菩提道次第广论手抄稿:旧版第六十五卷A面
（手抄稿 第九册 p3）[00:12]
不但没有冲突、没有矛盾，而且完全相顺、相辅，只是愈趋深广，愈趋深广。不同的只是我们无始以来的习气，我们就有一种偏执。就像我们平常人念书也是一样，我们念书进了小学里面，小学里面哪，到了这个学校里学到了一点，回来了一定是：“喔唷，这个老师讲的！”喔唷，这个老师讲的是天经地义。等到我们自己长大了以后，自己乃至于晓得，真可笑，但是人人都有这个经验，对不对？现在我们就是也是这样。所以我们刚刚开始学的时候是难免的，要嘛自己不好好地，要好好地学，到那时候自己会，哎呀，执着得不得了。那时候我们真正重要的，注意，这个执着不是一件坏事，但是要了解这个执着有它的缺点。那么当这种情况之下，趁这个机会要注意，说不要拿我们现在所知道的去判断一切，要拿这个推动我们的力量啊，赶快努力深入，这个时候就把这个问题就可以解决了。继续下去。[01:16]
Qualm: If it is the case that a sin will be completely eliminated, why did the Buddha teach, "Except for the fruitions of former karma"? Reply: The Buddha taught this while having in mind the case of the karma of blindness, having one eye, being lame, Crippled, dumb, deaf, and the like, where there is no ability to eliminate the effects of karma that has already come to fruition.
(p4) 【《分别炽然论》云：“设作是云，若诸恶罪至极永尽，云何说除先业异熟耶。意谓已受生盲，一目缺足，颠跛及哑聋等，自性因果，故作是说。何以故，以诸业果，若已转成异熟位体，非有功能，令其遍尽。】
那就是前面，就是前面刚才解释的。[01:45]
p. 148
The intention that is in the form of a cause comes to an end when you acquire a different motivation.
【若因位思，正造作者，获得所余思差别力，能令永尽。】
假定它还在因位当中，“思”，思就是业嘛！在因位当中还没有感果，你正在造作了；或者造作了以后还没感果。那么经过你的对治，“获得所余”，就是其他的这个思，思就是我们的造的业。这个其他造的业的这个力量，把它前面的统统抵销，能够“令尽”，彻底地净除干净。下面引，[02:23]
This is demonstrated by the cases of people[who committed murder but later repented] such as Angulimala, Ajatašatru, Ašoka, Svaka, and those who killed their fathers."
【犹如开示指鬘，未生怨，娑嚩(ㄆㄛ2)迦，杀父及无忧等。】
就是前面讲的那个几个公案，一个是阿阇世王，阿阇世王叫“未生怨”，你们晓得这个公案。这个，把他父亲杀死了，刚才已经说过了这个道理。那么对这个未生怨哪，既然这个地方说了，我也顺便提一下。那个摩羯陀国是当年印度是一个大国，那么他非常 (p5)信佛，可是没有儿子，可是没有儿子，那么他后来求儿子。那个时候山里边有一个仙人，那就是外道婆罗门。啊，他这样，他要求嗣，所以他就……说这个仙人将来会转成他的儿子，他就等不得了，把那个仙人，把他害死。害死了以后呢，弄死了以后，然后这个人就投生到他家里面，投生到家里面。后来就告诉他：“哦，将来，因为你以前，你害了他以后，将来他长大了以后，你要还报他。”就这样。[03:42]
他晓得了以后很害怕，虽然求到了儿子了，觉得既然这样的话，这个儿子将来长大了要还报的话，倒不如把那个儿子弄死了。所以他那个儿子生出来的时候，他把他丢出去，丢在那个地上。结果丢在地上没跌死，把他那个手指跌坏掉了一个，他也不知道。后来一直长大了以后，人家就告诉他，欸，你这个因缘是这样啊！于是这阿阇世王起了这个恶心，所以他叫未生怨，这有这么一段公案。这个地方也顺便说明，这个业感果是一点都不差，这样，那么这个下面就不去说了。那个“指鬘”就是鸯堀摩罗这个公案，这个经上面告诉我们说得清清楚楚。[04:25]
Qualm: [Upon their deaths] Ajatašatru and the killers of their mothers had developed other virtuous attitudes. Why then were they reborn in the Unrelenting Hell? Did they fail to eliminate their karma? Reply. It was taught that they were reborn in such places as the Unrelenting Hell in order to develop conviction in their karma and its effects. It is not the case that they failed to completely eliminate their remaining karma. Like a silk ball that falls and bounces up, they were born in a hell and were then freed. They were also untouched by the fiery garlands of hell and so forth.
【设作是云，未生怨王及杀母等，若已生起所余善思，何故其业未得永尽，生无间耶。是为令于所有业果，发信解故，现示感生诸无间等，非是未能，无余永尽所有 (p6) 诸业。如击彩球，随击而跃，生彼即脱，虽那洛迦火焰等事，亦未能触。】
前面已经讲过了，就是这个阿阇世王那个公案。他—你说他永尽了，他为什么还要堕落呀？不，他造了这个业，这个业相还是有的，所以大家要了解。但是呢他忏悔了，的的确确完全忏悔干净了。他因为忏悔干净了，所以虽然堕落，所以像那个击彩球，像拍球一样，“通！”一下，下去，上来了。他到了无间地狱，问他无间地狱是什么？他不晓得。所以那洛迦的火焰他也没有碰到，那就是这个情况。你想到这里的话，岂不是从根本圆满了。啊，所以想到这里，要好好忏悔啊！现在我们唯一的事情。是将来的恶果，忏悔，现在忏悔了以后能够功德增上，就这个道理。[05:45]
This being so, it is proven both that you can completely eradicate sins and that karma certainly has effects.
【由是则成，最极拔除诸恶根本，亦非诸业全无果报。”】
不但是恶的我们彻底净除，但是反过来也了解，说这个业一定要感果的，至少还有这个形相。那么下面有一点特别说明一下，这一点非常重要！[06:07]
It is not definite that some particular persons can eliminate their karma. The Buddha spoke of this in the 《King of Concentrations Sũtra》 . King Sūradatta killed Supuspacandra and felt contrite about it. He built a stupa and made very extensive offerings. Three times each day he would confess his sins. He did this for nine hundred and fifty billion years. Even though he maintained his ethical discipline correctly in that way, upon his death he was reborn in Unrelenting Hell. For ten or twenty billion eons he experienced limitless sufferings—having his eyes squeezed out and so forth.
