菩提道次第广论手抄稿:旧版第六十七卷B面
（手抄稿 第九册 p87）[00:08]
念完正好念中学了。”这样那就对了！
p. 152 (6)
Why? Because even were you to reach the level of a deity or a human, you would be mistaken if you believed this to be pleasurable by nature, since you would still not have escaped the suffering of conditionality.
【所谓虽得人天胜位，然仍未能出于行苦，若即于此执为乐性，实为颠倒。】
为什么？虽然说你得到了人天的好处，但是行苦还没出，最后还在轮回当中哦！假定你把这个以为快乐的话，那你是颠倒了。[00:30]
Therefore, in reality, you would have no happiness whatsoever-your life would still come to a bad end, for you would surely fall into a miserable realm again. A human or divine lifetime is like resting on a precipice just before falling into the abyss.
【故于真实全无安乐，其后定当堕诸恶趣边际恶故，譬如有一无间定当堕于悬险，现于险崖暂为休息。】
所以虽然共下士做到了，但是对于这个真实的究竟意义来说，一点快乐都没有，最后一定要堕落的。就像我们现在，在这个悬崖当中暂时休息一下一样，一动马上就跌下去，粉身骨碎啊！[01:05]
《Engaging in the Bodhisattva Deeds》: After repeatedly coming to happy rebirths, And experiencing much joy there, You die and fall into the protracted and unbearable suffering of the miserable realms.
(p88) 【《入行论》云：“数数来善趣，数受诸安乐，死后堕恶趣，常受极大苦。”】
这很明白。[01:13]
Candragomin's Letter to a Student: You who whirl constantly in cyclic existence, Yet who enter a happy realm mistaking mere calm for happiness, Will certainly wander helplessly through hundreds of like and unlike realms.
【《弟子书》中亦云：“诸常转入生死轮，而于暂憩思为乐，彼定无主渐百返，漂流等非等诸趣。”】
现在我们普通人是怎么样？永远在生死轮回当中转，而目前只是暂时得到一点点，这个三有当中的人天好的位子。把这个内容看不清楚，因为愚痴颠倒而把它看成快乐的。那个是没有正确的认识，他自己作不了主。为什么？看不清楚，无明，无明嘛当然作不了主。于是渐渐又转百返，于永远—这个“百”不是一百趟，百是泛，泛指，永远在六道当中轮转。“等非等”，或者上、或者下，这个意思。[02:13]
Consequently, you have to become as thoroughly disenchanted with the happy realms as you were with the miserable realms.
【故于善趣亦当厌患，犹如恶趣。】
所以我们真正的，对好的应该产生厌恶，这个是非常重要的。[02:24]
As Aryadeva's 《Four Hundred Stanzas》 says: High states frighten the wise as much as hell. Rare is the state of existence that does not terrify them.
【《四百论》云：“诸智畏善趣，等同奈洛迦，不畏三有者，此中遍皆无。”】
这个论上面告诉我们，真正的智者，对这个善趣看得像地狱一样，不怕这个的，在我 (p89) 们这个圈子里是绝对没有的。注意哦！所以现在我们要了解，你一旦真正的出家，这个才是我们的目标。在这个圈子里边，不要说眼前，就把你生天，生到天上面去，就把你做到一个国王，就把你做到天王，你看起来像地狱一样地恐怖，这个才是哦！[03:08]
Also, the 《Verse Summary of the Perfection of Wisdom in Eight Thousand Lines》 says: Those whose minds are attached to cyclic existence will continue to wander there constantly.
【《摄功德宝》中亦云：“诸具贪生死意恒流转。”】
我们现在这个状态是什么？这个贪着生死的这个，这一个心意状态什么呢？永远在生死当中流转，这是我们应该认识，真正产生厌离的。所以任何一样好东西，你要了解，真正修行的时候，法爱如果说不遣的话，你上不去。所以在这个五道十地当中，资粮、加行，这个加行再上面去，所谓加行是暖、顶、忍、世第一地。世第一地最后的后心，那就是见道。这个到了这个顶端以后叫“顶堕”，停在那里上不去了。它顶堕是什么？就是他修了法以后他也欢喜，唉呀，觉得好，他有这样的一念的欢喜的执着，就爬不上去。看看哪！那些人都是已经我们说起来是已经真实相似见道，说大彻大悟的祖师很多是这种人，他有了这一念，上不去。我们现在差得十万八千里，这个心里面还这么个放不下，这个我们要认识的。不是要去做到，我处处地方提醒，我们真正要认识的现在—正知见，见的就是见这个，然后呢慢慢地努力去对治它。[04:38]
The 《Letter to a Student》: The more you conceive all beings as happy, the more dense the darkness of your delusion becomes.
(p90) 【《弟子书》中亦云：“如如于诸趣中起乐想，如是如是痴闇极重厚，】
嗯，就像这个样，你对这个六道轮回当中，如果说你“起乐想”，感觉得这是快乐的话，对不起，那你这个愚痴非常重。所以我们眼前看看真可怜哪！这个也放不下、那个也放不下，这个也看不开、这个也看不开。利固然看不开，名也看不开，钱固然看不开，身体也看不开。乃至于我常常觉得，打了板了还趴这个床上爬不起来，唉，实在是，实在是，我自己深深一直为这感觉……尽管跟你们说，策励你们，问我自己做到了没有？我老实说我没做到。我只是经常提醒：打了板了，赶快起来！有时候头昏了半天。我总记得，当年我这个阿阇黎告诉我的话：“叭！你坐起来！”然后坐起来，然后呢脚放下地，哎哟，冷得要命！好，赶快穿衣服。千万不要说：“哎哟，冷得要命，再摆在棉被里面，反正打头板。”那你就害了。[05:56]
这个注意哦！就是你处处地方，这正知见最重要，这是我随便一提。你从任何一件事情，不要看成快乐的，这种快乐的都是什么？陷阱，陷阱！这是我们必定应该认识的一件事情。你有了这一个念头，现在真正重要的就是，注意哦！这个念头最重要。[06:20]
所以眼前我常常告诉你们我自己的过错，这有个原因的，就是你们不要害怕！就算是 (p91) 现在你们觉得，很尊重的这样的一个老师，他自己都有错误，不但有错，满身错误。可是真正重要的是什么呢？我自己认得了错误在改。因为改，所以今天你们觉得能够尊重他，尚且如此，何况是佛呢！所以你们只要……这个才是你们该学的地方。所以注意！真正重要的，不是认得了道理看别人不是，跟别人讲道理。你必定要把这个道理，看见自己错在哪里，然后努力策励自己：“我总归要努力！对不起，我爬不起来，我偏要爬起来！”就是这个。所以告诉我们，你如果对这个地方起点乐想，错了！反过来，[07:17]
The more you conceive all beings as suffering, the more the darkness of your delusion lessens.
