菩提道次第广论手抄稿:旧版第六十九卷A面
（手抄稿 第九册 p139）[00:05]
而且这个善净之法很明。有的时候稍微一点轻昏状态，已经不对了，一定要明净。这个是目标，然后呢，我们慢慢、慢慢地根据了这个认识的目标，慢慢、慢慢地修习，想办法一步一步地深入相应。[00:24]
p. 156 (3)
For, as 《Engaging in the Bodhisattva Deeds》 says, there will be little result from any virtuous practice if the mind is distracted。 The One Who Knows Reality has said that prayers, austerities, and such— even if practiced for a long time—are pointless if done with a distracted mind.
【《入行论》云：“虽长夜修行，念诵苦行等，若心散乱修，佛说无义利。”此说一切散乱善行，其果微少。】
喏！引论上面告诉我们。虽然你长时候地修行，念诵、苦行等等，这个各方面的，但是你的心如果散乱的话，这样也没有多大的利益。要怎么办呢？就是照前面说的，令其识明净，这样的。“此说一切散乱善行，其果微少”，他得到的果非常少、非常少。[01:10]
说到这里我们也同时可以回想一下，所以前面说，我们修行虽然是要靠人身， (p140) 就是得到了人身还要最圆满的德相。所以外面的身一定要选这样的，说六道当中只有人道，人道当中还要这样的圆满的德相。不是一般的在家，不是受五戒、八关斋戒，乃至于沙弥，要具足戒，而且在具足戒上面，还要受菩萨戒等等。然后呢，心里边是要什么状态？也要身心一一相应，明跟净，那个时候才真正应得上佛告诉我们的戒。佛讲的戒，总括起来就这么三句—以“自净其意”作为它的中心，然后呢，由于这个心体上面，形之于身口是“诸恶莫作，众善奉行”！然后进入定慧，这个是必定不能动的一个道理。[02:34]
Also, the 《Sūtra of Cultivating Faith in the Mahāyāna》says: O child of a good family, from this enumeration you should know that faith in the Mahāyāna of the bodhisattvas, and all that emerges out of the Mahāyāna, comes from properly contemplating the meaning and the teaching with a mind that is not distracted.
【又《修信大乘经》云：“善男子由此异门，说诸菩萨，随其所有信解大乘，大乘出生，当知一切，皆是由其不散乱心，正思法义之所出生。”】
前面是论，那个地方是经，也告诉我们，由于上面所说的这个道理，各式、各方面，“异门”是各方面不同的种种门当中说。修、修大乘的，“信解大乘”就是初步的信，由如何认识，启发信心，然后呢，深入增长见解，如法行持。一切大乘的功德，从开始到圆满出生，都从这个地方，什么？“不散乱心”，那个不散乱心干什么？用这个心“正思法义”。是，前面所说的，我们现在的一切时处，不管是善、不善、无记等上，不要令它余散，都安住在这个上头。[03:45]
Here, "a mind that is not distracted" means a mind that does not wander to objects that are other than the virtuous object of meditation; "the meaning and the teaching" refers to the meaning and the words;
【此中不散乱心者，谓除善所缘，不向余散，法及义者谓文及义，】
(p141) 就是这个，这个道理，我们只要自己内心上面，一观察就很容易了解。现在很多人来了，大家觉得：哎呀，来是来了还满好，心里面就是烦烦恼恼啊！那时候你要清楚喔！修学佛法没有别的，佛法的真正的中心就是对治烦恼，就是对治烦恼。如果说你不能对治烦恼的话，在任何地方，就是跟着佛身边也没有用！就是跟着佛身边也没有用，这是我们千真万确必定要认识的。我们所有学的东西，只有一个目的，什么？净除烦恼，如此，因为这是根本嘛！所以不散乱，正思法义，法的特质指的是什么？就是指这个，这是我们应该了解的。[04:53]
and "properly contemplating" means analyzing and reflecting with discernment. This shows that any achievement of a virtuous quality requires both undistracted focus and analytical discernment.
【正思惟者，谓以观慧观察思择，由此显示随修一切功德之法，皆须此二。】
然后呢，你照着他的“正思惟”，如法地、一点不错地思惟。那么这个思惟什么？就是以观察的慧，就是我们的心里面观察、抉择。这不是糊里糊涂的喔！这个慧就是智慧，去观察、去思惟、去抉择。从这个地方说，一切的功德都这样来的，都这样才来的，以不散乱的心去正思惟，然后深入。[05:39]
Therefore, the Buddha says that any achievement of a virtuous quality in the three vehicles requires a state of mind that is both (1) an actual meditative serenity, or a similitude of it, which rests one-pointedly on its virtuous object of meditation without wandering from it; and (2) an actual insight, or a similitude of it, which carefully analyzes a virtuous object of meditation and distinguishes both the real nature and the diversity of phenomena.
【故说引发三乘一切功德，皆须二事，一除善所缘心不余散，专一而住真奢摩他或其随顺。二善观察善所缘境，如所有性尽所有性，毗钵舍那或其随顺。】
(p142) 那么，这个里边整个的三乘的功德，主要的只有二样：一个就是止，所谓“善所缘心不余散”，安住在这个上头。“或其随顺”，什么叫随顺呢？就是你没有证得奢摩他之前，随于这个法，顺于这个法。就像我们现在，把这个心总是种种地先集聚资粮，准备努力。所以戒是什么？定的基础，这才是我们学戒的真正目的，学戒真正的目的。这是我们必定要了解的。[06:39]
现在我看见有一些人那真是，说起来也可以说很可怜。哎哟！他讲这个戒啊，这里怎么说，那里怎么说，结果弄了这个戒，到处在那里生是非。他不晓得戒的真正的特质是干什么的，完全弄错掉了。所以说，佛说得清清楚楚，十八部，哪一部……随不同的根性—金啊、碗啊，碗裂开来了，不管哪一块都是金啊！真正重要的，你要派这个用场。现在你弄错了，这个是我们要了解的，所以这个目的在这里。那所以“其随顺”，就是你要集聚定的资粮，那么我们目前做的这些。而定是为什么？目的还是为了慧，所以进一步是“善观察善所缘境，如所有性尽所有性，毗钵舍那或其随顺。”那么，这个尽所有性、如所有性，前面也简单地说，真实的内涵等到毗钵舍那的时候，再详细讲说它。[07:53]
这“如所有性”就是换句话说，一切法的真如，简单地说。换句话说，我们就说：喏！这个一切法的真相，或者说它的本性，或者说空性，就是这个。“尽所有性”呢，说 (p143) 一切法现出来的相，那就是这些啦，或者是五蕴啦、什么六入啦、十八界啦，换句话说这个法在圈子里面就是这个，它就是它整个的边际。那进一步来说，就是那一个空性所现出来的行相、法相，或者缘起，或者是俗谛，种种所牵涉的，你归纳起来，那不外乎说五蕴，乃至于到十八界等等，这一些。那么这个呢，就是属于毗钵舍那，所谓观。我们现在这个也就是随顺，那一步一步我们这么上去，这个才是我们的中心，我们的目标。做任何一件事情，修学佛法，我们始终记得这个。你如果记得这个的话，做什么事情，慢慢地、慢慢地，越跑越近，越跑越近，越跑越上，这一点特别重要。[09:09]
Similarly, the 《Sūtra Unravelling the Intended Meaning》says：Maitreya, you should know that all the virtuous qualities, mundane or supramundane, of the , the bodhisattvas or the tathâgatas result from meditative serenity and insight.