【◎ 补特伽罗差别一类，不决定者。《三摩地王经》说：“勇授大王，杀华月严，遂起追悔，为建塔庙。经九十五俱胝千岁，广兴供养，一日三时，悔除罪恶，善护尸罗，然寿没后，生无间中，经六十二阿庾他俱胝劫，受盲目等无边众苦。”】
(p7) 欸！前面告诉我们可以永尽的，这个地方却还有不一定的哟！什么呢？补特伽罗—说你造的对象。引经上面，说这么一个人哪，勇授大王杀了一个华月严，为什么？华月严是个菩萨，他把他杀了以后就后悔了，然后呢为他建塔庙，然后去忏悔。喔唷，不得了哦！照前面所说的这个忏悔的话，他四力应该都有了。经这么长，“九十五俱胝千岁”，而且“广兴供养”，而且一天三时地悔除罪过，而且善护尸罗，但是死了以后还生到无间当中，生到阿鼻地狱。时间经过这么长，出来了以后，“受盲目等无边众苦”。[07:33]
Nonetheless, confession is not senseless.
【虽则如是，然其悔罪非为唐捐。】
虽然这样哦，但他的忏悔还是没有白费哦！[07:41]
For if you do not confess sins, you will experience sufferings that are greater and of longer duration than if you had confessed them.
【若不悔除，须受极重恒常大苦，尤过彼故。】
他忏悔的力量还是有的，他有多少忏悔的力量就抵销掉多少。那么为什么这个地方抵销不掉呢？因为他所杀的那个对象，他是一个大乘的菩萨。所以如果说你伤的对象是人，这样；如果你伤的对象是法，也是一样。所以注意喔！这个谤大乘经典的这个罪过的难忏也是一样，难忏悔也是一样喔！因为这个大乘的法相是什么？跟法界相应的。发了心的这个众生—大菩萨跟法界相应的；你怎么忏悔，你就是没有办法跟这个东西相应。这个罗 (p8) 汉，那个怎么个弄法—所以处处地方，经上面说，哎呀，三千大千世界所有的众生证了果了，对不起！你不如那个对大乘经典，乃至于随喜的功德等等，《法华经》上面〈随喜功德品〉有这件事情。[08:47]
关于这一点，讲到将来这个上士的时候，才说出这个量来，这一点我们要注意啊！所以黑板上关于这一点，忏悔支，为什么违背，尤其是大乘戒，以及对于这个大乘的行，以及对大乘的法，伤害了这个大乘的行者，以及毁谤了这个大乘的佛法之难忏。这个地方就特别告诉我们一下，特别警惕一下。但是反过来，妙咧！假定你真正地能够发大乘的大菩提心的话，欸，妙咧！因为你的心也跟法界相应，那个时候你这个悔过的力量之大，是大得不得了！这个到后面慢慢、慢慢地再去讲它，再去讲它。[09:40]
Through confession and restraint you can purify yourself of sins without any remainder. However, there is a vast difference between the purity of having never been tarnished by a fault from the beginning and the purity attained through confession of that fault.
【◎ 又由悔护清净无余，然从最初无罪染之清净，及由悔除清净之二，有大差殊。】
虽然可以忏干净，但是这个忏干净跟一开始没有犯，两样东西有绝大的差别哦！[10:05]
For example, the 《Bodhisattva Levels》 says: You can redress the occurrence of a root infraction through adopting the bodhisattva vow. However, it will be impossible to attain the first bodhisattva level in this lifetime.
【犹如〈菩萨地〉中所说，犯根本罪，虽可重受菩萨律仪，而能还出，然于此生，决定不能获得初地，】
(p9) 〈菩萨地〉上面告诉我们，你犯了根本罪以后，唉，完全坏掉了。坏掉了以后，你虽然忏悔干净，重受，你还是可以得到清净。对于得到清净那一点来说是一样的，但是要证得功德那一点来说，那就不一样了，这一生哪，你决定不能获得初地。以我们现在来说，因为我们末法了，我们好像总是没有希望。实际上正法的时候—是！有这个可能。实际上一直到现在，都尚且有这个圆满的教法，有这个可能。所以它那个根本的戒是绝对、绝对地重要！绝对不能破坏！原因就在此。[10:59]
Further, the 《Sūtra Gathering All the Threads》 states that even though you clear away sins, you will need at least ten eons to attain the level of forbearance [second of the four levels of the path of preparation] The youthful Mañjuśri asked, "O Bhagavan, if someone, under the influence of a sinful companion, were to do such a thing as abandon the teaching, how, Bhagavan, would this person be freed from that in this lifetime?"The Bhagavan replied, "Mañjuśri, if you were to confess your fault three times a day for seven years, you would clear it away. Subsequent to this you would attain the level of forbearance in ten eons, at the least."
【《摄研磨经》亦云：“世尊，设若有一，由近恶友增上力故，造作如此诽谤正法，世尊尔时如何能脱此罪。作是请已，世尊告妙吉祥童子云，曼殊室利，设七年中，一日三时于罪悔罪，后乃清净，其后至少须经十劫，始能得忍。”】
马上证明经上面的。这个是文殊菩萨问世尊，那么世尊就告诉他，说有一个人哪，他假定“诽谤正法”，前面一句话很重要哦，“由近恶友增上力故”。前面一开始告诉我们，一切的好处都从善知识来，反过来，一切的坏处是从恶友、恶知识。这个地方注意啊！他不讲恶知识，他不讲坏蛋，讲“恶友”，这是你的好朋友哦！但是这个好朋友，他没有正知见，欸，他还跟你满好啰！哎呀，这个东西呀，来同情你，说：“某人哪！你这 (p10) 么辛苦，这个常住的规定真不合理，叫你做这些事情哦！”对不起，你那时候要有自己的知见去判别、判别。如果常住的确不如理，你应该离开，如果常住是如理的话，那个恶友你赶快远离。你碰着他一块的时候，有你亏吃的，这种亏吃起来是不得了地严重哦！这一点，真正修学佛法最好的是莫过于善知识，反过来，最严重的是莫过于恶知识。他恶知识说的有相似，似是而非的，讲起来很有道理哦！现在我们很容易碰见这种情况，很容易碰见这种情况。[12:57]
那个时候你如果说“诽谤”啦，那么，怎么办呢？佛就告诉我们，你犯了这个罪以后，七年当中，“一日三时于罪悔过”，要经过这么长如法如理努力，你可以。但是至少要经过十劫，才能够“得忍”。要经过这么长的时候，才能够证得初地无生法忍。这么长的时候，喔！这个时间，还是非常严重啊！所以，注意啊！这个戒是千万不能犯，尤其是谤正法戒，以及对菩萨的瞋恨心这一类。最主要的就对大乘教法，在我们没有正确认识之前啊，千万不要随意这个顺着自己的知见乱来。[14:03]
p. 149
Further, the 《Sūtra Gathering All the Threads》 states that even though you clear away sins, you will need at least ten eons to attain the level of forbearance [second of the four levels of the path of preparation]: Therefore, complete purification means to completely purify yourself of the arising of unpleasant effects.
