菩提道次第广论手抄稿:旧版第七十卷A面
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p. 161 (4)（手抄稿 第九册 p177）[00:02]
4) You are saddened, recalling and missing the good qualities of what you have lost.
【念彼功德，思恋因缘令意热恼，】
因为想起来这个恩爱的人有种种好处，舍不得啊！心里面就放不下。[00:15]
5) Recourse is no longer available for what you have lost. Reflect on these.
【应受用等有所缺乏。当思此等。】
因此我种种的受用也缺乏，也分五项，这都容易懂。[00:27]
(vii) The suffering of not getting what you want. Again, there are five points,
【◎思惟所欲求不得苦分五。】
这第七个，你要求的呢求不到，
similar to separation from what is pleasant.
【如爱别离】
就像爱别离一样，爱别离是你亲爱的，说 [00:39]
Seeking but not getting what you want means,
(p178) 【求不得者，】
就是你忙的事情。[00:42]
for example, farming a field but reaping no harvest,
【谓务农业秋实不成，】
种田人呢忙了半天，收成不好。[00:51]
or engaging in business but receiving no profits.
【及营商贾未获利等，】
作生意人呢，得不到利益。[00:54]
The pain of disappointment comes from working hard to get something that you long for, and then not getting it.
【由于所欲励力追求而未得故，灰心忧苦。】
这个文都容易懂。那么我们这是把这个所说的意义，随时随地多方面，摆在我们现实生活状态当中去体会。譬如说，乃至于我们出家了，修学佛法了也是，唉呀，想像当中一番热诚，可是跑到哪里呀大失所望！那就是什么？求不得。求不得的另外一面呢，偏偏碰见的，那还不如我们想像。万一你觉得满好的话呢，也不一定能够好—觉得现在，喔唷，许多真正有成就的等等，偏偏你又没办法跟着他，就是诸如此类。不管是世间、出世间，在在都是这种现况。最后 [02:01]
(viii) The suffering of the five appropriated aggregates. The Buddha said, "In brief, the five appropriated aggregates are suffering." Reflection on the meaning of this teaching again takes in five points. It is the nature of the five aggregates appropriated by karma and the afflictions to be:
(p179) 【◎ 思惟宣说五种取蕴总为苦义分五。】
平常我们常说“五阴炽盛”、五阴炽盛，到底怎么个炽盛法呢？那么这一个地方说一下。实际上呢真正这个思惟这八苦当中，真正最重要的归结起来，就是这个最后那个五种取蕴当中的这个苦。我们修中士道的重点，重点就在这个地方，现在把这个我们好好地学一下。[02:37]
(l) vessels for future suffering;
(2) vessels for suffering based on what presently exists;
(3) vessels for the suffering of pain;
(4) vessels for the suffering of change; and
(5) vessels for the suffering of conditionality.
Reflect on these again and again.
【谓是当成众苦之器，及依已成众苦之器，是苦苦器，是坏苦器，是行苦器。于此诸苦当数思惟。】
这五个取蕴是什么呢？就是我们所谓的五蕴。“色”，就是我们现在的色身，有色身，形色所成的，然后呢“受、想、行、识”，那是心蕴。“识”，最后那个识是识体，它识的心所法，它识的功效—受、想、行三样东西。那么总合起来呢，有这个五个大类的东西，合成功一种身心相续，这个身心相续在五趣当中是不断地轮转，所以叫“数取趣”，不断地在这个轮回当中辗转，这个东西—五蕴、五取蕴，平常我们说的“人”。这个人摆在自己身上那就叫“我”，一切问题无不都从这个上头出来的，这个是整个的一切问题的根本。现在我们看看，这个东西是什么？我们平常所要求的一切一切，无非都在忙这个，无非都在 (p180) 忙这个，现在看看这个是什么？[04:13]
