菩提道次第广论手抄稿:旧版第六十八卷A面
（手抄稿 第九册 p105）[00:15]
你才会去求解除的这个方法。这个是必须要的，这个是必须要的，这个道理，所以下面引论。
The 《Four Hundred Stanzas》: How can one who is not disenchanted with this world appreciate peace? Cyclic existence, like home, is difficult to leave behind.
【《四百论》云：“谁于此无厌，彼岂敬寂静，如贪着自家，难出此三有。”】
任何一个人，对于这一个事情，如果不产生厌离心的话，他怎么可能求寂灭这个厌离的方法呢？不可能的。反过来，他因为不了解这个三有的过患，而他见到三有这么个好，所以他贪着难舍。既然贪着难舍，怎么可能让他从这个地方跳出来，怎么可能从这个地方跳出来？所以啊现在有很多人哪，哎呀，要修行，说是要修行，喔唷，乃至于说受戒，乃至于出家，乃至于认真地去学；学了半天，他根本就没把握住—你为什么要跑得来学？他把握不住。所以到后来，知见一大堆，学问做了一大堆，有很多这样。结果呢他始终在 (p106) 那个地方空转，那是非常可惜，那是非常可惜！[01:34]
所以在这个地方，他首先把那个根本因指出来，换句话说，那个根本因有了，然后你在这个上面着力的话，把那个根本因慢慢增长圆满，也就行了。否则的话，你忙了半天，忙了半天你所圆满了什么？染污之因，越做越远，越做越远哪，这一点是我们在这个地方首先应该认识。有了这个认识，然后你步步深入，所有的这些事情，都是帮忙我们解脱生死的。如果你这一个不认识，然后你跑进去的话，你那个知见都是不相应的，都是不相应的，这样。那么这种知见到后来呢，如果说你修的功德，那三世怨，到那个时候你很有钱；如果说你做学问，三世怨，你很有学问，就是这样。[02:35]
所以现在有很多很有学问的人，很有财势的人，乃至于很有地位的人，那种人他不能进入佛法的原因是什么？就是有一类他修福德，啊，也在佛门当中布施、弄啊，修庙乃至于，但是根本因在哪里，没有把握得住。开始他是对的，没有把握得住，所以他将来得到福报很大。有一类他那个时候，然后呢做学问做得很多，哎呀，经哪、律啊、论，然后深入思惟、观察，乃至于讲说，但是同样地，根本因没有把握得住，这一世很聪明，乃至于念书念得很好。有一类，持戒的戒相上面啊，做得非常地如宜，但是虽然如此，他真正的自净其意，他的根本，为什么要持这个戒的目的把握不住，这一转世的时候，他声望— (p107) 说官位很高，那这个都是这样来的。[03:54]
所以现在在这个地方，不管我们将来学什么，你这一个根本因一定要把握得住，把握得住以后，然后不管你修哪一个都对。譬如说我们现在净土念佛，是正因为如此，所以你那时候如救头燃，“唉呀，别的我管不到啦，我只有一心一意依靠阿弥陀佛啊！”那时候你那句佛号就念得非常坚固。如果你持戒的话，你晓得得非常清楚，原来这戒的目的是在这个地方，自然而然你把握得住了，你就很努力。做学问也是如此。否则的话，我们处处地方产生诤论，说我这个对、你这个错，然后呢大家又要忙这个、忙这个。在佛世的时候，这个典型的例子就是这样。佛就告诉他这样，喔，他听见了，全部精神贯注在他自己的问题上，要解决这个问题。如果他解决了，解决了以后他烦恼解脱了，那个时候你再做就好了。[05:00]
那我们现在，不，有一种人比较差的，哎呀，忙着要去解脱，不管这些。结果呢，方法得不到，尽管你关起门来修行，修了半天，在烦恼当中转，不知道。那么反过来有一类人是先要了解，然后去作学问，作了学问作了半天，他不晓得作学问的目的是什么，然后比较各宗、各派、各家、各门，这个对、这个不对，学问一大堆，诤论不晓得引起多少，也跑到外头去，这个我们必须要认识的。所以现在这个地方特别告诉我们，喏，希求解脱的 (p108) 方法，根本何在！看下去。说：[05:45]
p. 154
Developing the mind intent on liberation has two parts:
【希求解脱方便分二，】
这个启发的方法分两部分，第一个由集谛门思惟，第二个由十二缘起门思惟。[05:54]
1. Reflection on suffering and its origin
2. Reflection from the viewpoint of the twelve dependent-arisings
【① 由于苦集谛门中思惟，② 由于十二缘起思惟。】
这两者当中你任意能够了解一个，把握住一个，问题就可以解决了。你要想两个都认识的话，那彼此之间为什么要这样开合，如果你弄得很清楚的话，那这个问题真是易如反掌。你去到……在任何情况之下，你可以处处体会，可以处处体会，所有的眼前这种障碍，都消除掉了。现在我们分那个两部分看下去：初就是由苦集门中，分二。[06:36]
Reflection on suffering and its origin. This is explained in two parts: 1. Reflection on the truth of suffering—the faults of cyclic existence
【初中分二，① 思惟苦谛生死过患，】
第一个先要了解、认识、观察、思惟，这个生死的特质是什么？苦，是苦。确确实实这一个是苦的。第二个呢，[06:55]
2. Reflection on the process of cyclic existence in terms of its origin
(p109) 【② 思惟集谛流转次第。】
那么为什么会在生死当中流转呢？为什么呢？这样。这个两部分，又一一各别分开来讲。[07:11]
Reflection on the truth of suffering is explained in terms of:
1. Showing the significance of the Buddha's asserting the truth of suffering as the first of the four truths
2. The actual meditation on suffering
【初中分二，① 显示四谛先说苦谛之意趣，② 正修苦谛。今初】
先说明四谛，说苦集灭道，为什么先要讲苦谛的原因，然后正讲苦谛，现在说下去。要平常在我们一般状态学的时候，我们就说：“经上面嘛告诉我们苦集灭道，你却告诉我们算啰！他为什么要讲，哦，‘先说苦谛’啊、为什么啊，这个次第为什么要这讲啊？”这样。平常我们说：“啊！你赶快告诉我，告诉我们晓得嘛就好啦！”好像那个道理表面上面，我们找不到必须要说的理由，通常我们这种状态。实际上呢，这个有他的绝大的原因在，绝大的原因在，现在我们把这个文看下去。[08:06]
Showing the significance of the Buddha's asserting the truth of suffering as the first of the four truths. Qualm: The true origins are the causes and true sufferings are their effects.
