菩提道次第广论手抄稿:旧版第六十四卷A面
（手抄稿 第八册 p255）[00:21]
就变得很小轻微的一点点的困苦，不再堕落到恶道，或者虽然堕落到恶道，但是你不会领受这个痛苦。
我们晓得佛世有一个大公案，阿阇世王是摩羯陀国的频婆娑罗王的儿子，他第一个把他父亲杀掉，这个是五逆之罪；然后呢帮助提婆达多专门跟佛捣蛋，这么一个人。最后临终的时候那个罪相现起，哎呀！可怕极了。那么好的，那个时候他有一个大臣耆婆，实际他就是他的弟弟，他是一个非常信佛的，耆婆是大医王，他就告诉佛。“哦，告诉他，你现在就只有忏悔。”所以他那个时候生起大恐怖，然后呢去求佛忏悔，结果忏悔干净了，五逆之罪都忏悔干净哦！但是他忏悔，忏悔干净了，本来这个五逆之罪堕落这个无间地狱的话，是不得了地、不得了地恐怖啊，那无法想像的！结果他堕落了没有？堕落了。受苦了没有？没有，他这个堕落叫拍球地狱，像那个球一样，“蹬！”一下它跳出来了，所以他才下去，也就起来了，阿鼻地狱什么样子他不知道。[01:45]
(p256) 如果说你们能够这样的话，你欢喜不欢喜啊？不要说叫你受它无量无边的长劫，叫你跑得去受一天，那我们没有一个人……。我曾经看见很多这种古代的这个祖师们语录上面，有很多生前，那出家人也好，在家人也好，特别的因缘到地狱里面去，偶然看见那个地狱里面一点样子。然后呢看见那个狱火烧的情况，那个火就喷出来烘上一下，这个痛苦啊，然后到了人间，那个像烧焦一样，弄了几个月都弄不好。喏、喏、喏！现在我们这个赖居士烫了一下，你们不妨试试看，如果你们不怕的话，最好弄那个开水，你选一个最小的地方自己试试看，小指头摆在水里面烫它个十分钟，你试试看。[02:47]
我建议你们，不要说：“啊！我不怕。”这个话千万不要说。因为以前我就犯了这个大毛病，总觉得自己英雄好汉，“欸！我不在乎！”乃至于说：“嗯，我要修学佛法，那下地狱去度众生！”等到我后来受了一点小苦，唉呀，觉得这个大口是万万不敢开，不要说这样啊！所以我常常说啊，你只要内心真正能够反省观察一下的话，没有一个人例外的，他只有一条路—拼命忏悔，拼命修行。不要说你拿那个手指头摆在水里面，今天很简单，吃饭了，分菜了，好的东西分给别人了，然后呢坏的东西摆在那里，你心里面老那个嘀咕，嘀咕了半天都放不下，这不是很清楚、很明白的道理嘛！所以在这一点上面，大话容易说，骗别人容易，骗自己是一点都骗不了的。这是一种，或者呢，就说[03:55]
p. 146 (6)
Still another is that a mere headache in the present life serves to remove the sin.
(p257) 【或于现身稍受头痛，即得清净。】
你现在现身当中，就是能够得到清净。[04:05]
Likewise, the sins whose effects you must experience for a long time may become ones whose effects you experience for only a short time or that you need not experience at all.
【如是诸应长时受者，或为短期，或全不受。】
像上面所说的，经过了忏悔以后，你要到三恶道中受极长时候的大痛苦，现在呢，欸，很短的时候，乃至于可以完全不受。这个凭什么？
There is no certainty about how sins are removed, because it depends on whether the purifier is of great or little strength, whether the remedy is one in which the four powers are complete or incomplete, intense or not intense, of long or short duration, and so forth.
【此复是由净修之人力之大小，四力对治，圆不圆具，势猛不猛，及时相续恒促等门，故无定准。】[04:34]
修的时候，势猛不猛利，及修的时间相续是长还是短等门，所以“故无定准”。这个完全看你修的人的力量的大小，然后你四个力量圆满不圆满，修的时候的心情是猛利不猛利，修的时间是长短，所以没有一定的。反过来说呢，一定的，你对治有多少力量，多少力量就净除掉多少恶业的力量，半斤就是对八两，一丝一毫都不差，就这样清楚，就这样明白！[05:33]
The statement in both Sūtra and texts on discipline that "karma does not perish even in one hundred eons" is made with regard to the karma for which you have not cultivated a remedy with the four powers.
【诸契经中及毗奈耶皆说：“诸业纵百劫不亡。”意谓未修四力对治，】
(p258) 经上面所以说不亡的，是说你没有修对治。[05:47]
However, if you purify yourself with a remedy having the aforementioned four powers, it is said that you will even remove karma that you are bound to experience.
【若如所说而以四力对治净修，虽顺定受，亦说能净。】
如果你如法地去净修的话，那么就算定受—通常定受的业是最重的业，记得前面吧，那个诸业在生死当中的次第怎么来的？随重、随近，然后呢随串习，然后呢，前，四个次第对不对？重业是最先，所以你定受，下一生要受的是最重的；如果没有重业的，那你是临终的时候，那个业先现起，就靠近它的；如果没有，你的习惯多的；最后，那是你最先造的。所以换句话说，“顺定受”这个业一定是重的，那现在这个重的都能够清净，何况是其他呢？那么这个是戒经上面的。然后呢，[06:49]
Haribhadra's Long Explanation of the 《Perfection of Wisdom Sūtra in Eight Thousand Lines》 states：
【《八千颂大疏》中云：】
《八千颂》就是《大般若经》，《大般若经》的疏，就是注解，它也说：[06:59]
Thus, with powerful remedies you can completely eliminate the unfavorable factors, which diminish when you possess the group of remedies. This, for example, is like the tarnish on gold. Because all such things as obstructions to the sublime teaching will necessarily diminish as just explained, you will completely eliminate infractions which originate from arrogance.