【此说诸恶虽已清净，然得忍位，任如何速，须经十劫，是故无余清净之义，谓是能感非悦意果，无余永净，】
(p11) 喏，这个说明了，所以“无余清净”是指什么而言？就是感恶果的这个恶业，可以完全弄干净，对于道的证等，[14:29]
However, since you greatly extend the time needed to attain such things as knowledge of the path, strive not to be tarnished by faults from the start.
【起道证等，极为遥远，故应励力，令初无犯。】
所以我们一开始的时候不要犯。说到这里，为什么我们对小小戒要感到，哪怕再小的戒，你把它看得最大的，对我们绝定有好处，对我们绝定有好处！[14:54]
The Buddha said that for this reason noble beings do not consciously engage in even the subtlest of sins or infractions, even for the sake of their own lives. If it was the case that purity through confession was similar to faults that have never taken place, then there would be no need to act in this way. This is also evident in the world. Although an injured hand, foot, and so on may heal, they are different from the ones that have never had an injury.
【是故圣者，于微小罪，虽为命故，不故知转。若忏悔净，与初无犯二无差别，是则无须如是行故，即如世间，亦可现见伤手足等，虽可治疗，然终不如初未伤损。】
真正的圣者就是这样的，现在我们不是要学佛吗？对！我们要努力去学。这一点要再说一下，不是说马上教我们做到，但是我们因地当中啊，要种下这个种子，你种下这个种子，你将来很容易做到。所以我们常常想：“哎呀，我是个凡夫啊！圣者尚且如此，我凡夫怎么可以？我要努力啊！”你一直这样子去想！虽然你做不到，你不会错到哪里去。你努力地做，慢慢、慢慢地罪障净除了，慢慢地资粮集聚了，有一天你很容易做到。[15:38]
如果你不这样想，反过来，你现在有人说：“哎呀，这个是佛在三千年以前制的啦！那个是时代啊，那个时候所处的地点跟现在不一样啦！佛不是说那个随方毗尼吗？对啊！ (p12) 现在时间也不同，地点也不同，这个也你不要去管它啦！”欸，讲得很有道理啊！然后你还自己觉得：“欸，如果是佛在现在的话，制的戒也一定不是这样的哦！”你讲得很有道理，很容易地，你心里面就轻弃掉了这个戒。然后呢，自己找了最大的藉口也不知道，下面去，很可能由这样一点小小的地方，引发了非常严重的，非常严重的。所以我们必定要想：“是啊！没有错，这个时、地是有不同的，但是请问（这个所谓请问是问我自己啊），为什么我感得现在的末法，感不到世尊正法时候啊？”你为什么不从这个眼光去想？你一想到这里就惭愧，然后你就懊悔，拼命都来不及，还会说：“对啊！三千年以前的，如果世尊在现在的时候不这样了！”你这个概念就整个改掉了，所以这个知见就差一点点哦！这一个概念我们要了解哦！[17:10]
并不是说一定要教你怎么样，然后你做的时候，我们做，仍旧是—是的，环境固然是如此嘛，我的的确确这客观的环境就是如此啊！那我还在慢慢、慢慢地、慢慢地随顺着这个，这个倒是千真万确的。那个时候你用那个随方毗尼，那就对了！你是战战兢兢地，心里总觉得：唉！那没办法，没办法也只好这样。在这种情况之下如果是你念佛，没问题，可以念得去。的的确确你能够欣、厌之心生起来，你把持住这个，一心念佛。因为什么？你心里面造的业是什么业？你感觉得：唉，这个是一无是处；然后你唯一的依靠是 (p13) 他，虽然你做不圆满，你的业是这个嘛，到那时候你一定去。就算你没有这个，你把持这个正见，将来你最多掉落龙当中，欸！到弥勒佛出世的时候你解脱了。经上面告诉我们清清楚楚，佛说的话，前面说的，虚空可以变哪，佛讲的话是绝对不会一点点差的，这是我们绝对可以信得过的一件事情，就在这里。继续下去。[18:36]
Through striving in that way, you should do as the Collection of Indicative Verses says: A person of sinful conduct— Who has committed sins and not gained merit, Who has parted from the teaching and attained its opposite— Will fear death, like a weak boat breaking apart in a great river.
【◎ 如是励力，如《集法论》云：“若作诸恶未修福，误失正法得非法，具恶业人死怖畏，如于大海散朽船。】
造了很多坏事，没有积福，然后呢正法伤害了，做了都是非法的。像这样的造恶业的人，死的时候就恐怖，为什么呀？像大海里面乘一个破烂的烂船一样，乘一个破烂的烂船一样。[19:13]
A person who has gained merit and has not committed sins, and who has practiced the teaching of the holy ones' system, will never fear death, like a sturdy boat going across a river.