【如如于诸趣中起苦想，如是如是痴闇极微薄。】
对一些那快乐的事情，你能够“起苦想”，那么你那个时候愚痴慢慢地减轻了，这个东西叫智慧。现在有很多人脑筋的确很好，然后你把那个脑筋用在这个上头，那就对了。哦！应该这样地思惟，然后呢观照自己。你能够观照了以后，到那时候，你往往要跟人家辩论的时候想：欸，错了、错了！原来不是我有道理，是我是什么？见烦恼重。那个时候，你话到嘴边马上吞下去。这个时候你的这个智慧慢慢地就增长了，愚痴就减少了，这个对见烦恼而言。同时呢对思烦恼这个习性来说，也是一样，你平常的时候觉得：唉呀，冷得受不了，你刚才说的，又想缩到被窝里。“欸，不对、不对，这个东西不行！我宁愿在那里 (p92) 咬紧牙关，然后多冷一下，然后策励自己再穿衣服，一定要起来！”就这样。说这个是平常我们应该知道的。[08:23]
p. 153
The more you contemplate what is pleasant, the more the flames of attachment spread.
【如如修习净相极增长，如是如是贪焰极炽然，】
下面就是告诉我们，眼前对美好的东西，你把这个美好的，觉得它好的话，害了！这个东西贪心，贪心增长，贪这个东西非常可怕，是越贪是越厉害的。这我想我们大家都有这个经验，你这么越贪是越厉害的。所以这个“依众靠众”还有个好处，尽管我们现在理路或者清楚，或者不清楚，习性或者厉害，可是在大众面前总觉得不大好意思，所以靠着大家多多少少，少造一点罪。等到你一个人的时候，你就害了，这贪心永不能圆满。所以凡是我们欢喜的东西的话，不要看见它是清净美好的。[09:20]
The more you contemplate what is unpleasant, The more the flames of attachment abate.
【如如修习不净极增长，如是如是贪焰极殄息。”】
你要看见这个东西好可怕的，是大骗子，这个大骗子给你一点小小的甜头，把你送到地狱里面去，那时候你想到的话，你心里面就对它起恐怖。当然真正的平常我们初心修的人，对贪心譬如说用不净观什么等等，有它特别的对治，这个以后讲，眼前这里我们要了解这个原则。[09:57]
From beginningless time you have been conditioned to believe that the wonders of cyclic existence are sources of happiness, and you have habitually projected upon them a false image of beauty.
(p93) 【此说从无始来，执着三有盛事为乐，增益串习诸净妙相。】
上面告诉我们，因为我们无始以来，我们虚妄颠倒的关系，把这个三有当中这种好事情，把它看成快乐。一向习惯，一向把这个妄想以为正确的，所以总把它看得这是好的，这个我们要认得它。[10:27]
But if, as a remedy, you train yourself to meditate on suffering and unpleasantness, you will put an end to these wrong ideas.
【能治此者，若修苦性及不净相彼等便息，】
它最佳的对治，什么呢？修苦性，修苦性，说原来这是苦的；还有呢不净，修不净观。实际上这个里边，正修的时候修什么？“观受是苦、观身不净”，这是我们最难对治的两样东西，最难对治的东西。但是它有正确的方法，正确的方法，下面将来告诉我们烦恼的时候，那时候我再提起。当你这个一个念头生起来的时候，你那时候才了解了，原来你又在被烦恼转。然后呢转了以后，真正烦恼转的时候，的的确确我们谁都拿它一点办法都没有，这个是可怕极了。所以你必须事前认识，然后呢思惟观察，到境界现起的时候，这一个正法相应的这一种现行现起的时候，那个时候你有力的对治生起了。那时候你欢喜，“啊，今天我居然打了一个胜仗！”那个快乐真正的快乐。[11:44]
你平常吃的东西，当你吃的时候吃得很起劲，你真的快乐吗？那大家不妨心平气和想 (p94) 想看。我们大家都有这个毛病—贪心，唉呀，好东西，事前是越多越好；吃完了以后，哈，肚子吃得胀胀的，睡在那里，站也不是、睡也不是，就这样。当时真的快乐吗？吃的时候并不觉得快乐耶，我想大家都有这个感觉。你是一个劲儿就在那个地方做那件事情，吃完了以后昏昏沉沉，然后到那个时候又要来了，快乐在哪里啊？欸，但是奇怪，它就偏偏到那个时候就让你去这样做，这个就是这个真正的行相。这个烦恼止息的道理，慢慢地好好地学。那么你能够如法地修学的话，这个就静息了。反过来，[12:36]
Candragomin says that if you neglect to meditate on these, ignorance and attachment will increase, and you will continue to fuel the process of cyclic existence. Hence, it is vitally important to meditate on the faults of cyclic existence.
