菩提道次第广论手抄稿:旧版第六十四卷B面
（手抄稿 第八册 p271）[00:08]
你骗得了别人，是骗不了自己啊，就是这样。进一步，你骗得了自己，是骗不了因果啊！我们倒不是有意骗自己，我们愚痴。所以现在这个地方处处地方提醒我们：唉呀！不要相信“我”呀，“我”这个东西的话，是真正我的生死大冤家，这个无明的根本，后面会告诉我们的，就在这里，就在这里。那么下面我们继续说下去。[00:36]
p. 146 (12)
You can also understand the Buddha's expression, "karma whose effects you will definitely experience," with the qualification that you have not cultivated the group of remedies.
【说顺定受，应知亦是如此所说。】
顺定受也是这样。[00:43]
Understand that the Buddha's expression, "karma whose effects you will not definitely experience," refers to effects that occur only sometimes, even though you may not have cultivated the group of remedies.
【说不定者，虽不修习能对治品，然亦应知不定感果。”】
说不定受的话，就是你不修对治，也不一定感果。关于这个定受、不定受，感果、不 (p272) 感果啊，到后面共中士道的时候，我会详细地说明，这个道理也像今天讲的一样，它每一个地方啊非常正确，一点都丝毫不差，丝毫不差。现在到这个地方，虽然我们并没有正确地了解，但是我们必定要马上开始忏悔，原因是如果说你不努力忏悔，心里边一直在这种烦恼的现行当中的话，它那深细的佛法你进不去的，这个是它很重要的一个原因。所以我们一路上面一定是这样，第一个，尽管你不一定懂，马上远离，然后呢跟着师父身边，听他，好好地念佛、拜佛。[01:52]
所以我们现在从早晚课开始，每一样东西那都是最好的，只可惜的是我们现在不懂，乃至于我们就说：“现在这样的早晚课它徒具形式，还不如不要就罢了！”那这个地方现在我们了解了：幸好现在还有这个形式，因为还有这个形式，至少有机会的时候，有机会会告诉你，喏，这个形式所具的内涵是什么。你了解了，形式已经有了，然后呢内涵一用，马上对。你一旦把那形式扫除掉了，那完了，从此以后佛法就完了！所以想到了这里的话，不管是在任何情况之下，你还是会对最起码的形象，是都会对它产生无比地尊重，无比地恭敬。[02:42]
同时你这个概念认识了以后，那个时候你要持戒就远来得容易。尤其是现在戒经上面说，不要说四众过，不要随便说别人，我们总觉得这个人好像满身是罪，你怎么去不说他 (p273) 呢？欸，他就有绝大的功德，就有绝大的功德。而且你也了解了你真正所要的—你要你的功德嘛对不对？他现在他破戒，他下地狱，结果呢他却把那个三宝的形象撑起来，让你有机会见到，让你有机会随喜，让你有机会赞叹，乃至于让你有机会启发悲心去救度他，他不是你成佛的资粮吗？你不感激他，可能吗？喔！所以你了解得越多，这个问题越简单，这个持戒是越容易，然后呢罪障净除，是功德增长啊！[03:49]
所以昨天还有一位同修来跟我谈，我听了真欢喜呀！他说这个教法真美，他偶然有一天出去，也跑着去听人家讲法，他就随便去一听。唉呀，叫是他说是如果以前听了以后，一定会觉得：这种人也在那地方讲这个，实在是啊！结果呢？他因为懂得了这种教法以后，他心里面产生无比地欢喜，他怎么欢喜呢？就告诉我刚才这个道理。我说：“对啊！佛法就这么好，法就这么好！”这个这是我们这个地方应该了解的。继续下去。[04:31]
In this way, confession, restraint, and so forth weaken the capacity of karma to bear fruit. Such karma will not bear fruit even when it comes in contact with other conditions.
【如是由悔及防护等，伤损能感异熟功能者，虽遇余缘，亦定不能感发异熟。】
喏，就像前面的“悔”或者“防护”，经过了这样地努力了以后，把这个能感的异熟的功能—这个异熟的功能，唯识上面我们叫它种子，现在这地方他用这个“功能”，意思一样的。但是呢他所以不完全用唯识法相，唯识的名字，他有他的理由，这个我们 (p274) 不去管它。就是说这一种能感得异熟的业因的这个种子，虽然遇到缘，它也不会感发异熟的果。关于这个话很容易懂—应该这么说：这个话，我们一听就听清楚了，可是这个道理，我在这地方告诉你们一下。也同样地刚才的情形，我们马上可以感受得到，而且这个感受，就对我们这么地活生生的一个感受。[05:42]