【“谓若凡是近对治品，可损减法，彼由成就有力对治，能毕竟尽如金秽等，正法障等一切皆是如所说法，由此正理，则妄执心，所作堕处可无余尽。】
说凡是你修了这个对治—它那个地方叫“近对治品”，为什么不是正对治而讲近对 (p259) 治？它正对治是什么？一定要通达空性，把那个种子要彻底地把它损坏。现在前面所讲的近对治，并没有把那个种子整个破坏，但是你能够这样的话，那个种子就不会感得现行，他下面会告诉我们的。“可损减法”，它把那个种子的势力，把它减低了，把它损害了。说由于成就了这样的对治，而且这个对治，具有力量的，因为具有力量所以它以前造的力量你能够抵销。这种情况之下就“毕竟尽如金秽等”，就像那个金矿当中的脏东西，就像我们洗衣服，你只要正确地找对了这个对象，油嘛，你用非肥皂，灰尘嘛，抖一抖，否则的话摆在水里漂一漂，你只要找对了这个，然后呢加够了力量，用足了水，欸！可以洗得干干净净。像乃至于“正法障等”，那个是障当中最严重、最严重的，最严重的都可以净除掉，何况其他！[08:56]
由于这个道理，所以“妄执心，所作堕处可无余尽”，所有的罪障都可以尽除。这个里边特别说“妄执心”，说我们为什么造罪呢？造罪的根本，这地方特别说一下—妄执，邪妄的，邪妄的。所以现在在我们并没有真实了解说，我、法二执的行相，以及见、思烦恼的行相，没有正确了解之前，法空性，这空缘起，你没有正确了解之前，总之，最重要的我们要记住：我们现在起心动念无非是罪，哪怕你想对了都是罪，哪怕你想对了都是罪。因为我们现在想对了的时候，说还是三界轮回当中，生天之法是有的。所以你因为 (p260) 这样关系，所以你一心一意啊“南无阿弥陀佛”，为什么要这样呢？因为我起心动念没有一个对的，所以一心一意只有归投依靠你，就是这样，这个是。不过呢，现在从这个地方我们更进一步了解了，是正皈依正皈依的法，它更广泛。所以这地方我们要有一点认识，说妄执心这个概念。[10:30]
平常我们真正麻烦的，我们不晓得我们在妄执当中，我们总觉得自己有道理，这个是一个最大麻烦的事情，而这一点还非要经过这样地说明、忏悔，到那时候你才有机会认得它、净除它，否则的话没有用。所以前面一再说，你呀如果不如理地思惟、观察、对治、修行，纵然晓得一点法，你结果还是随着烦恼放逸而转，晓得的法没有用场，到那时候恶业照样地来。现在我们太多都是这种现象，尤其是观察、观察我自己，我就是这个毛病。哦，讲起来我自己晓得讲得头头是道，我想你们也觉得吧—喔唷，讲得很好！可是我自己问起来，我心里面常常害怕，说得头头是道，可是起心动念相应的时间啊，不是没有，的确不多，这是千真万确的，所以我自己经常很警惕。它有一个好处，平常我们一警惕呀，在那坐立不安哪！佛法这个很美，你一警惕，你就马上觉得欢喜无比，欸！它有这样的好处。这个是这地方顺便一提，顺便一提，关于这个妄执心的事情，我们应该了解，你能够这样去做了，那么就对！关于这种事情都可以统统净除干净。[12:08]
(p261) 谈到这里有了一个问题了，前面已经问过你们，已经提过了，说现在我们晓得这个地方说正皈依是皈依法，既然正皈依法，请问我们现在念佛，那你说这个是皈依佛，还是皈依法？这跟你们讲过没有？有没有讲过？没有。问过，对不对？问过你们，你们想得出这个道理来吗？现在经上面又告诉我们是正皈依的正皈依法，既然正皈依法，为什么不教我们念南无法，教我们念南无佛，教我们念南无阿弥陀佛，教我们念南无释迦牟尼佛，乃至于教我们念菩萨，不教我们念南无法呀？为什么？这个里边是有矛盾吗？你们说有没有矛盾啊？我们信得过，不会有矛盾的，但是道理你说得通吗？你倒说说看，大家是不是觉得有矛盾在呀？不要说矛盾，想它不通，那现在我告诉你。[13:13]
它皈依法的真实的内涵是什么？到现在我们慢慢地了解，这个地方所谓皈依法，不是我们早晚课的时候“自皈依法”念它一遍。念它一遍是皈依法，你皈依了以后自然身口相应的行持，可是它的中心是什么？就是以前我们心理的行相是什么行相啊？依于无明，对不对？起心动念都在这个上头。喔！现在晓得了，不对，不对，这个错了，现在我怎么办？要如理依止正法，这个是皈依法的真正内涵，真正的定义，对不对？了解不了解？所以它前面告诉我们正皈依是法，为什么？喏！一切功德的圆满，一切罪障的净除，都是如法行持以后，分分断证而来，断恶，然后呢证德。恶断了，好了，前面的罪过都没有了； (p262) 德证了，功德圆满了，那就行了嘛！所以一个是断德圆满，一个是智德圆满—佛啊！这个是依于法，没错呀！[14:49]
那么现在呢我们了解这个道理，对不起，了解是了解了，法的真实的内涵还是一片糊涂。只有一件事情是晓得的，以前这种心理起心动念都在罪恶当中，那怎么办呢？那唯有依靠的，只有依靠着阿弥陀佛。所以当你正念阿弥陀佛的时候，那个时候你心里的状态是什么？心里的状态是什么？你真正一心一意“南无阿弥陀佛”的时候，南无什么？皈投依靠嘛！以前我错了，现在我一心依靠阿弥陀佛，这个心是什么心啊？正依止法，对不对？清楚不清楚？每一个地方这个行相非常清楚。[15:38]
所以在这一点，如果你们只想说：“哎呀！我现在年纪也大啰，也不想学什么啰，就念念阿弥陀佛。”你也能的的确确如法地念到底，那你的确不去管它，你念到了极乐世界，阿弥陀佛自然会告诉你。如果你现在在这个世间年纪又轻，又穿了这种衣服，又想弘法的时候，人家问你，对不起，你弄了半天自己也弄不清楚的话，那个时候，那就不大相应了，对不对？所以你每一个地方这个法相弄得非常清楚。然后呢因为弄清楚了，你自己修持起来的时候一点不含糊，你了解得很清楚，这一念对、这一念错！不会是弄了半天，自己还不晓得对不对，然后人家问起来，你可以分析得清清楚楚。[16:27]
(p263) 所以现在有的人曾经跟我这么说，现在这个佛法满流行……，不是，现在佛法弘传得很好，而有一类人你就不容易去说服他，什么？知识青年。我的观念恰恰相反，我跟你们说过了，你真正能够说服的就是这些知识青年，就怕他不跟你讲道理。他说：“我已经相信了。”你跟他讲什么，他也不听你，“我已经相信，你讲这个道理干什么？”那你一点办法都没有。其实他真的懂了没有？对不起，天晓得！如果他要肯跟你讲道理的时候—喏！这个前面所有的道理，这都是世间的量则喔，它不是我们佛法里面特别讲的哦！你要晓得这个才是佛法真正可贵的地方。所以这每一个地方，它没有一点含糊的，这个概念大家弄清楚。[17:29]
所以你了解了这一点，自然而然就像前面说的：“哎呀！别人大家也说啊，信了他那个教，不要信的别的了，你现在佛教也是，信了你的佛不要信别的，你跟别人有什么不一样？”欸，对不起，我这个就是跟别人不一样，我跟大家坐在这儿讲道理。所以以我现在的了解，正因为我当年没出家的时候是学科学的—谈不到真正科学啦，至少碰到一点科学的边，学工程的，理工，所以等到我学了佛以后才发现，真正的科学只有在佛法当中，只有在佛法当中。[18:15]
这个学科学家的科学的精神是精彩的，绝对精彩的，但是他采用的方法，所认知的范 (p264) 围，那实在是、实在是，也只能说他已经开始慢慢地进幼稚园。所以我以后常常有很多人跟我讲科学，我心里面直好笑，唉，这些人哪真是，讲科学实在是不懂真的科学，真的懂得科学的，他一定会跑到这条路上去。所以不怕他不跟你讲道理，反过来，就怕他不跟你讲道理，那你就拿他一点办法都没有。不过当然还是有一种人，他跟你讲道理，讲道理以后，到那时候他跟你横来，“就是你有道理，我就是不听你。”那没办法，那是没办法，这是我们随便一谈。[19:12]
You should understand that the statement, "Any karma at all, even for a hundred eons...," is qualified by, "If you have not cultivated the group of remedies."