【若不修习便增痴贪，转诸有轮，故修诸有过患为要。】
所以如果说你不如法地去修行，修习这个对治法的话，那么那个时候一直增长的痴跟贪，贪里边一定有痴。然后呢贪的最后的结果，得不到的话，瞋也跟着来，这个三样东西就这样的辗转地相应。由于这个造业，然后轮回三有，你没办法跳出来。既然前面你怕、厌恶，唯一的办法就是这里。所以现在晓得，啊，你真正要跳出来，要做些什么呀？它说从这个上头，从业感果的必然性，是了解我们真正要修的，是要修三有一切盛事的过患。然后从这个了解了以后，才步步深入能够解脱，那个才是说进入更深一层，第二个步骤叫作中士。所以现在我们看看，那么修中士这一个内容说些什么呢？[14:04]
The faults of cyclic existence are explained in three parts: (4 parts?)
1. The mental training.
2. The measure of the determination to be free.
3. Dispelling misconceptions.
The mental training. This is explained in two parts:
1. Identifying the mind intent on liberation
2. The method for developing the mind intent on liberation
(p95) 【中士道次修心分四：① 正修意乐，② 彼生起之量，③ 除遣于此邪执分别，④ 决择能趣解脱道性。初中分二：① 明求解脱之心，② 发此之方便。 今初】
“中士道次修心分四”，第一个“正修意乐”，喏，正修的这个内容是什么，我们心里应该些什么认识，怎么样的做法。“彼生起之量”，第二个。“三除遣于此邪执分别”，这个是一样的。第四“决择能趣解脱道性”，既然你要求解脱，最后了解了，说第四个那个地方，就现在告诉我们了，我们哪，你要修解脱吗？对了，解脱道是什么一回事情，解脱道是怎么一回事情。现在次第来讲：“初中分二”，就是正修意乐。“明求解脱之心”，求解脱的心是什么？第二怎么样发生这样的求解脱的心，所以“发此之方便”。今初。[15:05]
Identifying the mind intent on liberation. Liberation means freedom from bondage, and what binds you to cyclic existence is karma and the afflictions.
【◎ 言解脱者，谓脱诸缚。此复业及烦恼，谓于生死是能系缚。】
所谓“解脱”，什么样呀？简单，就是把绑住的把它解开来，这么简单法。那么什么东西绑住你啊？业跟烦恼，就是业跟烦恼把我们绑在生死当中，就是这么简单。[15:32]
Under their power, the aggregates are reborn in a threefold manner: in terms of the three realms they are reborn in the desire realm, and so forth; in terms of kinds of beings, they are reborn as the five [deities, humans, animals, hungry ghosts and hell-beings] or six kinds of beings [the five plus demi-gods]; and in terms of the type of birth, they are reborn in four ways—by birth from a womb, birth from eggs, birth from heat and moisture, and spontaneous birth. Since this is the nature of bondage,
【即由此二增上力故，若依界判，欲界等三。以趣分别，谓天趣等或五或六。依生处 (p96) 门，谓胎等四，即于其中结蕴相续，是系缚之体性。】
说，是的，现在绑住你的就是业跟烦恼，由于这两样东西的辗转增加，结果呢把你绑住了。那绑在哪里呀？绑的地方，如果拿这个“界”，拿那个地方，拿那个范围来区的话，三界：欲界、色界、无色界。然后在这个三界当中，如果分“趣”，就是我们分成功六趣，或者就是这个六个类型，那么或者是六等，或者是五等。如果把修罗判作天趣的话，就是五等，有的把修罗叫作非天，这个没关系。还有一种呢，“生处门”，就是在三界当中你怎么去出生的，那么分成功四：胎、卵、湿、化，就是这样，不外乎这个。[16:48]
就是不管是三界，不管是六趣，不管是四生，总之前后业感缘起，前面的蕴灭，后面的蕴生，是“结蕴相续”。在这个里边继续不断地这个五蕴身，继续不断地向前推衍，说结生相续。那个蕴、五蕴，不是有一样真实的东西。而这个五类东西，到那个时候旧的坏了，新的又生起来了，这一个东西，生新起来的继续不断向前面推衍下去，这个相续体，这个就是被绑住的这个。而业跟烦恼，绑住那个蕴体，就是这么；就像那个绳子捆着你，就这么简单。这个绳子是业跟烦恼，现在这个你呢，就是这个蕴，五蕴。[17:55]
freedom from rebirth impelled by karma and the afflictions is liberation,
【故从此脱，即名解脱，】
(p97) 就是这样，从这个地方解脱开来，就是！[18:02]
and the desire to obtain that freedom is the mind intent on liberation.
【欲求得此，即是希求解脱之心。】
你现在呢要想从这个地方，说唉呀，不要被它绑住，我一定要想办法跳出来，就是这个，就是这样！[18:14]
Moment by moment the compositional activity of karma and the afflictions arises and is destroyed, but this destruction is not liberation. Though things that have been produced do not abide for a second moment, this destruction is not contingent upon conditions for liberation, such as the cultivation of a remedy [knowledge of selflessness]. If this were liberation, it would follow that everyone would be liberated without effort, and that is absurd.
【又此解脱，非为惑业诸行生已息灭，以诸生法，于第二时定不安住，不待修习能治等缘，则不须励力，一切解脱便成过失，】
前面我们不是说业跟烦恼是能绑的东西，然后呢结蕴相续，就是我们生死的流转的这个所绑的东西。那么业跟烦恼的，说这个里边这样，说这个业跟烦恼的诸行，它这个前面灭，后面的生。生完了以后它又灭，灭完了以后又生，生灭不停的。所以它生完了以后，它自己就会消灭。“以诸生法，于第二时定不安住”，它那个结蕴的事情，本身就是永远生灭，永远生灭。“不待修习”，假定说你不要去修习，说“不待修习能治等缘，则不须励力，一切解脱便成过失”，就是说，那结蕴的体本身是什么东西？找不到。它是怎么一个？生灭继续相续，换句话它一直相续的，一直相续下去的。这种情况之下，你必定要修习对治，断了这个相续，那就对了。否则的话，如果你不修习对治的话，是呀，如果你不 (p98) 修习的话，对不起，它本身啊，它继续不断地就生灭、生灭、生灭。所以，[19:59]
Consequently, if you fail to cultivate the remedy, you will be reborn in the future,
【故若未生对治，当于未来结生相续。】
所以你没有修这个对治的话，它永远接下去。[20:07]
since you only stop rebirth by cultivating the remedy.