刚才我随便说眼前这样东西，平常你欢喜它的，你欢喜它的，然后一开始的时候，你为什么欢喜它？通常有几种原因，就是你有机会，你碰到了吃，欸，吃过了，“这个满好吃啊！”也许不一定好吃，你天天吃、天天吃，吃惯了以后，到那时候你就觉得少了这个你就少不掉。我们有太多这个嗜好，是不是这样？所以你就很欢喜。然后呢，你只要慢慢、慢慢地养成功了习惯，于是到这个境界现起的时候，到那时候你没有这东西就少不了它。如果我们天天早晨起来，在家人早晨起来，跑到门口去看报纸，然后呢喝茶，然后呢做什么，我们每一个人有每一个人的习惯的，所以到那时候自然而然。这个习惯什么啊？你种下去的业因对不对？这个因，到那个时候感得那个果。你每天这样做，到了第二天早晨他起来的时候，他自然而然就跑到门口去看看报纸来了没有，“欸，还没来！”这个报纸还没看，他就会觉得坐立不安之感。[06:58]
现在我们，我们有我们自己的习惯，每一个人都是这样的。那么对治呢？就这样，你 (p275) 晓得这个东西，啊！原来这个东西对我们这么大的害处。然后呢虽然你晓得了害处，习惯还在，于是你用其他的方式去对治它，这个对治有它的种种的方法，比如读诵甚深经典、观罪性空、种种的念诵。现在我就用报纸这一件事情，平常的话，你虽然说这个报纸看了不好，我想你们很多人都有这种经验：你要不订报纸，过了一些时候也许你就忘记掉了，可是一旦看见了报纸，喔！你拿起来，说不定它一坐坐了一个钟头，二个钟头，你也忘记掉了。[07:46]
这个当时我自己有这个经验。那时候我跟着法师住在那个山里面，那个山里面有一个地方完全没有报纸的，后来很久也不看报纸，我自己觉得不看报纸觉得满好。结果一旦跑到那个外面看见那个报纸，拿起来看了个起劲，就是这样，怎么弄这个就是拿不掉它，怎么弄拿不掉它！后来慢慢地由于这个本论的告诉我们，喔！了解了，原来这个真正的问题。就是说，它一定要正确地见到这个东西的过患，以前是见到它的好处—实际上我们真的见到它的好处啊？不是，是习惯养成功对它的爱好。所以这个“习”这个是很难改的，你真正要对治它的唯一的办法，你一定要见到它的害处。所以这个见道然后修道，它有它的特别的。[08:42]
那时候我就想：这个报纸它有什么好处呢？想来想去呀，这越想越糟糕，越想越糟 (p276) 糕！那个报纸上面很多东西你觉得，比如说常常很吸引人的这种东西，或者你欢喜看文艺的，你会看那个文艺的副刊；乃至于后来有一段是流行武侠小说，我也对这东西很入迷。到后来想想还真颠倒，它那个东西完全是凭空想像的，就这么莫名其妙地，想到一下那地方，一下那地方；我也会想啊，想了一套，编了一套故事去骗别人，骗得教人家瞪大了眼睛看，其实呢完全在那里说大话，空口说白话。我想：唉，我这个人真愚痴，学佛人怎么愚痴到这种程度！那为什么受他骗？想了半天，慢慢慢慢找到了问题了，这个问题并不圆满，可是已经慢慢慢找对了。那时候我想：哎呀，我真是个愚痴，就是被它骗！[09:46]
然后呢我想，你是普通一般的情况，你稍微了解一点的就会这样，就是说我懂得了这个道理；可是懂得了道理，跑着去，下面看见还是跟着它跑。以后我也进一步了解了，原来道理虽懂，力量不足。要产生力量什么呢？他告诉我们—数数思惟。其实这个道理，前面都告诉我们过了。这个思是什么？行。行是什么？业，业有一种力量的。哦！那时候我懂了，我就空下来，没有事情的时候，就想着那个报纸的害处。啊，想，到后来，想、想、想、想，慢慢这个心里的力量很强。然后呢我就自己试验，又跑出去的时候，就想那个报纸有什么缺点。以后当那个报纸那个东西来的时候，我拿到报纸以后就看，“啊！你这个家伙以前专门在骗我，我现在可不上你的当了！”欸，妙咧！你以前你怎么也挡不住要看的，现在你觉得是非常欢喜不上它当了，然后呢你高高兴兴地就这么丢掉了。[10:57]
(p277) 不是说今天做到了，明天马上做到，就跟着来喔，那时候自己立刻就检查得出来。所以你用什么方式保护那个正念—用正见。然后呢正见是什么，正念是什么，你会清清楚楚，当这两样东西在的时候，这不管什么东西，这东西完全防护住了。现在你同样这东西，你现在修了对治以后，然后呢当境界现起的时候，他怎么说？“虽遇缘”，换句话说这个东西缘又来了，对不对？但是你没有修过对治的时候，心情是什么？你只看见它对你的好处，就是以前的染着；你修了对治以后，你那个心里边“啊，原来这个东西！”它这个染着的力量生得起来吗？生不起来了，被你这个对治的力量把它损害了，到那个时候你不会再拿起来。我刚才举那个报纸，你就不会拿起报纸来看，清楚不清楚？是这个这么地明白，这么地清楚！就这样。[12:05]
所以我为什么在这地方那么不厌其详地告诉你们，这有个道理在的哟，我但愿你们听见了这个话，回过头去好好照以前告诉你们的办法努力。要是不努力的话，你们对不起你们自己，我在这里喊了个半天，我也觉得浪费了我的喉咙、喉舌；但是你如果懂得了真正去做的话，那最宝贝的东西都在里头喔！所以他说你能够损伤能感异熟的因，那个时候虽然遇到这个缘，它不会感果的道理就是，眼前的事情就这样，将来的事情亦复如是。我 (p278) 们整个的相续没有别的，就是这个东西，就是这个东西继续不断地相续。所以你呀相续当中加什么业进去，它就显什么样的果，彼此之间丝毫不差。在这种状态之下，我们现在回想：喔！一切由业决定、业如何增长广大、为什么造了一定碰、不造一定碰不到，这个道理清楚了。在146页的最后一句。[13:32]
p. 147
Likewise, it is said that anger and the production of wrong views weaken the ability of roots of virtue to give effects.