【诸经说云：“诸业虽百劫”等者，应知是说，若不修习能对治品，】
经上面说，百劫造了绝对不亡的，要晓得这是没有修对治，如果修了对治，一定不会的。[19:32]
Were this not the case, there would be a contradiction with reason and a contradiction with many Sūtras.
【若不尔者，则违正理及违多经。】
他假定说经上面说造了一定不亡，那么你修习了以后它也存在的话，这样一来的话，很多经上面讲的道理就有违背了。这个经前面、后面一定不违背的，所以前面所以说造了不亡，是因为你没对治，对治了以后它就消失掉了，经上面很多地方都是这样说。可是这个理论它并没有说得很清楚，现在这个道理，我在这地方跟你们说明一下，你们就很容易很清楚明白了。如果是在座的诸位，尤其是学理工的，那个概念特别清楚，或者我们把中 (p265) 学的物理现象，你随便一提的话，你就很清楚。[20:35]
现在呢，或者我们不要说物理现象的，因为毕竟学“力”的人比较少。世间一般大家的量则，我欠了你十块钱，他欠了我十块钱，结果呢？对我来说，我不欠不亏，我自己本身来说，我身上的这个负债来说，不欠不亏。尽管这样，可是对不起，我碰见他，他是我的债主；然后呢我碰见这个人，我是他的债主，对不起，这个债还在，对不对？清楚不清楚？另外一种，我欠了他十块钱，我还了他十块钱，结果呢我有没有债？没有。然后呢我碰见他的时候，他是不是我的债主啊？不再是了，清楚不清楚？懂不懂？有疑问的请提出来现在，一点没有疑问。[21:42]
然后呢我再进一步用“力”来告诉我们，用力来告诉我们，然后我用一个力，比如说推我前面这东西，我如果推这东西，这东西就向那边推动，对不对？然后呢旁边如果有一个人，要挡住这个推动的话，他也要推住，怎么办呢？就是在这个反方向，反方向用同样的力来推。如果说他反方向推的话，他的力小，我还是推过去一点，但是呢并没有原来这么快了，也没有原来这么远。他假定力慢慢地加强，加到跟我一样的话，对不起，那个就不动了。如果他的力量超过我的话，它又反回来了，对不对？还有一种情况，我是这个力这样推，结果他也用一个力那样推，请问这个力跟我这个力有没有关系啊？是了不相关，了不相关，所以这个非常清楚、非常明白，所以物理上面就讲这个道理。[22:49]
(p266) 如果你们懂得力学，然后讲佛法的话，美极了。为什么呀？这物理上面，尽管讲力是世间的万有引力，样样有力，但是力的来源哪来的？他找不到，只晓得任何一样东西有它的力，以前说这物质有力，现在发现原来没有物质，本来就是一个力场，真正说起来，根本找不到物质，就是那地方有一种能力存在，这能力哪来的？找不到。佛法上面告诉我们，妙极了，这能力哪来的，业力，佛法真正高明的地方。现在大家说科学，说了科学去反对佛法，这种人不信佛的当然，信了佛居然拿科学来反对佛法，那个人佛法在门外，真正的世间一切的量质，你懂得了佛法，任何一样东西解释的彻底圆满，尤其是科学，医学，不管是理工、医农任何一样东西，那今天我在这告诉你们。[24:01]
所以当你造业的时候，你什么，以你的心去造，现在我们把这个刚才那个比喻，马上用到事实上面。造的时候这个业是怎么个造法的？你看见这个东西，啊！欢喜它，你起个贪心，这样去。是不是这样？就是用你的心，对这个东西这样来。现在呢，他前面告诉我们怎么对治啊？你看见这个是“起过患欲”。以前是晓得什么？晓得它有种种的好处，你要执取它，现在你恰恰相反，要晓得它有种种的过失患害，于是你排斥它。所以这两个东 (p267) 西是行相相同，是力用相反。心理的状态，完全是依靠你的心理状态，还是这个欲，前面那个欲叫贪欲，现在的欲叫什么？善法欲。为什么贪欲？你无明，不知道，邪妄地分别；为什么善法欲？你正知见。它那个正跟邪之间，像黑跟明一样，恰恰相反哪！完全相反。因为这个无明，无明故行，行是什么？力嘛！现在呢同样地，你因为是明、智慧，所以它也产生一个力，那个力跟它相反，完全相反。[25:29]
所以在这个时候，你修对治的时候，为什么要四力圆满？就是你造的时候就这样造的，现在你对治的时候，也在哪一方面都顾虑到了。这个方式都顾虑到了，质都对了，下面的力那量也对了，你只要完全做对了，彻底消除、一点不剩，清楚不清楚？[25:55]
正因为如此，所以正因为这个道理，所以诸业纵百劫，它绝对不亡失的道理，业一定不会亡失的！以前你造的业是造这个业，所以它一定推着这边走；现在你造的业是这个业，它一定也推着这个走。所以那个在同样一件事情上头，发生有什么效果？这两个业也都没有亡失，对不对？绝对不亡失的。所以这个力因为这样不亡失，所以向那边走；这个力向那边也不亡失，向那边走，结果碰到最后那个不动。实际上动是不动？那个力呢，两个力都没有亡失，对不对？所以你真正了解了，啊，那个佛经真美呀！它绝对不会有一点矛盾之处，所以有矛盾问题都在你自己，清楚不清楚？[26:55]
(p268) 所以常常有人问：“有人什么这样说，有人这么说，你到底怎么讲？”那你告诉他，这么清楚、这么明白，不管你是用经说，乃至世间的理则。说到这里，同样你们也晓得了，佛法真正可贵的地方，就是你可以用世间的量则，说明这个最深刻的道理。其他的宗教他一定要说：欸！这个是神讲的、这个佛讲的。是，我们也是佛讲的，佛是什么？觉悟了世间的量则，所以他用那个世间的共同接受的量则，来说明这个正确的道理。但是有一点不行，就是如果世间的量则你不懂，是个大愚痴蛋，那没办法好想，那没办法好想，所以这个修学佛法是智慧之学啊！[27:44]
说到这里，大家不要说：哎呀，我在这修行了，好像这痴痴呆呆呀！那个前面已经告诉我们，你已经走到错误的这条路上去了。但是也不要觉得：啊，你很聪明啊！这个聪明要注意哦！千万不要变成世智聪辩，佛法的智慧是对治烦恼的哟！然后呢你谈起来，说起来说得头头是道，对治不了烦恼，还增长烦恼，这个不是佛法的智慧哦！提一下。好！现在我们了解了：喔！原来这个样。那以后就非常清楚了。[28:24]
所以当你正修对治的时候，有人说：“那么我不要发露这个，可以不可以？”请问你不发露能忏悔得干净吗？你造的时候针对着这件事情，你现在要忏悔，是把它掩饰着这件事情，你真的在忏悔吗？假定你真忏悔的话，你还会掩饰吗？所以这个掩饰这件事情是忏(p269) 悔吗？所以当你对刚才这种道理正确了解了以后，你会必然产生一个结果，以前不知道去造，现在知道了以后，叫你掩饰都不愿意啊！叫你掩饰都不愿意啊！这是必然的现象，对不对？[29:14]
就像刚才说的一样，所以你每一个地方它就这么细致，一点不错。所以你必定要找到了根，而这个根在哪里？正知见。从哪里知见？就起心动念。所以佛法叫做内明，妙极了，是一点都没错，你自己清清楚楚。所以到了这个时候我们晓得了：啊！原来我们常常说，你骗得了别人，是骗不了自己啊。[29:49]
64A Commentary
ENGLISH LR V.1 P.255 (COMMENTARY V.9 P.143) [00:21]