【若已修福未作恶，行诸善士妙法轨，此则终无死亡怖，如乘固船登彼岸。”】
反过来，你造了种种的福业，而恶业呢没有造。然后你所有的行为都是什么？“妙法轨”，这个善不但是普通的，妙法啊！这样情况之下，你对死亡你就不会恐怖。就像什么？乘一个坚固的船，在海里不会出毛病，第一个。而且这个船干什么？到彼岸去，本来这个地方是一无是处，现在有这么一个好的船到彼岸去，你高兴快乐，哪里会恐怖？不会 (p14) 恐怖，这也是千真万确的事实。你看古人这种状态，古人这种状态，他到死了以后，他高高兴兴地到处去告别：“某人啊，再过几天我要走了！”他心里好欢喜，为什么欢喜？再过几天，他不要在这个娑婆世界受苦了，到极乐世界去了，然后等着阿弥陀佛来接他，哪有不欢喜的事情？不但古人，这个说“古人”的话，就是如法行持的，今人还是有这种人，这是我亲眼看见的。你们不妨去自己试试看，你们只要如法去试的话，你们自己心里面也会生起这个量来，我告诉你。就这么千真万确！[20:54]
我可以立刻举个例子来告诉你，业—感果，所以我们不必看果是什么，我们看业是什么。业是哪里造起？你心里造起。如果你现在懂得了以后，那么人家来骂你了，以前是骂你的时候，照你平常的知见：这个家伙没有道理，怎么跑得来骂我？现在你懂得了这个道理以后，那简单得很啊！你有道理，他又偏偏骂你的话，“我前面欠了他的债。啊！好，今天还了他，高兴！无债一身轻。”更进一步啊：欸，以前不知道，辗转地来，他骂我，我再骂他；他再骂我，我再骂他……永远在地狱里面滚。偶然跑到人世间，人世间才得到一……这个罪刚轻一点点，偶然跑到人世间又造了大罪，下去！我现在懂得了这个道理以后，以前到了大苦消完了，跑到人间把他还债了，得到了这个机会还掉了，啊，真高兴！这第一个高兴。[22:07]
(p15) 第二个呢，我现在不但是还了债，而且还要向上，他成就我的忍辱。喔，你正更高兴啊！假定没有这个人来骂你，请问你能忍辱吗？请问你能持戒吗？请问你能精进吗？从这个地方说起来，所有的这个六波罗蜜的功德，都靠他让你完成的，那个时候你想到你欢喜，啊呀，你这欢喜得不得了！眼前很简单一件事情，他骂你嘛，你也欢喜，然后你生病嘛，你也欢喜。为什么？同样的道理呀，对心上面他是骂你，对身上面就是病痛嘛！一样的道理。啊，那现在好极了，正好因为那个病策励你说，那以前为什么生病？那以前造的恶业，因为恶业所以生病；现在呢，我了解了，那个病是还以前的恶业，可是现在我要造善业啊！而且病是死因，喔唷，赶快多念阿弥陀佛，念得清清楚楚，晓得每一句话，拼命念。[23:18]
如果说你以前已经造了“重”的业的话，那是一定去；如果说你的业力不够重的话，你拼命地念，这是“近”，对不对？我们业在生死当中的行相是什么？第一个是重，第二个是近。所以病是死因，现在病完了要死，所以你现在拼命念，嘎啦、嘎啦念，一直保持这个念。如果念到死的话，到那个时候一定到极乐世界去嘛！这不是很清楚、很明白吗？你当下就可感受得到，想想看对不对？理路现在清楚了，你们只要去试，你真正地试到相应的时候，一一会现起。所以说古人、古人哪，所以真正地说起来，就是如法的道理他去做了。比起现在这个人人做不到的差别，你只要去做，就是这样，所以死的时候你也不会怕。[24:14]
Do not act like the person of the first verse but do whatever you can to act like the person of the second verse. Further, there is little sense in saying many reasonable words but acting in an unruly way.
(p16) 【莫依前作，应如后行。此复若说众多应理言辞而放逸转，义利微劣，】
下面再叮嘱我们一下，虽然你说了很多如理的，讲的道理是头头是道，但是你的行为不相应啊，这个义利很少；还是有道理的，但是太少。[24:46]
Even if you only know a little, there is great benefit in practicing whatever teaching you know by casting aside what is wrong and adopting what is right.
【若有仅知微少法义，然随所知正行取舍，义利殊大。】
假定说你随知道的，虽然少，你能够照着它，照着所指导的去正确地行持，该取的是取，该舍的是舍，这个义利就大了。不过在这个地方注意喔！他不是鼓励我们哪—那我们听了这个话，哎呀，那我们不要懂得很多，懂得一点点就够了。他这个地方不是鼓励我们不要懂得多，要鼓励我们懂得了以后，要能够如法地行持，这个是重要的。 这个是行持，欸，这个是重要的！[26:40]
所以我要马上把一个道理，这也是我们同修之间，因为有一个同修来跟我谈，哎呀，他说，他现在越学越高兴啊！我们每次讲完了以后，他就用这个道理去观察，哎呀，观察得很欢喜。他来告诉我，我觉得：是啊！然后呢我再给他补充。“哎呀！那我怎么以前没有想到。”我说：“对啊！”然后呢，你真正地能够去想的话，这想得越多是越高兴。这 (p17) 个为什么高兴？因为他如法地思惟的话，这个罪恶挡住了。罪恶挡住了，烦恼消除了，功德增长了。烦恼的行相是什么？心里苦苦恼恼嘛！你挡住了当然开开心心嘛！就这样。差别在什么地方呢？就说前面所说的，所知法义放逸转的话，就像我们现在，哎呀，听的时候听懂了，讲的时候可以，等到了听完了、讲完了书本一合，你脑筋里还是老样子。那个是什么？放逸转，你没有真正去想啊！[26:40]
现在才告诉我们的，哪怕你是懂得一点点，你能够随着它去做，懂得一点点随着它去做，都有义利；懂得更多随着它去做更多，懂得越多是产生的效果越大。就像我们刚才那个比喻来说：比如说你懂得一点点，他来骂你，你只是觉得，啊，我前面欠了他的，还债啊！那你的快乐只有还债，只是如此而已。假定你能更懂得布施、持戒、忍辱、精进什么等等的话，你就想，他骂你啊，总有他心里不痛快的事情，“我让他骂骂的话，他消掉一点气的话，我布施，施于无畏，好啊！”就这样。所以布施有了，然后呢，经上面告诉我们持戒，持戒的时候是什么？欸，不管他外面怎么样，我里面观我们的身行啊，我可要照着这个戒去做啊，我在持戒。然后呢我忍辱、我精进。你知道得越多，你的功德岂不是越大，对不对？所以这个地方的真正重要是什么？要把我们所知道这个法义不要放逸，如理取舍，这个要懂得哦！[27:54]
(p18) 所以在这一个地方就告诉我们，的的确确你知道得越多越好，然后呢，知道的必定要如法行持。假定你不能行持的话，你倒不如少知一点，是这样的意思。你千万不要误解了说：“啊，那、那、那我不要知道得很多。”那你就误解了这个经义了。[28:17]
The《Collection of Indicative Verses》 says: The unruly may speak at length on what is reasonable, Yet they do not act accordingly. Like herdsmen counting others' livestock, they do not attain the fortune of virtuous practice.
【《集法句》云：“若人宣多如理语，放逸而不如是行，譬如牧人数他畜，彼非能得沙门分。】
就是这样，讲了很多话，但是不照着去做。就像给人家，代人家放牛一样，对不起，你一天到晚看着牛是人家的，你得不到，这个真正的沙门—这解脱的果，你得不到，因为你没有如理行持嘛！[28:52]
Those who practice the teaching in accordance with their instructions and eradicate attachment, hostility, and ignorance attain the fortune of virtuous practice, though they may speak little of what is reasonable.
