菩提道次第广论手抄稿:旧版第六十三卷b面
（手抄稿 第八册 p237）[00:02]
p. 145 (7)
Likewise, the darkness of sins accumulated for a thousand lifetimes Is quickly dispelled by the butter lamp of recitation.
【千年增长诸恶暗，以念诵灯能速除。】
增长一千年，一下就消失掉。现在不是一千年喔，我们是无量劫来，我们就能够短短的，哎呀，这个大便宜实在是没有啊！所以反过来说，这个比生意的这个赚钱的，那实在是在任何情况之下找不到啊！我是感觉得越想越高兴，那世间人这么辛辛苦苦赚一点点，我稍微努力点赚不晓得多多少少啊！诸位，要这样地去自庆自幸啊！到那个时候你会打这个硬仗，越打越起劲。打起仗来当然辛苦嘛，嘿，但是这个战利品是不得了！[00:53]
Further, repeat the recitations until you see signs that you have cleared away your sins.
【此复乃至见净罪相，应当念诵。】
对了！然后你真正要净除它的时候，要到什么？要得净罪相。为什么要这样子？因 (p238) 为你究竟积多少，你不知道，换句话说，欠人家多少债你不知道—我还哪！还到那个时候，某人说：“欸，现在还清了。好！然后呢这个债据交还给你。”问题解决了，就这样。那个时候你才不欠，那时你才真是。现在我们忏悔也是这样，忏悔也是这样，那在还没有忏干净之前，一直要努力，一直要努力。[01:27]
《The Formula of Exhortation》 states that the signs are dreaming the following:
【《相者准提陀罗尼》说：】
那个净罪相，那个经上面告诉我们。[01:33]
vomiting bad food; consuming such foods as yogurt and milk, vomiting; seeing the sun and the moon; moving through the air; blazing fires; subduing water buffalo and persons in dark clothing; seeing the community of monks or nuns; seeing a tree that gives out a milky substance; riding upon an elephant or a bull; climbing upon a lion throne; climbing up a mansion or a mountain; and listening to the teaching.
【“若于梦中梦吐恶食，饮酪乳等，及吐酪等，见出日月，游行虚空，见火炽然，及诸水牛，制伏黑人，见苾刍僧苾刍尼僧，见出乳树象及牛王山狮子座及微妙宫，听闻说法。”】
就这个。什么是净罪相？欸，你梦当中吐恶食、吐脏东西，就这样。我曾经有一个同修，他就修这个法，修了没多久，他就告诉我：“哎呀，梦当中吐大便。”“啊，恭喜恭喜。”你们有没有梦当中吐大便？大便怎么会吐出来呢？嗯，就这样。另外一个同修，他觉得喝牛奶，这都是千真万确的，你们只要真正去做，下面这个。而且这种人绝对不是历史上的人物，这种人都是眼前，你们如果说好好地去，将来你们会碰得见。这个问题其实 (p239) 很简单哪！现在我们碰见了人家，一开口就张三长、李四短。对不起，人就是这个样，这物以类聚，那么自然专门谈那些人跟你在一起。如果你真正修行的话，你一听这个话你就听不进，不愿意。古来祖师不是这样的，古来祖师一碰见，大家就谈生死问题，“你修行怎么样啊？”你现在你只要去……喏，现在这个时代还是有这种人，你只要真的用功，你到时一定碰得到，任何的，你亲眼会碰见这种人的。[03:17]
所以下面好几种现象。我有不同的同学，有的人梦见这个，有的人经常在梦当中总归在飞，下面就这个样；有的人看见特别的宫殿，这个是什么？就是他的净罪相。然后完了以后，以后你经常会有这种好梦出现，然后这个好梦不是说偶然一趟，偶然一趟不算的。还有这个梦来的时候，这个净相这我们今天简单地说一下：这个梦不是糊里糊涂的梦，糊里糊涂的梦不算，这个梦的时间、梦的境相，以及梦的内容，都有相关的，这个现在我们不必深谈。万一，如果说—不要说万一，如果说我们真正忏了以后，将来生起这个现象，我们不要执着。欢喜是欢喜的，这是个好现象，这个欢喜只鼓励我们继续地努力，不要说：“哎呀，我现在好了。”停在那里。那对不起，无始以来的积习，一个不小心，它又来了。趁这个机会正好可以努力，这是我们应该了解的。这是第二点念诵，第二点念诵，这个有非常殊胜的功效。[04:31]
(p240) 这个念诵当中再说一遍，有两样事情很重要！“戒风吹燃念诵火，大精进焰烧诸恶”，你一定要持戒，这第一个。然后呢，这个时候的持戒的话要什么？要三业并增，不单单是身口，因为你单单身口的话，对不起，你那个现行都没破，没有用。我说这个没有用，注意哦！每次都讲到没有用，这个道理前面已经说过很多遍了，不是说没有用生天，说没有用脱烦恼。净除烦恼这一点，主要的靠自净其意，然后呢，还要精进的力量，这是第三。第四[05:19]
4) "Dependence upon images" means to make images of the Buddha once you have acquired faith in him.