We know that in the Buddha's time there was this great story. Ajātaśatru was the son of King Bimbisāra in the country of Magadha. He had first killed his father. This is one of the five deeds of immediate retribution. And then he helped Devadetta, especially to make trouble for the Buddha. He was this kind of a person. Nearing his death, there were signs of his sins ripening! It was horrendous! Fortunately, he had an official named, Jīva who was actually his brother. He was a person who had faith in the Buddha. Jīva was a medicinal doctor. He went to tell the Buddha. The Buddha said, "Oh, tell him that his only chance is to confess now." That is when he developed a great fear and pleaded to the Buddha and confessed. After he confessed to remove the sin, his five deeds of immediate retribution were removed through the confession! He had confessed, confessed to the point of removing the sins. His five deeds of immediate retribution were originally going to make him fall into the Unrelenting Hell. It would have been incredibly, incredibly horrific. It is unimaginable! However, did he fall? He did fall. But did he suffer? No. This sort of fall into hell is the kind called the "patting of a ball.” It is much like a ball. It jumps back out immediately. Hence, as soon as he fell, he came right back. He did not know what Unrelenting Hell looks like. [01:45]
If you can do this, would you be happy? There is no need to talk about enduring immeasurable eons of suffering. Even if we ask you to endure one day, not one of us...I have seen many sayings of the ancient masters who said that in their many lifetimes before, renunciates or householders, under some special circumstances visited hell. They had inadvertently seen a bit of what hell looks like. They saw the hell fire burn. The fire would burst out and roast the beings. This suffering, if you compare to what occurs in this world, it is much like being burned to char. You can not even get well after a few months. Now, Mr. Lai here suffered a burn. You might want to try it yourself. If you are not too scared, you can just use some hot water, and pick a tiny part of your body to try it yourself. You can put your little finger in for ten minutes. You try it. [02:47]
I suggest you do not say, " I am not afraid." You absolutely do not want to be saying that. I have made this mistake before and used to think that I am a hero. " I do not care!" Perhaps I might even say, " I am training in Buddhism and I will enter hell to save sentient beings!" When I finally had a little suffering, I feel that I should never boast again. We should not be saying that! That is why I will often say, as long as you can truly reflect and analyze your own mind, there will be no exceptions. There is only this one path - to desperately confess, desperately cultivate. No need to mention putting the finger in the hot water. It is very simple to see this even just today. When it is time to eat, when the dishes are distributed, all the good things are distributed to others and the bad things are left there. You will grumble about this within you. You will grumble and cannot let it go for a long time. Isn't the principle very plain and clear? Therefore, on this point, it is easy to boast. It iseasy to deceive others. But you will not be able to deceive yourself. This is one type. Or it could be this. [03:55]
Still another is that a mere headache in the present life serves to remove the sin.