【如是由生邪见瞋恚，摧坏善根，亦复同尔。】
这地方就是说，这个如果说你造了坏的事情，然后你经过了忏悔以后，忏除了以后啊，虽然遇见那个恶缘，这个恶业不会结果；反过来，虽然你有了善根，那个善根如果你前面邪见或者瞋恚，把那个善根摧坏了，到那时候那个善根遇见善缘，它也不能结善果。不管是恶、不管是善，这个心相，就是这样的心相。如果这个心相偏那边的，也是这个心相，偏那边的也是这个心相。偏那边是黑的，然后你忏悔了，这个黑的恶果不会结；反过来，偏那边善的，如果你由于邪见跟瞋恚摧坏了，这善果也不结。那么现在正、反两样，我们都知道了，所以坏的我们尽量地把它忏除，好的尽量防护而增长。[14:57]
Bhāvaviveka's Blaze of Reasons (Tarka-jvālā) says: Wrong views and malice weaken virtuous karma. Remedies such as repudiation, restraint, and confession weaken bad karma. Whenever any of these attitudes are present, they reduce the potency of the seeds deposited by the virtuous and nonvirtuous karma, even though the combination of conditions for the karma to take effect are already in place. So where would an effect come from, and what would it be like? Because there is no combination of conditions for maintaining the potency of the seeds deposited by karma, the time for being maintained has changed. Because of this, there is a thorough eradication of the karma.
【《分别炽然论》云：“若时善法，由生邪见，瞋恚亏损，或诸不善，若由厌诃防护悔除，是等对治，伤损其力。彼等虽得众缘会合，然由伤损，若善不善种子功能， (p279) 岂能有果，从彼感发，由无缘合，时亦迁谢，岂非从其根本拔除。】
喏，这个论上面就告诉我们，说或者是你的善法，种的种种的、做了种种的善业，可是到后来，或者是邪见，或者是瞋恚，把这个善业损坏了，把这个损坏了，这一点我们要非常小心、非常小心！反过来呢是不善，如果说你了解了，然后晓得这个坏事情的过患，你“厌诃”，厌是厌恶，诃是诃斥，然后呢防护不再犯，忏悔，就对治它了，这个是我们应该精进努力。这个两种方式，把原来是种下去的这个善恶业损伤了以后，那个时候虽然遇到缘，它不能感发这个果，不能感发果，第一个。上一堂就是讲这个道理，眼前的就是这样，将来的也是这样，因为理论就是这样嘛，不管你时间用在哪里，就这么个道理，就这么简单的一件事情，这样。[16:53]
再下面呢？“由无缘合，时亦迁谢”，这个话怎么讲呢？就是说当你造任何一个业的时候，它分几部分，“异熟、等流”这是在你自己内身心上头的，这个“士用果”是从外面境界上面的。如果是你造了这样的业的话，这个东西同时现起，经过了你自己忏悔，或者三样东西同时净除，或者最主要的呢，是里边的等流，那是一定把它净除的。以前的等流是什么？你造的恶，现在我懊悔：“唉呀，我怎么这样错啊！”所以当这一件事情现起来的时候，你以前欢喜那个心，现在变成功厌恶的心，对不对？所以当境界现起 (p280)的时候你厌恶它了，当然你排斥它了。所以当感果的时候，这个外缘虽然现起，但是你排斥了，那个外缘碰不上。[18:03]
就像说，现在嘛我今年种一个稻子，结了果，然后收下来了以后，到了明年春天下雨了，出太阳了，那个稻就长出来了。这个外面这个雨跟阳，这个叫外头的外缘，现在我们不妨归入增上果当中，那么种子本身就是等流、异熟。现在经过我这个忏悔把那个种子弄坏了，弄坏了以后，尽管那个晒太阳、泡水，它长不出来。再过了一些时候，太阳也没有，水也没有了，它当然永远没机会了，所以下面说“时亦迁谢”，时节它也变掉了。那当然既然如此的话，是不是不会感果了？所以“岂非从其根本拔除”，喏！这个理路这么清楚。[19:07]
哦！现在我们完全明白了，所以以后碰到这种情况，人家问你：“欸，忏悔了以后能不能净除？”你怎么回答他？这里现在你不要先问能不能，你先要了解你如何忏悔，懂不懂？你把造罪的原因是什么，忏悔的方式是什么，说得清清楚楚，那不必解答，下面自然。你做对了，绝对！做不对，尽管你在磕头，头颅磕破，没有用，就这样。[19:44]
(p281) 那么既然忏悔是如此，积累的功德当然也是如此，所以我们到了这个地方才晓得：啊，修行原来是这样的！是不管是人天、小乘、大乘、密乘，没有一个例外。因为整个佛法讲的—因果，就是如此，最肤浅的，人天乘；深一层的，声、缘，乃至于大乘，这个地方是基本。所以我们说了解了这个道理以后，不管你做什么，念佛，念佛成；参禅，参禅成；然后呢学定，学定成，哪有一个不成的事情。继续下去。[20:29]
As it has been said, "Moreover, by upholding the sublime teaching you will experience in this life the effects of a sin whose consequence you are certain to experience." And, "Furthermore, with this remedy, karma for rebirth in the miserable realms transforms into a mere headache."
Qualm: If karma that would otherwise result in rebirth in a miserable realm can be weakened and have the effect of becoming merely a headache, how can this be considered a complete removal? Reply: The culminating effect of your sinful karma will be the experience of suffering in the hells. With this remedy, though, you do not experience even tiny sufferings in the hells. How can this not be considered a very complete removal? Yet, how could these results of headaches and the like be examples of karma not having any effects?