【依形象者，谓于佛所获得信心，造立形像。】
就这个。喔唷，这个有很殊胜的功德！所以塑造这个佛像功德很大，但是有一个条件—获得信心，这个信心两个字很重要喔！我们大家觉得我们有信心，我不敢说你们有没有，不过我有一个衡量的标准，衡量的标准是什么呢？你们不妨试试看：说我房间供了一个佛像，供得非常好，扫得干干净净，跑过大殿，你不去理它，对不起，你这个信心是骗你自己的。你懂不懂这个意思，懂不懂这个意思？你这个时候什么？是“我相”在作祟，“我的！”所以我的房间弄得干干净净，这个大殿的。你既然是信佛的话，大殿更重要啊！你看见任何一样东西，那是这样。所以前面还记得不记得这个祖师那些公案？所以这 (p241) 个“信心”两个字我们要体会得到。[06:32]
如果你真的有信心，对佛是这样，然后你看见人，他只要这件衣服一被，不管他，他的内容什么样，喔，这个僧宝！哪怕他造五逆十恶，那没关系，那他造的事情，这个形象可是十方三世的清净幢相。那时候你有信心了，对！不过这种净信心很高喔！我拿这个做为标准策励我们，我所以提这样的话，我们动不动就犯了这个我慢心，自己觉得对了。我现在所以要把那个真正的—不是故意提高，这是真实的标准，让我们认识我们的条件，好让我们努力向上，这是我们要了解的。“法”，什么是法？前面刚说过了，你一提，马上校对自己，“哎呀，我差得十万八千里！”那个时候才算是有信心。不是说我懂得一点法，然后拿照妖镜到处照别人，那时你完全错了，完全错了，你完全世智聪辩哪！这个是“获得信心”，到那时候你“造立形象”，对！第四个。[07:42]
5) "Dependence on worship" means to make a variety of offerings to an image of the Buddha or to a stupa.
【依供养者，谓于佛所及佛塔庙，供养种种微妙供养。】
第五个，那是供养，种种的微妙供养，这个前面我们讲皈依的时候已经讲过了。这一点对我们修行是最容易、最容易，乃至于随便任何情况之下，一口净水—注意哦！那个“净”字上一次讲过，在任何情况之下，你有任一样好东西，你那个时候去做。今天我扫(p242) 一个地，不要是说跑到大殿，我在这地方的扫，我扫厕所，为什么？这个地方是常住啊！十方常住。不管你做什么事情，如果你做到这一个地方的话，你就一点都不会偷懒了。哎呀，你好努力去做，这个就是供养，所以说告诉我们佛的塔庙。这个“佛塔庙”是什么？就是佛藏形象之所，这个法身以及生身都藏在这个地方，所以这个寺院的这些地方，供养种种微妙供养。[08:52]
那么这个微妙供养当中，大家还记得吧？这个“意念”最重要，对吧？大家还记得吧？如果你能够拿六种意乐去供养的话，那你小小的供养，就产生很大的功德。所以前面这个都是最重要的基本，你前面不好好学，到后面这些东西就派不上用场，大家了解吗？如果你前面学得很好的，到那时候马上现起功效来，所以哪有修不成功的道理？然后呢我们说佛不在，他前面告诉我们清楚的、非常清楚嘛！现前供养固然大，不现前功德更大啊！现在是不现前，说不是因为佛不在，佛不在你真正地如法供养的功德更大！这个是供养。最后[09:42]
6) "Dependence on names" means to hear the recitation of and retain the names of buddhas and great conquerors' children.
【依名号者，谓听闻受持诸佛名号，诸大佛子所有名号。】
欸，就是最后一个就是“名号”，现在我们念佛就是这个。然后呢念观世音菩萨就是 (p243) 这个，念地藏菩萨就是这个，念“嗡嘛呢叭咪吽”就是这个—嗡嘛呢叭咪吽，应该是念那个咒，前面那个咒。不管是哪一个大佛子，就这个。这个是六个，这个[10:10]
These six types of remedies are only those that occur in Santideva's 《Compendium of Trainings》. There are many others.
【此等唯是《集学论》中已宣说者，余尚众多。】
其他还有，不过呢举其纲要，在这个里边如此，这个是我们要了解的。现在关于这个四力对治当中，今天就把那个初、二两个力，这个地方说清楚，大家清楚不清楚？那么最后再说一下，这个初力没有的话，后面这个根本没有。所以为了这样的话，你一定要了解，说我现在的现行是什么，这个现行跟烦恼相应的，还是跟杂染相应的，你要认得这个，一定要得正知见。所以你到那个时候，你就了解了，为什么佛法不管说你讲什么，戒定慧任何一样东西，这个是真正中心、真正根本。[11:12]
请翻到《菩提道次第广论》一百四十五页，那么昨天我们已经讲到了，四力净修的道理，净修的道理。如果把这四样东西，跟我们不管是沙弥、比丘，乃至于五戒的居士，这个两个，说遮罪、性罪同时忏的话，那么一下这个罪就可以忏干净，再严重的罪、再严重的罪。已经讲了第一个初力跟第二力，那么让我们温习一下。如果说第一个力量没有的话，下面的都是空话，实际上这四个力彼此间，你真正说起来是分不开的，分不开的。就 (p244) 像一个车子一样，说轮子、引擎，然后呢车身，然后呢下面的架子，讲的时候分开来，造的时候一个一个，等到你开的时候，这个东西，没有一样东西少，少掉一个轮子，这部车子就不行，引擎少掉也不行。[12:36]
那么现在呢，我们把四个力，每一个力的特点在什么地方，以及我们跟这个力相应的时候，心理状态是如何，换句话这个行相。那么同时当你认得这个行相的时候，一定有一个什么条件呢？就是以前错误的行相是什么—这个“行”呢就是心理的行为，由于这个心行而产生的身口，所谓错的是哪一些，现在对的是什么，你了解了，然后把它净除，这个。所以第一、第二晓得，第三呢，现在看倒数第二行。[13:27]
3 The power of turning away from faults.
【第三力者，】
第三是什么？遮止罪恶的力量。[13:34]
The third power is actually restraining yourself from the ten non-virtuous actions. In the Sun Essence Sūtra, the Buddha said that this restraint destroys all karma, afflictions, and obscurations of the teaching created physically, verbally, or mentally by way of killing and the like. The third power eliminates bad actions that you have previously created yourself, caused others to create, or have rejoiced in others creating.