【如是亦如《解深密经》云：“慈氏，若诸声闻，或诸菩萨，或诸如来，所有世间及出世间一切善法，当知皆是此奢摩他，毗钵舍那所得之果。”】
喏，经上面，不管声闻、菩萨、佛，不管世间、出世间一切善法，都是这两样东西所得的果，所得的果。[09:37]
Construe "meditative serenity" and "insight" here as including both actual serenity and insight and states of mind that are similar to them. For it is not certain that all of the good qualities of the three vehicles develop as a result of actual serenity and insight.
【此中若无真实止观及随顺二，则三乘一切功德，非定皆是止观之果。】
假定没有真实的这个止观及其随顺，随顺就是说它的眷属、类属，那么就三乘的功德，不一定。实际上呢，三乘的所有的功德都是止观的果。所以换句话说，这是反显。总 (p144) 之一句话：不管三乘哪一乘，它真正重要的目的都在这个上头。那是在正修那个八苦之前，先又提一下。说现在我们要修了，那么这个次第，从下面怎么上来，乃至于修的时候，又重新提。前面是告诉我们：修的时候正修时怎么修；然后呢修完了以后，回向怎么回向；回向完了再下面一座，还没有修的中间应该如何。又讲四种资粮，然后又讲把错误的很多错误的概念又提出，一步一步说得这么清楚。乃至于到现在正式修了，他又随时提醒我们，随时提醒我们。[10:52]
这个地方有一个重点，这我们平常真正提不上去的，就是忽视掉了这一点，就是忽视掉了这一点，所以这个地方一再提醒。为什么佛要一再提醒？佛陀的一切智人，就正见到我们平常的毛病都在这上头。平常我们看书总是这样，赶快要找到那个问题的中心在哪里，欸，结果你往往前面这个东西不要的。像造房子一样，“哎呀！我希望造的房子，造的一百层楼。”你赶快把一百层楼建起来，下面基础不要的。至于像这个地方，他佛陀处处地方告诉我们，说下面这个你必须要修，你有了力量啊向上去。[11:41]
现在我们每有一类人，哎呀！好高骛远，总翘求高的。反过来有一类人，“唉呀，我就是不行，我就是不行！”瘫在这里就爬不起来，就这样。说：“我只要念念佛。”念佛本来不错呀，你真的如果念佛的话，是非常好呀！结果呢，他心里面就因为这么弱，他说(p145) 的时候，“我只要念念佛。”实际上行的时候，他念了佛没有？没有念欸！在那里昏沈、瞌睡，一生空过，所以说过犹不及啊！我们目前大部分犯的毛病就是这个。大的来说这样，细的来说呢，我们心理状态平常也是这样，一下猛利的时候，就冲过头；一下塌下来的时候，唉！又提不起，就这样。[12:36]
所以这一点地方，所以从这地方我们要注意，这个不是说一下叫我们改过来。所以这个后面就告诉我们，我们做任何事情，就是这样：它开头的时候，哇！起伏很大；然后呢你晓得了，慢慢、慢慢、慢慢、慢慢、慢慢，它必然地调得这样子相。只要你自己感觉到，慢慢地，欸，在对了；然后呢，你缘着你做的这个方式，这样进，还是急不来的喔！这就是真实的进步，真实的进步必然如此的，这我们要了解，这我们要了解。然后到了这个时候的话，你随时观察坏的方面，策励自己。然后呢，策励自己觉得很紧了，然后呢观察好的方面呢，庆幸，啊，又放宽了，高兴。就这样地不断地在调，它慢慢地一步一步、一步一步。[13:24]
这个地方我顺便提起以前的事情来，所以平常思惟观察固然是绝端地重要，还有呢，同学之间的共同的真正的讨论，也非常重要。诸位啊！你们千万不要把这个工夫，用在聊天上头啊！这里有几位同修，经常愿意跑得来跟我谈谈，我真欢喜，真欢喜啊！他往往有 (p146) 的时候他有一个小问题，我不妨举出来。[13:55]
那有一个同修就说：嗯，有的时候，觉得用功用得心里很紧。那是一个的确非常好的一个同修，他然后用功用得很紧，所以这个心里就，哎哟，非常紧张，觉得：哎呀，这个死啊！又是：一旦生命失去了……那些都是好现象。然后呢，越弄越紧、越弄越紧，到那时候睡也睡不着，到那时候，书啊，看起书来……这样。那怎么办？他就想一个松弛的办法，欸，最后有的时候找到了一个松弛的办法，找到松弛的办法。那么那位同修是个在家的同修，所以他就……因为在家人哪，以前譬如说有的时候听听什么，外面偶然这个很轻松的这种音乐等等，欸，这个是满好啊，这样。对呀！然后呢，放轻松了以后再来。他说：“我的的确确地说，我并没有染着这个音乐，可是那个时候，却是放松了我的这个心情。”在他想起来很好。[15:02]
原则上面，我也非常赞叹他，可是那个时候就显出那个讨论的非常重要来，非常重要来了。所以我那时候举了一个比喻，我当时也没有谈。“是，非常好，可是我举一个例子给你听听。”他说：“好。”“你看电视看过没有？”“看过。”“然后正在一个重要的节目，你听得、看得很起劲的时候，忽然之间来一个广告。你就觉得这个广告真讨厌，怎么来这个东西，赶快、赶快过去。是，广告商也未尝不知道这样，但是他就把那个广告 (p147) 插进去，你晓得他为什么？欸，妙了，你那个时候固然一心一意，正因为一心一意全部吸引在里头，那个广告商让你讨厌；等到完了以后，你不在这个节目当中现行，有一天你想到要用的时候，你就想到：哎呀！当年讨厌那个东西，就是你现在要的，它就派上用场了。”“嗯，对呀！” [16:03]
“现在你想想看，那个时候没错，你现在觉得很紧的时候，让你调一下，是的，你觉得现在的心里并没有什么。可是调的这个，那种世间的这种靡靡之音的种子，落在心里面。假定说你证得果的圣人，不怕！佛根本不在乎。你是个凡夫，你还有无比地染污的种子，还有很多无比地染污的外缘。当另外一个时候，你的心不在正念上头的时候，然后呢，你心里本来就在这个世间的染缘当中，它又生起来了，因为有这个种子，里边有这个种子，外面有这个缘，你就跟着它去了。”他想了半天，“哎呀！没有错。”“就像你虽然当时是讨厌这个广告，但是对不起，这个广告就派上用场了，对吗？”“是啊！” [17:01]