【◎ 集谛为因，苦谛是彼之果，故集是先，果应是后。】
集就是因。由于造了这个因，聚集了这个因，那么感得的这个因的果。流转生死的因是集，然后呢感得流转生死的果是苦，所以照这个先后的次第，应该是集在先而苦在后。 (p110) 结果呢，世尊却先讲苦，后讲集，所以说：为什么原因世尊不顺那个次第？[08:53]
Why, then, did the Bhagavan reverse that order, if the origins precede sufferings, and say: "Monks, this is the noble truth of suffering; this is the noble truth of the origin"?
【何故世尊不顺彼义之次第而作是说，诸苾刍此是苦圣谛，此是集圣谛耶。】
世尊正讲的时候先告诉我们：这个是苦啊，你应该知道，这是集啊！他那个次第却先讲苦然后讲集，恰恰相反，什么原因呢？下面就说：[09:19]
Reply: In this case, the Teacher reversed the sequence of cause and effect, not out of error, but because this reversal is vital for practice.
【大师于此违因果次第而宣说者，以有至大修持扼要，故无过失。】
第一个告诉我们，说佛对于这一件事情，把那个因果次第颠倒违反而说，他有他的特别的原因的。什么原因？修行的纲要在这里。你为什么要学？你要学了去修行，结果你要修行的，那个次第就是这样的，所以没有任何过错，没有任何过错。反过来说，他就是绝对正确地要这样讲，世尊之所以为世尊，原因就在这个地方。关于这一点，对于我们有一个非常重要的启示。我们平常所以不能修行的原因，就是缺少了推动我们修行的力量，晓得这个要修行，要好，但是就提不起来。那么我们以前听过那个各式各样的故事，那个故事都是这样的：哎呀，他去了，出了家也不行。结果跑到地狱里一看，跑到天堂上一看，哎呀！那个时候不管他年轻也好、年老也好，大家都拼命了。为什么？啊！原来看见这个情况是这么个严重。[10:50]
(p111) 同样地，对我们也是一样。我们虽然没有这个福德因缘，感得佛菩萨带我们到天堂地狱去看看，但是我们眼前都遭受到了。哦，一生了病，哎唷，生了病赶快去找医生啊，这个事情，要该做的事情都不愿意。你就急着、忙着，病是件小小的苦，你就拼命去找医生。所以现在这个地方也指出来，说喏、喏、喏，这一个东西本身哪，是在大病、大苦当中啊！那么他指出来了以后，如果说你能够如理照他指出来的方法，一步一步地深入，那个时候你内心上面就产生一种状态，什么？觉得这个痛苦的逼迫性，就在这里啊！那是无法忍受，你就拼命要去求解脱了。所以他为什么要先说的次第。[11:56]
从刚才这个说的譬喻当中，我们也可感受得到，假定我们在生理上面遭到了病，我们会求医。现在呢，照着这个方法，在心理上面，如果你也感受得到苦切的这种力量的话，你那时候就会坐立不安。坐立不安干什么？一心求解脱。你能够这样去，哪有不解脱的道理？所以这个是修行的次第，这个是正确的，这是正确的。[12:30]
Why? If his disciples failed to develop a proper determination to liberate themselves from cyclic existence first, they would sever the very root of liberation. How then could he lead them to liberation?
【此复云何，谓诸所化，若于生死自先未发无倒希求解脱之心，根本断绝，彼于解脱云何能导，】
那就是这样。对于所化的，就世尊要化度的那些众生，他假定对于这个生死的本质并 (p112) 不了解，贪着难舍，根本不想求解脱，根本不想求解脱，那个时候你教他修，修什么啊？修是修解脱，现在我根本不想修解脱，你修，那不是颠倒吗？所以这根本已经断绝了。诸位啊，这个地方好好地想一想，不要说我在那儿修行，我跑到那儿修行，你先问问：你跑到这里来目的干什么啊？要很清楚、很明白。有一点我们必定要了解的，所有在座的各位，乃至于尽管不出家，今天跟佛法有机会接触，都是宿生有善根。从前面我们讲的业果的道理当中，晓得这个异熟同时有个等流，然后呢还有士用。士用就是外面的客观的环境，异熟就是我们现在的这个身心的果报，然后呢等流就是心理，心生起的状态。这个是宿生的善根所集，所以这一世，里边的因碰见外面的缘，你看见了出家你就欢喜，就会走上去。[14:25]
但是他为什么要这样走的这个根本的因，经过了这样的生死的流转以后，迷糊掉了。再加上出世了以后，前面所接触的，都是世间染污，而这个染污呢，又是跟我们无始以来所种的这个无明习气相应。所以以前一直都引发这个东西，所以在非常强有力的，世俗的这种贪染的现行当中，那个时候，对于求解脱这个心一点都没有。当你接触了以后，虽然启发了好乐之心，跑到佛门当中来，但是那个根本本身有没有？还没有。这是所以一定第一件事情，要有正确的知见上的认识，经过忏悔，把前面跟世俗染污的这个现行，要把它 (p113) 破坏，还要把它克服。那个时候，他内心当中，引发出来这个认识，那个时候，你会心里说：啊，要求解脱！[15:47]