说这个东西，“当成”，将来还没有成之前，那所以说将来会得到。当你得到的时候—众苦之器，对于未来来说，是一切痛苦的根本。“器”就是个器皿，譬如说我们这个茶杯装水的，现在这个五取蕴呢是盛苦的。这个东西将来一旦成就了，干什么？喏，就是装一点苦，没有别的，它这东西就是这样。“及依已成众苦之器”，已经成就了呢，一切的痛苦是依这个上面而来的，这个东西有这样的不理想，除了苦没有别的。然后呢本身就是“苦苦器”，它本身就是苦苦，对于苦的东西当然是苦！这个苦，哪里？就在身心上感受的。那么还有快乐呢？对不起，快乐是“坏苦器”！它快乐是坏的，它坏的时候，你也痛苦得受不了。还有呢，“行苦器”，平常的是虽然并没有感受到苦乐，对不起，它停不住的，诸行无常，永远向前推衍。推衍的结果呢，你总还在这个苦当中转，对于这个应该数数思惟。[05:41]
我们真正应该认识的，指的苦谛，特别从这个地方，这是根本。这个各式各样的因很多，平常我们讨论问题这里要注意哟！就是我们必定要把握住根本何在。平常我们往往学了很多东西，你所看见的也许你很有道理，可是总在枝末上面转，结果看了半天把握不住这个根本，走远路，乃至于越走越远，这是我们需要了解的。同样地，修学佛法最重要 (p181) 的，你必定首先要把住根本在什么地方。平常我们真正讲的苦，各式各样的，归纳起来无非要找到：欸，是苦！那么你要除掉苦，根本在哪里呢？这个你必定要首先认识它。[06:36]
同样地，就是我们修学佛法，现在这个佛法是浩如烟海；不要说佛法浩如烟海，三藏当中我们说，唉呀，我们下脚第一步—戒，戒又这么多。啊！然后这个东一部、西一部，大众部、上座部、一切有部，乃至于你的的确确不晓得从哪里下手！是在任何一方面，你要找到它的最主要的根本，从这个地方，那么然后呢从根本上面把握住了，慢慢接到枝叶。这样我们才有机会，也唯有这样才能够解决，要不然这个问题总归不能解决。那么现在我们这里看下去[07:22]：
Here, with regard to the first point,
【其中初者，】
这第一个。[07:24]
you induce suffering in future lives by taking up these appropriated aggregates. As for the second, the appropriated aggregates form the basis for states,
【谓依受此取蕴，能引来生以后众苦。第二谓依已成之蕴，】
这只是当成的，一受了这个取蕴以后，受了这个取蕴，就因为……譬如说我们现在有了这个五蕴以后，我们造种种的业，将来一切的以后的苦都是现在造，然后呢引来以后的，引来以后的。 (p182) 然后同时对现在来说呢，一切的苦也依于现在，所以它现在固然是苦，同样也引发以后。当你引发以后，以后这个现起的时候，它又再引发以后，永远这样地增长。现在的苦是什么？[08:15]
such as illness and old age, that are grounded in the already existing aggregates.
【为老病等之所依止。】
前面说的生、老、病、死，然后呢爱别离、怨憎会、求不得，都从这个上面，所以它那个根本就在这里。[08:28]
The third and the fourth both come about because the appropriated aggregates are linked with dysfunctional tendencies toward these two types of suffering.
【第三第四，谓彼二苦粗重随逐能生彼二。】
第三、第四呢，就是苦苦跟坏苦，这个两样东西是为什么呀？因为由于这个当成的五取蕴，以及已成的五取蕴，这个两个上头“粗重随逐”。就是这个我们的身心，是烦恼杂染所感得的，这个烦恼杂染所感得的内容，无非是异熟、等流、增上辗转相应，一直在这个“种、现”（编者按：指种子、现行）辗转地流转当中，所以这个叫“粗重”，一直不断地在这个上面。由于这个辗转地引生，所以无非是苦苦、坏苦。那么最后一个行苦呢，[09:33]
As regards the fifth, the very existence of the appropriated aggregates constitutes the nature of the suffering of conditionality,
【第五谓初成取蕴，即便生为行苦自性，】
(p183) 一开始那就一直在行当中，实际上所以说一开始的时候，就是在我们感受得到的这个情况之下。那以前有没有？有，只是我们感受不到的。实际上这个行蕴，从无始以来，一直从来没有停过地一直在进行当中，这个真是问题的中心。[10:06]
because all of the compositional factors which depend on previous karma and afflictions are the suffering of conditionality.
【以一切行为宿惑业他自在转，是行苦故。】
因为我们现在的一切诸行是什么？以前往昔的无明，由无明所造的种种杂染之业所感得的，所以必定还是按照这个惑业的行相来转，一切都是惑业来决定的，你一点办法都没有，一点办法都没有。所以必然之间，会随着这个因行而向前流转，这个是行苦。那么关于这个，[10:53]
This will be explained in detail in the section on the three sufferings.