【如经说云：“受持正法，虽其所有顺定受恶，亦当变为于现法受”。又如说云“复次诸往恶趣业，此唯能感头痛许”。设作是云“若尚有果，唯头痛者，岂是从其根本拔耶。”诸恶业果，无余圆满，谓当感受那落迦苦，若尚不受那落迦中诸轻微苦，岂非即从根本拔除。于此略起头痛等故，岂是本来原无果报。”】
下面就说：就像经上面说，说由于你这样“受持正法”什么等等，认真去做，本来你造的这个恶业是定受的，是最糟糕的，将来下一世一定要感的，因为你现在受持了正法，所以现在变成现法受，受了一点嘛，好啰！下次就没有了。[21:32]
下面又说，现在那个恶趣，本来要恶业当中的，现在就感得……有的人这么说，他说：“你本来要去恶趣，你说净除了，但是呢这个就是感得头痛。假定你说还要感得头痛 (p282) 的话，那怎么说是从它根本拔掉了呢？”他现在告诉我们：你现在这个恶业的果啊，本来要到那落迦的，现在呢，彻底地不到那落迦去了，那落迦是何等地可怕，现在你完全不要去了，岂不是根本拔除了？但是呢毕竟你是造了，所以既然造了，跟不造不一样，所以你还感得小小的头痛等等，这个道理就是这个样。[22:31]
所以假定说我们把前面刚才所讲的，这个业的力量懂得了以后的话，关于这些疑问，一点都没有了，一点都没有了，自然而然你有什么的业，就产生什么样的功效。平常我们在讲力当中，这有几个很有趣的现象，力，讲力最基本的，有一个叫大小，有一个叫方向，最基本的。这个大小是讲它的量，方向实际上就讲它的质，那么现在我们用在这个地方亦复如是。所以它每一地方它你要越是观察地深入，那么然后你认识地越正确，将来产生的效果是越圆满。[23:17]
You have not found a remedy that destroys the seeds of the afflictions. Yet, you have weakened the karma with a contrary condition. Consequently, even though other conditions do assemble, the karma does not fructify. You can see many such situations among external and internal causes and effects.
【虽未获得真能对治坏烦恼种，然由违缘令伤损故，纵遇众缘亦不感果，内外因果多是如是。】
说像前面这样，还没有得到真的对治喔！什么是真的对治？真的对治一定要把那个真正整个的功能净除掉，那是什么？要证得空性的时候，那个时候正对 (p283) 治了，那时候真的对治了。现在这种对治，由于这个损恼了以后，损害了这个感果的功能，所以遇缘而不感。“内外因果多是如是”，不管内因果、外因果都是如此。[24:04]
Therefore, although you strive at the accumulation of much virtuous karma, if you do not guard against the causes that destroy virtuous karma such as anger, the virtuous karma will not give its effect, as stated above.
【故虽勤修众多善法，若不防护瞋恚心等坏善之因，则如前说。】
所以注意哦！固然造了恶法，我们可以忏悔净除，同样地，你虽然造了很多善法，如果你有邪见、瞋恚等等的话，同样地会把你的这个善根损坏哟，这是我们修行的人特别注意哦！那么现在我们尤其容易犯的几件事情：第一个，戒。啊，这个戒要想持得好，真难！戒要想持得好，真难！那么戒相已经难了，所以这个略戒当中第一、第二句已经难了，第三句是尤其难哪！第三句“自净其意”，这个是尤其难。这是我们要说，所以他告诉我们“则如前说”，像你前面说的，因为尽管你造了很多的善业，因为你起了这种心哪，坏掉了，坏掉了！所以要努力防护啊，
Hence, you must strive to guard against causes that destroy virtuous karma and make an effort to remedy nonvirtuous karma.
【故须励力防护瞋等，精劝修习不善还出。】[25:15]
好的嘛不要损坏，坏的努力去把它净除。[25:29]
Qualm: If you can totally remove even very powerful karma, how is it that the sūtras say, "Except for the fruitions of former karma"? Reply: There is no fault with this reasoning. The Buddha spoke in this way with the following intention: when fruitions such as blindness already exist, it is difficult to remove them with a remedy. However, it is easy to stop the effects from arising at the time of the cause, i.e., when the effect has not already taken place. The Blaze of Reasons says.”