我自己的经验，以及我遇见很多同修，他就是一心一意，啊！对于出家的向往，然后呢要求善知识。尽管出家，尽管求善知识，但是呢，根本因真正找到的非常少。他也想去念佛，觉得念佛好，但是呢他这个推动的因始终不强；实际上与其说始终不强，这个推动的因根本都没找到，就是这种状态。就是宿生的这个善业，加上这一生的一个杂染，你糊里糊涂有这种力量在这个里头的，但是呢他抉择不出来。所谓抉择不出来的话就是，不是以这个力量为主的，不是以这个力量主的。那么是哪一个力量主的呢？就是—喏，无始生死的染心。现在我们虽然来了以后，对不起，眼睛所看，耳朵所听，都是世俗上的那种，哎呀，知见上面、习性上面，种种的这些事情。所以说这个，他真正求解脱的根本，对不起，还没有建立起来，这地方叫“根本断绝”。[17:06]
“彼于解脱云何能导”，到那个时候你就引导教他解脱，你怎么引导他呢？你教他说：“哎呀，不要贪着啊！”他觉得：“这是我要的东西，你教我这个不做、那个不做！”他尽管坐在那里，心里听起来真是生烦恼。啊，你教他这样做，他就觉得：“哎呀，最好我多睡一会儿觉，最好多做那个……。”教他这个不行、那个不行，那是越弄越 (p114) 远哪，越弄越远哪！这是我们要正确了解。所以说大师外支已成，真正的问题都在自己这个障碍当中，自己那个障碍当中啊！[17:49]
Thus, in the beginning, the darkness of ignorance enshrouded his students; they mistook the wonders of cyclic existence—which are in fact suffering—for happiness.
【以诸所化无明闇覆，于诸苦性生死圆满，执为安乐，颠倒所诳。】
而这一个所化度之机—就是我们，这一个状态当中，仍旧被这个无明痴闇覆障着，看不见事实的真相，看不见事实的真相。明明在生死轮回当中，种种的这一种事情都是苦的，都是苦的。他把这一个苦的这个特质，现出来这个，在生死轮回当中虚诳这些相，他被它所骗，觉得这是安乐的，这是安乐的。所以说“执为安乐，颠倒所诳。”你要教他这地方不要这样，他还觉得：嗯，这个正是我所需要的，你教我不要，那怎么可能？尽管他宿生的善根，让他跑到这地方来，他还是不行，这根本原因在这里。[19:02]
所以真正修学佛法，第一点你务必要了解这个。当你正确地了解这个，不管你拿到了哪一个法门，你就一心一意地从这个法门当中去深入，就不会大家起是非诤论。所以正法的时候叫作“解脱坚固”，他听见了一个法，啊！他全部的精神贯注在这里，乃至于听见了“扫帚”两个字，他扫扫、扫扫，然后呢把心里的烦恼扫干净了。现在我们听见了这么多的法，哎呀，他偏偏还是说：“唉，这个也不对，那个也不对！”辨别得一大堆， (p115) 那个时候实在不相应啊！所以这种情况之下，叫作什么？不幸地，这种叫世智聪辩，这个是我在这个地方，我们特别应该了解的。反过来，如果说你能够真实地净化了，这个对我们是绝端重要的一个工具，绝端重要的一个工具。差就差在什么？喏，一点点—是不是为颠倒所诳？是不是为无明所覆？所以第一件事，要把这个不正确的认识转变为正知见。[20:35]
As the 《Four Hundred Stanzas》 says: Fool! If there is no end whatsoever to this ocean of suffering, Why are you, who are caught up in it, not afraid?
【如《四百论》云：“此大苦海中，悉无诸边岸，愚人沉此中，云何不生畏。”】
这一个生死轮回的大苦海，既没有边、又没有底啊，愚痴的人在这个里边哪，一点都不怕。哎呀，怎么不怕，这个人是何等地愚痴呀！所以 [21:04]
By saying "In fact this [cyclic existence] is not happiness but suffering,"
【先须为说此实是苦，非有安乐，】
所以先必定要告诉他：这个是苦啊，这不是安乐啊！佛拿这个告诉我们。那么这个时候，我们应该第一个了解是了解这一点，所以不管我们现在学什么，这是真正重要的，真正重要的啊！就是说，虽然说出家，大家说：“哎呀，出家五年哪，先要依止阿阇黎，知道开、遮、持、犯。”要晓得为什么立这个戒，为什么守那个戒，这你必定要知道。佛一定说苦、集、灭、道，因为你有这个次第，然后你去修道，修道的时候第一步才是持戒。所以这个戒的根本，还在从这个上面建立起来，必然我们要知道的。如果你这个把握不住 (p116) 的，请问你持的戒，你持些什么？你为什么跑到这里来？这不是很明白的一个事情。[22:08]
所以三十七道品当中，第一个四念处，也是讲这个。“观身不净、观受是苦”，这第一个。平常我们最难放得下的就是这个身体，就难放得下的就是眼前的种种的贪着。所以告诉你：这个身体，不像你想像真实啊！不净，像大便一样地臭，你会爱护吗？啊，你一看见你就厌恶！然后你种种的快乐，说告诉你这是苦啊！是必然如此的，没有一个地方不是如此的，这是我们应该了解的。[22:52]
the Buddha explained many forms of suffering, and led his disciples to become disenchanted with cyclic existence and recognize it as suffering. As this is a necessary precondition, the Buddha spoke first about the truth of suffering.
