtue comes suffering;
How can I truly be free of this?"
It is fitting that at all times, day and night, I think only of this.
Oh! We know now. Sufferings come from nonvirtues. Well then we should think about how, how can we be freed from suffering? He did not talk about happiness. Actually, when you are freed from suffering, you will be happy, right? Therefore, to put it simply, this one thing includes everything. What are we truly seeking for? We seek for this! Therefore, we should think about this day and night. This is what we truly need to do now! [12:43]
And also:
For the Sage has said that conviction
Is the root of all virtues,
And to constantly meditate on fruitional effects
Is the root of this conviction.
Buddha has told us "conviction" - what is conviction? It is an auspicious view. This view is not something that is normally held by us. With the views that we normally hold, when others say something [contrary to it], then you would say, "Oh yes, [that makes sense]!" Even though I had originally wanted to do this, but when others say something [else], "Oh yes, [that makes sense]!" Just like that and your mind wavers. When someone tells you this place is good, you will go there. When someone else tells you that place is good, then you go there. When someone says reciting the Buddha's name is good, you will recite the Buddha's name. Then later when someone else tells you that practicing Zen is good, so you go to practice Zen. At a later time, another person tells you that to learn the teaching is good, so you learn the teaching. It's over for you [if you act this way]! You will have put in all this time to no avail. What is conviction? It is that for this principle, you develop a correct and certain understanding. No matter what others say, you will never waver. This is called conviction. [13:36]
This is a state of mind. For this type of state of mind, you can have a conviction of virtue, but also a conviction of nonvirtue. There are many people in this world [who have convictions]. There are many in this world, let's take scientists for example. Scientists have strong views. They have their reasons for that. It is because for what they understand, it is not entirely dependent on what has been told by others. Also when one tells you the theories, he understands it thoroughly. Not only does he thoroughly understand it, through experiments, he demonstrates the theory's reliability. Thus at this time, his belief is firm and unshakable. [14:08]
So then would we say then that science is correct? In the relative states, yes. Because in his research, the scope of his research is confined to a certain limit. Thus within the scope of what science experiments have observed, the information is correct. But does it remain true beyond the scope? Sorry, because it has not been observed. The real shortcoming of science is right here. Therefore, the method that is used in science is correct. It is essentially the same as the one used in Buddhism. The real value of Buddhism is that though the method is completely the same [as science], but the content is extremely different. It is different in its profoundness and vastness. These are completely different, completely different. To describe how science works, it would be like throwing a net into the ocean. Since the ocean is great [in volume], how much can you get from a single net? Contrary to that, Buddhism is like the vast space. If we take the ocean, no need to say the ocean, even if you take our earth, our solar system and put them into the enormous space, they would all just be a tiny speck! The measure of Buddhism's profoundness and vastness is something we should understand. Therefore, the measure of Buddhism is such that nothing is left uncovered or unturned. Hence there is no need to mention [the mere understanding of] a single sea, a single earth, no need to mention the solar system or the Milky Way system! [15:26]
Thus in the Śūraṃgama sutra, it said "The space so created within the great enlightenment is much like a bubble in the ocean." (Translator note: unsure of this translation) We would say the space in all ten directions. The space in all ten directions is enormous! Now when we look up in the sky, we would talk about the Milky Way system, this Milky Way system! But for all of space, you have only seen a little bit, a tiny little bit. Is not that right?
Therefore, the space is enormous! However, in the ocean of great enlightenment, within this enlightenment, the space is equivalent to a mere small bubble in the great ocean. This is the degree of Buddhism's profoundness and vastness. This is what we should understand. Therefore, if we truly are fortunate enough to understand Buddhism, wow! The conviction you will develop for it at that time will be unshakable. Like that. [16:10]
However, when we apply Buddhism, there are two aspects to it. One is the ultimate truth, which is its profound aspect. The other aspect is the conventional truth. The ultimate truth and the conventional truth are not two separate things! This can be explained later. For the aspect of the conventional truth, what does it guide us to learn? The guidance from the conventional truth will help us understand the ultimate truth. There are two parts to the conventional truth, one is the sublime conventional truth, and the other one...is the so called conventional acknowledgement of things that have been determined by the collective and unmistaken consciousnesses of the people in the world. For instance, I am seeing this object right now. Since my eyes are good, your eyes are good, and we all see something here. We collectively acknowledge what that object is. The conventional truth taught in Buddhism is based on this. Then if I have a problem with my eyes, say I am color blind, so when you see yellow, I see green. Or perhaps you all see green but I see yellow. Then sorry! I am mistaken. It is wrong. Regarding this principle, we will talk about this gradually, talk about it gradually at a later time. What does this place explain? For a principle that we truly believe and understand, we should develop a firm, unshakable and correct understanding. We absolutely will not be wavered by anything. What should you have conviction of here? Karma and dependent arising - the relationship of karmic cause and effect. The key essentials between each other. These are what was mentioned in the entire earlier section. [17:47]