所以有的时候我们平常我们自己觉得想对了，对不起，这里有问题的哦！这个才是我们真正应该观察、讨论啊！所以平常不要说：“啊！我懂了，现在我就是对啊！”对不起，这里大有问题，佛法不是那么简单。那么佛有没有？佛有，有种种善巧方便，这个地方我们不深入，我随举一例。结果这位同学听了好欢喜啊！我刚才告诉你的，马上有感应 (p148) 的，就是他只要处处深入，他随时触发到，随时就来了。啊！他今天早晨忏悔完了以后，一句话，哎呀！他哭了个半天，然后又欢喜了半天。我就报告老法师，老法师好高兴！“哈！善根发！”这千真万确的，凡是真正有过经验的，他这个次第必然是如此。[17:53]
所以我就特别提醒你们：你们不要怕，眼前好像显得，唉呀，怎么也摸不进去。你不要忙，只要因，这个因地当中你做对了，你只要再摸，你不要问它摸得进摸不进，这个因地在对了，你正在进去嘛，很简单嘛！到那个时候，到某个时候，它这个果自然必然现起来的。这是所有过来佛菩萨，都是这样的经验，他也告诉我们。那眼前就是像我们普通这么看看，大家推起来，你看看、我看看，我跟你都差不多。的确差不多啊，但是他在因地上面如法走，马上见效。所以像这样完整的次第，你只要肯做，立刻见效。现在呢，我们有了这个策励，有了这个认识，那个时候正修了，原来在这里呀！那么怎么修？说八苦当中，[18:51]
【◎ 如是八苦之中，】
思惟生苦。那个八苦平常我们晓得的：生、老、病、死、爱别离、求不得、怨憎会、五阴炽盛，八样东西。一样一样分开来，研究下去。[19:16]
(i) The suffering of birth. There are five points to contemplate:
【初思惟生苦分五。】
(p149) 分五个项目。[19:19]
1) Birth is suffering because it is associated with pain: birth is accompanied by many intense feelings of pain for the following four types of living beings; those born as hell-beings, hungry ghosts who invariably suffer, beings born from a womb, and beings born from an egg.
【众苦所随故生为苦者，谓诸有情那洛迦中，及诸一向唯苦饿鬼，并诸胎生卵生，如是四类，于初生时，便有无量猛利苦受，随逐而生。】
第一个，“生”这个苦，它这个东西啊，一切的苦都随着这个生，生一来，苦就跟着来了。那洛迦当然不谈，一跑下去，唉呀，那不得了！饿鬼。除了这个以外，就是其他的胎生、卵生，一切四类，只要一生，一有了这个身体以后，无量的猛苦跟着来了，无量的苦都跟着来，只要“生”有，苦都跟着来了。第二个呢，[20:12]
2) Birth is suffering because it is associated with dysfunctional tendencies;
【粗重所随故生为苦者，】
什么是“粗重”呢？粗重就是烦恼的异名。[20:20]
all of the compositional factors of the three realms, because they are associated with dysfunctional tendencies that are in harmony with the class of the afflictions, are ill-suited [to the service of virtue] and uncontrollable.
【谓三界一切诸行，为烦恼品粗重所随，无堪能性，不自在转。】
这一旦生了以后，生起来了以后，烦恼也跟着来了。“三界一切行”，不但是地狱，那当然不谈，恶道不谈，乃至于天上面，色界也好，无色界也好，行苦当中。这个“行” (p150) 本身就是“烦恼品”。“无堪能性”，什么叫无堪能性？你没有力量，你想不受这个苦的轮回的圈套，做不到，你不得自在的。这第二个。[21:00]
Moreover, once you possess the compositional factors of a living being within the three realms, you too are bound to dysfunctional tendencies that are in harmony with the class of afflictions. In short, because the compositional factors are associated with seeds that generate, sustain, and increase the afflictions, they are ill-suited to the service of virtue; furthermore, you cannot control them as you would wish.
【三界有情诸行生起，皆为烦恼品类粗重随逐。总之由有生住增长，烦恼种子随逐流转，故无堪能安住善事，亦不如欲自在而转。】
这个就是粗重烦恼的特质。因为三界的一切有情在行当中，行当中，那么行的话呢，烦恼品粗重跟着来、跟着来。所以总之一句话：由于生、住、增长，生了下面紧跟着就什么？喏，这样来了，就是那个烦恼的现行，现行种子，跟着在这地方流转，你没办法安住在善所缘的事，没办法。“亦不如欲自在而转”，你希望的事情，对不起，做不到。你希望要快乐，它就偏偏不听你招呼。就是眼前小小的快乐，好吃的东西吃饱了，等一下唉呀！肚子胀胀地难受，等一下还要上大号去、还要去洗、还要去忙、还要去买、还要去弄。那吃，这最快乐的事情，就这么多，其他的不谈了。所以这个生啊，是会有这样的不理想啊！[22:27]
3) Birth is suffering because it is the origin of suffering: you take birth in the three realms and on that basis suffer old age, illness, and death.