【设虽少说如理语，然能正行法随法，及能远离贪瞋痴，此等能得沙门分。】
这反过来，就对了。那么正式的行持是什么？“远离贪瞋痴”，要注意喔！所以黑板上这一个，真正忏悔，说来说去就这个。如果说我们对于这个三有这个，是不能认识它的真相，生不起厌离心来的话，你什么都没有用。所以这个检查自己最简单，一看！看看你这个心，你什么心？如果你攀缘心，赶快把它拿掉它，赶快把它拿掉它！[29:35]
65A Commentary
ENGLISH LR V.1 P.247 (COMMENTARY V2. P184
What is in discord is our beginningless latent propensity. We just have this partisanship. It's much like how we normally study. After we study in elementary school, in the elementary school, we will learn a little from attending school. So when we come home, we would always say, "Oh-yo, this is what the teacher says!" Oh-yo, what the teacher says is like the unquestionable truth. By the time we grow up, we know how ridiculous we were then. But everyone has this experience right? This is how we are now. That is why when we first begin to learn, it's pretty unavoidable to do this. We either do not conscientiously learn or when we do conscientiously learn, by the time we learn it, ah-ya, we become incredibly attached to what we know. By then the most important thing for us to do, make a note of this, becoming attached to something is not a bad thing, but we must know the faults of clinging on to something. Under this circumstance, we should pay attention to this while we have the opportunity, we should not use what we know to pass judgments on everything else. We should use it as a force to motivate ourselves to quickly delve in deeper [to the teachings]. That's when this problem will be resolved. Continue on. [01:15]
Qualm: If it is the case that a sin will be completely eliminated, why did the Buddha teach, "Except for the fruitions of former karma"? Reply: The Buddha taught this while having in mind the case of the karma of blindness, having one eye, being lame, Crippled, dumb, deaf, and the like, where there is no ability to eliminate the effects of karma that has already come to fruition.
This is just like the earlier portion, what we have just explained earlier. [01:16]
The intention that is in the form of a cause comes to an end when you acquire a different motivation.
Suppose it is still in the form of a cause, "intention," intention is karma! When it is still in the form of a cause which has not led to any fruition yet, you are still carrying out the actions. Or you have done it but it has not issued an effect yet. Then through applying the remedies, you "acquire a different motivation acquire a different motivation," which is you are bringing about other intentions. Intention is the karma that we create. So the force from creating the other sorts of karma is able to withstand the force created previously. Hence the previous karma "comes to an end." It is thoroughly eradicated. The next part gives some references. [01:45]
This is demonstrated by the cases of people[who committed murder but later repented] such as Angulimala, Ajatašatru, Ašoka, Svaka, and those who killed their fathers."
These are a few stories told. One is about the King Ajātaśatru. King Ajātaśatru was called "Enemy Before Birth." You know this story. He killed his own father. I have explained this principle earlier. So for this person "Enemy Before Birth," since it is cited here, I will just talk about this story briefly. Magadha was a big country in India back in the early days. The king was a devout Buddhist but had no son, had no son. So he tried in all ways to pray for one. There was a cultivator in the mountains, a non-Buddhist, a Brahman. Ah, since he wanted this, he wanted to have descendents, so he...Since this cultivator was to become his son [in the next life], he couldn't wait and killed the cultivator. After killing him, after arranging for his death, this person was reborn in the [the king's] household, reborn in the household. The king was later told, "Oh, in the future, since you had done this before to harm him, when he grows up in the future, you will have to repay." Just like that. [02:23]
After he heard this, he was terrified. Although he had a son, and since this is going to happen in the future, when his son grows up, there will be a repayment. He thought he might as well kill the son. So, when the son was born, he threw the child out on the ground. But the child did not die. He just broke a finger. He did not know why. Later, when the child grew up, others told him, thatis what happened! So Ajātaśatru developed a nonvirtuous thought. He was called "Enemy Before Birth." There was such a story. This also explains that there is never a slight error in how a cause produces an effect. Like that. So, we will not continue with the story. As for the story on Angulimala, this was explained very clearly in the sutra. [03:42]
Qualm: [Upon their deaths] Ajatasatru and the killers of their mothers had developed other virtuous attitudes. Why then were they reborn in the Unrelenting Hell? Did they fail to eliminate their karma? Reply: It was taught that they were reborn in such places as the Unrelenting Hell in order to develop conviction in their karma and its effects. It is not the case that they failed to completely eliminate their remaining karma. Like a silk ball that falls and bounces up, they were born in a hell and were then freed. They were also untouched by the fiery garlands of hell and so forth.
This was explained earlier, this is the story of Ajatasatru. He...you might ask since he had completely eradicated the karma, so why was he reborn in the Unrelenting Hell? No. He had done the karma. And so the form of the karma remained. This is what everyone needs to know. However, he repented and had indeed completely purified the karma through the repentence. Since he had purified and eradicated the karma through repentence, though he was reborn in hell, he was like a silk ball, like the patting of a ball, "Tong!" He all of a sudden went down and came right back up. He did go to the Unrelenting Hell. But if you ask him what is the Unrelenting Hell like? He wouldn't know. He was untouched by the fiery garlands of hell. That's the situation. As you think of this, wouldn't this mean that there was a complete removal? Ah, as you think of this, you would want to repent earnestly! It is the only thing for us to do. For the future non-virtuous effects [to be issued], we should repent. As we repent now, we will increase our merits. This is the principle. [04:25]
This being so, it is proven both that you can completely eradicate sins and that karma certainly has effects.
Not only can we completely eradicate the sin, but from another point of view, we can also understand that any karma will certainly bear fruit, at least in form. So there this one particular point that needs to be explained next. This point is very important! [05:45]
It is not definite that some particular persons can eliminate their karma. The Buddha spoke of this in the Chapter 15 Page 190 King of Concentrations Sutra. King Suradatta killed Supuspacandra and felt contrite about it.
He built a stupa and made very extensive offerings. Three times each day he would confess his sins. He did this for nine hundred and fifty billion years. Even though he maintained his ethical discipline correctly in that way, upon his death he was reborn in Unrelenting Hell. For ten or twenty billion eons he experienced limitless sufferings—having his eyes squeezed out and so forth.
It has told us before that we can eliminate [the sinful karma] completely. But here it says that it is not definite! Why is that? (Translator note: for the first sentence, it is translated in Chinese to be more like this, "For karma that is done against certain particular persons, it is not definite that the karma can be eliminated.") The particular persons would be whom you committed the action against. This then cites from the sutra, it says that there was such a person, King Suradatta who killed Supuspacandra. Why did this happen? Supuspacandra was a Bodhisattva. After killing him, the King Sutradatta felt contrite. After that, he built a stupa and confessed his sins. It is incredible! According to the confession described here, he should have had all four powers present. He had done it for so long, "nine hundred and fifty billion years." And he "made very extensive offerings." He did it three times each day and maintained his ethical disciplines correctly. But upon his death, he was still reborn in Unrelenting Hell. The duration will have to be that long. And after he comes out, he will have to forbear "having his eyes squeezed out and so forth." [06:07]
Nonetheless, confession is not senseless.