Now that you understand this, what is it? It "is the root of all virtues." This principle has now become very plain and clear. It is the root of all virtues. Since you wish for all that is excellent! Then because you have conviction, you know what the source of excellent things is! There was such a cause! You see it very clearly. Therefore, when you get to that time, even if we ask you to take a little advantage of the situation at hand, you will certainly refuse. "Ah! I cannot take advantage of the situation now, why should I do that? " If I profit even one dollar from taking advantage of things now, I will have to lose ten thousand dollars. Who is willing to do that?" On the contrary, if everyone is willing to make an effort, you will know very clearly that if you give 30% of the effort now, or if you made effort that is worthy of $3.00, you will make $300 million in the future. [In this case,] everyone will be fighting to do this. Now when there is a little amount of profit to be made in the business world, everyone will fight to do it. Yet the benefit that we are talking about here is infinite and boundless. Of course everyone will feel go for it! [18:44]
But at this point, some people might say, "Oh, if this is the case then everyone will be fighting to do it. What should we do?" Don't be afraid, this is how wonderful Buddhism is. When you give, others will benefit and you will benefit as well. It is different from the mundane world. In the mundane world, if you're the one who benefits, others will lose out. Like that. Thus, this is very simple, as long as you follow Buddhism to practice, then surely, you and others will collectively obtain more and more excellence. Even if I choose to give it away, I let you have it so that I would not get anything, I can still rejoice. Would notthat be the same thing? In the reverse case, if I ended up doing it, you can rejoice [as well]! Truly then, no one loses out on any little thing. It would be fine whether you had done it yourself or not. Therefore, the text said to have a pure attitude, pure field, and pure applications. And how to be pure has been explained very clearly and plainly for every part. Are you clear? [19:47]
Therefore this place tells us that "conviction is the root of all virtues!" Where does this conviction come from? Hey! What is "the root of this conviction?" It is to "constantly meditate on fruitional effects." Oh, this is it. This tells us that we should continuously learn and meditate on this principle. What are the fruitional effects? For such a cause you will be issued a corresponding effect. This is the principle. What should you do? You should "constantly meditate." We now finally understand, "Oh, this is what we should truly practice!" Therefore, we should reflect and analyze this all day long. Our every arising thought should focus on nothing else. Like that. Even if you are resting, what he tells us later is that even when you are resting, you think as such! I have reflected at length. As for joyous perseverance, the most important thing in learning the teachings is joyous perseverance. So after I have reflected, I should rest for a while. This is necessary for joyous perseverance." Therefore, when your mind stops, it continues to joyously persevere. So you stop [to rest for a moment] and immediately after that you continue to practice again. You remain joyously persevering. Hence you are practicing all day long. Of course your improvement will be marvelously quick. When this happens, if your mind reflects in this way from day to night, you will be joyous from day to night. Would you have any suffering or torment? Of course not! [21:10]
Therefore, what is the reason for our suffering and torment now? It is because we lack this. There is no need to mention that we have not obtained the conviction, we have not even obtained the correct view. If you have not obtained the correct view, what will you use to reflect? You will be thinking in vain with delusional thoughts. As you get bored thinking, then you feel that it's best to find someone to chat with. Then it is bad. You end up gossiping about this person and that person. You just keep talking about that sort of thing. It was so difficult for you to have obtained this human body. Yet after all your talks, you end up going to hell. Nothing is more unfortunate than this! But now we are so happy that we understand. We can now advance step by step. [21:47]
Thus, having understood virtuous and nonvirtuous karma and their effects, do not leave it at just an understanding but meditate on it over and over, because this is a very obscure subject and it is difficult to acquire certainty about it.
Therefore, the great lama specifically tells us something here. He said "Oh! Now we understand what was covered earlier, the virtuous and nonvirtuous karma and their effects. But it is not something you stop at understanding it. What should you be doing? You need to meditate on it over and over. The meditation that is stated here, regarding how to meditate on this, by now you should understand it right?! For those who have not made up the lessons by listening to the tapes, you must listen to them. Otherwise, you don't know how to practice. He told us the method of cultivation earlier, do you understand? This is why in the last class I particularly told you this. You must quickly listen to it. This does not matter to those who do not wish to learn. You are not serious. But for those of you who truly wish to learn, if you do not have the fundamental principles that was explained earlier, you will always be outside the door of Buddhism. This is something you need to pay attention to. He told us that at every point, in order to practice, what qualifications are needed, at what level should you practice, what should you be practicing, what should be done at the point of study, what should be done at the point of reflection, how should you obtain the wisdom of study from studying, how do you obtain the wisdom of reflection through reflection [and so on]. The sequence of the stages must be strictly followed. [23:06]
Why should you be doing this? It is because this thing is "a very obscure subject." It is not something you can readily observe. It is not something you can readily observe. Actually this phenomenon is something easy for us to understand. No need to mention the principles of Buddhism, [you can see this] even in science. Why are scientists so worthy of our praises? It is that they can take something not readily observable, things that are not readily seen, they can find ways to observe and explain them with clarity. We are all here breathing. But can you see the air? You cannot. Eh, but the scientists can. So you submit to that! When you are sick, he says there are bacteria. But can you see them? You cannot see them. Eh, but the scientists can. They can see [the bacteria]. So the medicine is given to you. You are injected with the medicine. Once you are better, you would submit to them. Right? But the scientists have only seen this little! So why were they able to obtain this [sort of conviction]? They "meditate on it over and over." [24:11]