【由其发起对治力故，结生相续即便止息。】
你一定要修习，针对着这个生死流转的结生相续，那么它那个东西就停止了；那个停止了以后，那个系缚也就没有了。所以这个地方特别告诉我们，我们要求解脱心，那么要求什么解脱心呢？就要对这个结生相续，要找到如法如理的对治，对治了这个东西以后，那么这个解脱才能够具体地成就。了解了，所以说，哦，要求解脱，要一定要有解脱的方法，正确的方法，简单的一句话就是这个。至于这个方法的内容呢，我想留在下面一次再讲，今天这一堂就讲到这个地方。[21:09]
今天，《菩提道次第广论》153页，卷六，共中士，中士道。那么这个中士，由于前面那个基础上来，我们进一步了解说，虽然人天当中保持了善趣，是善道，但是毕竟最后还要堕落。由于这个原因，所以想到毕竟堕落还是苦，这样不行，进一步还要更求进一步的解决。那么那个从这个基础上面，又向上一步，这个叫中士。那么次第呢分 (p99) 四部分：正修意乐，哪一个是正式的，就是我们说中士要修的。换句话说我们的心里的内容，我们应该有的认识，以及心里这个状态是什么样。那么怎么样才能够发生这样的一个状态，他告诉我们的，用什么方法才行。这了解了以后，有一种错误的概念要去掉。对正确的了解了，错误的去掉了，最后告诉我们，那么现在修什么样的道，能够达到你这个目的。这个分这个四科，这个次第层层推进，圆成我们的目标。[23:16]
前面已经说过，所谓求解脱的心是指什么样的心？那么这个心怎么样才能够发起？平常说我们大家都希望，没有一个人例外的，要想从痛苦当中脱出来，要想从痛苦当中脱出来。没有一个人例外的，可是找不到，原因呢就是自己的愚痴，自己的愚痴。因为愚痴、不了解，所以不晓得从哪里去找。现在我们很幸运地晓得，哦，要去找一定从那个方面，这个就归结到从三宝。那么更从那个地方了解了，单单前面这个不够，更进一步到这里。[24:15]
现在虽然我们进一步要求解脱，但是这个解脱的心，是晓得解脱，怎么样才能够使得这样的内心，跟他相应的如理如量的生起来。虽然我们大家都会这样觉得，这要求解脱，虽然你要求解脱，想完了以后，没有一个力量来推动你。因为没有推动的力量，所以尽管 (p100) 想，想完了以后，仍旧陷在自己一向的这一种习性当中，这种习性就是无明相应的见思烦恼。那种见思烦恼，尽管你拿来阅读佛经，有的读了半天增长各式各样的知见，增长各式各样的知见。结果呢它本来是要指导我们，凭这个去跳出轮回的，净化这个知见的；结果你弄了个半天，知见增长了一大堆。知见增长了，慢心也跟着增长，结果是烦恼是越弄越多。所以在这地方我们要很善巧地，找到这个正静息的方便。那么现在他下面告诉我们: [25:55]
The method for developing the mind intent on liberation
【◎ 第二发此之方便者。】
怎么样能够启发这样一个如理如量的认识。[26:08]
The desire to relieve the suffering of thirst is based on seeing that you do not want to be tormented by thirst.
【譬如欲得止息渴苦，由于渴逼，见非爱相。】
先举一个譬喻。譬如说我们嘴巴渴了以后，觉得痛苦不堪，那么你一心一意要想去找水喝。为什么？因为你觉得嘴巴渴的时候，那是痛苦难受。这个譬喻我们可以更加深一点说，你生了病，假如那个小病没有关系的话，叫你去看医生你也懒得看。但是那个病痛苦难受的话，叫你不看医生也做不到。同样的道理，一定是对于这件事情感到它的非可爱，就是应该这么反面的，更强烈说可怕、痛苦的这种状态，由于这个力量逼迫，所以你一心就去求怎么解脱痛苦，怎么从痛苦当中透脱出来。所以 [27:13]
Likewise, the desire to attain liberation—which relieves the suffering of the aggregates appropriated by karma and the afflictions—is based upon seeing that the appropriated aggregates are flawed insofar as they have suffering as their nature.
(p101) 【如是欲得，诸取蕴苦寂灭解脱，亦由观见，取蕴苦性所有过患。】
同样的，现在我们要想从这个苦蕴当中得到解脱，解决这个苦，也必须见到这个取蕴—这个取蕴就是我们身心的五蕴—它那个特质是苦的，以及它这个苦的种种的过失、患害。当你真实地见到了，那个时候你才一心一意才会求它跳出来。你要见不到这个的话，那根本不可能，所以说这个是道的根本在这里。因为你要从这个地方求解脱，有找到了解脱的这个道，进而去找，找到了解脱之道，那时候你才会努力去修。你没有这个力量的话，推动你的力量都没有啊，所以嘴巴上面都是空话，原因在此。我们每一个地方必定要把握得住！乃至于现在你说，你为什么要持戒？同样的道理，你必定要把握得住这个原则，这个是最重要的。否则的话，你弄弄弄就弄错掉了，弄弄弄就弄错掉了。[28:44]
Unless you develop a determination to reject cyclic existence through meditating on its faults, you will not seek relief from the suffering of the appropriated aggregates.