【众苦所依故生为苦者，谓于三界既受生已，由此因缘，便能增长老病死等，无边众苦。】
第三个，这个生是一切苦的依处，这个一切的苦都依这个上面，所以“众苦所依”。第一个是众苦所跟着来，还有呢烦恼跟着来，烦恼。现在呢，一切的苦是依于这个生，这 (p151) 三界之内一旦受生了，下面的都依这个，无边众苦。[23:03]
4) Birth is suffering because it is the origin of the afflictions: when you are born in cyclic existence, the three mental poisons arise for objects of attachment, hostility, and ignorance, and as a result, body and mind are disturbed and in pain, and you cannot be happy. The afflictions torment your body and mind in numerous ways.
【烦恼所依故生为苦者，谓于生死既受生已，便于贪境瞋境痴境发生三毒，由此能令身心苦恼不静，不安乐住，谓诸烦恼，由种种门逼恼身心。】
那么这个是烦恼。这个几样东西，一个是苦的果，一个是苦的因。因当中又分成业因跟那个……业因当中是惑、业等等。现在这个地方所讲的就是苦因烦恼，“烦恼所依”。一旦生起来了以后，这个烦恼都增长了，这烦恼是心理现象。上面说这个是指生理的，病啊、老啊、死啊，这个地方是心理的。因为你生了以后，对于好的嘛是贪，不好的嘛是瞋，其他的是痴，“发生三毒”。因为这个三毒令身心逼恼，“不静”，不安乐。啊！这个是第四点，这个是第四点。最后 [24:11]
5) Birth is suffering because it is an unwanted separation:
【不随所欲离别法性故生苦者，】
就这样。最后生苦是什么？“不随所欲”，就是道地的不自在，你没办法自己把握住自己的，你希望的，它总归不听你招呼，到最后呢—别离。没有一个人想别离，换句话说，没有人想死的，它偏偏到最后你要死，这“别离法性”。它“生”这个特质的本质，法尔如是，这叫作苦。[24:43]
all births end in death, which is undesirable, and causes you to experience only suffering.
(p152) 【谓一切生最后边际，咸不出死此非所爱，此复能令唯受众苦。】
就这样。[24:51]
Thus, at birth you are bound to pain and endowed with dysfunctional tendencies. Birth leads to illness, aging, and so forth, as well as to the afflictions and death.
【故应思惟如是生时，众苦俱生，粗重俱生，复能引衰老病等烦恼死亡，】
一共五样。[25:04]
Consider how these give rise to suffering as well.
【此亦能令受苦道理。】
所以从第一个，从生上面去想，又分这个五个项目，分五个项目。你越能够深入多方面去思惟，那么增长的功德是越大，增长的功德越大。我们眼前都颠倒了。前面一开始告诉我们，我们把眼前很多事情觉得净相增长。“净相”是什么？好的，看快乐的、安乐的。我们无始的烦恼在这里，唯一的方法就是对治。所以对眼前很多可爱的东西，千万注意啊！要想到它的可怕，不可爱的那一面。你如果不修习这个的话，说什么都没有用。讲戒，就在这个上面，所以讲了半天的戒，然后呢到这个境界现起，为什么一点用场都没有啊？就是你没有认真思惟。所以有一些人，哎呀！讲戒啊，又讲这个、讲这个，境界现前，了不相干。我心里面实在觉得可怜，也只能说这样，只能说可怜、愚痴啊！然后呢， (p153) 他还自作聪明，这是我觉得愚痴是莫胜于此！我想这是我的善知识，阿弥陀佛！我可千万不要犯这个毛病。这个，这个地方他现在提醒我们这一点。[26:41]
In particular, the suffering you undergo in the womb is
【◎ 特住胎时受何苦者。】
那个是指出生以后。然后呢这个地方是特别告诉我们：喏，这个出生这件事情，还没有生起来，特别要了解一点。为什么这个地方要讲一讲呢？因为我们感受，这是出生以后的事情，在没有出生我们感受不到，实际上这个里边的的确确，所以提出来让我们想。那我们一想到，唉呀！觉得可怕不已，更策发我们。下面：[27:18]
as described in Candragomin's 《Letter to a Student》: After you have entered the womb, which is like hell, you are hemmed in by foulsmelling filth and trapped in pitch-dark gloom. Your body cramped, you must undergo enormous sufferings.
【如《弟子书》云：“极猛臭秽极逼切，最狭黑闇遍蔽覆，住胎犹入那洛迦，身屈备受极重苦。”此诸文义，】
那么这个是论上面告诉我们：唉！这个地方啊，又臭、又脏、又逼迫、又黑暗、又窄，这个真像住在这个地狱里边一样，备受痛苦。所以经上告诉我们，这个住胎的时候，如果这个母亲吃饱了，像压在山底下一样。哎呀！等一下肚子饿了，你就像吊在空中一样，因为前面压着嘛，忽然之间又这样子。然后吃的热的话，又烫得个受不了。等一下冷的话，你又冻得个受不了，这么个严重法呀！这是千真万确的事实，只是我们现在都不知 (p154) 道。所以我们多多思惟的话，那对于这个生死，的确是一无可取。[28:24]
所以这个地方，我们千万不要浪费，人最可贵的，什么？就是我们有思惟能力。现在我们偏偏把那思惟能力，像胡思乱想。啊，这个东西好可惜啊！所以有的时候，我们平常谈了一些问题，有的人意见特别多，我心里常常希望告诉他：你这个脑筋好，你不要用在莫名其妙的事情上头啊！这是才是真正该想的地方啊！该想的地方多去想想的话，自利利他，一切好处都在这个地方，都在这个地方。所以我们一定要把握住，所以我黑板上面特别想，说我要牢牢记住，我来这里目的干什么？宗旨干什么？这个观念把握住了，你就很容易进去了。下面经。[29:12]
The《Descent into the Womb Sūtra 》explains the meaning of these words： Filthy with quantities of urine, brainlike substances, thick saliva, and marrow, the fetus dwells above the intestines and below the stomach, in a space which is filled with many kinds of filth and is home to a myriad of bacteria, with two very foul-smelling openings and hollows and apertures in the bone. Its front faces the vertebrae and its back, the stomach wall. It is nourished every month by its mother's uterine blood. The bits of food its mother has eaten are ground by her two rows of teeth and swallowed. As it is swallowed, the food is moistened from below by saliva and the oozing of mouth sores, while it is polluted from above by thick saliva. The remains of that vomit-like food enter from above through the umbilical cords opening and generate growth.