In your present life, you will be able to remove the sin. [04:05]
Likewise, the sins whose effects you must experience for a long time may become ones whose effects you experience for only a short time or that you need not experience at all.
As it was mentioned earlier, after you confess, for the great sins whose effects you must experience for a long time in the miserable realms, what happens now is that, eh, you will experience them for only a short time. Or perhaps you will not need to experience them at all. [04:34]
There is no certainty about how sins are removed, because it depends on whether the purifier is of great or little strength, whether the remedy is one in which the four powers are complete or incomplete, intense or not intense, of long or short duration, and so forth.
“There is no certainty about how sins are removed, because it depends on whether the purifier is of great or little strength, whether the remedy is one in which the four powers are complete or incomplete.” When you practice, whether you are intense or not intense, and whether it is of long or short duration, these account for the “no certainty.” It all depends on whether the purifier has great or little strength, whether the four powers are complete, whether the attitude is intense or not intense, and the duration is short or long. Hence it is not certain. In the reverse, it is certain that for whatever amount of strength in your remedy, whatever amount put forth will remove that amount of nonvirtuous karma. Half a pound [of strength] equates to eight ounces [of sins removed]. It is not erred by even a single bit. It will be that clear and that plain! [05:33]
The statement in both sutra and texts on discipline that "karma does not perish even in one hundred eons" is made with regard to the karma for which you have not cultivated a remedy with the four powers.
Hence when the scriptures say that karma does not perish, that means you have not applied the remedies for them. [05:47]
However, if you purify yourself with a remedy having the aforementioned four powers, it is said that you will even remove karma that you are bound to experience.
If you can purify in accordance to the teachings then [this holds true] even for karma whose result you will definitely experience. In general, karma whose effects you will definitely experience is the weightiest karma. Remember from the earlier section, what is the order that karma ripens in the cyclic existence? It follows from the weightiest, to ones that are near [death], to what has been habituated and then to what was done the earliest. These are the four in the order of sequence, right? The weightiest karma will ripen first. Hence you will definitely experience its effect. What you will have to experience in your next lifetime is the weightiest. If there is no weightiest karma, then at the moment of death, whatever karma appears first will be one that is near. If those are not present, then it will be whatever you have habituated more. Lastly, it will be whatever you have done the earliest. So in other words, “karma whose result you will definitely experience” is a karma that is the weightiest. Now that even the weightiest ones can be removed, needless to say others? This was from the Sutra of the Ethical Discipline. And then,
Haribhadra's Long Explanation of the Perfection of Wisdom Sutra in Eight Thousand Lines (Abhisamayalamkaraloka) states:
Long Explanation of the Perfection of Wisdom Sutra in Eight Thousand Lines is the Perfection of Wisdom Sutra. It is an explanation, an interpretation. This also says, [06:59]
Thus, with powerful remedies you can completely eliminate the unfavorable factors, which diminish when you possess the group of remedies. This, for example, is like the tarnish on gold. Because all such things as obstructions to the sublime teaching will necessarily diminish as just explained, you will completely eliminate infractions which originate from arrogance.
(Translator note: the sentence that ends with “…when you possess the group of remedies” is translated this way in Chinese, “when you possess the group of almost remedies.”)
This says that the remedies that you are training for here are called “the group of almost remedies.” Why are they not the exact remedies but the almost remedies? What is an exact remedy? One must be able to realize emptiness, having thoroughly damaged the seed. But the aforementioned group of almost remedies does not damage the seed completely. However, if you are able to do them [i.e. the almost remedies], then the seed will not manifest in the present. It will tell us this later. “Diminished” means the potency of the seed is reduced and damaged. Since these remedies are set in place. And these remedies are powerful ones. Since they are powerful, hence they suffice to counter the force from the past karma. Under this circumstance it will be gone such as the “tarnish on gold.” It’s much like the dirt and debris in a gold mine. It is also much like washing clothes. As long as you’ve identified the culprit, say if it is grease, then you can use soap. If it is dust, you can shake it off or just rinse it in water. As long as you can target it and use enough effort, say you have used enough water for it, eh! You will be able to clean it. Even for “obstructions to the sublime teaching,” among all the obscurations, these are the most serious, most serious, most serious ones. These can even be removed, no need to mention others!