【◎ 若能尽净有力之业，云何经说唯除先业所有异熟，谓感盲等异熟之时，现在对治难 (p284) 以净除，若在因位，尚未感果，则易遮止，密意于此故如上说，无有过失。】
他下面又提出一个问题来，说：“既然像你这样说，经过了忏悔，能够把所有的这个恶业都能够清净的话，那么经上面说先业所有的异熟，经上面又说这个要除开，它为什么还要除开呢？既然你能够彻底净除的话，还有什么除开，能够除开的话，它不是不能完全净化了吗？”他下面说，当这个业你已经感得果了，已经感得果的时候，你就没办法净除了；在因位的时候你还可以，在因位的时候，那个时候你净修的话，可以遮止。[26:38]
这个道理用一个现实来比喻，比如我们说，草我们不要让它长，那么当这个草的种子，还没有结种的时候，你先把它拔掉，不结种，这一个。第二个，结了种以后，那个种子你把它拿出来把它敲敲烂是第二个。敲烂了以后，尽管到那时候泡在水里、晒得太阳，它绝对不结；是的，它那个种子还在那里，但是它不会感果。但是万一那个草，你草的种子你没有事先破坏，到了春天已经发了芽，长出来了，你要叫它再不长芽，有没有这个可能啊？那当然没有这个可能，这是我们要懂得的。所以这个道理跟前面所说的仍旧完全相顺，完全不违背，所以经上的意思是这个，所以它绝对没有过失。[27:44]
关于这个地方他说没有过失这一点，以及这一段话，这地方有一个大道理哦！这个也 (p285) 就是圆满教法殊胜之处，凡是圆满的教法，它一点漏洞都没有的，前面这个道理我已经跟你们讲过。我们现在所以修行的时候出种种问题，为什么呢？你不能说你不懂，你懂得了一点点。懂得了一点点，结果呢你不懂的地方是一大堆，结果呢一大堆不懂的地方，这漏洞不晓得多多少少，你还觉得做对了，结果做的时候，因为有漏洞在，所以纰漏百出。现在这个地方啊，他虽然把那个纲要告诉你，凡是纲要的地方，每一个有问题的地方，他都告诉你清清楚楚，所以你只要把握住这个地方去做的话，百无一失。[28:38]
所以他把经上面，各种不同的经典上面，彼此有矛盾的地方都提出来。所以本论一开始告诉我们说，本论的特别好处，它能够把一切的经论内涵通达而不违背，大家记得不记得？在这地方就处处地方显出来了。欸！小乘怎么说，大乘怎么说，为什么它这样呢？喏！告诉你它的意义为什么，绝不违背。你在粗浅的地方去看的时候，还觉得这是因为针对着这个，因为针对着这个，如果你真更深一层去看的话，那这个问题更是彻底圆满地解决。将来讲到共中、上士的时候，我会把刚才说那个话，更进一层地告诉你们。到那时候你自然会晓得大小之间，彼此是一点没有矛盾；不但没有冲突、没有矛盾，而且完全相顺、相辅。[29:51]
64B Commentary
ENGLISH LR V.1 P.256 (COMMENTARY V.9 P.167) [04:31]
In this way, confession, restraint, and so forth weaken the capacity of karma to bear fruit. Such karma will not bear fruit even when it comes in contact with other conditions.
There, as stated previously, "confession" or "restraint," after having made much efforts, the capacity to bear fruit - this capacity to bear fruit, in the school of the conscious-only, we call that a seed. Here it uses the word "capacity." The meaning behind them is the same. However, the reason he completely forgoes the terms used in the conscious-only school, there are grounds for him to be doing so. We need not worry about that. This is saying that for a seed from a karmic cause that could eventually bear the fruit of fruitional effect, even when it comes in contact with other conditions, it will still not issue the fruitional effect. Regarding this sentence, it is easy to understand. Or rather, we should we say that it is a sentence which as soon as we hear it, we will know it clearly. However, for the underlying principle, let me tell you this here. Similar to the situation I have described earlier, we can get an immediate feel for this. And this feeling is something that we feel in real life. [05:42]
I had just casually mentioned a few things that we readily come across. For the things that you enjoy, though you enjoy it, but in the very beginning, how did you begin to enjoy it? There are usually a few reasons for that. That is there was some kind of opportunity for you to eat it. Eh, after you eat it, "This tastes pretty good!" Perhaps it might not have been that great, but you eat it every day, eat it every day. So after you've become used to eating it, you get to the point where you would feel like you cannot go without it. We have so many hobbies and likings as such. Isn't it so? So you just really enjoy doing it. And if you have gradually, gradually accustomed yourself to this habit, then when that sensory object appears, that is when you just can't separate yourself from it. If when we get up every morning, for the householders in the morning, they will go out the door to look for the newspapers, and then drink tea, and then do something else. Each of us has our own habits. And when the time is right, you will naturally go do them. What are these habits? They are karmic causes that were planted, right? This cause will bear the fruit when the time is right. If you do this every day, then by the next morning you wake up, you will naturally dash out the door to see if the newspapers have arrived. "Eh, it is not here yet!" If one has not read the newspapers yet, he will feel a sense of discomfort. [06:58]
Now for us, we all have our own habits. Everyone is the same way. So how would you remedy that? Just like this. You know this thing. Ah! So this has brought such great harm to us. And though you know the harm, but your habits remain. So you use some method to apply the remedies for it. There are all sorts of remedies to be used. For example, you can read the profound scriptures, analyze the sins and emptiness, and recite all kinds of mantras. I am now using the event of reading the newspapers. Normally, though you may say that it's not good to read the newspapers, but I think many of you have had this experience. You may decide to not subscribe the newspapers anymore. So after some time has lapsed, you've forgotten about it. But if you inadvertently come across some newspapers, oh! You will pick it up and perhaps sit down to read it for one to two hours. You will have completely forgotten yourself. [07:46]
I have had this experience myself. I was living in the mountain with my teacher then. In the mountain, there was a place where there were no newspapers. So I did not read the newspapers for a very long time. I also felt it was pretty good to not read the newspapers. But as soon as I went to the outside and saw some newspapers, I picked it up and eagerly read through it. That's exactly how it was. No matter how I tried I could not get rid of it, no matter how I tried I could not get rid of it! Later on, gradually through understanding what this treatise has told us, oh! I understand it. So here is the real issue. That is, one must come to see the exact faults of the object. You have seen the advantages of the object in the past. Actually, have we really seen its advantages? No, it is that we have accustomed ourselves to the habit, to become fond of it. Therefore, to become "accustomed" to, that's the difficulty to change. To truly remedy it, the only method is to see the object's faults. This is why that after the path of seeing, there is the path of meditation. It has its special reasons. [08:42]
At the time I thought, "What are the advantages in reading the newspapers?" The more I thought about it, the more terrible it became, the more terrible it became! In the newspaper, there are many topics in it where you would find, for instance, that are really enticing. You may enjoy reading the literature, so you would read the supplemental literary writings. There was even a period of time when martial stories were popular. I was very enthralled by them as well. But when I thought about it later, I thought it was very ludicrous to do so. It is something that is completely make-believe. So for some baffling reason, the plot would twist this and that way. I could do that too. I could construct some type of framework and make up a story to fool others. I could be fooling others [with a story] and they would be staring at it with their eyes wide open. But in reality, these would all just be invented stories. They are just empty words. I thought about it, "Ah, I have been such a fool. How can a Buddhist practitioner be this foolish! Why was I deceived by them?" After I had thought about it for a while, I slowly, slowly found the problem. Though [the rationales for] the problems were not perfectly grounded, I was gradually, gradually on track with my finding. At that time I thought, " Ah, I have been so foolish. I have been deceived by it!" [09:46]