【如《入胎经》云：“无量不净，周遍充满，多千虫类之所依处，具足最极臭秽二门，具足非一骨锁穴孔，复有便利清脑脑膜髓等不净，生藏之下熟藏之上，面向脊骨背对腹皮，于月月中，出诸血相以之资养，母食食时，以二齿鬘细嚼吞下，其所吞食，下以口秽津涎浸烂，上为脑膜之所缠裹，犹如变吐。所有食味，从母腹中入自脐孔，而为资长，】[30:02]
69A Commentary
English LR v.1 p.272 (COMMENTARY V2. P84)
For, as Engaging in the Bodhisattva Deeds says, there will be little result from any virtuous practice if the mind is distracted:
The One Who Knows Reality has said that Prayers, austerities, and such – Even if practised for a long time – Are pointless if done with a distracted mind.
Nah! It cites from the commentary to tell us. Though you may practice for a long time, to recite, to do ascetics, and all sorts of things, but if your mind is distracted, there will not be much benefit. So, what will you have to do? You will have to follow what is said earlier, to allow your consciousness to be in a state that is clear and pure. Like that. "There will be little result from any virtuous practice if the mind is distracted." He will achieve very little, very little result. [00:24]
Speaking of this, we can also reflect back at the same time. This was why it said earlier that though our cultivation requires a human body, but even after obtaining the human body, you need to have a fully qualified human body. So, the external body must be like this, and this happens only in the people realm. But once you become a person, you will need to be fully qualified. It is not enough to be just lay practitioner, not just adopting the five vows, the eight vows, or even the novice monk's vows, but that you will have to adopt the vows of a renunciate. Then on top of that, you can adopt the Bodhisattva vows and so on. Then after that, what is the state of mind? You will need to accord in body and mind as well, be pure and clear. That is the time when you can truly accord with the vows that the Buddha has given us. The Buddha's vows, in all, there are these three phrases, using "purify your mind" as the central core. After that, since your mind is as such, it will manifest itself in the body and speech, hence, "Stop all non-virtues and engage in all virtues!" Then, you can enter meditative concentration and wisdom. This is a principle that cannot be shaken. [01:10]
Also, the Sutra of Cultivating Faith in the Mahayana (Mahayana-prasada-prabhavana-sutra) says:
O child of a good family, from this enumeration you should know that faith in the Mahayana of the bodhisattvas, and all that emerges out of the Mahayana, comes from properly contemplating the meaning and the teaching with a mind that is not distracted.
The commentary was cited earlier. The sutra also tells us this. With the principles stated above, through all sorts of ways, all aspects, “enumeration,” means it has been said in a variety of ways. To train, in Mahayana, “faith in the Mahayana,” is a beginner’s level faith. Beginning with understanding, you will develop faith. Then you can go deeper to increase faith and practice according to the teachings. All the development of good qualities in Mahayana, from the very beginning until full development, all will come from this. What is it? “A mind that is not distracted.” What do you do with a mind that is not distracted? This is the mind that is “properly contemplating the meaning and the teaching.” Yes, as it was said earlier, at all times and places, whether our mind is being virtuous, non-virtuous, or ethically neutral, we should not let it become distracted, but to make it focus on this (the teaching). [02:34]
Here, a “mind that is not distracted” means a mind that does not wander to objects that are other than the virtuous object of meditation; “the meaning and the teaching” refers to the meaning and the words;
This is it. With this principle, as soon as we examine our mind, we will easily understand it. Now that many have come here, and we feel that it is great. However, we are quite afflicted in our minds! That is when you need to be clear on something! There is no other thing to do when one learns Buddhism -- the real core of Buddhism is to remedy afflictions, to remedy afflictions. If you cannot remedy afflictions, then no matter where you are, even if you are next to the Buddha, it would be futile! Even if you are next to Buddha, it would be futile. This is what we absolutely need to recognize. With all that we learn, there is only one goal. What is it? To clear away afflictions, because that is the root of it all! Therefore, you should not be distracted and you need to contemplate the meaning and the teaching. What is the specific characteristic of the teaching? It is pointing to this. This is what we should understand. [03:45]
and "properly contemplating" means analyzing and reflecting with discernment. This shows that any achievement of a virtuous quality requires both undistracted focus and analytical discernment.