【说多苦相令起厌离，是故于初先说苦谛。】
不但一方面，多方面的、种种方面地善巧说明，目的一个—引起厌离心，所以先说苦谛。现在我们真正修行没有别的，也必定要从这个上面，你把苦谛如果正确地认识，下面都有了，这是根本。如果这个没有的话，那对不起，下面都在这儿走远路，都在走远路啊！[23:35]
Once you recognize suffering, you see yourself as submerged in an ocean of suffering, and realize that, if you want to be liberated from suffering, you must counteract it.
【此后自见堕于苦海，则于苦海欲求脱离，便见其苦必须灭除。】
因为你了解了这个苦，所以你要求解脱，所以这个时候，你要求灭苦之心。[23:52]
Moreover, you recognize that you cannot stop suffering unless you counteract its cause. By investigating the cause of suffering, you come to understand its true origin. Consequently, the Buddha spoke next about the truth of the origin.
(p117) 【此复了知，未止其因苦终不灭，便念其因复为何等，由此始能了知集谛，是故集谛于苦后说。】
喏，这个来了！哦，因为你要想除掉那个苦，除掉那个苦，那么这个苦怎么来的呢？你了解这个苦是果，真正要把那个果消除掉了，必定要从因地上面解决。那么这个现在的苦果的因在哪里呢？那个时候你进一步找那个苦的因，这个集谛。所以由于苦的认识，然后呢策发我们求解脱的心，从苦当中解脱出来。因为要求这个心，所以一发了这个心，所以找：苦从哪里来的呀？那个时候，你就会努力去找，那么然后去找。当你这个时候你找到了集谛的话，你就努力会克服这个因，那个时候，它灭、道二谛就跟着来了。由于这样，所以戒定慧的三学自然你如法修持。[25:18]
否则的话，尽管你说讲戒，讲得这么头头是道，哎呀，不要说单单我们中国的四分律，五分律、十诵律，你样样弄通，你做个大学问家，说不定你戴各式各样的博士的方帽，一点用场都没有！流转生死当中，弄得不好还说不定还要堕落，这个是我们必定要知道的，必定要知道的。反之，你就算这些东西，不要说每一个部都通，像周利槃陀伽一样，只懂得两个字，你都可以解决这个问题。现在有更巧妙的方法，他周利槃陀伽还要证了罗汉果了，现在也不要，罗汉果都不要，你就想到什么都不知道，我只有一句阿弥陀佛 (p118) 了，欸，你照样可以了脱生死，这个是我们必定要了解的。这个根本，现在第一要把握得住啊！所以他是为什么集谛在后说。[26:24]
Next you develop an understanding of the truth of the origin, an understanding that contaminated karma produces the suffering of cyclic existence, that afflictions produce karma and that the conception of self is the root of the afflictions.
【次知生死众苦，皆由有漏业生，其业复由烦恼发起，烦恼根本是为我执，便知集谛。】
一步一步地，从这个上头追根究底地找到：哎呀，生死的苦是有漏的业，业又是烦恼所起，那么烦恼的根本是我执，那个时候你把集谛的真正的行相了解了。[26:55]
When you see that you can eliminate the conception of self, you will vow to realize its cessation, which is also the cessation of suffering. Thus, the Buddha spoke next about the truth of cessation.
【若见我执亦能止灭，誓愿现证灭苦之灭，故于集后宣说灭谛。】
你了解了这个，紧跟着见到：噢！原来这个我执这个东西，不是天生的，而却是虚妄颠倒的，这个东西，你可以把它净化、消灭。所以那个时候你想：啊，原来一切痛苦的根本在这里啊！那那个时候你一定要想办法，去把它去掉它，所以是“誓愿”，不但愿，“誓”是什么？就是你必定要达到的这个愿。不是我们浮浮泛泛：哎呀，我也想啊！虽然你也想，你还是弄得想了半天，坐在这个地方。他那个誓不是—我一定要做到它！你站起来全部精神去干，当然，这个是指我们的心里的这种状态。所以这个修行不是什么浮浮泛泛、有气无力，不是的！修行是打起全部精神来，就这样，心里是这样状态。因为有这种心理，所以做任何事情的时候，那必然如此。你看那些大祖师们，他就是这样，就是这个 (p119) 样。所以那个时候，他集谛后面宣说灭谛。[28:14]
Qualm: If teaching the truth of suffering promotes the desire for liberation, should not the Buddha have taught the truth of cessation immediately after teaching the truth of suffering?
【若尔开示苦谛之后，即于解脱发生希求，苦谛之后应说灭谛。】
照你这样说的话，那么说了苦谛以后应该……你要求解脱嘛，就讲灭谛啊，为什么又说集谛呢？[28:29]
Reply: There is no mistake.
【答云无过，】
他说：没有错的。为什么呀？[28:33]
Why? At this point, after you recognize the truth of suffering, you have a desire for liberation, and think, "If only I could attain a cessation that relieves this suffering!" But if you have not identified the cause of suffering, and have not seen that you can eliminate that cause, you do not yet regard liberation as something attainable and thus do not think, "I will realize a cessation."
【尔时虽有欲解脱心，欣得寂灭众苦之灭，然犹未明众苦之因，未见其因定能遮止，故于解脱，不能定执为所应得，定当证灭。】
是的，那个时候，虽然你要想求解脱，希望把一切的苦得到静息—所以这灭就是息灭一切的痛苦—但是你并不了解那个苦的因，不晓得这个因是不是一定能够遮止，换句话说，一定能够去掉。所以这个时候你不能确定，是不是能够做得到，是不是能够达到你息灭一切痛苦的这一个状态，所以说这个时候不先讲灭。[29:36]
p. 155
In this way, when you do think, "I shall realize a cessation that is liberation," you become interested in the truth of the path, wondering about the path that leads to this cessation. For this reason, the Buddha spoke about the truth of the path last.