And then I thought, for situations in general, if you understand them just a little bit, you would act like this. This means I have understood the principles. However, even after you have understood the principles, when you encounter situations, you would still be affected by the situations. So later on, I further realize that even though we know the principles, we do not have enough power. What will you need to develop this power? He told us to reflect on it again and again. Actually this principle was taught to us earlier. What to reflect on? It is an action. What is an action? It is karma. Karma has power. Oh! That was when I understood. So when I had some free time, when I was not doing anything, I would begin to think about the faults of the newspapers. Ah, I would ponder about it, later on, I would keep pondering until gradually the power in my mind became very strong. And then I would test myself. When I went out, I would first recall the faults of the newspapers. So when the newspapers appeared, as soon I as I got hold of it, I would look at it in this way, "Ah! You have been exceptionally deceitful in the past. I will not fall for your tricks again!" Eh, it was marvelous! [This was something that] you could not prevent yourself from doing before. Yet now, you feel very happy not to fall for its tricks. You have cast it aside just like that. And you feel happy about it. [10:57]
This does not mean that if you can do it today, you can immediately do that tomorrow, and that it will just follow suit like that. But you will be able to examine yourself to see how you are right. Thus, with what method do you protect your mindfulness? You use the correct view. So, what is the correct view, what is correct mindfulness? You will know very clearly. When these two things are present, no matter what sensory object there is, you are completely restrained from it. Now similarly, with the same object, after you have cultivated the group of remedies, when the sensory object appears, what does he say? "...even when it comes in contact with other conditions" In other words, the conditions have appeared for this sensory object. Right? But prior to your cultivation of the remedies, what was your attitude before? You only saw the advantages of the sensory object which is the past defiled clinging. After you have cultivated the remedies, your mental state will become like this: "Ah, this is what it is!" Will you give rise to the power of this defiled clinging? It can longer rise. It has been weakened by your power of the remedies. So you will not pick it up again. For the newspapers example that I just mentioned, you will not pick up the newspapers to read. Are you clear? It is that plain and that clear! Just like that. [12:05]
This is why I spare no details to explain this to you. There is a reason for that. I only hope that after you hear this, you will go back and follow the method said earlier to strive. If you do not strive, you will have let yourself down. I have been lecturing here for a long time; I would feel then I have wasted the efforts of my throat and my tongue. But if you have understood it and truly put it to practice, then the most valuable things are all inside! Hence, he says that you can weaken the cause that could bear the fruit of effect. By then, even if it comes into contact with conditions, it will not bear fruit. That is how it is with the things that are immediately present for us now; that is how it will be with the things in the future as well. In our entire mindstream, there is nothing else, but only this. It is this thing that continues with no interruption. Hence, in your mindstream, whatever karma you create, whatever effect will manifest. There is not the slightest error between cause and effect. Under this circumstance, as we look back: Oh! The certainty of karma, the magnification of karma, we will definitely experience the karma we have created, and we will not experience the karma that we have not done.These have all now become clear.
This is on page 146, on page 146 (English text, page 255), the last sentence.
Likewise, it is said that anger and the production of wrong views weaken the ability of roots of virtue to give effects.
Over here, it is said that if you have done misdeeds, then, through confession you can clear them away. Even after encountering nonvirtuous conditions, nonvirtuous karma will not bear fruit. The reverse of it is that even if you have roots of virtue, if you embrace wrong views or malice, then they will have weakened the roots of virtue. By then, when the roots of virtue encounter virtuous conditions, they will not be able to manifest the virtuous effects. Regardless of nonvirtues or virtues, they are the subjective aspects of the mind. If this mind veers toward this side, it carries these subjective aspects. If the mind veers toward the other side, it still carries the similar subjective aspects. To veer toward the other side is to be dark. But if you have confessed, then this dark nonvirutous effect will not take place. The opposite of that is to veer toward virtue. However, if through your wrong views and malice you have weakened [the virtuous karma], you will not be able to produce virtuous effects. So, now that for the positive and the negative sides, we know them all. Thus, with the misdeeds, we need to do what we can to eliminate them. For what is good, we should restrain as much as we can and increase them. [14:57]
Bhavaviveka's Blaze of Reasons (Tarka-jvala) says:
Wrong views and malice weaken virtuous karma. Remedies such as repudiation, restraint, and confession weaken bad karma. Whenever any of these attitudes are present, they reduce the potency of the seeds deposited by the virtuous and nonvirtuous karma, even though the combination of conditions for the karma to take effect are already in place. So where would an effect come from, and what would it be like? Because there is no combination of conditions for maintaining the potency of the seeds deposited by karma, the time for being maintained has changed. Because of this, there is a thorough eradication of the karma.