And then? You follow this “properly contemplating,” you reflect according to the teachings without making any mistake. So then what is this reflection? It is to analyze and reflect with discernment. That is in our minds, we need to observe and analyze. There cannot be muddle-headedness! This discernment here is the wisdom that one would use to observe, to reflect and to analyze. Here it points out the achievement of any virtuous quality will come by this way, will all come by this way. One must be able to use an undistracted mind to “properly contemplate” and delve in depth. [04:53]
Therefore, the Buddha says that any achievement of a virtuous quality in the three vehicles requires a state of mind that is both (1) an actual meditative serenity, or a similitude of it, which rests one-pointedly on its virtuous object of meditation without wandering from it; and (2) an actual insight, or a similitude of it: which carefully analyzes a virtuous object of meditation and distinguishes both the real nature and the diversity of phenomena:
For all the virtuous qualities of the three vehicles, they primarily require these two things. One is meditative serenity, “which rests one-pointedly on its virtuous object of meditation without wandering from it.” You abide on this. “Or a similitude of it,” what is a similitude? Prior to you attaining the actual meditative serenity, you are in a state that is similar to it, a state that is in the same direction. Much like how we are now, we always put our minds on accumulating all sorts of merits and making efforts for preparation. Therefore, what is ethical discipline? It is the foundation to meditative concentration. This is the real goal for us to learn the ethical discipline, the real goal to us learning the ethical discipline. This is what we must understand. [05:39]
Now, I often see many who are truly…you can say that they are pitiful. When they speak of the vows, they would say that this is said in this way here and in that way there. As a result of obtaining the vows, they caused troubles everywhere. They do not know the real characteristic of ethical discipline. They have got this completely wrong. Therefore, Buddha has taught very clearly that in all of the 18 factions, they were spoken for people of varying dispositions. When a piece of gold, such as a gold bowl breaks apart, each piece remains a piece of true gold! What is most important is for you to make use it. Yet now, you have got it wrong. This is what we need to understand. Thus, here is the purpose. So then “a similitude of it” is such that you need to accumulate the merits for meditative serenity. These are all that we do now. Yet what is the purpose for obtaining meditative serenity? The purpose is for attaining wisdom. Therefore, the next step is one that “carefully analyzes a virtuous object of meditation and distinguishes both the real nature and the diversity of phenomena.” To distinguish both the real nature and the diversity of phenomena, this will be explained briefly here. But the true meaning of it will be explained in detail in the section of insight. [06:39]
“The real nature,” in other words, this is the truth of the phenomena, to put it simply. In other words, we would say that is the reality of all phenomena. Or we can call it the nature of phenomena, or emptiness. This is it. “The diversity of phenomena,” this describes all the manifestations as phenomena. These would be the five aggregates, the six sources, the 18 realms. In other words, if you draw a circle around the phenomena, this is it. Or you can say that it is the boundary of phenomena. To go a step further, you can say that this is the manifestation of emptiness in subjective aspects, in the character of phenomena, in dependent arising, or in the conventional truth. For all that is involved, if you sum them up, then they are no more than the five aggregates, or perhaps the 18 realms…etc. All of these belong to the category of insight which is analysis. Thus what we do now is of similitude. As we advance step by step, this is the central focus for us, it is our goal. Upon anything that we do, when we learn the teachings, we need to always remember this. If you can remember this, then with whatever that you do, slowly and slowly, you will come closer, closer and elevate. This point is particularly important. [07:53]
Similarly, the Sutra Unravelling the Intended Meaning (Samdhinirmocana-sutra) says:
Maitreya, you should know that all the virtuous qualities, mundane or supramundane, of the sravakas, the bodhisattvas or the tathagatas result from meditative serenity and insight
In the sutra, no matter Sravakas, Bodhisattvas, or Buddhas, no matter the virtuous qualities of the mundane or the supramundane world, these are the results of these two things. These are the result of these two things. [09:09]
Construe "meditative serenity" and "insight" here as including both actual serenity and insight and states of mind that are similar to them. For it is not certain that all of the good qualities of the three vehicles develop as a result of actual serenity and insight.
If there is not actual serenity and insight, or states of mind that are similar to them, then it is not certain the good qualities of the three vehicles will develop. Actually, all of the good qualities of the three vehicles are the results of serenity and insight. Therefore, in other words, this is to illustrate from the opposite angle. In brief, one sentence sums it up. No matter which of the three vehicles, the foremost important purpose lies here. Before we formally begin the training of eight sufferings, this is first brought up again. This now says that since we’re going to practice now, then with the stages, how do you go from the lower level to upper levels? Therefore, at the point of meditation, this is brought up again. The earlier section has told us this how does one train during an actual session. Then after the session, how do you make the dedication. After the dedication and before the next session, what should you do in between the sessions? Then four preconditions are explained. Then many erroneous concepts were brought forward. Each step has been explained very clearly. Then when we formally train, he reminds us whenever it’s necessary, reminds us whenever it’s necessary. [09:37]
There is an important point here. The reason we cannot lift ourselves up is because we overlooked this point, we overlooked this point. Therefore, this section reminds us again and again. Why does the Buddha need to remind us again and again? Buddha is one who is omniscient and sees exactly that our problems all stem from this. Normally when we read books, we always wish to find the key to the problems. Eh, you often do not want to do preparations beforehand. Much like when we construct a house, “I wish to build a house that’s 100 stories tall.” So you build the 100th story and do not want to do any of the foundations. This is much like what we’ve been talking about here. The Buddha tells us this in all sorts of places. He says that you must be able to train in the lower levels before you have the ability to advance. [10:52]
There is a type of person now who is ambitious and always aspires for the higher teachings. Then there is another type of person who is exactly the opposite, “I can’t do this, I can’t do it!” They seem to be paralyzed and are unable to climb out of their position. Some say, “I just need to recite the Buddha’s name.” It’s not bad to recite the Buddha’s name. If you can truly recite Buddha’s name, then it’s very good! As a result, due to his frail mind, he can only say that “I just need to recite Buddha’s name.” In his actual practice, did he recite Buddha’s name? He didn’t do it! He falls into laxity and lethargy. His whole life is spent in vain.