Even though this is the case, but his confession was not wasted!
For if you do not confess sins, you will experience sufferings that are greater and of longer duration than if you had confessed them.
There was still force in his confession. However much force derived from the confession will have countered that much force [from the previous karma]. So why is it that the force from the previous karma cannot be completely countered? That is because the person he killed was a Mahayana Bodhisattva. If you harm a person [in the Mahayana], it is like this. If you harm the teaching, it is the same. Therefore, we should pay attention to this! The degree of difficulty would be the same if one has to confess the sin from slandering the teaching. The degree of difficulty to confess this kind of sin would be the same! What is the characteristic of the Mahayana? It relates to all [beings in the] Dharma Realm. A living being who has developed the spirit of enlightenment, a great Bodhisattva, relates to all [beings in the] Dharma Realm. No matter how you confess, you just cannot relate in the same manner. Being an arhat, no matter what you do...hence in many instances, the sutra will say, "Even if all the living beings in the universe of the three billion world system attained fruits [in the Hinayana], sorry, it is not as great as you, having rejoiced and so on toward the Mahayana sutra." In the chapter on "Merits from Rejoice" in the Lotus Sutra, this was explained. [07:33]
In regards to this point, when we get to the great capacity, the measure of this will be explained. This is a point that we should make a note of! Hence, with respect to this point on the black board, the branch of confession, why does it contradict [the previous statements of complete elimination of sins]? In particular when it relates to the Mahayana vows, the Mahayana practices, the Mahayana teachings, the harm done to a Mahayana practitioner, and the slandering of the Mahayana teachings, it is really difficult to confess to eliminate these types of karma. This section particularly addresses this so as to help us take special precaution. But in the reverse, it is marvellous! Suppose you are able to truly develop the great spirit of enlightenment, hey! it is marvellous! Since your mind also relates to the entire Dharma realm, then at this time, the great force of your contrition will be incredibly immense! When we get to the later section, we will gradually, gradually explain that later, explain that later. [08:47]
Through confession and restraint you can purify yourself of sins without any remainder. However, there is a vast difference between the purity of having never been tarnished by a fault from the beginning and the purity attained through confession of that fault.
Though you can confess and eliminate it, but between the purification and not having been tarnished by a fault from the beginning, there is a great difference between the two!
For example, the Bodhisattva Levels says:444 You can redress the occurrence of a root infraction through adopting the bodhisattva vow. However, it will be impossible to attain the first bodhisattva level in this lifetime.
The Bodhisattva Levels tells us, if you have incurred a root infraction, , it is completely broken. After it is broken, you can confess to purify the sin, readopt the vows, and you can still have the purity. As for maintaining the purity, it is the same. But with respect to attaining merits, it will be different. In this lifetime, you will definitely not be able to reach first stage Bodhisattva. For us now, since we are in the degenerate age, we always feel that we have no hope. But actually, in the time of the sublime teaching, yes! There is such a possibility. Actually, up till now, the complete teaching remains. There is such a possibility. Hence the root vows are absolutely, absolutely important! You absolutely should not break it! This is the reason here! [09:40]
Further, the Sutra Gathering All the Threads states that even though you clear away sins, you will need at least ten eons to attain the level of forbearance [second of the four levels of the path of preparation]: The youthful Manjusri asked, "O Bhagavan, if someone, under the influence of a sinful companion, were to do such a thing as abandon the teaching, how, Bhagavan, would this person be freed from that in this lifetime?" The Bhagavan replied, "Manjusri, if you were to confess your fault three times a day for seven years, you would clear it away. Subsequent to this you would attain the level of forbearance in ten eons, at the least."
This immediately substantiates with the sutra. This is the Manjushri Bodhisattva asking the Bhagavan. So then, the Bhagavan explains this to him, "Say there is a person who did things such as "abandon the teaching" (slander the teaching)." Note the really important fragment before that, "under the influence of a sinful companion." It has told us earlier that all the benefits will come from the excellent teacher. On the contrary, all the faults will come from sinful companions, sinful teachers. This is where you should pay attention! This did not say sinful teachers, nor did it say a rotten egg, but instead, "sinful companions." This is a good friend of yours! But this good friend, he does not have the correct view. However, he has a good relationship with you! This thing, he sympathizes with you and say, "So and so! You have worked so hard. The temple's rules are so unreasonable. They ask you to do these things!" I am sorry. You had better have your own views then to be able to make the judgment, to make the judgment. If the rules of the temple are truly unreasonable, you should leave. If the rules of the temple are reasonable, then you better stay away from the sinful companion. When you get together with him, you will suffer. This kind of suffering will be incredibly serious! In regards to this, the best way to train in Buddhism is no more than meeting an excellent teacher. On the contrary, the worst case is no more than meeting a sinful teacher. A sinful teacher will give spurious teachings, something that appears right but it is actually wrong. But it would sound really reasonable! It is very easy to encounter situations as such, very easy to encounter situations as such. [10:59]
By then, if you had "abandoned" (slandered), so then, what do you do? The Buddha tells us, if you have incurred this sin, and in the seven years, you can "confess your fault three times a day." Then after properly striving for so long, you can [clear it way]. However, you will have to wait at least ten eons before you can attain "the level of forbearance." It will have to take that long before you can attain the first stage, the level of forbearance. It will have to take that long. The time it takes, this is very serious! Hence you have to make a note of this! You absolutely should not incur infractions against the vows, in particular the types of ethical discipline on slandering the teaching and generating hostility toward the Bodhisattva. The main thing is that with respect to the Mahayana teaching, prior to us having a correct understanding of it, we should absolutely not just follow along our own views to do whatever.
Therefore, complete purification means to completely purify yourself of the arising of unpleasant effects.
There, this explains that "complete purification" means what? That is for the sinful karma that will produce the unpleasant effects, it is completely purified. [12:57]
However, since you greatly extend the time needed to attain such things as knowledge of the path, strive not to be tarnished by faults from the start. [202]
Hence we should not be tarnished by faults from the very beginning. Speaking of this, why should we feel toward the smallest ethical discipline, why should even the smallest ethical discipline be treated as the great ethical discipline to be maintained? It is that it will absolutely bring us the benefits, will absolutely bring us the benefits! [14:29]
The Buddha said that for this reason noble beings do not consciously engage in even the subtlest of sins or infractions, even for the sake of their own lives. If it was the case that purity through confession was similar to faults that have never taken place, then there would be no need to act in this way.
This is also evident in the world. Although an injured hand, foot, and so on may heal, they are different from the ones that have never had an injury.