There, the commentary has told us this. Say if you have done virtues, have planted all sorts of them, done all sorts of virtuous karma. But later on, due to wrong views or malice, you have weakened the virtuous karma, weakened it. This is one point that we need to be very cautious with, be cautious with! The opposite of that would be the case for nonvirtues. If say you understand this and know the faults of misdeeds, so you repudiate it. To repudiate means you resent [what you've done] and reproach [yourself for it]. Adding to that, you restrain yourself to avoid another occurrence and you confess it. You will then have remedied it. This is what we should diligently make efforts at. These two scenarios present the case when a virtuous or a nonvirtuous karma has been weakened, though they may meet with the combination of conditions, the karma will not take effect, will not take effect. This is the first one. We have gone over this principle in the last class. This is the case for the present as well as the future. Because the theory is just as such, hence no matter what time frame you apply this to, the same principle stands. It is just as simple as that. [16:53]
Next, "Because there is no combination of conditions for maintaining the potency of the seeds deposited by karma, the time for being maintained has changed." What does this mean? This says that whenever you create any karma, it is divided into a few parts. "Fruitional and causally concordant" would be the effects that have to do with your body and mind where as the "environmental effect" would be the one that is external. If you have created some karma, these effects of the karma will arise simultaneously. Through your confession, you may simultaneously purify and eradicate all three effects. But the predominant one is the causally concordant. That is what must have been purified and eradicated. What was the causally concordant [behavioral effect] from before? For the nonvirtues that I've created, I now feel contrition, " Ah how come I've been so wrong!" So when a similar situation occurs again, the attitude of being delighted by it has now turned into an attitude of disgust. Right? Hence when the [same] sensory object appears, you will now become disgusted by it. You of course will then reject it. Hence when the karma is about to take effect, though there are emerging external conditions, you reject them. So the external conditions aren't able to come in contact. [18:03]
This is much like saying I am now planting rice seeds for this year. They have fruited. Afterwards, when the spring comes next year, there will be the rain and the sun. So the seeds will grow into stalks of rice. The external rain and the sun, these are called the external conditions. Now we can group them into the environmental effect. The seed itself is the causally concordant and the fruitional effects. Now through my confessions, I have reduced the potency of the seed. After reducing the potency of the seed, even if you expose it under the sun and soak it in water, it will no longer germinate. After some time has passed, the sun will be gone and the water will be gone. So it will of course never have the opportunity [to take effect]. That's why it says "the time for being maintained has changed." The proper season has lapsed. Of course, if this is the case, wouldn't this mean that it will never take effect? Hence, "Because of this, there is a thorough eradication of the karma." There! The reasoning is just that clear. [19:07]
Oh! Now we completely understand this. Hence whenever you encounter situations like this, the others may ask you, " Hey,, after the confession, can it completely clear away [the nonvirtuous karma]?" How would you answer him? This here is not the case whether you ask you can [clear it away] or not, but that you need to first understand how should you confess? Do you understand this? For the causes of creating the nonvirtue and the methods of confession, if you can explain them clearly, then there will not be a need to give an answer. Things will naturally fall into place. If you had done it right, absolutely, [the nonvirtuous karma is cleared away]! If you don't do this right, even if you are prostrating to the Buddha, even if you bleed from bowing your head on the floor, it would be futile. Just like that. [19:44]
So then since confession is done as such, the merits will of course be similarly accumulated. Hence this is where we finally realized that, "Ah, that's what cultivation is!" No matter humans, deities, the Hinayana, the Mahayana, or the Mantra, there is no exception. Since all of Buddhism speaks of cause and effect, it's just as such. In the shallowest level, it is in the vehicle of the human and deity vehicle. In a deeper level, it is in the vehicles of the sravakas and the pratyekabuddhas. It is even in the Mahayana vehicle. What have been covered here are the basics. Therefore after we understand this principle, no matter what you do, you will succeed if you recite the Buddha's name, you will succeed if you practice Zen, and you will succeed if you meditate to reach serenity. There won't be anything that you cannot be successful in. Let us continue. [20:29]
As it has been said, "Moreover, by upholding the sublime teaching you will experience in this life the effects of a sin whose consequence you are certain to experience." And, "Furthermore, with this remedy, karma for rebirth in the miserable realms transforms into a mere headache."
Qualm: If karma that would otherwise result in rebirth in a miserable realm can be weakened and have the effect of becoming merely a headache, how can this be considered a complete removal?
Reply: The culminating effect of your sinful karma will be the experience of suffering in the hells. With this remedy, though, you do not experience even tiny sufferings in the hells. How can this not be considered a very complete removal? Yet, how could these results of headaches and the like be examples of karma not having any effects?
It says next that it's much like what the scripture said, from "upholding the sublime teaching" and so on, you practice conscientiously. Then with the nonvirtuous karma whose effects you are certain to experience, the most terrible things, what you will have to forbear in your next life, since you have upheld the sublime teachings, so you will experience it in this life. You just have to forbear a little of it. And that's it! No more after this. [21:32]
It says next that now for the miserable realms that one was supposed to endure for this nonvirtuous karma, you will now have to - some people ask this, they say, "You were originally supposed to go to the miserable realms. And you say now that the karma has been completely removed. But this now has produced a headache. If you still have to endure a headache, how can you claim that it is a complete removal?" He now tells us, "The fruit of your bad karma, you were originally supposed to go to hell. But now, you will no longer need to go to hell. How horrendous is hell. But now you do not have to go there at all. Wouldn't that be considered as a very complete removal? Nevertheless, you have after all created the karma. Since you have created the karma, it is not the same as not having done it. Therefore, you will still have to bear the effect of having some small headaches and so on. The principle is just as such. [22:31]
So suppose with what we've just said earlier, if we understand the force of karma, then in regards to these questions, we will have none of it left, none of it left. Naturally by what type of karma that you have created, a corresponding effect will be produced. When we talk about force normally, there are a few very interesting phenomenons. Force, the most basic idea of force is the greater versus the weaker. Another one is the direction. These are the most basic ideas. The greater versus the weaker describes the quantity (the amount of the force). The direction actually points to the quality (the attributes). Now if we apply the ideas here, it's the same. Hence the more you analyze in every respect, your understanding will become ever more correct and the effect that will be issued in the future will be even more complete. [23:17]
You have not found a remedy that destroys the seeds of the afflictions. Yet, you have weakened the karma with a contrary condition. Consequently, even though other conditions do assemble, the karma does not fructify. You can see many such situations among external and internal causes and effects.