You have not seen those who are really studious in this world. Thus truly...actually we have seen it and we would say that it is competitive here. We would often say, "Oh, look at how competitive it is here....!" You say that as if it only happens here. Actually, it is because you have not been outside the country. If you visit abroad, then you will know, "Ah! In New York, when I first left the country, I stayed in New York for a while. Though I did not study in school, but I did see what it was like. I heard how fiercely competitive it was then!" [24:42]
So there is this one thing, I do not know if you have heard of this before. Einstein, you have all heard of him right? After he discovered the theory of relativity, he said this himself: The most brilliant people, the ones that he feels the Jews are the most afraid of, are the Chinese. There are reasons for this. There truly are reasons for this. Not only are there lots of them, but there are many intelligent and talented people. This was the statement [he made]. But I do not know Einstein and I have never met him. However during the time that I was in New York, there were many Buddhist lay practitioners there. Some of them were Chinese. There were a few who were very studious. One of them told me that the most competitive students were the Jews. But the Jews were most afraid of the Chinese. He said that most Americans did not study as much. So then he told me [what he did]. As I heard how they studied, I was quite shocked. I thought what we do here [in the monastery] would count as studious. He was also a very devout Buddhist. He would come to the temple every two weeks. And he would always bring along a few books. After he was done with things, he would always run up to the attic and read his books. I have never seen anyone who really makes use of every minute and second as he did. He was just like that. Then he went on to tell me how competitive it was over there. [25:57]
So I once visited Boston. MIT (Massachusetts Institute of Technology), have you heard of it? This is one of the best schools in the world. For those who have studied, especially for those who studied science or engineering, you would know. During the time of my visit, I stayed in the dormitories of MIT. There was a Chinese person living in the room next to mine. It was rare for me to see a Chinese. I wanted to say hello but was ultimately too afraid to barge in. His door was open. So I would occasionally glance at what he was doing. He was by himself. The facilities [of the dormitory] were excellent. The student was by himself in a large room with a few desks. Diagrams were all over his desk and he had a pen....I was there for one day and one night. Other than eating, I did not see a time when he stopped studying. When he got tired, he would go out and exercise, run, get busy...etc. He spent that much effort! It made me think then, oh, there are prerequisites to every success in the world! [26:56]
All of You used to be lay people. You might want to look at how busy the lay people are nowadays. Now that we have been ordained as renunciates, we are supposed to be the teachers for deities and humans in the future. So then when we talk about ourselves, we would claim that, "Ah, we wake up really early in the morning." Yet, after you wake up and eat breakfast, you take a big nap. If you do not take a big nap, you are gossiping. These [actions] do not concord, do not concord! This is something that I particularly want to make clear here. [27:21]
Therefore, even inventing (or discover) these simple things in the world require this much effort, needless to mention Buddhism's cause and effect principle over the three lifetimes. It is not something that will readily arise. Thus you must continuously reflect and meditate on it over and over. If you can do this, you will certainly produce the conviction of this view. This is something you do not need to be afraid of. It is an accumulation of experience, an accumulation of experience. Therefore, the text will immediately tell us to confess next. Why is it that we are unable to obtain this? It is because there remains our past latent propensity. This latent propensity, this habit, has some power. It is like that. So you must strive to remedy your habitual powers. When you are able to stop it, that is when you are able to turn it around. When you really turn it around, it is actually very interesting. You might have felt a great toil earlier and thought to yourself when will be the end of this struggle. However, when you truly have purified yourself, you will have a sudden...a sudden frank and open feeling. This is a point that we want to understand. [28:24]
Therefore, you should remember these few sentences firmly in your mind. While you still in possession of this human life of leisure and opportunity rarely available, you should reflect according to the teachings. This includes two things: one is to do so according to the teachings and the other is to reflect. If you cannot think according to the teachings, it is better that you think less. All your thoughts will just be delusional. The more you think and the more wrong you are. And you will think that you have good reasons and others do not. All day long you are thinking all sorts of thoughts. The more you think, the worse it gets. The karmas that you accumulate are all horrendous karma that will make you fall [into the miserable realms]. If you do not think and are muddleheaded, you may fall to become an animal like pig or clam. But this is still better than falling into hell. But [note] the two things that are required here: to reflect and to do so according to the teachings. And to do so according to the teachings is the root cause. To continuously reflect is the completing cause. If you have these two things, then it will be successful. You will develop a certain conviction. [29:23]
Further, the King of Concentrations Sutra says:
Were the moon and the stars to fall from their place
And the earth with its mountains and cities to perish
Or the realm of the sky to completely transform,
You [Buddha] still would not speak a word of untruth.
The sutra tells us: the moon and the stars can fall from their place, things as stable as the mountains can completely perish, even the realms of the sky can transform into something else; all those which seem to be unchanged can change, but the Bhagavan still would not speak a word of untruth. This is to tell us that the words spoken earlier are absolutely true. Anything can change, but this principle will never change. We must believe it.