【故若未修三有过患，于彼发起欲舍之心，则于苦灭不起欲得。】
所以第一件事情，我们先一定要认识苦蕴所在的三有，这个三有的种种祸患，种种的不理想。当你见到了不理想、祸患的话，你就一心一意产生厌恶舍离，一心一意从这个地方跳出来。为了要跳出来，你就想怎么样才把这个痛苦能够解除，你才会去求解除的这个方法。[29:38]
67B Commentary
English LR v.1 p.266 (COMMENTARY V2. P9)
Why? Because even were you to reach the level of a deity or a human, you would be mistaken if you believed this to be pleasurable by nature, since you would still not have escaped the suffering of conditionality.
Why? Even though you have obtained the excellences of the humans and deities, but you have not escaped the suffering of conditionality. You are still within the bounds of cyclic existence! If you think of this as happiness, then you are mistaken. [00:08]
Therefore, in reality, you would have no happiness whatsoever—your life would still come to a bad end, for you would surely fall into a miserable realm again. A human or divine lifetime is like resting on a precipice just before falling into the abyss.
Therefore, even though we have obtained the attitude that is shared with persons of small capacity, but for what is true and ultimate, we have not gained any of that type of happiness. In the end, we will have all fall [into the miserable realms]. This is much like us resting on a precipice temporarily. But as soon as you move, you could immediately fall and break into pieces! [00:30]
Engaging in the Bodhisattva Deeds: After repeatedly coming to happy rebirths, And experiencing much joy there, You die and fall into the protracted And unbearable suffering of the miserable realms.
This is very apparent. [01:05]
Candragomin’s Letter to a Student: You who whirl constantly in cyclic existence, Yet who enter a happy realm mistaking mere calm for happiness, Will certainly wander helplessly Through hundreds of like and unlike realms.
What is the state of us ordinary people? We whirl constantly in cyclic existence. Yet we have just temporarily obtained a little bit, which is the good status of being a human or deity in this cyclic existence. But we can't see clearly of the reality and mistake it to be happiness out of foolishness. That is due to not having the correct understanding. Thus, one cannot gain control of the self [and wander helplessly]. Why? It is because you can't see clearly, because of ignorance. Since you are ignorance, of course you are helpless. Thus, you will gradually whirl hundreds of times, constantly. This "hundred" does not mean one hundred times but that you are forever whirling in the six realms. "Like and unlike realms" means you either move up [to the happy realms] or down [to the miserable realms]. This is the meaning. [01:13]
Consequently, you have to become as thoroughly disenchanted with the happy realms as you were with the miserable realms.
Therefore, what we should really do is to become disenchanted with the excellences [in the happy realms]. This is very important. [02:13]
As Aryadeva’s Four Hundred Stanzas says: High states frighten the wise As much as hell. Rare is the state of existence That does not terrify them.
This commentary tells us that for those who are truly wise, they will see high states as hell. To be not afraid of this, there is absolutely no one like that in our community. Pay attention! Therefore, we should now know that as soon as you actually become a renunciate, that's our real goal. In this community, no need to mention what you have now, even if you are born in the heaven, born in the heaven, even if you are a king, a king of the heaven, you will have to see that as appalling as hell. That's the state of mind! [02:24]
Also, the Verse Summary of the Perfection of Wisdom in Eight Thousand Lines says: Those whose minds are attached to cyclic existence will continue to wander there constantly.
What is our state now? To be attached to cyclic existence. What sort of condition would this mentality bring you? Forever wander in cyclic existence. This is what we should recognize and become truly disenchanted with. Therefore, for any good thing, you should understand, when one truly cultivates, if you cannot eliminate the love of the Dharma, you cannot advance. Therefore, among the five paths and the ten grounds, on the path of accumulation, the path of preparation and then above that, the path of preparation consists of [four wholesome roots of] the warmth, the pinnacle, the forbearance, and the highest mundane Dharma. The highest mundane Dharma's last mindset is the path of seeing. When you get to the very top, you could "sink on the very top." This is to say that you can no longer move up. What is “to sink on the very top”? That is when one cultivates according to the teaching, one would feel happy. Ah, one would think that it's great. To have this one thought of clinging to delight, then one would fail to move up. Look at that! The people [at that point] are said to be close to seeing the path. But many of the greatly awakened past masters fell in this category. They had this one thought and could not move up. We are now tens of thousands of miles away from that. We cannot let go of so many things in our minds. This is what we should understand. It is not about accomplishing it [now] - I have reminded you this on all occasions that what we should truly understand now is the "correct view." What we should see is to see this. Then we can gradually strive to remedy it. [03:08]
The Letter to a Student: The more you conceive all beings as happy, The more dense the darkness of your delusion becomes.
Ah, it's just like this. Within these six realms of cyclic existence, if you "conceive all beings as happy," and you feel that it is happiness, I am sorry. Your delusion is very dense. Therefore, as we look at what's in front of us, it's really pitiful! We can't let this go and can't let that go. We can't shrug off this and can't shrug off that. We can't brush profit aside nor can we brush fame aside. Not only can't we disregard money, we can't ignore our bodies. I even frequently feel that...when we hear the clapping of the wooden boards in the morning, we can't even get up from our beds. Ah, it's truly, truly, I feel for this deeply...though I tell you this and exhort you, but I ask myself this, have I done it? I can only honestly tell you that I have not done it myself. But I would frequently remind myself, "There is the clapping of the wooden boards, quickly get up!" Sometimes I would feel faint for a while. But I would always remember what my master told me in the early years, "Pa! (The sound of the boards) You need to sit up right away!" Then I would sit up and put my feet down. Ah, it would be so cold! Okay, so need to put clothes on quickly. You should absolutely not say, " Ah, it is so cold, I need to get under the blankets again. It was the first clapping of the wooden boards anyway." Then you will be doomed. [04:38]
Make a note of this! That is, on all occasions, the correct view is the most important. I just wanted to mention this in passing. With regards to anything, do not think of it as happiness. What kind of happiness are these? These are all traps, traps! This is what we must and should understand. Once you have this kind of thought, this is what's most important now. Pay attention! The thought is foremost important. [05:56]
Therefore, now I would frequently tell you my own faults. There is a reason for that. That is so that you don't need to be afraid! You may feel that a teacher that you venerate seems to make mistakes himself. Not only does he make mistakes, he makes them all the time. But what's more important? It is that I know my mistakes and I correct them. It is because he corrects them, this is the reason you feel that you want to venerate him. If this is even the case here, let alone the Buddha! Therefore, as long as you...this is what you should actually learn. Hence, pay attention! What's more important is to not look at the others' faults and tell others the principles after you understand them. You must apply this principle and see where you are mistaken and strive to exhort yourself. "I must strive! I am sorry, even though I can't seem to get up [from the bed], but I must get up!" This is it. Therefore, it tells us, if you develop any thought of happiness regarding this, wrong! On the contrary, [06:20]
The more you conceive all beings as suffering, The more the darkness of your delusion lessens.