Just like what was said earlier, you have not found the real remedy! What is the real remedy? To truly remedy this, you will have to completely destroy the capacity. What would that be? That is when you attain emptiness. That's when you have the exact antidote. That's when you apply the real remedy! For the remedy that we have now, the seed has been weakened, the capacity to bear fruit has been weakened, and that is why it will not fruit despite meeting the right conditions. "You can see many such situations among external and internal causes and effects." This is the same for the internal or the external cause and effects. [24:04]
Therefore, although you strive at the accumulation of much virtuous karma, if you do not guard against the causes that destroy virtuous karma such as anger, the virtuous karma will not give its effect, as stated above.
Therefore you should pay attention to this! It is the case that after committing nonvirtues, we could confess to purify it. But similarly, though you might have done many virtues, but if you have wrong views, malice and so on, you will also weaken your roots of virtue. This is what we practitioners need to be particularly cautious with! So now there are a few things which could easily go wrong for us, the first one is our vows of ethical discipline. Ah, to truly uphold the ethical discipline is really difficult! To truly uphold the ethical disciplines is really difficult! The forms of the ethical disciplines are already difficult. In the abridged ethical discipline, the first and the second phrases are already difficult. The third phrase is even more difficult! The third phrase is "purify your mind." This is particularly difficult. This is to say, this is why he tells us, "as stated above," much like the aforesaid, though you've done many virtuous karma, but because you have these thoughts, you will destroy it, destroy it!
Hence, you must strive to guard against causes that destroy virtuous karma and make an effort to remedy nonvirtuous karma. [25:15]
So you must strive to guard against and "make an effort to remedy nonvirtuous karma." With what's virtuous, don't weaken them. With what is nonvirtuous, strive to purity.
Qualm: If you can totally remove even very powerful karma, how is it that the sutras say, "Except for the fruitions of former karma"?
Reply: There is no fault with this reasoning. The Buddha spoke in this way with the following intention: when fruitions such as blindness already exist, it is difficult to remove them with a remedy. However, it is easy to stop the effects from arising at the time of the cause, i.e., when the effect has not already taken place.
He brings up another question here, he asks, "Suppose it is just like what you've said, after the confession, you can clear away all the nonvirutous karma. Then when the scriptures said in regards to the fruitions of former karma, the scriptures say that these are the exceptions. Why are there these exceptions? If you are able to clear away everything, what else can be an exception? If there is an exception, wouldn't that mean there is no complete removal?" So it says next that when your karma has already taken fruition, when it has already taken fruition, you will not be able to clear it away. During the causal period, you can still do that. During the causal, if you cultivate to purify it, at that time, you can still stop it. [26:38]
You can use something practical to illustrate this principle. For example, if we don't want the grass to grow, then before the grass form seeds, you pull them out first. You don't allow them to form seeds. This is the first step. The second step is that after the seeds are formed, you take the seeds out and smash them. After they are smashed, even if you soak them in water and expose them to the sun, they will not sprout. Yes, but the seeds are still there. But they will not grow to bear fruit. However, say for the grass, you did not smash the seeds ahead of time and they sprout in the spring and grow out. If you now ask it to not sprout, would that be possible? Of course it's not possible. This is what we should understand. Hence this principle is still completely compatible to what was said previously. There is no contradiction at all. Thus this is what the scripture means. There is absolutely no fault. [27:44]
Regarding this place that says there is no fault and this passage here, there is a great underlying principle here! This is where the auspiciousness of a complete teaching is. Any complete teaching will have no loopholes to be found. I have explained the principles earlier. We have all kinds of problems when we cultivate now, what is the reason? You can't say that you don't understand. But you have only understood a small portion. You have understood a small portion, so what you have yet to understand, is a lot. You still have much that you don't understand. You have no idea how many loopholes there are, and you think you've done right. Consequently, when you actually practice, because there are gaps in your understanding, all sorts of errors and mistakes will show up. Now at this place, though he has already told you the vital points, but at every one of these junctures, for every potential problem area, he will explain them all to you very clearly. So as long as you grasp this and practice, you cannot go wrong. [28:38]
This is why he brings out what is in the sutra, what is written in the different texts, the places where they appear to contradict. This is why the treatise has told us in the very beginning the one special benefit to this treatise. That is it shows that all the teaching from the scriptures and commentaries are free of any contradiction. Do you remember that? The evidence for this appears in many places of this section. Eh! This is what the small vehicle (Hinayana) says, this is what the great vehicle (Mahayana) says. Why does it do that? There! It is to tell you the meaning behind them, and hence there is absolutely no contradiction. If you look from a shallow and superficial perspective, you will think that this specifically refers to this section here. But precisely because it is specifically referencing this section, if you look beyond this, you will see how it resolves the problem thoroughly and comprehensively. By the time we get to the paths that are shared with the medium and the great capacities, for what I have just told you here, I will go even more in depth to explain it. By then, you will naturally understand that between the Mahayana and the Hinayana, there is absolutely no contradiction at all. Not only do they not conflict or disagree, but that they are completely compatible and complementary. The material just becomes broader and deeper, broader and deeper.