【如是若执定当证灭，定当解脱，便念何为趣解脱道，趣向道谛，是故道谛最后宣说。】[29:51]
68a Commentary
English LR v.1 p.268 (COMMENTARY V2. P35)
The Four Hundred Stanzas: How can one who is not disenchanted With this world appreciated peace? Cyclic existence, like home, Is difficult to leave behind.
For anyone, with regards to this, if he does not develop disenchantment, how can he seek for peace, the method for disenchantment? It would be impossible. Contrary to that, because he does not understand the faults of cyclic existence, he sees the excellences of cyclic existence. So, he is attached and finds it difficult to let go. If he is attached and finds it difficult to let go, how will it be possible for him to come out of this place, how will it be possible for him to come out of this place? Therefore, there are many now, ah, they say they want to practice. Although they want to practice, oh, they would adopt the vows, perhaps become renunciates, and perhaps will learn diligently. But after learning for a lengthy period of time, they never grasp this - why do you come here to learn? They don't have a grasp of it. Therefore, in the very end, there is just a pile of views and a great deal of knowledge. Many people are like that. As a result, they would continue to run in circles. That is such a loss, such a loss! [00:15]
Therefore, at this place, he first points out the root cause. In other words, once you have the root cause and you exert efforts on this to increase and perfect it, then it will work. Otherwise, after being busy for a while, what have you accomplished after all this busy work? You've planted defiled causes. The more you do, the further you are. The more you do, the further you are. This is a point that we should first recognise here. After you have this understanding and go deeper step by step, then everything becomes a way to help us be liberated from cyclic existence. But if you do not understand this one point before you enter, then all your views will not accord, all of them will not accord. Like that. So, then this kind of view will wind up to be what? Say you trained in accumulating merits. Then the three-lifetime dilemma will be that you will have great wealth. If you trained in knowledge, the three-lifetime dilemma will manifest itself as you having a great wealth of knowledge. That's how it is. [01:34]
Therefore, there are many who are well learned, many who are very wealthy and many who have great status, what is the reason that they cannot enter Buddhism? It is that there is one type of people who train in accumulating merits. Ah, they will also give, do things in the circle of Buddhism, and may even restore temples. But as for the root cause for doing these things, they have not grasped it. In the beginning, they were right in doing so. But they've lost the grasp of it. Therefore, they eventually gained great merits for the future. There is another kind who devoted themselves to compiling a lot of knowledge at the time, ah, the scriptures, the texts on the vows, the commentaries and they have delved into them deeply with contemplations, analysis and even gave instructions. But similarly, because they did not grasp the root cause in the past, so in this life, they are very intelligent. They may even study very well. There is another kind who has carried out the forms of the vows very appropriately. But even though this is the case, to truly purify the mind, the root of it, they could not grasp the goal of maintaining the vows. So, when they reincarnated again, their reputation, they would become high officials. They all come about like that. [02:35]
Therefore, as of now, no matter what we learn in the future, you must grasp this root cause. After you grasp it, then no matter which way you train is correct. For instance, for us who are reciting the Buddha's name in the Pure Land method, it is precisely because of this, that is why you will feel like you need to save your burning head. "Ah, I can't take care of anything else, I can only wholeheartedly rely on the Amitabha Buddha!" By then your recitation of the Buddha's name will be very stable. If you maintain the vows, you will know very clearly that the goal of ethical discipline is right here. You will naturally grasp this and you will make great efforts. It is the same as learning knowledge. Otherwise, we will develop disputes and say that I am right and you are wrong. So, then everyone will be busy for this and busy for that. In the Buddha's time, the classic examples are just like that. The Buddha would tell them things. Oh, as soon as they heard the teaching, they would devote all their attention on their own issues, to solve their own problems. So, after they solved it, after they solved it, they were liberated from their afflictions. That's when you can go do more. [03:54]
But for us now, no, there are others who are more inferior, ah, they are busy to become liberated. They don't care about anything. As a result, if you have not obtained the method, though you close the door to practice, after training for a while, you are just whirling in afflictions. You just don't know. So, then the opposite of that is another type of people who want to understand first and they will compile knowledge. After spending a lengthy period of time compiling knowledge, they don't know why they are compiling knowledge. Then they would compare different sects, different factions, different disciplines, and different methods. This is right and that is not right. There will be loads of knowledge and we have no idea how many disputes were caused. And they would go outside. This is what we must understand. Therefore now, this place specifically tells us, there, the method for liberation, where is the root of that! So, let us read on. It says, [05:00]
Developing the mind intent on liberation has two parts:
The method to develop this, there are two parts. The first one, [05:45]
1. Reflection on suffering and its origin (Chapters 17-20)
2. Reflection from the viewpoint of the twelve dependentarisings (Chapter 21)
Between these two, as long as you can understand one, grasp one, you will be able to solve the problem. If you want to understand both of these and you become very clear as to the differences between the two, then the problem becomes extremely easy. Wherever you go, under any circumstance, you can relate this to whatever you come in contact with. You'll be able to relate it to whatever you come in contact with. All the obstacles that are present now will be cleared away. Now we can continue to look at the two parts of this. The first one is to go by the suffering and its origin. This is divided into two parts. [05:54]
a’ Reflection on suffering and its origin This is explained in two parts:
1. Reflection on the truth of suffering—the faults of cyclic existence (Chapters 17-19)
The first thing that we need to understand, recognise, analyse and reflect on is what is the characteristic to cyclic existence? Suffering, it is suffering. Indeed, it is suffering. The second one, [06:36]
2. Reflection on the process of cyclic existence in terms of its origin (Chapter 20)
Why do we whirl in cyclic existence? Why? This is it. These are the two parts. So these are discussed individually. [06:55]
1’ Reflection on the truth of suffering – the faults of cyclic existence Reflection on the truth of suffering is explained in terms of:
1. Showing the significance of the Buddha's asserting the truth of suffering as the first of the four truths
2. The actual meditation on suffering
This first explains that for the four truths, the suffering, the origin, the cessation and the path, why is the truth of suffering explained first. Then it will go on to the actual meditation on suffering. So now let us continue. Usually, the way we learn in general, we would say, "The scriptures tell us suffering, origin, cessation and path. So just tell us! Why does it say, oh, 'The truth of suffering is spoken first'? Ah, why, why is it explained in this order?" Like that. We would normally say, "Ah! Tell me this quickly. Just tell us and we'll know. That's good enough!" It would seem that by just looking at the surface of the principle, we can't find a good reason why this needs to be explained. This is how we usually are. But in reality, there is a great reason for this, a great reason for this. Now let us continue to read the text. [07:11]
a" Showing the significance of the Buddha's asserting the truth of suffering as the first of the four truths
Qualm: [209] The true origins are the causes and true sufferings are their effects.