(Translator note: this sentence, “….you will completely eliminate infractions which originate from arrogance” is translated to be more like this …..) [08:56]
Because of this reasoning, therefore, “you will completely eliminate infractions which originate from arrogance.” (Translator note: instead of arrogance, the Chinese text translates it to be more like delusional grasping.) All your infractions will be eliminated. Here it specifically points to “delusional grasping.” Why do we commit sins? The root to committing sins, this here specifically talks about delusional grasping, being delusional, delusional. This is why we do not truthfully understand the subjective aspects of how we conceive the signs of the self of the person and the self of the phenomena. We also do not know the subjective aspects of the afflictions of the view and affliction of the thought (habit). Before you can accurately understand it, the emptiness of phenomena, the emptiness and dependent arising, before you accurately understand it… In brief, the most important thing is that we should remember this: our arising thoughts are nothing other than sins. Even if what you thought was correct, it is still a sin. Even if what you thought was correct, it is still a sin. This is because when we do think correctly, we are still in the context of the three realms of cyclic existence. There are however actions which will send you to the heavens. It is for this reason that one wholeheartedly recites, “Namo Amitabha Buddha.” Why do I do this? It is because there is nothing correct in my arising thoughts. And therefore I can only wholeheartedly go to you for refuge. That’s what it is. This is it. Nevertheless, from this place here, we now know further that the real refuge is to go to the teaching for refuge. This meaning has now become even more extensive. However, we should have some understanding of the concept of the delusional mind. [10:30]
What truly gives us problems is that we do not know we are grasping in delusion. We always feel that we have good reasons. This is the greatest problem. This point is something that has to be explained in this way and confessed before you have a chance to recognize and eliminate it. Otherwise, it will be futile. Hence this was said again and again that if you do not reflect, analyze, apply the remedies and cultivate in accordance to the teachings, even though you might know a little teaching, you will still end up being lazy and follow your afflictions. The teachings that you know will not be applied. Hence then the nonvirtuous karma will continue to ripen. Far too many of us fall into this type of situation. This is especially so as I observe, as I observe myself. I have exactly this problem. Oh, when I speak, I know that I appear to have good reasoning. I think you might feel that way as well, [you think that] I teach well! But when I question myself, I am often in fear. Though I speak well, but in my arising thoughts, can’t say that these [bad thoughts] do not occur. Though they aren’t frequent, that’s true. Thus I will often caution myself. There is an advantage to doing this. When we caution ourselves usually, we will begin to feel ill at ease whether standing or sitting! Buddhism is really beautiful. As soon as you caution yourself, you will immediately feel an unparallel delight. Eh! That’s the great advantage. I just wanted to mention this, mention this. Regarding delusional grasping, we should understand this. If you are able to put it into practice, then you will be right! Regarding things as such, they can all be completely eliminated. [12:08]
Speaking of this, there is a question here. I have asked you this before, have already mentioned it. I said that now we know the real refuge is to go to the teaching for refuge. Since the real refuge is the teaching, may I ask then, when you recite the Buddha's name, are you going to the Buddha for refuge or to the teaching for refuge? Have I talked to you about this before? Have I talked about this before? No. I have asked, right? I have asked you this. Can you think of the reasons for this? Now the scriptures tell us again that the real refuge is to go to the teaching for refuge. Since the real refuge is the teaching, why do we not recite namo Dharma, but instead, we are taught to recite namo Buddha, taught to recite namo Amitabha Buddha, taught to recite namo Shakyamuni Buddha, and perhaps to even recite the name of the Bodhisattva? Why aren't we asked to recite namo Dharma? Why? Isn't there a conflict here? Do you think there is a conflict? We do have faith that there shouldn't be any conflict. But can you provide the reasons for it? You should try to explain this. Do you all think that there is a conflict here? Not to mention conflict, you haven't even figured out [the issue as yet]. So now allow me to tell you. [13:13]
What is the real meaning behind going to the teaching for refuge? Now we have gradually come to realize that the so called going to the teaching for refuge, it is not to just read through "I go to the teaching for refuge" once as we do in the daily and nightly rituals. To read it through is to go to the teaching for refuge, and after you have taken the refuge, your body and speech will naturally concord with it in conduct. But what is the heart of it? It is such that what were the subjective aspects of our minds previously? They depended on ignorance, right? Our every arising thought was a part of that. Oh! Now that we know, it's not right, not right. It is wrong. What should I do now? We should rely on the sublime teaching properly. This is the real meaning to go to the teaching for refuge. This is the real definition. Right? Do you understand this? Hence it told us earlier that the real refuge is the teaching. Why? There! All the good qualities are obtained and all the obscurations are eliminated. They have all come about through practicing according to the teachings, and portion by portion reductions, the reductions of nonvirtues. And then you will obtain the attainment of virtue. After you have eliminated nonvirtues, great, all the previous sins are gone. You have attained the virtues and completed your merits. That's it then! Hence one is the completion of severing all illusions and perfecting of supreme nirvana. The other is the completion of the perfect knowledge. That would be the Buddha! So this is taking refuge in teaching. There is no mistake! [14:49]
So now that we understand the principles, I am sorry, though we understand, the real meaning of the teaching to us is still a vague impression. There only one thing I know is that all the previous arising thoughts from our minds were immersed in sins. What should we do? The only reliance, the only reliance is the Amitabha Buddha. So when you are actually recollecting the Amitabha Buddha, what is your mental state then? What is your mental state then? You are truly wholeheartedly reciting, "Namo Amitabha Buddha," what is your namo about? You are going towards and relying on Him! I have done wrong before, now I will rely on the Amitabha Buddha with my whole heart. What kind of an attitude is this? It is an actual reliance on the teaching. Right? Are you clear? The subjective aspect here is very clear. [15:38]