【谓正静息十种不善，《日藏经》说，由此能摧所作一切自作教他，见作随喜，杀生等门。三门业障，诸烦恼障及正法障。】
喏！这个就是遮止，遮止这个一切的罪恶，遮止意思就是现在呢如法地静息，不再造 (p245) 以前种种不善了。那么上面说道理，这个原则，下面呢，引那个经上面来证成这件事情。这个经上面告诉我们，你由于这样能够遮止的话，所有一切不管自作、教他、见作随喜，那包括了所有的罪恶，统统都能够消除，“摧”就是摧毁、摧坏。所有自作、教他是怎么作的呢？或者单单起的意业，或者由意业而起的身、口；烦恼障、正法障，所有的一切的罪障，彻底都能解决。下面：[15:04]
p. 146
Confession that lacks an attitude of wholehearted restraint becomes mere words. Dharmamitra's《Commentary on the "Sūtra on the Discipline"》 explains that the Buddha was thinking of this fact when he said in scripture, "Is there subsequent restraint?"
【《毗奈耶广释》中说，“若无诚意防护之心，所行悔罪，唯是空言”，《阿笈摩》中是故于此密意问云：“后防护否。”】
那么这个一点在律藏里边、戒经里边，再特别说明，遮止了这个东西一定还需要什么？诚意防治以后不要再犯。如果说没有这一点的话，那么你所谓的忏悔，所谓的遮止都是空话。既然你要遮止，遮止了后面还可以再犯吗？如果后面再犯，那你遮止了吗？所以我们要了解这一点。因为这样的关系，所以这《阿笈摩》，《阿笈摩》就是通常我们说就是《阿含》，实际上就是最基本的教典当中，基本的教典当中，这也是戒经里面。“密意问云”—实际上我们忏悔的时候的确有，“你啊见罪吗？你后面晓得防护吗？”他一定回答说：“能见。”那很重要！你必定要见到你的罪过。见到罪过，换句话说，一定 (p246) 具足什么？一定具足正知见，你如法地了解这个错，这个对，然后呢也了解这个道理。那个时候你晓得它的不好，也现行破坏，已造的对治，然后呢千万自己策励自己不可以再造，这个叫作防护。所以假如说你这个心没有的话，你所谓的忏悔，忏些什么？所以这一点下面说：[17:11]
Therefore, it is very important to have an attitude of restraint within which you have conviction not to commit that action again.
【故防护心后不更作，至为切要。】
这一点非常重要，非常重要！而所以能这样的话，[17:21]
Moreover the development of this attitude depends on the first power.
【能生此心，复赖初力。】
那一定还要靠现在。所以你现在的现行能够破坏，眼前当下一念是叫破坏现行，以后破坏叫什么？防治嘛！同样的一件事情，只是时间上头，时间上头的差别而已。这个概念大家弄得很清楚，必须要弄清楚。第四呢，依止力,[17:54]
4 The power of the foundation: The fourth power is going for refuge to the three jewels and cultivating the spirit of enlightenment.
【第四力者，谓修皈依及菩提心。】
这个话，非常简单的两句话，实际上这个整个佛法的内涵，就在这两句话当中，整个佛法的内涵，完完全全在这个两句话当中。所以如果说你前面没有听，或者没有懂的话，赶快回过头去好好地来了解一下。如果说对于这皈依的概念根本不认识的话，那个所谓修 (p247) 学佛法的话，那都只是一点善根而已，善根而已。[18:38]
这个地方我们不妨重新再提一下：所谓依止，我们现在这里就是说皈依，皈投依靠。那“依靠”本身呢就是平常我们的，我们身体所依靠的，坐在椅子上面，而椅子摆在地板上面，地板摆在大地上面，这是依靠着这个。我们心依靠什么？大家想想看我们心依靠什么？我们想了半天，不晓得依靠什么。然后你眼睛看见哪，跟着东西跑掉了；耳朵听见哪，跟着东西跑掉了；结果你闭上眼睛、塞着耳朵，脑筋里胡思乱想，缘着这个法尘而去了！这个就是我们所依靠的呀，这个叫作无明，所以叫作无明哪！[19:36]
然后呢一天到晚跟着这个尘境而转，因为你这样，所以你身也跟着它头头直转。这个因就造了业，感得苦报。因为现在你感受到那个眼前苦报的痛苦，所以要想找脱苦之道，然后在这个里边，透过我们如理理智观察抉择，最后找到我们要想脱苦，必须要找到什么样的对象呢？他一定要自己能解决，否则的话，他自己都不能解决，他能帮忙你吗？第一个。第二呢，他不但是已经脱了苦，而且了解怎么帮忙你。所以他自己能彻底圆满解决一切，而且懂得帮忙你，帮忙任何一个人，解决任何问题。这两个条件不具足，你求他也没有用。还要呢，不但如此，他虽然有了这个条件，你求他，他说：“对不起，今天我要度一个假，今天我可没有空，今天我不想做。”你也没办法他，他还要一个大慈悲。然后呢还要 (p248) 第四个条件，这个前面说得很清楚，我们这里再回忆一下。所以，这个是真实皈依的必然理由。[21:23]