The true origins are the causes. Through creating the causes, assembling the causes, the causes will issue a particular effect. The causes to whirl in cyclic existence are the true origins. This issue the effect of whirling in cyclic existence, which is the suffering. Therefore, by this sequence of order, the origin should precede the suffering. Yet the Bhagavan explained the suffering first and then the origin. Therefore, what was the reason the Bhagavan reversed this order? [08:06]
Why, then, did the Bhagavan reverse that order, if the origins precede sufferings, and say: "Monks, this is the noble truth of suffering; this is the noble truth of the origin"?
When the Bhagavan taught this, He first explained, "This is suffering that you should know. And this is origin!" So he chose the order of telling the suffering first and then the origin. He did the exact opposite. What was the reason for that? It says next, [08:53]
Reply: In this case, the Teacher reversed the sequence of cause and effect, not out of error, but because this reversal is vital for practice.
It tells us first that as for the Buddha to reverse the sequence of cause and effect on this matter, He had special considerations. What was the reason? The key to practice is right here. Why are you learning? You must learn and practice. You'll have to practice as a result. The order is just as such. Therefore, there is no error in this, no error in this. On the contrary, you can say that it is absolutely correct that He explained it this way. The reason Bhagavan is the Bhagavan is shown right here. Regarding this point, this is a very important revelation for us. The reason we cannot practice is because we lack the motivating force to practice. We know that practice is a good thing, but we just can't get motivated. So we have heard all sorts of stories in the past, the stories all go like this, "Ah-ya, he has gone there, but it still didn't work after becoming ordained. But as he went to hell and heaven to look, ah-ya! Then it didn't matter whether he was young or old, everyone desperately strived." Why? Ah! It is because they have seen how serious the situation is. [09:19]
Similarly, this is the same for us. Even though we don't have this type of merit to have the Buddha show us heaven and hell, but we have experienced things in the present. Oh, when we are sick, ah-yo, we would quickly look for a doctor when we are sick. Ah, when this happens, you wouldn't continue to do what you ordinarily had to do. You would instead worry and hurry [to find the doctor]. Even though it is a small suffering, you would desperately try to find a doctor. So now this place also points this out. It says that nah, nah, nah, this thing in itself is a great sickness, a great suffering! So after he points it out, if you can follow his method properly and delve deeper one step at a time, you will develop a kind of attitude. What is it? You will feel the menace of suffering is right here! You will not be able to tolerate it and be desperately seeking for liberation. This is why he explains that first in the order. [10:50]
From the example given earlier, we can also feel that if we are suffering from sickness physically, we will look for a doctor. Now, according to this method, mentally, if you can also feel the power of this suffering, you will not be able to sit or stand. Why would you be so ill-at-ease? It is because you are fully devoted to seeking liberation. If you can do this, how can you not be liberated? Hence this is an order to cultivation. This is accurate. It is accurate. [11:56]
Why? If his disciples failed to develop a proper determination to liberate themselves from cyclic existence first, they would sever the very root of liberation. How then could he lead them to liberation?
It's just like that. For the disciples, these are the ones to be transformed by the Bhagavan. If they do not understand the nature of cyclic existence, are attached and are unable to let go, they absolutely do not wish for liberation, absolutely do not wish for liberation, then if you tell them to cultivate, what is there to cultivate? To cultivate is to cultivate for liberation. If I absolutely do not wish to be liberated, then wouldn't this make cultivation something ridiculous? That is because the root has been severed. Everyone, do take this and contemplate it thoroughly. Don't be saying that, "I am cultivating there, I am going there to cultivate." You should first ask yourselves, "What is your goal for coming here? This must be very clear and apparent. This is one point that we must understand. For all of you who are sitting here, even for those who are not going to be renunciates, for you to have the opportunity to be exposed to Buddhism, it is because you all have roots of virtue from the past. From the principles of karma that we've explained earlier, we know that what occur simultaneously with the fruitional effect are the causally concordant effects and also the environmental effect. The environmental effect is the external objective environment. The fruitional effect is the effect of having this body and mind. The causally concordant effect is the mentality, the states of mind that arise. These have been accumulated from our past lives. Therefore, in this lifetime, when the internal cause encounters the external conditions, you will feel happy as you see an ordained life. So you will walk down this path. [12:30]
But the root cause for one to walk down this path, after a whirl through rebirth, this cause has become muddled. In addition to that, when we are born in this world, our prior exposures are all defilements of the mundane world. And these defilements accord with our ignorant latent propensities from our beginningless lives. Therefore, we have in the early parts of our lives continued to bring these forward. Hence our mental actions are immersed in a very strong mundane attachment. Hence at this time, we have not a single bit of yearning for liberation. Once you are exposed, although you have developed an interest to enter Buddhism, but do you possess the root cause? You do not. This is why the first thing to do must be to obtain understanding of the correct view. After confession, we have to eradicate these mundane and defiled mental actions and overcome them. By then, in one's mind, this sort of [new] understanding will develop. That is when one will think in his mind, "Ah, I need to seek for liberation!" [14:25]