This is how the true noble beings are. Don't we want to learn to become like the Buddha? Yes! So we must strive to learn. I need to explain some more of this point. This is not asking us to immediately accomplish it. But on the causal ground, we must plant this seed. If you plant this seed, you will very easily accomplish this in the future. So we should often think like this, "Ah-ya, I am an ordinary being! Even the noble beings act this way, how can I act otherwise? I must strive!" If you continue to think like this, though you cannot accomplish things now, you won't stray too far. If you make efforts at it, gradually, gradually, the obscurations will be eliminated. One day, you will easily accomplish it. [14:54]
But if you don't think like this and act the opposite, some would say, "Ah-ya, the vows were stipulated more than 3000 years ago by the Buddha! That was then. The time and place now are different! Didn't the Buddha say we should follow the rules suitable to the local conditions? Right! So the time is different and the location is different, therefore, there is no need to worry about them (the vows)!" Eh, this sounds reasonable! So you would feel this yourself, "Eh, even if the Buddha is present now, He may not stipulate the same set of vows!" You might sound reasonable. But very easily, you will have readily abandoned the vows. And then, you will have found the greatest excuse for yourself, you don't even know. After this, it could be possible that through a small thing like this, you may have engendered something very serious, very serious. That is why we must think this way, "It's true! There is no mistake. There is a difference in time and place, but may I ask then, by the way I am asking myself this, why do I bear the effect of having been born in a degenerate time? Why was I not born in the time of the sublime teaching?" Why do you not view it from this perspective? As you think like this you will feel shame and embarrassment. You will feel contrite. You will feel that there isn't enough time to strive. Would you still be saying, "Yes! That was 3000 years ago. If the Buddha appeared now, the vows would be different!" This whole idea will be corrected. So the view can be off by just this little bit! This is a concept that we must understand! [15:38]
This is not asking that you have to do something. So when you are actually practicing, when we are doing things, we are still...true, the environment is like that. The objective environment is indeed like this! That is why we will gradually, gradually, gradually go along with it. That is absolutely true. By then if you use the idea of following the rules suitable to the local conditions here, then it will be right! That is because you will be jittering with trepidations, you keep feeling that, "Ah! I can't help [to correct this]. If I can't help it, then it'll have to maintain the way it is." In this case, if you recite the Buddha's name as such, you'll have no problems. You can recite to get to the Pure Land. You will indeed produce the attitude of joy and disenchantment. You should then grasp onto this and devote all of your attention to reciting the Buddha's name. Why? What is the karma that is created in your mind? You will feel that, "Ah, the world is absolutely devoid of any merits." And your only refuge is Him. Even though you have not practiced perfectly, but that is a result of your karma. When the time comes, you will certainly make it [to Pure Land]. Even if you don't have that, if you can take hold of the correct view, you will at most fall among the nagas in the future. Eh! By the time the Maitreya Buddha appears in the world, you will be freed. The scriptures tell us this very clearly. For what the Buddha said earlier, the sky can change, but what the Buddha speaks will never be even slightly altered. This is something that we can have faith in. It's just right here. Let us continue. [17:10]
Through striving in that way, you should do as the Collection of Indicative Verses says;
A person of sinful conduct -
Who has committed sins and not gained merit, Who has parted from the teaching and attained its opposite
Will fear death, like a weak boat breaking apart in a great river.
Having committed many sins, not gained merits, brought harm to the teaching, and done the opposite of the teachings, those who have done bad karma as such, why will they become fearful upon death. Why? It's much like traveling in a broken weak boat in the ocean, traveling in a broken weak boat.
A person who has gained merit and has not committed sins,
And who has practiced the teaching of the holy ones' system,
Will never fear death,
Like a sturdy boat going across a river.
On the contrary, you will have gained all kinds of merits and have not committed sins. All your conducts are like what? "Practiced the teaching of the holy ones' system," this is not a common virtue. It is the holy ones' system! Under this circumstance, you will not fear death. What would it be like? It would be like traveling on a sturdy boat. There won't be any problem when you are in the ocean. Now that there is such an excellent boat that will carry you to the other shore, you will be so happy and joyous. Why would you be fearful? You won't be fearful! That is also the absolutely truth. You can take a look at how the ancients are, how the ancients are. When they are about to die, they happily go around to say good bye, "So and so, I will be gone in a few days!" They would be so joyous. Why are they so happy? After a few days, they will no longer need to endure the pains of the Saha world. They will be going to the Pure Land. They will be waiting for the Amitabha Buddha to come for them. How can this not be a happy thing? This is not only the case of the ancients. By "ancients" I mean those who practice according to the teachings. There are still people like that now. I have personally seen them myself. You might want to try it for yourself. As long as you try to do this according to the teachings, you will develop the valid cognition. Let me tell you, it is absolutely true! [18:36]
I can immediately give you an example to tell you about karma and its bearing of fruit. Hence we need not look at what the fruit is, [instead,] we should look at what the karma is. Where do you begin to create the karma? You begin from your mind. Say you now understand the teaching and someone comes to scold you. The way it used to be when others scolded you, this is the way you would ordinarily think, "He is being unreasonable. Why should he come to scold me?" Now that you understand the teaching, it becomes very simple! If you are being reasonable but he is still scolding you, then "I am indebted to him from before. Ah! It is great. I have paid it back today. I am happy! I feel burden free from having no more debt!" To go a step further, "Eh, I didn't know it before and continued to revolve around [the same issue]. He scolded me, so I will scold him back. He scolds me again, so I will scold him back again...we forever will roll in hell. On the rare occasion that one is born in the human world, just having been in the human world...as soon as the sins have lessened, one will commit a great sin in the human world. And one will then fall [into hell again]! Now that I understand this principle, [I know that] the great sufferings have been exhausted and that I have come to the human world to repay my debt. I have this opportunity to repay and have done so. Ah, I am too happy! This is the first happiness. [20:54]
The second one, not only have I repaid, I wish to continue to progress upward. He is here to provide an opportunity for my accomplishment of patience. Oh, you will be happier! If no one scolds you, may I ask then, can you practice patience? May I ask then, can you uphold the vows? May I ask then, can you joyously persevere? Speaking of this, you have to rely on him to accomplish all the good merits of the six perfections. By then, as you think of this, you will feel joyous. Ah, you are incredibly delighted by this! It is something very simple that is right in front of you. If he scolds you, you are happy. If you are sick, you are happy as well. Why? The same principle applies. If you apply this to the mind, that is the scolding [that you are dealing with]. If you apply this to the body, that is the sickness [that you are dealing with]! The same principle applies. Ah, so now, this is great. The sickness is just right to prompt you to question why you fall sick. That is the [the result of the] nonvirtuous karma you had created in the past. It is because of this nonvirtuous karma that you fall ill. Now that I understand this sickness arises because of the past nonvirtuous karma, so I need to create virtuous karma now! And since sickness is a cause that leads to death, I need to quickly recite the name of Amitabha Buddha more often. I will recite very clearly. I will be earnestly reciting. [22:07]
If you have created a "weighty" karma, you will certainly get there (Pure Land). If your karma is not sufficiently compelling, but as you recite fervently, this becomes a "near" karma. Isn't that right? What are the characteristics of karma [to ripen] in rebirth? The first one is weightiness, the second one is nearness [death]. Since sickness is a cause of death, after sickness then death comes. Therefore, you ought to be reciting intensely. Not only that, you ought to recite continually. If you continue to recite until death, by then you will certainly get to Pure Land! Isn't that very plain and very clear to understand? You can relate to this right away. Think about it, isn't that right? Now that you are clear of the reasoning, as long as you try, when you keep at it until you truly concur with it, one by one, it will manifest. Hence, when we speak of the ancients, in truth, the ancients really mean those who have practised according to Buddhism teachings and principles. The difference is that people nowadays do not put the teachings into practice. As long as you practise, you will not be fearful even at the moment of death. That is how it will be. [23:18]
Do not act like the person of the first verse but do whatever you can to act like the person of the second verse.