既然你现在了解了，知道了苦，去忏悔，必然会产生的一个什么的结果？说这个痛苦是不得了啊！因为你感受到了痛苦，所以你进一步找到痛苦的原因，于是你从根拔起，所以在这种情况你呀绝对不会再犯。那么犯的因在哪里？这个是这个因，以前依无明，现在你必定会一心皈投依靠。依靠什么？三宝，喏，就这个。那么为什么要依靠三宝呢？晓得我们在无明当中，第一个我们是知见不正，一无所知，第二个我们一点力量都没有。所以一定要在这种状态当中，才要找到一个在知见上面，彻底完整的正觉者；然后呢在行持上面，是彻底圆满的一切智智，正遍知者；然后他在心情上面，是彻底圆满是大慈悲者；所有这些事情，他的愿力是已经究竟圆满的，是具有大威神力者—佛呀！那么因为这样的关系，你就是说世间的一切六道当中，找到这是我们唯一皈依之处，这普通一般的皈依。[23:06]
然后你真实皈依了，进一步而去努力的时候发现，你要正皈依的这个三宝当中，正皈依的什么？法宝，在这个地方。所以这一步一步有它的特质在，这是因位皈依。如果说你能够如此上去，到最后走到你完全如法相应的话，那个就是皈依所感的果。皈依所感的果是什么？你就是佛，就这样，你就是佛。那么虽然说佛法，佛法确实有它的三乘的差别， (p249) 三乘的差别在哪里？菩提心。所以从皈依上面更深一层的，圆满的皈依的境，这个是什么？发的大菩提心。就这个，所以要具足这个。[24:05]
With regard to this, the Conqueror spoke in general about a variety of means through which beginners could remove their sins. However, a complete remedy requires all four powers to be present.
【此中总之，胜者为初发业，虽说种种净恶之门，然具四力，即是圆满一切对治。】
现在我们再把它整个地统摄起来，概括地了解一下：说这个“胜者”就是佛陀，佛陀对于刚刚初修的人—“初发业”就是我们初修的人—他说了很多净除罪障的道理。譬如说天台，天台的忏悔有顺逆十法，我写在黑板上面，贤首也有。为什么讲顺逆十法？你为什么会造的？唔，原因，先找到造业的原因，然后你忏悔的时候，也是从原因上面。由于这个原因，然后呢你产生这样的结果，所以它同样的。所以平常天台在这个《小止观》上面也有，在这个《净土十要》上面，所以说这个净土忏上面也有。那么这个是天台的，贤首也有，它各有所谓忏罪的顺逆十法。那么现在我们这里讲四法，尽管开合的内容是不同，可是它所要达到的究竟圆满的内涵，确是一点无差，一点无差。这个是把忏悔的这个每一个内容，跟它所指的特别的心理的行相，让我们认识，从理论上面，让我们了解了这个实际上的心理状态。[26:06]
所以我们不妨把昨天所说的，昨天特别强调说：每一样东西的心理状态是什么。那 (p250) 时候我们可以回忆一下，当你回想这个的时候，一定要把前面那些东西，这个是必然的。告诉我们，那我们以前说改自己的过，认识自己是什么条件，要依止六想，第一个说自己的病。当时只是信得过说自己的病，究竟怎么个病法自己也糊里糊涂，现在渐渐了解了，哦！原来这种心理行相就是。现在已经有个初步的认识了，你要更深切地认识，那么后面共中士、共上士，越到后来你了解得越清楚。那个时候你能够修持的方法、内容更深广，然后呢净除的罪障，更彻底、更圆满，积聚功德，亦复如是，亦复如是。[27:16]
这个因为今天晚上要讲，所以你们今天下午每个人仔细好好地看一遍，仔细好好地看一遍。它这个忏法，那个上面所讲的次序，跟现在书本上面，它有一点不太一样的，那么为什么原因，到那个时候我会详细地说明。总之你了解这个意趣，以及这个心理的行相，然后你认得了以后，你这样情况之下跑得去忏悔的话，那个力量大得不得了！而且非常快速，当下认识，当下见功效，这样地好法，这样地好法！现在我们继续下去。[28:08]
The sins are removed in several ways.
【◎ 恶净之理者。】
为什么忏悔能够净除种种的恶业呢？那个恶为什么能够清净呢？前面曾经说，这个业你造了以后，“纵使百千劫，所作业不亡，因缘合会时，果报还自受。”造了以后，不管 (p251) 多少时候它不亡的，它现在告诉我们说这个地方那个能够清净的，这不是有矛盾了吗？这样。那么现在这地方告诉我们这个道理，告诉我们道理。因为我最近没精神，所以也没有来考你们，那这地方呢我来说明一下。如果说你们对这概念不清楚的话，那么最好把它弄清楚。说：[29:08]
One way is when small sufferings occur instead of the great sufferings of rebirth in the miserable realms. Another is that, even if you are born in a miserable realm, you do not experience its sufferings. Still another is that a mere headache in the present life serves to remove the sin.
【谓诸能感于恶趣中极大苦因，或令变为感微苦困，或生恶趣，然不领受诸恶趣苦，或于现身稍受头痛，即得清净。】
这个状态，怎么样这个罪恶，这个恶业会清净呢？下面告诉我们，说本来你造了这个恶业以后，这个恶业会感到、生到恶趣当中的，这个是受极大苦报的这个恶业的业因。现在经过了这样地如法如理地忏悔以后，它就变得很小轻微的一点点的困苦，[30:08]
63B Commentary
ENGLISH LR V.1 P.254 (COMMENTARY V.9 P.121) [00:53]
Further, repeat the recitations until you see signs that you have cleared away your sins.