In my own experience and through the many fellow practitioners whom I have encountered, [it would seem that] one would desire this with his whole heart. They would very much look forward to becoming ordained and they would seek for an excellent teacher. Even though they were ordained and sought after an excellent teacher, however, there are few who have truly found this root cause. They would like to recite the Buddha's name and feel that it is good to recite the Buddha's name. Nevertheless, the motivational cause for doing so is never strong. Actually, rather than saying that it is not strong, we should say that they have never figured out this root cause. This is the situation. Hence, with the virtuous karma from the past and adding to that the current defilements in this lifetime, you are muddled with some sort of propelling force. But it is something that you cannot properly determine. If you cannot determine this [in your mind], it would mean that you are not using this type of force as your primary fuel, you are not using this type of force as your primary fuel. So, what is your primary fuel? That is - nah, your defiled consciousness from the beginningless cyclic existence. Even though we are already here, I am sorry, whatever you see with your eyes, whatever you hear with your ears, they all belong to the mundane world. In your views, in your habits, all these are [that way]. Therefore, to say this, the root cause of truly seeking for liberation, I am sorry, this has not been established [in the mind]. Hence, this would be called, "sever the very root of liberation." [15:47]
"How then could he lead them to liberation?" So, when you want to lead them to liberation, how could you do that? You would try to teach them, "Do not be attached!" And they would feel, "This is just what I want. But you tell me not to do this and not do that!" Even though he is sitting here, he would really develop many afflictions as he hears you. When you teach him to do this, he would feel, "It would be best if I slept more, best if I did more of that...." With what you teach him, he would not want to do this, would not want to do that. The more this goes on, the further he becomes. The more this goes on, the further he becomes! This is what we should correctly understand. Therefore, the Teacher has fully realized the external factor. The real problem is that we are bound by our own obstacles, bound by our own obstacles! [17:06]
Thus, in the beginning, the darkness of ignorance enshrouded his students; they mistook the wonders of cyclic existence— which are in fact suffering—for happiness.
And the students are us. In this state, you are still enshrouded by the darkness of ignorance, unable to see the realities of things, unable to see the realities of things. In this cyclic existence, these things are obviously all sufferings, are all sufferings. However, though the attributes of these things are suffering, but the appearance of them, the false appearance of them as displayed in the cyclic existence has deceived the students. They mistook them for happiness, mistook them for happiness. Therefore, "they mistook the wonders of cyclic existence—which are in fact suffering—for happiness." If you teach them to stop from doing something, they would in fact feel, "Um, this is exactly what I need. If you tell me to forgo this, how could it be possible?" Even though one may have roots of virtue from the past, but when you let him come here, he still can't progress. This is the fundamental reason right here. [17:49]
Therefore, to truly train in Buddhism, the first point that you must understand is this. When you correctly understand this, no matter what teaching method you obtain, you will devote yourself fully to go in depth. There will be no more strife. Hence, during the Age of Correct Dharma, they have what is called, "firm liberation." When one hears a teaching, he will devote his entire attention to it. To even hear the words, "sweeping broom," he would sweep, sweep, sweep, and sweep. And then, his afflictions in his mind were swept clean. But now we hear so many teachings, one would still say, "This is not right and that is not right!" People would make distinctions of so many things. This is the time that we find no accordance [to the teaching]! Hence, in this situation, what is it called? Unfortunately, this would be classified as a worldly intelligence such that one could use it to out argue everyone else. This is what we should particularly understand right here. On the contrary, if you can truly purify yourself, this then becomes a tool that is extremely important to us, a tool that is extremely important to us. What is the distinction here? It is just this one little bit, did you mistaken [wonders of cyclic existence for happiness]? Have you been enshrouded by ignorance? Hence, the first thing is to transform this incorrect understanding to the correct view. [19:02]
As the Four Hundred Stanzas says:
Fool! If there is no end whatsoever To this ocean of suffering, Why are you, Who are caught up in it, not afraid?
This great ocean of suffering of cyclic existence, it has no end or a bottom. Those who are foolish in there, they are completely unafraid. How can they not be afraid? How foolish can one be! Therefore, [20:35]
By saying "In fact this [cyclic existence] is not happiness but suffering," the Buddha explained many forms of suffering,
Therefore, the Buddha must first tell him, "This is suffering, it is not happiness!" The Buddha told this to us. So then, at this time, what we should first understand is to understand this one point. No matter what we are learning now, this is what is most imperative, most imperative! This is to say that although you might have been ordained, and everyone would say, "For the first five years, one must first rely on the master. One must know what to do, what to not do, what should be kept, what constitutes as a transgression." You need to know why the vows are stipulated and why should you maintain the vows. This is what you must know. The Buddha will certainly explain suffering, origin, cessation and path. It is because you have this order that is why you go and train in the path. When you train in the path, the first step is then to maintain the ethical disciplines. Therefore, the root to ethical disciplines is actually established through this. This is what we must know. If you cannot grasp this, may I ask then, what are you maintaining? Why did you come here? Isn't that something obvious? [21:04]
Therefore, in the thirty-seven conditions leading to Buddhahood, the first one is the fourfold stage of mindfulness, which talks about this very topic as well. "Be mindful of the body as impure and utterly filthy and be mindful of the sensation, or consciousness, as always resulting in suffering." This is number one. Normally, the most difficult thing for us to let go of is precisely this body. The most difficult thing to let go of is precisely all the things we are attached to right now. Therefore, I want to tell you, this body is not as real as you imagine it to be! It is filthy. If it reeks like faeces, will you cherish it? As soon as you see it you will be disgusted! Then, for all sorts of happiness that you have, this tells you that they are sufferings! It is inevitable! There isn't anything unlike that. This is what we should understand. [22:08]
and led his disciples to become disenchanted with cyclic existence and recognize it as suffering. As this is a necessary precondition, the Buddha spoke first about the truth of suffering.