Therefore, excess is just as bad as deficiency! Most of us now have this type of problem. This is the general phenomena of the practitioners. But if you speak of the subtle aspect of this, that’s how our mental states are as well. When our minds are strong and forceful, we would all of a sudden go overboard and then all of a sudden crash. Then we can’t lift our spirits up again. That’s how we are. [11:41]
Therefore, at this point, note this here. This is not asking us to change ourselves right away. Thus it tells us in the later section that for anything that we do, that’s how it is. In the beginning, there will be lots of ups and downs. Then once you come to understand it more, slowly, slowly, slowly and slowly, you will be able to discipline yourself to have the specific subjective aspect. Only you will be able to feel this. Slowly, you get on the right track. Then you continue with the way you’ve been practicing. Even when you progress, you still cannot become anxious! This is what we call a real improvement. A real improvement must be done this way. This is what we should understand, what we should understand. Then once you got to this point, you will at all times observe what you’ve done wrong and exhort yourself. If you have been too strict with disciplining yourself, then you observe the good points of yourself. You will then feel fortunate and have given yourself more space. You will become happy. So you will be adjusting constantly as such, and gradually taking one step at a time, one step at a time. [12:36]
At this point, I thought I will just mention something from before. To reflect and analyze is of course extremely important, but a real discussion between fellow practitioners is also very crucial. Everyone! Don’t be spending your time on just casual conversations! There are a few fellow practitioners here who would often come to talk to me, I am so delighted, so delighted by this! However, there is often this one small issue, and I might as well bring this forward now. [13:24]
A fellow practitioner said that sometimes he felt really uptight from being diligent in practice. He was an excellent practitioner and so he was very diligent. His mind was much stressed. He felt the imminence of death and was afraid he might lose his life.... These were all good signs. However, he became more and more stressed, more and more uptight until the point when he could no longer fall asleep or study. What should he do? So he looked for a way to relax. He finally thought of a way to relax at times, a way to de-stress. This is a practitioner who is a householder and householders would at times listen to some light music. This seems not bad. That's right! After he learned to relax, he came again. He said, “I am truly not attached to music. But at that time (listening to music), it helps to relax my mind.” So to him, this seemed really good. [13:55]
In principle, I do very much praise him. But this shows the very importance, the very significance of having a discussion. That was when I gave him an example, but I did not go further on the topic. [I said,] “Yes, that’s very good. But let me give you an example.” He said, “Okay.” “Have you watched TV?” “I have.” “When you are watching an important program, when you are really enjoying watching or listening to it, there may be a commercial break. You will feel very annoyed with this commercial. Why is this here? You wish for it to quickly, quickly pass. Yes, the companies who advertise the commercials know this as well. But they will still insert the commercials in between. Do you know why they do this? This is the intriguing part. Although you are completely absorbed, and it is because you are completely absorbed (by the programs you are watching), you resent the commercials. Yet after this is done, though this does not manifest in your mind stream during the time you are watching the program, but one day when you need to use something related to what has been advertised, you will remember the advertisement which you have detested and find that the advertised product is precisely what you need now. The commercial has now fully realized its purpose. “Yes! “ [15:02]
[I continued to say this,] “So you can think about this now, it’s true that when you are uptight, you can adjust your mind using that method. True, you don’t feel anything (negative) now in your mind. But your adjustment has been done with the seeds of the mundane world’s decadent music. The seeds have been planted in your mind. If you are a noble being who has attained the fruit of enlightenment, you need not worry! Buddhas do not care about this. But you are an ordinary being wherein you still have immeasurable tainted seeds and there are immeasurable tainted external causes and conditions. In another setting, when you are not mindful and since your mind constantly dwell in the defiled conditions of the mundane world, it will rise again due to the seeds. Because of the seeds and you have internalised the seeds, when an appropriate external condition appears, you will pursue it.” He thought about it for a while and said, “This is true!” “Much like when you found the commercial to be annoying at the moment, but sorry, this commercial would fully realize its purpose later. Right?” “Yes!” [16:03]
That’s why sometimes we think that we are right. But sorry, there could be some problems with this! This is what we should truly observe, analyze and discuss! We shouldn’t be saying in general, “I understand, I am right this time!” Sorry, there is a great problem here. Buddhism is not that simple. Well then, does the Buddha have a way? The Buddha does, he has many skilful methods to help you. But here, I won’t go into them in detail. I just thought I would give an example. As a result, this fellow student was so happy! What I told you earlier, you can immediately experience it. As long as one tries to go in depth as much as he can, then at any moment he can have a breakthrough, it could come at any time. So after he repented this morning, in a word, he cried for a long time and was happy for a long time as well. I then reported this to the senior monk. The senior monk was so happy! “His virtuous roots sprouted!” This is absolutely true. Those who truly have some cultivation experience must have gone through these stages as such. [17:01]
This is why I particularly wish to remind you that you need not be afraid. It may be that at present, you can’t seem to find an entry after much effort. But don’t be busy doing all sorts of things. As long as you have planted the cause, if you’ve done correctly in the causal period, then you just have to continue in your endeavours. You need not ask whether you’ve made progress. If you’ve done the right thing in the causal period, you are in the process of entry. It’s that simple! When the time is right, at a certain time, fruition will naturally take effect. This is the experience of all Buddhas and Bodhisattvas. And he told us so. So at present, it would seem that we are just observing informally; as we gather, you observe, I observe; we’re pretty similar. We truly are more or less the same. However, he practised in accordance with the Dharma in the causal period, and the effect was immediate. Therefore, with the complete stages (of the path) as such, as long as you are willing to practise accordingly, it is immediately effective. Once we have this motivation, this understanding, then when we formally train, we will realise this is where it is! How do you then practice? [17:53]
(i) The suffering of birth
Contemplate the suffering of birth. We are normally aware of the eight types of sufferings: birth, old age, illness, death, parting with what we love, not getting what we want, encountering what we hate, and meeting all the ills of the five skandhas. These are the eight things. Each is separated to be explored. [18:51]
There are five points to contemplate:
There are five points. [19:16]
1) Birth is suffering because it is associated with pain: birth is accompanied by many intense feelings of pain for the following four types of living beings: those born as hellbeings,
hungry ghosts who invariably suffer, beings born from a womb, and beings born from an egg.
First, regarding the pain of “birth”, the birth, all pain accompanies birth. When birth emerges, pain immediately follows. No need to even mention the hell realm because once one falls in, the pain is unbearable! Hungry ghosts. Aside from these, the rest are born from wombs, from eggs. There are four types. Once there’s birth and the body forms, immeasurable severe suffering follows, immense hardship follows. Once there’s “birth”, pain follows suit. Second, [19:19]
2) Birth is suffering because it is associated with dysfunctional tendencies:
What are dysfunctional tendencies? Dysfunctional tendencies are the synonym of afflictions. [20:12]
all of the compositional factors of the three realms, because they are associated with dysfunctional tendencies that are in harmony with the class of the afflictions, are ill-suited [to the service of virtue] and uncontrollable.
As soon as birth occurs, afflictions arise. “All of the compositional factors of the three realms” - not only the hell ream (needless to mention), nor the non-virtuous realms, but even the deity realm, the form realm, and the formless realm, all are submerged in the suffering of conditionality. Such “conditionality” is itself “affliction”. “lll-suited to the service of virtue” - what does “ill-suited to the service of virtue” mean? You are powerless. You don’t want to be trapped in the suffering of cyclic existence, but you can’t. It is out of your control. This is the second one. [20:20]
Moreover, once you possess the compositional factors of a living being within the three realms, you too are bound to dysfunctional tendencies that are in harmony with the class of afflictions. In short, because the compositional factors are associated with seeds that generate, sustain, and increase the afflictions, they are ill-suited to the service of virtue; furthermore, you cannot control them as you would wish.