For those happy things, if you can "conceive all beings as suffering.", that's when your delusions are gradually lessening. This is called wisdom. Now there are many people who have a great intellect. If you apply your intellect to this, then you will be right. Oh! That's how we should contemplate. Then you will examine yourself. When you are able to examine yourself, by then, when you are about to debate with others, you would think, "Eh, this is wrong, wrong! It is not that I have the principles, but what do I have? I have a strong affliction of the view." By then, you will swallow your words right away. That's when your wisdom is gradually increasing and your delusions are lessening. This is specifically referring to afflictions of the view. This is similar for the latent propensities, the afflictions of the emotions. It works the same way. You may ordinarily feel, " Ah, I can't stand how cold it is." For the scenario earlier, you would have shrunk back and got under the blankets. But, " Ah, this is wrong, wrong. This doesn't work! I would rather grit my teeth and bear the pain, and freeze a little longer. Then I will exhort myself to put on my clothes. I must get up!" Just like that. This is what we should know normally. [07:17]
The more you contemplate what is pleasant, The more the flames of attachment spread.
This next part tells us that for what is pleasant in front of us, the more you contemplate how great it is, then you will be doomed! This is attachment, and the attachment will increase. Attachment is something that is very horrendous. The more you are attached, the more it increases. I think we all have had this experience. The more you are attached, the greater the attachment becomes. Therefore, "to rely on the assembly and to depend on the assembly," is a benefit. Whether our reasoning is clear or not clear, whether our latent propensity is strong [or not], but when we are among the assembly, we would always feel embarrassed [to commit non-virtue]. Hence by relying on the assembly, we more or less will create less non-virtue. But if you are by yourself, then you are doomed. Your attachment will never be satisfied. So for whatever that we enjoy, don't look at them as pure and pleasant. [08:23]
The more you contemplate what is unpleasant, The more the flames of attachment abate.
You should see how horrible these things are. They are great con artists. These great con artists will give you some small benefits [up front] but will end up sending you to hell. By then, after you contemplate this, you will develop fear for it. Of course, usually for us beginners to truly train, to remedy attachment, for instance, we would use meditation on impurity and so on. There are special antidotes for it. This can be explained later. For here now, we should understand this principle. [09:20]
From beginningless time you have been conditioned to believe that the wonders of cyclic existence are sources of happiness, and you have habitually projected upon them a false image of beauty.
The above told us that from the beginningless time, due to our delusional and distorted views, we saw the wonders of cyclic existences as sources of happiness. We have habituated ourselves, accustomed ourselves to think of these delusions as correct and proper. Therefore, we tend to view these things as good things. This is what we should recognize. [09:57]
But if, as a remedy, you train yourself to meditate on suffering and unpleasantness, you will put an end to these wrong ideas.
What is the best remedy for this? It is to meditate on suffering, to meditate on suffering, these things are actually suffering. And you also want to meditate on unpleasantness, meditate on unpleasantness (uncleanness). Actually, for this topic, what are you actually practicing? "Contemplate the suffering of feelings, contemplate the impurities of the body." These two things are the most difficult ones for us to overcome, the most difficult ones for us to overcome. But there are correct methods, correct methods [to counteract them]. When we come to the topic on afflictions later, I will bring it up then. When a thought arises in your mind, that's when you will understand, you are still being led by afflictions. And then when you are being manipulated by the afflictions, indeed none of us can do anything about it. This is extremely horrible. Therefore, you must understand it beforehand and then contemplate upon it. When a situation [adverse or favourable] appears, a mental manifestation that accords with the sublime teaching arises [in your mind stream], that's when your powerful remedy has taken effect. That's when you will be delighted. "Ah, I have actually won a battle today!" That sort of happiness is true happiness. [10:27]
With what you normally have for meals, your appetite is pretty good when you eat, but are you really happy? We might as well think about this calmly. We all have this problem - greediness. Ah, with the good stuff, you'll feel that the more the merrier prior to your meal. After you finish eating, ha, your stomach becomes distended. When you try to sleep, you'll feel like something’s not right when you stand or when you lie down. Just like that. Did you really feel happy while eating? When you were eating, you didn't feel really happy. I think all of us have had that kind of feeling. But you just did that with great enthusiasm. After eating, you become sleepy. And then when the time comes, you do the same again. Where’s the happiness? Ah, but strange enough, when the time comes, it just let you do that. This is the true nature [of greediness]. The principles on how to stop afflictions, slowly learn it well. If you are able to cultivate according to the teachings, the afflictions will be restrained. On the contrary, [11:44]
Candragomin says that if you neglect to meditate on these, ignorance and attachment will increase, and you will continue to fuel the process of cyclic existence. Hence, it is vitally important to meditate on the faults of cyclic existence.