Hence on this point, if you are only thinking, "Ah-ya! I am old now. I don't want to learn anything. I just want to recite the name of Amitabha Buddha." If you can truly recite as such until the end, then indeed, you need not worry about anything else. As you get to the Pure Land, Amitabha Buddha will naturally tell you what to do. But if you are now young in this world, you have put on this robe, and you want to propagate the teaching, then when others ask you questions, I will have to say sorry. If you are not clear as to what should be done after spending a long time on this, then that won't work very well. Right? Therefore, you must know the subjective aspects of every kind very clearly. Then because you know them clearly, when you practice, you will not be vague. You will know very clearly that this thought was right and that thought was wrong! You won't work on it at length and not know whether you are right or wrong. When others ask you about it, you will be able to analyze it clearly. [16:27]
So now there are some people who have told me this before, Buddhism is now pretty popular...no, Buddhism has now been propagated well, but there is a type of people who are difficult to convince. Who are they? The young intellectuals. My thoughts on this are exactly the opposite. I have told you this before that the ones you can truly convince are the young intellectuals. The only fear is that he does not want to reason with you. If he says, "I already believe," then no matter what you say to him, he won't listen to you. "I already believe, so why do you bother to tell me these reasons?" You can then do nothing about that. But actually, has he understood it? I am sorry, only heaven knows! If he is willing to tell you the reasons, there! All the earlier principles are aligned with the standards of the mundane world. They are not the unique topics covered in Buddhism! You should come to realize that this is the real value of Buddhism. Hence at every section, there is not a single ambiguity. Everyone should understand this concept. [17:29]
So after you understand this point, you will naturally...much like what was said earlier, [some would say,] "Ah-ya! Everyone else will say that if you take faith in his religion, you should not take faith in any other. You are doing the same with Buddhism. You say that after you believe in the Buddha, you should not believe in others. How are you different from others?" Eh, I am sorry, I am different from others. I am sitting with you all to discuss the principles. So based on my understanding now, and precisely because prior to becoming ordained, I had studied science - can't say that I was truly involved in science, but at least I had come across the peripherals of science. I studied engineering, in the school of science and engineering. After I learned Buddhism, that's when I discovered that real science only exists in Buddhism, only exists in Buddhism. [18:15]
To learn the spirit of science among the scientists is magnificent, absolutely magnificent. But the approach and the scope that is defined [by the scientists] are truly, truly, one can only say that they have slowly begun to enter kindergarten. Therefore, there frequently were many who would come to talk to me about science. I feel quite funny about it. Ah, these people are truly, though they talk about science but they really don't know science. Those who really know science will inevitably get on the path. Therefore, we are not afraid if he reasons. We are only afraid that he doesn't. Then you can do nothing for him. However, of course there is also another type of person who will reason with you. But even after he reasons with you, he may just choose to act perversely, "So what if you have the reasons, I just don't want to listen to you." Then nothing can be done, nothing can be done. This is just a side conversation. There is another question next, [19:12]
You should understand that the statement, "Any karma at all, even for a hundred eons ... ," is qualified by, "If you have not cultivated the group of remedies."
The scripture said that even for a hundred eons, the karma will absolutely not perish. You should know that this is the situation when the group of remedies has not been cultivated. If you have cultivated the remedies, it will certainly not be this case. [19:32]
Were this not the case, there would be a contradiction with reason and a contradiction with many sutras.
If the scripture says that the karma created will never perish, then if it still exists after you've trained [in the remedies], then this statement will contradict with the reasons taught in many of the scriptures. However, the scripture will certainly not contradict itself between what is said earlier and what is said later. Therefore, even though it said earlier that it will not perish, but that is only because you have not applied the remedies. If you cultivate the remedies, it will disappear. Many places in the scriptures have indicated this. But the theory behind this has not been explained as much. For the reason behind this, I will explain it here. This will become readily apparent and clear to you. For those of you sitting here, in particular for those who are in science and engineering, the concept will be even clearer to you. Perhaps if we just bring up physics as covered in the middle schools, you will be clear. [20:35]
Now, perhaps we won't use physics to explain this. After all, there aren't many who have studied "force." Let us use the general value system of this world, if I owe you ten dollars and he owes me ten dollars, what is the end result? For me, [it would essentially mean that] I do not owe nor am I short. With respect to me, in terms of my financial debt, I do not owe nor am I short. Although this is the case, but I am sorry, when I see this guy, he is still my creditor. Then when I see this other guy, I am his creditor. Sorry, the debt remains. Right? Is this clear? Another scenario is that I owed this one person ten dollars and I repaid him ten dollars. Consequently, do I still carry a debt? No. And when I meet him again, would he still be my creditor? He is no longer. Is that clear? Do you understand? If you have any questions, please raise it now. [Okay,] no questions at all. [21:42]
Then I will further use "force" to explain this, use force to explain this. Say I use a force, for instance, I am pushing this object forward. If I push towards one way, this thing will move toward that way. Right? Say someone else is next to me. He is going to thwart my push and so he will push the object as well. What would he do? He will have to push in the opposite direction. He will use the same type of force but in the opposite direction. If he has pushed in the opposite direction but his power is weaker, then I can still move it toward the original direction but just not as fast as before and not as far as before. Now suppose he gradually increases the power of his force until it is at the same level as mine, sorry, the object will no longer move. However, if the force of his power is stronger than me, than it will push backward, right? There is however another type of situation. I could be using a force pushing this way, and he would be pushing with another force, may I ask, would his force interfere with my force? They do not interfere, do not interfere. Hence this is very plain and very clear. This is the principle taught in physics. [22:49]