Not only just one form, but multiple forms, many forms [of sufferings] are skilfully explained for one purpose - to bring about disenchantment. Therefore, He first explained the truth of suffering. Now when we truly cultivate, there is no other, we must also start from this. If you can accurately understand the truth of suffering, you will obtain everything that comes after. This is the root. If you do not have this, I am sorry, you will be taking a roundabout path with whatever that you train later. You will be taking a roundabout path! [22:52]
Once you recognize suffering, you see yourself as submerged in an ocean of suffering, and realize that, if you want to be liberated from suffering, you must counteract it.
It is because you understand this suffering that you seek for liberation. Hence at this time, you will want to counteract this suffering. [23:35]
Moreover, you recognize that you cannot stop suffering unless you counteract its cause. By investigating the cause of suffering, you come to understand its true origin. Consequently, the Buddha spoke next about the truth of the origin.
Ah, here it comes! Ah, you wish to eliminate suffering, to eliminate suffering, but how does this suffering come about? When you understand that this suffering is indeed the effect, to truly clear away the effect, one must fix the problem in the causal stage. So now, what cause this effect of suffering? That is when you will go further to find the cause of suffering, which is the truth of the cause of suffering. Through understanding suffering, it will prompt us to seek liberation, to be liberated from suffering. Because you have yearned for it, you make an aspiration, and start searching: where does suffering come from? By then, you will strive to look for it (the cause of suffering). So you will go look for it. When you have found the truth of the cause of suffering, you will make efforts to surmount the cause. That's when two of the noble truths, the truth of the cessation of suffering and the truth of the path leading to the cessation of suffering, follow. It is because of this that you will naturally practice the three trainings in accordance with the teachings, namely ethical discipline, meditative concentration and wisdom. [23:52]
Otherwise, as you speak of ethical discipline, you may sound very logical. Ah, no need to speak of the Chinese Four Part Vinaya, the Five Part Vinaya, and Sarvastivadavinaya. You may be an expert in everything, you may be a knowledgeable great scholar, perhaps you may have earned all sorts of Ph.D. degrees, but these are not applicable at all! You will be whirling in cyclic existence. If you don't do it right, you may even fall into miserable realms. This is what we should know, must know. Contrary to that, for all these things, not to mention knowing every one of them thoroughly, even if you are like Suddhipanthaka, even if you just know two words, you can solve your problems. Now there is an even more marvelous method. Suddhi-panthaka even became an Arhat. But now, you don't need anything, you don't need to become an Arhat, you don't need anything you can think of except one phrase, Amitabha Buddha. Ah, you can also be freed from cyclic existence. This is what we must understand. This root, it is the first thing that you must get a grasp of! This is why he explained the truth of the cause of suffering afterwards. [25:18]
Next you develop an understanding of the truth of the origin, an understanding that contaminated karma produces the suffering of cyclic existence, that afflictions produce karma and that the conception of self is the root of the afflictions.
So then, step by step, you will get to the bottom of it through this: Ah, the suffering of cyclic existence is from contaminated karma, karma comes from affliction and that the root of afflictions is self-cherishing. That's when you will understand the true aspects of the truth of the cause of suffering. [26:24]
When you see that you can eliminate the conception of self, you will vow to realize its cessation, which is also the cessation of suffering. Thus, the Buddha spoke next about the truth of cessation.
After you understand this, immediately after that you will see this: Oh! So this self-cherishing is not intrinsic, but that it is illusory and delusive. This is something you will be able to purify and destroy. Therefore, at that time you will think: Ah, so the root of suffering is here! That's when you will absolutely try to think of some way to eliminate it. Therefore, you will "vow and aspire." Not only will you aspire. What is "vow"? That is an aspiration that you must realize. It is not an attitude that is fleeting nor superficial: " Ah, I wish for that too!" Though you think about it, you may think about it a great deal, but you may still be sitting there. Therefore, for this vow indicated here, it is not that way (only thinking about it). It is "I must accomplish it!" You will stand up and devote all of your energy to it. Of course, this points to the state of our mind. Therefore, cultivation is not languid, as if you lack energy. No! When you cultivate, you must gear up everything you got. That's how it is. That's what the mentality is. Since you have this kind of attitude, so upon doing anything, it is certain to be that way. Just look at the great past masters. That's how they were. Just like that. Therefore, at this time, He will explain the truth of the cessation of suffering after the truth of the cause of suffering. [26:55]
Qualm: If teaching the truth of suffering promotes the desire for liberation, should not the Buddha have taught the truth of cessation immediately after teaching the truth of suffering?
Accordingly, then after explaining the truth of the cause of suffering, you would seek liberation. So, the truth of the cessation of suffering should be explained, but why is the truth of the cause of suffering expounded? [28:14]
Reply: There is no mistake.
He said: There is no mistake to this. Why is that? [28:29]
Why? At this point, after you recognize the truth of suffering, you have a desire for liberation, and think, "If only I could attain a cessation that relieves this suffering!" But if you have not identified the cause of suffering, and have not seen that you can eliminate that cause, you do not yet regard liberation as something attainable and thus do not think, "I will realize a cessation."
That's right. At that time, even though you have a desire for liberation and you wish to end all suffering - so cessation means to annihilate all sufferings - but you don't know the cause of this suffering. So you don't know if this cause can be impeded definitely. In other words, you cannot be certain that you can eliminate it (the cause). Thus at this time, you are not sure if you can actually do that. You are not sure if you can attain the state where you are able to annihilate all suffering. Hence, cessation is not explained first at this time. [28:33]