Yes! And then when you are actually going to purify it, you will have to do this until when? You will have to see signs that you have cleared away your sins. Why? That is because for what you have accumulated, you don't know how much there is. In other words, I don't know the amount of debt that you owe to others. So I need to keep repaying! I will have to repay until the time when so and so says, "Eh, you've paid it off entirely. Okay! Here is the original promissory note given back to you." Problem solved. That's how it is. That's when you no longer owe. That's when it's really fine. Now when we confess, it is just like that too. Confession is just like that too. Before you confess to clear it all away, you will continue to strive, continue to strive. [01:27]
The Formula of Exhortation (sKulbyed kyi gzungs) states that the signs are
With regards to the signs that you cleared away your sins, this is what the sutra tells us. [01:33]
dreaming the following: vomiting bad food; consuming such foods as yogurt and milk; vomiting; seeing the sun and the moon; moving through the air; blazing fires; subduing water buffalo and persons in dark clothing; seeing the community of monks or nuns; seeing a tree that gives out a milky substance; riding upon an elephant or a bull; climbing upon a lion throne; climbing up a mansion or a mountain; and listening to the teaching
This is it. What are signs that show you have cleared away your sins? Eh, when you vomit bad food in your dream, vomit filth. Just like that. I used to know this fellow practitioner who had trained in this method. Not long after, he told me, "Ah-ya, I vomited feces in my dream." Ah, congratulations, congratulations." Have you vomited feces in your dream? How can you be vomiting feces? Um, that's what it is. Another fellow practitioner said that he drank milk. These are all absolutely true. As long as you truly practice what is described. These people are not historical figures. They are right in front of us. Therefore, as long as you conscientiously practice, you will meet people like that in the future. This issue [of whether you can meet people like that] is very simple [to understand]! Now when we meet other people, as soon as we open our mouths, we will gossip about this person and gossip about that person. I'm sorry, this is how people relate. Those who are similar in characters are drawn to each other. Naturally, those who just like to gossip will come toward you. However if you are one who truly practices, then as soon as you hear something to that nature, you will not want to listen. The ancient teachers weren't like that. As soon as the ancient teachers see each other, they will discuss the issue of life and death. "How is your practice?" Now as long as you...There, there are still people like that in this day and age. As long as you truly work hard, you will definitely meet people like that. You will see them with your own eyes. [03:17]
There are quite a few signs described. I have known different fellow practitioners where some have dreamed certain things and others would frequently dream that they are flying. It's just as described. Some people would see very special palaces. What are these? These are their signs of clearing away their sins. Then after this, you will have good dreams often. And this good dream is not something that just happens once. Something that occurs just once will not count. And when this dream comes, we should briefly discuss this purification sign today. This dream is not something that is muddled. Muddled dreams do not count. The time of the dream, the situation in the dream and the content of the dream are all relevant. This is something that we need not go in depth here. But in case, if...no need to say in case, but if we truly confess and signs appear in the future, we should not be attached to it. It is a delightful thing. It is a good sign. But this delight should only encourage us to continue to strive. We shouldn't say, "Ah-ya, I am great now." Then you will stop there. I am sorry, for the latent propensity that has been accumulated, if you are even a little inattentive, it will come back. You should take that [sign] as an opportunity to strive. That is what we should understand. This is the second point, which is to recite mantra. The second point is to recite the mantra. There will be a very auspicious efficacy to this. [04:31]
With regards to the section on reciting the mantras, I will say this again. There are two things which are very important! "Winds of ethical discipline fan the fires of recitation and the flames of great perseverance burn up sins." You must uphold the ethical discipline. This is the first one. And then, at this time, what will you need to uphold ethical discipline? You will need all three karmas to do the same. It is not something only done physically or verbally. That is because if you only do so physically and verbally, I'm sorry, you have not eradicated your current behavior. This is of no use. When I say that this is of no use, you should pay attention to this! Every time when I say it is of no use, the logic behind this has been said many times before. This is not to say that you can't utilize this to be reborn in heaven but that you cannot be liberated from afflictions. On the point of purifying the afflictions, it is mainly dependent on purifying one's own mind. And then, there must also be a power brought forth by joyous perseverance. This is number three. [Next is] number four. [05:19]
4) "Dependence upon images" means to make images of the Buddha once you have acquired faith in him.
This is it. Oh-yo, this has very auspicious merits! There are great merits derived from making images of the Buddha. There is however one condition - to have acquired faith. This word, "faith," is very important! We all feel that we have faith. I don't dare to suppose you have it or not. But here is a standard of measurement which I use. What is this standard of measurement? You might want to try using it for yourself. Say you have offered this Buddha image in your room. You make excellent offerings and keep everything very tidy and clean. Yet when you run across the main shrine, you don't care for the images inside it. I am sorry. This type of faith is something you are using to deceive yourself. Do you understand the meaning of this? Do you understand the meaning of this? What is acting up at this time? It is the "subjective aspects of the self" that is acting up. "Mine!" It is because that it is my room so I keep it clean. But the main shrine [is the main shrine]. If you believe in the Buddha, the main shrine is even more important! It should be the same when you see every similar object. So from the earlier section, do you remember the stories of the former teachers? This is why we should be able to understand the word, "faith." [06:32]
If you really have faith, as for how you treat the Buddha, it should be this way. Then as for how you treat people, as long as they wear this robe, no matter who they really are, oh, they are the Sangha community jewel! Even if they had done the five deeds of immediate retributions or the ten nonvirtues, it would not matter to you. Those are the things that he has done! However, he still portrays an image that represents the pure insignia of the ten directions and the three worlds. That is when you can say you have faith. Yes! But this type of pure faith is held at a very high standard! I am using this type of standard to exhort us. The reason I brought this up is because we very easily give into this pride and feel that we are right. The reason I wish to really...I am not purposely raising the standard. This is the actual standard from which we can use to recognize our own current qualifications so that we will strive to progress. This is what we should understand. "Teaching," what is teaching? We have explained this earlier, as soon as any point is brought up, we should use it to examine ourselves. "Oh! I am off by thousands of miles!" That is when you can say that you have faith. It should not be the case where I feel that I understand a little bit of teaching and I use this mirror to reveal how everyone else is demonic. That is when you are completely wrong, completely wrong. You will completely be a person who uses his worldly intelligence to out argue everyone else! If you have "acquired faith," and you "make images of the Buddha," you will be right! Number four. [07:42]
5) "Dependence on worship" means to make a variety of offerings to an image of the Buddha or to a stupa.