If you do not practice accordingly by meditating on these remedies, then you will continue to increase your ignorance and attachment. There will be ignorance when you have attachment. And the end result for attachment is that when you cannot get what you want, hostility will ensue. These three things are concomitant and will revolve around each other. By creating karma as such, one will reincarnate in the cyclic existence. You won't be able to escape. Since you are afraid and feel disgusted by what was mentioned earlier, your only solution is right here. Therefore, now that you know, ah, if you truly want to escape, what must you do? It tells us that from knowing the inevitable relationship between cause and effect, we understand what we need to truly cultivate is by meditating on the faults of cyclic existence. After understanding this, we can then advance step by step towards liberation. That means it is advancing to the next stage. The second stage is called the medium capacity. Therefore, let us now take a look, what is the content on training in the medium capacity? [12:36]
The faults of cyclic existence are explained in three parts:
1. The mental training (Chapters 17-21)
2. The measure of the determination to be free (Chapter 22)
3. Dispelling misconceptions (Chapter 22)
a) The mental training This is explained in two parts:
1. Identifying the mind intent on liberation
2. The method for developing the mind intent on liberation
"Training the mind in the stages of the path shared with persons of medium capacity" is divided into four parts. The first one is "the mental training." Well, what is the correct content to the actual training, what should we recognize in our minds, and how should we practice. The second one is "The measure of the determination to be free". The third one is "Dispelling misconceptions." These are all similarly structured [as in the small capacity]. The fourth one is "Ascertaining the nature of the path leading to liberation." Since you wish to seek for liberation, what we will finally understand, now it is going to tell us in part four. Do you want to train in the path leading to liberation? By the way, what is the nature of the path leading to liberation, what is the nature of the path leading to liberation? Now we will explain by following the sequence, "This is explained in two parts." This is regarding the mental training, "Identifying the mind intent on liberation." What is the mind intent on liberation? Secondly, how do you develop such an intent on liberation, therefore it leads to "The method for developing the mind intent on liberation." [14:04]
i) Identifying the mind intent on liberation
Liberation means freedom from bondage, and what binds you to cyclic existence is karma and the afflictions.
Therefore, what is "liberation"? It's simple. It is to be freed from bondage. It's just that simple. So what is binding you? They are karma and the afflictions. It is karma and the afflictions that bind us to cyclic existence. It is that simple. [15:05]
Under their power, the aggregates are reborn in a threefold manner: in terms of the three realms they are reborn in the desire realm, and so forth; in terms of kinds of beings, they are reborn as the five [deities, humans, animals, hungry ghosts and hell-beings] or six kinds of beings [the five plus Chapter 17 Page 25 demi-gods]; and in terms of the type of birth, they are reborn in four ways—by birth from a womb, birth from eggs, birth from heat and moisture, and spontaneous birth. Since this is the nature of bondage,
This means, yes, what binds you are karma and the afflictions. Through the perpetual enhancement of these two things, you are nevertheless bound. Where are you bound to? The place you are bound to, if you use "realms," using that place as an example to distinguish, you are then bound to the three realms which are the desire realm, form realm and formless realm. And within the three realms, if you distinguish in terms of kinds of beings, there are six kinds or six types of beings. You can say six types or five types of beings. If you count the asuras as part of the heavenly realm, then there are five types of beings. Some would call the asuras as demi-gods. It doesn't matter. There is also another one, "the type of birth." That is within the three realms, how you are reborn. These are divided into the four types, which are birth from a womb, birth from eggs, birth from heat and moisture, and spontaneous birth. That’s it. There are no others. [15:32]
Therefore, whether you distinguish it, by the three realms, the six kinds of beings, or the four types of births. In brief, it is karma and dependent arising from beginning to end. When the preceding aggregates cease to exist, the following aggregates will arise. Thus this is "rebirth impelled by karma and the afflictions." Within this construct, the five aggregates will continually, continually push forward to the next cycle and thus this is continuity of rebirth. These aggregates, the five aggregates are not something that is real. These five types of things, by the time the old deteriorates, a new one will be generated. This thing, which is newly born will continue to propel forward in a continuous process. The aggregates are the ones that are bound. Karma and the afflictions are the powers that bind the five aggregates. That's how it is. It is much like how the ropes tie you up. It's just that simple. The ropes are karma and the afflictions. And you, you are the aggregates, the five aggregates. [16:48]
freedom from rebirth impelled by karma and the afflictions is liberation,
That’s how it is. You need to free yourself from this place [cyclic existence]. That’s it! [17:55]
and the desire to obtain that freedom is the mind intent on liberation.
So if you now wish to say, "Ah, I do not want to be bound. I must think of some ways to escape this." This is it! This is what it is! [18:02]
Moment by moment the compositional activity of karma and the afflictions arises and is destroyed, but this destruction is not liberation. Though things that have been produced do not abide for a second moment, this destruction is not contingent upon conditions for liberation, such as the cultivation of a remedy [knowledge of selflessness]. If this were liberation, it would follow that everyone would be liberated without effort, and that is absurd.
We have said earlier, what has us bound are karma and afflictions, and the aggregates reborn are the bound objects that whirl in cyclic existence. So then with regards to the compositional activities of karma and afflictions, as the earlier ones are destroyed, the later ones will arise. Once arisen, they will be destroyed. After being destroyed, more will arise. They will continue to arise and become destroyed without end. Therefore, after they have arisen, they will eventually be destroyed. "Though things that have been produced do not abide for a second moment..." Aggregates will forever arise and be destroyed, arise and be destroyed. "This destruction is not contingent upon conditions for liberation, such as the cultivation of a remedy [knowledge of selflessness]." If you do not cultivate, "...this destruction is not contingent upon conditions for liberation, such as the cultivation of a remedy [knowledge of selflessness]. If this were liberation, it would follow that everyone would be liberated without effort, and that is absurd." This is to say what is the actual substance of the produced aggregates? You cannot find it. How does it work? It is a continuous process of arising and destroying. In other words, it will continue to be reborn, continue to be reborn. In this case, you must cultivate a remedy to put an end to rebirth. Then that is the right way. Otherwise, if you do not cultivate a remedy, if you do not cultivate, I am sorry, it will arise and be destroyed continuously without interruption, to arise and be destroyed, to arise and be destroyed. Therefore, [18:14]
Consequently, if you fail to cultivate the remedy, you will be reborn in the future,
Therefore, if you have not cultivated this remedy, you will forever be reborn. [19:59]
since you only stop rebirth by cultivating the remedy.