These are the characteristics of dysfunctional tendencies that are in harmony with the class of afflictions. Because all the sentient beings of the three realms are bound to conditionality. Since they are bound to conditionality, afflictions arise. In summary, the sequence goes like this: from birth to uphold, and then to augment. What follows birth? Ah, there it comes, the manifestation of an affliction. The seed of afflictions exerts its effects and distracts you from focusing on the virtuous. You just can’t avoid its influence. You just can’t. “Furthermore, you cannot control them as you would wish” – What you desire, sorry, it cannot be fulfilled. You want happiness, but it just wouldn’t allow you to have it, even for a small pleasure. You just had a fill of good food, but shortly after your stomach became bloated and you feel uncomfortable. You might even have to use the bathroom. Despite that eating brings you plenty of satisfaction, it requires much hassle such as washing, shopping, and preparation. Let alone other things. Therefore, birth is full of flaws. [21:00]
3) Birth is suffering because it is the origin of suffering: you take birth in the three realms and on that basis suffer old age, illness, and death.
Third, birth is the origin of suffering. All sufferings are derived from birth, thus “it is the origin of suffering”. First, all suffering follows birth, then come afflictions, afflictions. And now? All pain is derived from birth. As soon as birth is given in the three realms, immense suffering will follow it, [22:27]
4) Birth is suffering because it is the origin of the afflictions: when you are born in cyclic existence, the three mental poisons arise for objects of attachment, hostility, and ignorance, and as a result, body and mind are disturbed and in pain, and you cannot be happy. The afflictions torment your body and mind in numerous ways.
Well, these are afflictions. As far as these things go, one is the fruit of suffering while the other, the cause of suffering. The cause includes the karmic cause and the …And the karmic cause which consists of afflictions and karma, etc. What it refers here is the afflictions from the cause of suffering, and birth is “the origin of the afflictions”. Once birth is brought forth, afflictions will increase. Afflictions are a mental occurrence. The above mentioned are physical aspects, such as sickness, aging, and death. Over here, it refers to the mental aspect. As one is born, he will crave for the desirable, resent the undesirable, and be ignorant about other situations. “The three mental poisons arise.” Because these three mental poisons torment both the body and the mind, they cause disturbance, pain and unhappiness. This is point number four. This is point number four. Last point, [23:03]
5) Birth is suffering because it is an unwanted separation:
So, what is the last point on the suffering of birth? The term, “unwanted”, which truly describes the reality of us having no control. You have no control over yourself. Whatever you desire, it won’t listen to you. And in the end, separation occurs. Nobody wants to be separated. In other words, nobody wants to die, but you will die in the end. This is unwanted separation. This is the natural state of phenomenon, the characteristic of birth. It is suffering. [24:11]
all births end in death, which is undesirable, and causes you to experience only suffering.
Just like this. [24:43]
Thus, at birth you are bound to pain and endowed with dysfunctional tendencies. Birth leads to illness, aging, and so forth, as well as to the afflictions and death.
There are five points in total. [24:51]
Consider how these give rise to suffering as well.
So firstly, from the perspective of birth, it is divided into five points, it is divided into five points. The more you can contemplate in many ways, the greater the merits are, the greater the merits are. We are now all in a state of distorted perception. From the very beginning, we were told that we perceive many things as pure. What is purity? (Purity refers to) those that are good , seem happy and peaceful. Our afflictions since the beginningless time lie right there, and the only way is to eliminate them. So to those pleasant things right now, please be aware! You must also think of their scary and undesirable sides. If you don’t practice on this, it will be useless. Talking about precepts, the key to precepts lies right here. So why do we become helpless when adversity arises, despite that we constantly talk about precepts? It’s because you haven’t seriously contemplated on it. Therefore, as some people talk about precepts, talk about this, talk about that, but when they are faced with obstacles, their reactions are totally unrelated to precepts. In my heart, I really feel sorry for them, but all I can say is “What a pity! How ignorant!” Nevertheless, he still considered himself smart. It makes me feel that nothing is more ignorant than this! I think to myself that he is my teacher. Amitabha Buddha! I must never make such mistake. So, he just reminds me of this over here. [25:04]
In particular, the suffering you undergo in the womb is
Those refers to what happens after birth. And over here, it specially points out to us: With regards to birth, we need to understand one thing in particular before birth occurs. Why is this mentioned over here? It’s because only after we are born, we get to feel. We can’t feel it before birth. In fact, this is reality, so it’s being mentioned for us to think about. Once we think of this, ah, we will be terrified and be instigated. Next, [26:41]
as described in Candragomin's Letter to a Student: After you have entered the womb, which is like hell, You are hemmed in by foul-smelling filth And trapped in pitch-dark gloom.
Your body cramped, you must undergo enormous sufferings.
This is what the Commentary tells us: Ah! This place is stinky, filthy, suppressing, dark, and cramped. It’s like living in hell, having to endure enormous sufferings. Therefore, the Sutra tells us that while we are in the womb, we feel like being pressed under a mountain when our mother is full. Ah! When she is hungry, you feel like being suspended in the air because the pressing weight is suddenly lifted. When she eats something hot, the heat is so unbearable. When it is something cold, you are tormented by the freezing pain. It is this bad! It’s absolutely true, just that we don’t know it at all. So if we diligently contemplate on this, we will realize that birth and death are entirely worthless. [27:18]
So at this point we shall never waste human’s most valuable gift. What is it? It is our ability to contemplate. Unfortunately, we do not put our ability of contemplation to best use. For example, we wonder in meaningless thoughts. It is such a waste! So sometimes when we talk about certain things, some people are particularly opinionated. I often feel like telling him, “You have a good brain, but do not use it on such nonsense matters! Instead, this is what you should seriously think about. If one can diligently contemplate on what is worth thinking, it will be beneficial to both self and others. All the benefits lie in here, lie in here. So we have to hold on to this. Thus I put a reminder on the blackboard, “I must remember firmly, ‘What is my purpose of coming here? What is the goal?’” Once we have good grasp of this concept, you will be able to initiate the practice easily. Next, the Sutra: [28:24]