Number five, it is offering. It is a variety of [wonderful] offerings. When we talked about refuge earlier, we have already talked about this. This point is the easiest, the easiest to practice. You can do this under any circumstance, even if it is a small amount of pure water. Pay attention to this! We have talked about the word "pure" earlier. In any situation, whenever you have something good, that is when you do this. Today, say I am sweeping the floor. No need to mention if you are doing this in the main shrine. Even if I am just sweeping here, sweeping the restroom, [it would be the same]. Why? This is a part of the monastery! It is a monastery of the ten directions. No matter what you do, if you are able to put this in your thoughts, you would not want to slack off even a little. Yes, you will make great efforts at it. This becomes an offering. Therefore, the text has told us that it is a Buddha's stupa. What is a Buddha's stupa? That is where the images of the Buddhas are. The teaching body and the earthly body are here. Therefore, in places like the temples, you can make a variety of [wonderful] offerings. [08:52]
For the offerings, does everyone remember this? The "attitude" is the most important, right? Does everyone remember? If you can make an offering with the six types of attitudes, then even with a very small offering, you will develop very great merits. Therefore, all that we covered earlier are the most important fundamentals. If you do not learn well of the materials earlier, you will not be able to apply what we learn later. Does everyone understand? If you have learned the earlier parts well, by this time the effects are immediately shown. Hence how can one not succeed in his cultivation? And we would sometimes say that the Buddha is not present. He told this to us very clearly earlier, very clearly! Though offerings to perceived objects will bring a vast store of merits, but offerings to nonperceived objects will bring even more merits! Nonperceived means that the Buddha is not present. But if you truly offer in a way that accords with the teaching, this will bring even more merits when the Buddha is not present! This is on offering. [09:42]
6) "Dependence on names" means to hear the recitation of and retain the names of buddhas and great conquerors' children.
This last one is on "names." Now when one recites the Buddha's name, it is this. To recite the Avalokiteshvara's name, it is this. To recite the Ksitigarbha's name, it is this. To recite "Om mani padme hum," it is this. "Om mani padme hum" should be the mantra, the previously mentioned mantra. But regardless of [the name of] which conqueror's children you recite, it is this. These are the six. [10:10]
These six types of remedies are only those that occur in Santideva's Compendium of Trainings. There are many others.
There are others. However, the essentials are mentioned here and these are what they are. This is what we should understand. Now with regards to the way of purification through the four powers, I have explained the first and the second powers today. Is everyone clear? Lastly, there is something else I need to go over again. If there is no first power, there will certainly be no later ones. So for this reason, you must understand what the current behaviors are. Do these current behaviors concord with afflictions or do they concord with defilements? For you to recognize this, you must obtain the correct view. Hence by this time, you will come to realize that in Buddhism, no matter what topic you are going to cover, whether it is any of ethical discipline, meditative concentration or wisdom, this is the real heart of the matter, the true taproot. [11:12]
Please open up to page 145 (English text, page 253) of The Great Treatise on the Stages of the Path to Enlightenment. We have already talked about this yesterday, the way of purification through the four powers, the principles on the purification. We can take these four things and [add that to the rituals for confession in the vows] for the novice monks, the Bhikshus, or householders observing the five vows. If for these two, meaning we confess both the sins by prohibition and sins by nature together, then we will be able to purify to clear away the sins in a short time. No matter how serious the sins are. No matter how serious the sins are. After the first power and the second power are explained, let us now do a review. If there is no first power, then to practice any power thereafter will be done in vain. Actually, between these four powers, truthfully speaking, you cannot separate them, you cannot separate them. It is just like a car. When you talk about the tires, the engines, the body of the car, and its structure, you talk about them separately. When you make them, you make each individually. But when you drive, all of these things, not one can be left out. If you left out one wheel, the car would not work. You cannot leave out the engine either for it to work. [12:36]
So now, we can take these four powers and look at the specific feature of each of the powers. And we can also see when we concord with the powers, what would our mental states be. In other words, what the subjective aspects are. At the same time, when we recognize the subjective aspects, there must be what kind of prerequisite for this? That is [you should know] what the erred subjective aspects form before are. These constitute the [previous] actions of the mind. From the mental actions, they develop into physical and verbal actions. Which ones are wrong [before] and which ones are right now. You become aware of them and purify them. That's what it is. So now you know the first and the second [powers]. Number three, let us read the second from the last line. [13:27]
3" The power of turning away from faults
What is number three? It is the power of turning away from faults. [13:34]
The third power is actually restraining yourself from the ten nonvirtuous actions. In the Sun Essence Sutra, the Buddha said that this restraint destroys all karma, afflictions, and obscurations of the teaching created physically, verbally, or mentally by way of killing and the like. The third power eliminates bad actions that you have previously created yourself, caused others to create, or have rejoiced in others creating.