You must cultivate that which will pin down the problem on how the aggregates are reborn in the cyclic existence. Then this thing will stop. After it stops, the bondage is gone. Therefore, here it is specifically telling us that we should have this mind intent on liberation. What kind of mind intent on liberation is this? It is that for the aggregates that are reborn, you must find a remedy that is accordant to the teaching. After you apply this remedy, you can then concretely realize liberation. After you understand this, therefore [you know], oh, to seek liberation, you must have a method to obtain liberation, a correct method. To put it simply, it is just that. As for the contents to this method, I think that I will save that for next time. We will stop here today. [20:07]
Today, The Great Treatise on the Stages of the Path to Enlightenment, page 153, scroll six, this is on the path that is shared with persons of medium capacity, medium capacity. So then for the persons of medium capacity, from the foundation that has been laid out in the earlier sections, we understood further that though we can maintain a life in the human or deity realms, in the happy realms, we will ultimately fall into the miserable realms. Due to this reason, we know we will still fall into miserable realms, [that means] we will still suffer. This will not do. So the next step is to seek further for a resolution. Thus, from the earlier foundation, you will advance one step further which is then the medium capacity. So the stages here are divided into four parts, [the first one being] the mental training. What kind of attitude do we need to train formally as persons of medium capacity? In other words, what would be our mindset, what we should know and what would our minds be like. How would we develop such a state? He will tell us what specific method would make it work. After understanding that, there are misconceptions that need to be eliminated. After we understand what are correct and eliminate what are mistaken, at last, it will tell us what kind of path one should cultivate to reach this goal. This is divided into four parts, advancing level by level in order to reach our goal. [21:09]
So it has been said earlier that what kind of a mind intent on liberation is this? How would one develop this type of attitude? In general, all of us wish for this, no one is an exception to this, we all wish to be liberated from suffering, all wish to be liberated from suffering. No one is an exception. But we cannot find a solution to this. The reason is because of our foolishness and ignorance, our foolishness and ignorance. It is because our foolishness and ignorance that we do not understand, therefore we do not know where to find it. Now we are very fortunate to know, ah, to find the solution, we must do so this way, and we have concluded [the refuge] to be the Three Jewels. From this place we realized further that to just accomplish what is said in the earlier sections is not enough, we must go further as stated in this section. [23:16]
So now, although we want to take the next step to seek liberation, this intent on liberation, we do know we need to be liberated, how can we properly develop such accordant cognition within our minds? Although all of us feel, "Ah, we need to seek liberation!" Although you wish for liberation, but after you think it through, there is just no force to propel you forward, no force to propel you forward. Since there is no propelling force, so although you have thought it over, you are still bogged down by your usual latent propensities. Such latent propensities are the ignorance-accordant afflictions of the view and thought. By having those types of affliction of the view and thought, even though one may increase plenty of views after reading the Buddha's scriptures, may increase all sorts of knowledge. But, what should have been our guide and basis for liberation, what could have been used to purify our views, after all this work, you would have increased much knowledge, but your pride have increased as well. In the end, the more you do this, the more your afflictions increase. Therefore, here we must tactfully find the remedy that will stop this correctly. So now he tells us this next, [24:15]
ii) The method for developing the mind intent on liberation
How do you develop a valid cognition that is true to the teaching? [25:55]
The desire to relieve the suffering of thirst is based on seeing that you do not want to be tormented by thirst.
So first, an analogy is given. For instance, if we are thirsty and feel miserable, the only thing in our mind is to look for water. Why? When you are really thirsty, you cannot bear the misery. Let us dwell deeper into this analogy. If you are sick, if you have some minor ailments, you will be too lazy to see a doctor even if we asked you to. However, if your sickness causes great suffering, you cannot stop yourself from seeing a doctor even if we ask you not to. By the same principle, it must be something that you feel the torment of. It is the negative aspect, or to put it more strongly, the horrible and miserable conditions that compelled you to devote yourself entirely to finding a way out of misery, a way to be freed from this misery. Therefore, [26:08]
Likewise, the desire to attain liberation—which relieves the suffering of the aggregates appropriated by karma and the afflictions—is based upon seeing that the appropriated aggregates are flawed insofar as they have suffering as their nature.
Similarly, if we now wish to be liberated from the sufferings of the aggregates, to be relieved from this suffering, then we will also need to see how the appropriated aggregates - which are the five aggregates that comprise our body and mind - have suffering as their nature and the many problems and faults that come with this suffering. When you truly see them, that's when you will set your mind solely on escaping from them. If you cannot see these, then it will be absolutely impossible [for liberation]. Therefore, this is the root to the path. It is because you need to be liberated from this, you will go find the path that will liberate you. When you search for it and finally find it, that's when you will strive to cultivate it. If you don't have this kind of force, you don't have a propelling force, then whatever that you say will just be empty words. This is the reason. We must have a grasp of this in whatever that we do! Even for what you do now, why do you maintain the vows? It is the same concept. You must have a grip on this principle. This is the most important. Otherwise, after you go about doing things, doing things, doing things...you will get it wrong. [27:13]
Unless you develop a determination to reject cyclic existence through meditating on its faults, you will not seek relief from the suffering of the appropriated aggregates.
Therefore, the first thing is we must first understand cyclic existence where the suffering aggregates reside, the many faults of cyclic existence, and all kinds of unwanted problems. When you see the problems and the faults, you will from the depth of your heart feel disenchanted and wish to reject it. All you will want to do is to escape from this place. In order to escape it, you will think about how you can be relieved from these sufferings. That's when you will seek for a method to be freed. This is necessary, this is necessary, this principle. So, it cites from the commentary, [28:44]