Therefore in physics, if you understand the study of force and then discuss Buddhism, ah, it's extremely beautiful! Why? Even though physics talks about the forces that are in this world, it says that there is a gravitational force between all masses, that every mass has a force, but where does the source of this force come from? One cannot find it. It is only known that everything has a force. There used to be the discussion of how physical masses have force. Now it has been discovered that there are no actual physical masses, but that there are only the existence of force fields. Truthfully speaking, physical masses cannot be found at all. There is however a force of energy that exists. But where does this force of energy come from? Can't find it. However Buddhism tells us this and it is marvelous, where does this force come from? It is a karmic force. Ah, this is where Buddhism truly excels. Nowadays, everyone talks about science. After they begin to talk about science, they contest Buddhism. Of course this makes sense for those who don't believe in Buddhism. But there are those who have taken faith in Buddhism, they will actually use science to contest Buddhism [as well]. These people, they are really outside the door of Buddhism. For all the standards of measurements in this world, once you understand Buddhism, any matter can be explained thoroughly and comprehensively [by Buddhism], in particular science and medicine. It doesn't matter if it is science, engineering, medicine, or agriculture. I will tell you this today. [24:01]
Hence when you are creating the karma, with what [do you create the karma]? You will create it with your mind. We can take the examples we used earlier and immediately apply it to the facts. When you create the karma, how do you create it? When you see something, ah! You like it, you develop an attachment and you go there. Isn't that so? You use your mind and you invest it into this thing. And now, how did the earlier section tell us to cultivate the remedies? As you see this [now], you develop the yearning to stay away from the faults. What was your knowledge of this before? You thought this thing had all sorts of advantages and you wished to cling on to it. But now, you feel exactly the opposite, you feel that there are all sorts of faults and problems. So you reject it. So these two types of feelings, the subjective aspects are the same for them, but the forces oppose each other. So the mental states, this entirely depends on your mental states. It is still a matter of desire. The desire earlier is called a yearning of attachment. What is the desire described here? It is a yearning for virtue. Why did you have a yearning of attachment? You were ignorant, you
didn't know and you discerned in delusion. Why do you have this yearning for virtue now? You have the correct view. Between what is right and what is evil, they are like darkness and light. They are exactly the opposite! They are completely the opposites. Because of this ignorance, this ignorance spawned your actions. What is this action? It's a force! Similarly, now that you have light, have wisdom, so this also creates a force. This force counters the one [said earlier], it completely counters that. [25:29]
Hence at this time, when you cultivate the remedies, why do you need to have all four powers? When you have created the karma before, you have created it that way. So when you cultivate the remedies now, you have also taken into consideration of all aspects. The method has been taken into consideration, the attribute (quality) is correct, and the power, the measurement (quantity) is fulfilled. As long as you've done it all correctly, you will thoroughly remove everything. Not a single bit will be left. Are you clear? [25:55]
Exactly because of this, hence exactly because of this principle, it gives grounds for the principle of the karma to absolutely not perish even after a hundred eons. The karma will absolutely not perish! Hence the karma you've created in the past is this type of karma and that is why it will continue to push the object forward this way. The karma that you create now relates to the previous karma and will certainly push the same object as well. Hence these two actions are done toward the same object. What effects will this produce? These two karmas have not perished, right? They absolutely will not perish. It is because this [earlier] force will not perish, so it will continue to push this way. And the other force will not perish as well and will push the other way. Consequently, the object will eventually stop moving at the end. Although it is not moving, yet the force, both forces have not perished [on either side], right? So if you truly understand this, ah, the Buddhist scripture is really beautiful! There is never a single contradiction. All the contradictions and problems are within you. Are you clear with this? [26:55]
Therefore, frequently, there are people who would ask this, "Some people would say this and some people would say that. What do you say?" So you tell him. It is that clear and apparent. It doesn't matter if you use the scriptures to explain it, or perhaps you may use the system of logic in the mundane world [to explain it]. Speaking of this, you [now] have also come to know the real value of Buddhism is that you can use the measures or reasons in this world to explain the most profound principles. Other religions would always have to say, "Eh! This is what God says, this is what the Buddha says." Yes, we do say that it is what the Buddha says. Who is the Buddha? He has been enlightened of the world's measures and reasons and therefore he uses the system of measure that is widely accepted by the world to explain the correct principles. However, this will not work in one such instance where you do not understand the system of measure in this world. If you are a foolish fellow, then nothing can be done about that, nothing can be done about that. Hence the study of Buddhism is a study of wisdom! [27:44]
Speaking of this, everyone should not be saying, "Ah-ya, I have been training here, but I seem to be foolish and dumb!" It has been told to us earlier, [this would mean] you have already gone down the wrong way. Nevertheless, you should also not feel that, "Ah, you are really smart!" This smart-ness is something you should take precaution of! Don't let this become a worldly intelligence so that you can out argue everyone else. The wisdom of Buddhism is meant as an antidote for afflictions! It is not to be used so that you can sound impressive. This will not eliminate your afflictions and it will even serve to assist your afflictions! This is not the wisdom of Buddhism! I just wanted to bring that up. Alright! Now we understand this, "Oh! That's what it is." You will then be very clear after that. [28:24]
Hence when you are cultivating the remedies, some may ask, "So I don't want to reveal this [in the confession], is that okay?" May I ask then, if you do not reveal it, will you be able to purify it throughly through the confession? When you did the karma in the past, you specifically aimed for that. Now that you need to confess, if you cover it up, are you really confessing? If you are truly confessing, will you be covering it up? Therefore, to cover something up, would that still be a confession? Hence after you properly understand the earlier principle, there will be an inevitable consequence. You had done it out of not knowing before. But now that you know, you won't even want to cover it up! You won't even want to cover it up! This is an inevitable result. Right? [29:14]
This is much like what was said earlier. That is why every point is that intricate and unmistaken. Hence you must be able to find the root. Where is the root? It is the correct view. Where do you acknowledge the view? It is in your arising thoughts. This is why Buddhism is called the internal illumination. It is truly marvelous and entirely unmistaken. You will know it clearly yourself. Hence by this time we know, "Ah! So when we often would say how you can deceive others but you cannot deceive yourself, that's what it is."