Ah! This is to turn away, to turn away from all sins. To turn away here means to restrain oneself according to the teaching, to stop creating the nonvirtues like you have done in the past. The reasons as stated above, these are the principles. Next, the sutras are referenced to substantiate it. The sutras tell us, if you can turn away from these, then for all that you have previously created, caused others to create, or have rejoiced in others creating, for all the sins [you have done], all of them can be eliminated. "Destroy" means to destroy, to obliterate. How did the actions that you previously create and rejoice in others creating come about? You may have only done a mental karma or this mental karma had given rise to physical and verbal karmas. Your obscurations of the afflictions, of the teaching, of all your sins can be completely overcome. Next, [15:04]
Confession that lacks an attitude of wholehearted restraint becomes merely words.
Dharmamitra's Commentary on the "Sutra on the Discipline" explains that the Buddha was thinking of this fact when he said in scripture, "Is there subsequent restraint?"
This point was particularly explained again in the scriptures on ethical discipline, and the sutra on the disciplines. What else must you do after you turn away from this? You must sincerely restrain to prevent a recurrence. If you do not do this, then the so called confession, the so called turning away from sins is mere empty words. Since you wish to turn away from sins, then will you commit it again after you have turned away from it? If you commit it again, have you really turned away from it? So we need to understand this point. Because of this, it is mentioned in the Sutra on the Discipline, which we normally refer to as the Āgama sūtras. This in fact, is (mentioned) in the most fundamental text, (mentioned in) the fundamental text. This is also in the Vinaya. "The Buddha was thinking of this fact when he said in scripture," this [part below] is actually a part of the confession, "Have you seen your sins? Will there be subsequent restraint?" One will have to answer, "I have seen." This is very important! You must observe your sins. In other words, what must you possess in order to observe your sin? You must possess the correct view and you discern right from wrong, according to the teachings. And you understand the principles. When you know that it is wrong, you will eradicate the current behavior, remedy the past deeds and be sure to exhort yourself to stop committing the same sin again. That is called restraint. Suppose you do not have this sort of attitude, then what have you confessed for in your so called confession? Further on this point, it is said next, [17:11]
Therefore, it is very important to have an attitude of restraint within which you have conviction not to commit that action again.
This point is very important, very important! The reason you are able to do this,
【能生此心，復賴初力。】[17:21]
Moreover the development of this attitude depends on the first power.
It must rely on what happens now. The reason you are able to eradicate the existing behaviour (of non-virtuous deeds) is because of the single thought now, that very thought is the eradication of the current behavior. What will be the eradications in future called? Restraint! They are the exact same thing, but differ only in the time of occurrence, the time of occurrence. Everyone should make sure that you are clear, you must be clear in this concept.
Number four, the power of foundation [17:54]
4" The power of the foundation
The fourth power is going for refuge to the three jewels and cultivating the spirit of enlightenment.
This sentence is a very simple sentence. Actually all of Buddhism’s content is contained in this sentence. All of Buddhism’s content is completely contained in this sentence. Therefore, if you have not listened to the earlier lectures or you have not understood it well, then you need to go back and get a very good understanding in a hurry. If you do not understand the concepts of refuge at all, then your so called learning Buddhism, is merely planting a small virtuous root, merely a virtuous root. [18:38]
Let’s revisit this topic. As for foundation, what we are really talking about is refuge, refuge and reliance. Reliance is much like what we do normally. What our bodies rely on is that chair we sit in. The chair sits on top of the floor. The floor rests on top of the earth. One relies on another. What do our minds rely on? Let us think about this, what do our minds rely on? We still do not know what we rely on after thinking for a long time. Then, whatever your eyes see, your mind wanders off with it. Whatever your ears hear, your mind wanders off with it. Even when you shut your eyes and stuff your ears, your mind goes crazy with all kinds of thought, and speed away with whatever you have in your mind! These are exactly what we rely on. This is called ignorance. And this is why it is called ignorance! [19:36]
So then we shift according to the environment of the six sensory objects [of sight, sound, smell, taste, touch and thought] all day long. Because of how you are, your body follows suit constantly. This cause will become karma and eventually produce a miserable effect. It is precisely because you feel the sufferings of your miserable effects now that you are looking for a way to be freed from the suffering. Then among the ways, after abiding by principles to logically analyze and discern, we finally found that, in order to be freed from suffering, we must find what kind of objects [of refuge]? He must be able to solve his own problems. Otherwise, can he help you if he cannot even solve his own problems? That is number one. Number two, not only has he been freed from the sufferings, but he knows also how to help you. Therefore he can help you or anyone to ultimately and completely solve all problems. If these two conditions are not met, it would not help (your problem) even if you plead with him. Not only that, although he may have these qualifications, when you beseech him, he may say, “Sorry, I need to go on vacation today. I do not have time today. I do not feel like doing this today.” You cannot do anything about that. So he will need to have great compassion. And then there is a fourth condition. These were explained very clearly earlier. We are just refreshing our memories. Thus, these are the definitive reasons for seeking true refuge. [21:23]
Now that you understand this, you know the sufferings and you make a confession. What will inevitably occur as the result? We know that the suffering is incredible! Since you have felt this suffering and you go further to find the cause of this suffering. So you uproot (the cause of suffering). Thus under this circumstance, you would never commit this (sin) again. What was the cause of committing it? It was ignorance. Now you will certainly go for refuge and reliance wholeheartedly. What do you rely on now? The Three Jewels, ah, this is it. Why would you rely on the Three Jewels? You know that we are amidst ignorance. The first thing is that our views are incorrect, we are completely ignorant. The second thing is that we are powerless. Therefore, under these circumstances, we need to find a truly enlightened one who knows thoroughly and completely the correct views. He has the conduct of the ultimate and complete omniscience, and having achieved the perfect knowledge. And emotionally, he is one with the ultimate and complete great compassion. For all of these things, his aspirational power is already ultimate and complete, he is therefore the one with great power. He is the Buddha! Due to this, he is the only refuge we found among the six realms in the mundane world. This is refuge in general. [23:06]
After you have truly gone for refuge, when you strive further, you will discover that the real refuge among the Three Jewels is what? The Teaching Jewel. Therefore, every step has a particular attribute. This is to go for refuge on the cause. If you can keep advancing as such and continue until you are completely in concordance with the teaching, then the end will be the fruit produced by the refuge. What is this effect produced by the refuge? You will become a Buddha. That is it. You will become a Buddha. When we talk about Buddhism, there are certainly the three different vehicles. What do the three vehicles differ on? On the spirit of enlightenment. Thus to go one level deeper in refuge, the perfect object of refuge is what? It is the great spirit of enlightenment. This is it. Thus you need to possess this. [24:05]
With regard to this, the Conqueror spoke in general about a variety of means through which beginners could remove their sins. However, a complete remedy requires all four powers to be present.