The following exhorts us again. Though you have stated according to the teachings, and the principles you have stated are logical, your conduct does not correspond. So, the benefits will be very little. There are principles, nevertheless, these are inadequate.
Further, there is little sense in saying many reasonable words but acting in an unruly way. Even if you only know a little, there is great benefit in practicing whatever teaching you know by casting aside what is wrong and adopting what is right.
However, if what you know is little, but you can follow it through, follow the guidance to put it into practice correctly, that is you adopt what you should adopt, cast aside what you should cast aside, then the benefits will become great. But here is where you'll need to pay attention! He is not encouraging us to...when we hear this, [we would think,] "Ah, we don't need to understand very much. We just need to understand a little and that will be enough.” He is not here to encourage us not to know more, but to encourage us to practice according to the teachings after we understand them. This is what's important. This is about practice. Ah, that's important! [24:14]
So we should use the principles immediately. Among our fellow practitioners, there was one practitioner who had come to talk to me. Ah, he said that the more he learned, the happier he became! After we finished every session, he would go on to observe and analyze with the principles. Ah, he was happy with his analysis. He came to tell me, and I felt, "Yes! [That's what it is.]" So then I added on to it, [and he said,] "Ah! How come I did not think of this before?" I said, "Right!" Thus, if you can truly contemplate as such, the more you contemplate, the happier you become. Why are you happy? It is because if you contemplate according to the teachings, the sins and non-virtues are stopped. The sins and non-virtues are stopped, the afflictions are cleared away, and the merits are increased. What are the subjective aspects [or mental behaviour] of afflictions? You feel distressed and vexed! If you are able to stop them, of course you will be happy! It's just like that. What is the difference here? It is what has been said earlier. If you do not conscientiously reflect on the meaning of the teachings, it's much like how we are now, ah, when we hear it, we know it. It's still alright when we hear it. But after we hear it and explain it, as the book closes, your mind does not change. What is that? That would be not being conscientious. You have not truly thought about it! [25:34]
That is why this tells us, even if you know just a little, if you can follow what you know and do so accordingly, even a little bit, there will be benefits. The more you know, the more you can practice. The more you know, the greater will be the effect. Much like the example that we gave earlier: if you know only a little, when he scolds you, you can only feel, ah, I owe him previously, I am repaying the debt! So then your happiness would be limited to repaying the debt. That's all there is. If you understand more on generosity, ethical discipline, patience and joyous perseverance and so on, you will then think, if he is scolding you, he must be feeling unhappy about something. "If I let him scold me and he can feel better, then I will be practicing generosity, giving fearlessness. It's great!" Like this. So you will be practising generosity. Furthermore, the scriptures tell us to uphold ethical discipline. When you uphold ethical discipline, what is it like? Ah, no matter what happens externally, we have to observe our physical conduct. I must behave according to the principles of ethical discipline. I will then be upholding ethical discipline. I will also be practicing patience and joyous perseverance. The more you know then, wouldn't your merits become even greater? Right? So what's most important here? We should not casually cast aside the teachings we have learned, [instead], we should adopt or cast aside in accordance to the teaching. This is what we need to understand! [26:40]
Hence, this section is telling us that, indeed, the more you know the better, and that you must practice according to the teachings. If you are unable to practise accordingly, you might as well know less. That's the meaning here. You absolutely do not want to misconstrue this to be, "Ah, so, so, so I don't need to know a lot. " Then, you will have misconstrued the meaning of the text. [27:54]
The Collection of Indicative Verses says;
The unruly may speak at length on what is reasonable, Yet they do not act accordingly. Like herdsmen counting others' livestock, They do not attain the fortune of virtuous practice.
It is like this. This describes how one speaks a lot but does not act accordingly. This is just like herding cattle for others. I am sorry. You will be looking at other people’s cattle all day long but you just can’t have them. So for the real fruit of liberation to be attained from virtuous practice, you won’t be able to obtain it. It is because you have not practised in accordance to the teachings! [28:17]
Those who practice the teaching in accordance with their instructions And eradicate attachment, hostility, and ignorance Attain the fortune of virtuous practice, Though they may speak little of what is reasonable.
The reverse of that will make it right. So, what is the actual practice? It is to “eradicate attachment, hostility, and ignorance.” You should pay attention to this! Hence, for what is written on the black board here, to truly confess, no matter what it is, it comes down to this. In regards to the three realms in the cyclic existence, if we cannot recognize the realities of them, cannot develop a disenchantment of them, then we won’t be able to do anything. The simplest thing to see if this is true is to examine yourself. Just take a look! Look at your own mind. What is on your mind? If your attitude is one that clings on to sensory objects, quickly get rid of that attitude, quickly get rid of that!
If this is not what you have in mind, instead you have an attitude of wanting to benefit others, and you strengthen it, this is the right way. But this is something very subtle and delicate! Honestly, up till now, before you have a correct understanding of the teaching, you are incapable of examining yourself. Hence the most important thing, for all of you who are dwelling here and even for myself, I do not dare to speak in the public. Although I am giving Dharma talks, I dare not go in public to do so. The reason for this is because I know that I still cannot truly recognize it, so I am still unable to examine myself. If I go in public to speak, even though I say that I am here to propagate the teaching, sorry to tell you that I would be unconsciously damaging the teaching. That’s what I will be in accordance with. As soon as you accord with that, you will be in trouble! This is a point that we should understand. Next, [28:52]