Now we summarize it entirely and [allow ourselves to] understand the gist of it. The "Conqueror" is the Buddha. What the Buddha said to the beginning cultivators -"beginners" are us who have just begun to train - He spoke about a variety of means to remove sins. For instance, for the Tiān Tái sect, they have the ten follow-or-counter mandates of confession. I have written this on the black board. The sect of Xián Shǒu also has them too. Why do we talk about the ten follow-or-counter mandates? Why did you create it? Hmm, the reason, must find the reason for creating the karma. Then when you make a confession, you will go from the reason as well. From this reason, it developed into such a result. They are similar. Thus this is normally stated in the Abridged Serenity and Insight of the Tiān Tái sect. This is also stated in the Ten Essentials of Pure Land. Therefore, it is stated in the confessions of the Pure Land sect. So that was for the Tiān Tái sect. But the Xián Shǒu sect also has that. Each has its own confession of the ten follow-or-counter mandates. Now here we are talking about four mandates. Though there are differences in mandates and how they are presented, but as for the ultimate and complete meaning to be reached, they do not differ in a single bit, do not differ in single bit. So this section has described each part of the confession and its specific subjective aspects. It is to allow us to go from the principles to understand the actual mental states. [26:06]
So there is no harm to refer to what was said yesterday. We had particular emphasized this yesterday: What is the mindset behind each one. This is the time that we can try to remember. When you reflect back, you will have to go to the beginning sections. It is inevitable. It told us before that when we said we need to correct our faults, to know what qualifications we have, we must rely on the six ideas. The first one told us that we are sick. At the time, we can only take faith in that we are sick. As to how we are sick, we are quite muddled ourselves. Now we gradually come to understand. Oh! That's what my subjective aspects are. Now that you have a beginning level understanding, you will need to deepen your understanding. As we go through the path that is shared with medium capacity, the path that is shared with the great capacity, the further you are the clearer you will become. By then, the methods which you practice will become even deeper and broader. And then the obscurations that you will clear way will be even more ultimate and thorough. With respect to accumulating the collections, it is the same, it is the same. [27:16]
Since we are going to be talking about this tonight, you will want to take the afternoon and thoroughly read it through once. Thoroughly read it through once. This confession, the order that is written in there versus what is written in our text here, there is a little difference. What is the reason for that? By then I will explain this in detail. In brief, after you understand the meaning, the subjective aspects of the mind, and you are able to recognize them, by making a confession in this condition, the power will be incredible! And it will be very quick. As soon as you recognize it, the effect will be immediately seen. It is that great, it is that great! Now let us continue. [28:08]
The sins are removed in several ways.
Why can confession clear away all types of nonvirtuous karma? Why can sins be removed? It has been said before that after you create the karma, "Even in one hundred eons, karma does not perish. When the circumstances and the time arrive, beings surely feel its effects." After you've created it, no matter how long, it will not perish. But here it tells us that you can remove it by doing this. Isn't there a contradiction? Like that. This is the point in the text where the underlying principle will be explained. The underlying principle will be explained. Since I haven't had much energy lately, I haven't had the chance to quiz you on this. I will go ahead and explain it here. If you do not understand this concept very well, you had better make it clear for yourself. This says, [29:08]
One way is when small sufferings occur instead of the great sufferings of rebirth in the miserable realms. Another is that, even if you are born in a miserable realm, you do not experience its sufferings. Still another is that a mere headache in the present life serves to remove the sin.
This is the situation. How will a sin, how will this nonvirtuous karma be removed? It is stated below, it tells us that for this nonvirtuous karma that you had done, this nonvirtuous karma will cause you to be reborn in a miserable realm. This is the nonvirtuous karmic cause that will cause you to endure extreme suffering. Now after having gone through a confession that is done properly and in accordance to the teaching, it will become very slight and small suffering. You will no longer fall into the miserable realms. Or even if you fall into the miserable realms, you will not have to forbear the suffering.