【于三苦时此当详说。】
苦苦、坏苦、行苦，这个下面会详细告诉我们。为什么他下面还要详细告诉我们呢？因为这个是根本，最主要的根本。你认得了这个取蕴的特质以后，那个时候你才会产生大厌离，要不然我们一天到晚就忙什么？忙这个东西。实际上呢这个才是我们的生死根本怨家，生死根本怨家！所以佛一再告诉我们，这个东西是一无是处，一无是处啊！这唯一的好处是什么？凑现在这个东西能够修行。因为这样的关系，所以你为了修行，你还逼不得 (p184) 已地要吃的、要住的。那吃怎么办？去讨饭，讨到什么只要塞饱肚子就行；住呢，唉呀，你哪里都可以，树下一宿就得。现在我们呢远不止此，因为我们不认识，所以一天到晚就讲究这个东西，一天到晚讲究这个。因为讲究这个呢，一切的烦恼是由此而生，一切烦恼由此而生！[12:12]
实际上我们也可以感受得到，在家人忙些什么？说到最究竟的，这个是两大主题之一，两大主题之一：一个是生命的保持，一个是生命的延续。生命的保持就是为这张嘴巴，就是这样。然后呢我们出了家以后，照理说要解脱这个东西，实际上呢因为这个根本问题没有认识，所以一天到晚是还忙着它。那个嘴巴是啊，那真是，说起来，不管你怎么说得头头是道，一跑到那地方问题都来了，问题都来了，还有种种的藉口。这个原因为什么？就是我们对这个基本的概念不认识。[13:07]
前面尽管讲很多苦，是的，可是他找不到根本。现在这个地方，把那个根本找出来了以后，到那个时候，你把这个根本问题解决了。当这个根本问题解决了，前面所有的苦，都是由于五取蕴而产生的，当那个五取蕴的问题解决了，连根拔除了，上面的都没有了。所以要说前面那些问题的，为什么？就是策励你对现在的这种状态，感受到绝大的不如意，然后呢那个时候你努力地，去要找解决这个问题。要去找解决，然后呢你追根究底找到 (p185) 根本，于是就拔除了。[13:53]
这个概念为什么一再强调？为什么佛在前面的时候告诉我们？这是我们现在处处地方，为什么必须要知道？说你要讲修行，是的，那么你从哪里修行起？如果你不了解这个，你修了半天，那不是空忙吗？因为你摸到的只是边边的一部分，说要修行、要修行，有很多人就是这样：唉呀，最好我去修行，你忙这个干什么！你为什么要修，修些什么啊？他也不知道！那既然不知道你怎么修？另外一种呢，说那我要懂道理的，忙了半天越走越远，文字上面越扯越不晓得扯不清去了。所以在这个地方再强调一下，强调一下，你必须要把握住这一些问题，把我们有限的精力集中在这个地方！然后你把那个中坚问题解决了，好！下面自然就跟着也都解决。[15:03]
下面再说，说现在我们了解了，原来这个问题在这里。反过来，假定你对这个问题不了解，那什么现象呢？[15:16]
If you do not cultivate a genuine sense of disenchantment with cyclic existence—the nature of which is the appropriated aggregates—you will have no chance to develop a genuine mind intent on liberation,
【若于生死取蕴自性，未能发起真实厌离，则其真实求解脱心，无发生处。】
假定关于这个问题，换句话说，五取蕴的本质是什么东西，你根本不认识。因为它本质是苦的，你不认识是苦，既然不认识苦的话，我们还直觉得这是我，快乐得很啊！要营 (p186) 养，要长得胖胖，要长得肥肥，然后呢要求它舒服，在这种情况之下一切问题都来了，当然，哪可能发生真实厌离！现在前面已经了解了，所谓解脱是什么？就是从缚着当中解开来。什么是缚着？惑跟业。这个惑跟业绑着什么？就是绑着我们这个五取蕴。所以你必要在这个五取蕴上面，产生绝大的厌恶，求解脱的心。那个时候才进一步去找，它什么原因而绑着的等等，整个的修行佛法的根本从这里。[16:38]
现在既然你不了解，于是就不能发起真实的厌离心；既然不能发起真实厌离心，你求解脱的心请问从哪里发生起？因为你要解脱，所以那个时候你要去求种种解脱的方便，修那个道。那个时候才会有：啊，持戒是必须的！在这个基础上面，念佛也好、参禅也好、学教也好。现在关于这个问题你找不到，没有把握住，然后你说念佛、持戒，然后你说参禅、打坐，你坐，干什么啊？你干什么啊？你作了很多学问，你为什么？我们不是在无的放矢吗？所以前面说这个问题你没解决，就像射箭，就像我们打靶一样，靶在哪里不知道，拿了枪朝天乱放。朝天乱放那最多浪费你子弹，我们现在是乱放的话打死了很多人，然后呢你就赔这个命欸！我们就是做这个事情。[17:46]
所以这一点大家不必忙着去修行，你必须忙着—我为什么要修行！然后你有了这个，然后再找你修行的方法，那个时候你觉得：啊！这个方法配我的胃口，适我的根性。 (p187) 然后你全部精神，你自然解决嘛！哦，晓得现在这只有念佛，于是你听见了牢牢抱着一句佛号，不管人家天塌下来，那是人家的事情。如果你发大心，“等到我去了，然后回过头来帮助别人”，问题就解决了。如果你持戒，你只要把握住一个，哦，那戒上面告诉你，你能够这样清净的话，小则生人天，大则得解脱，你全部精神贯注在这个里头。乃至于，所以为什么人家说“乘急戒缓”，它的目的在什么？在这里，你把握住这点的话，你乘急戒缓也可以解脱。否则的话，对不起，那一定出毛病的，因为戒是根本嘛！[18:56]
为什么讲乘急戒缓也可以解脱呢？他到那个时候来讲，“喔，这个是根本啊！”他一定要全部精神把那个根本问题解决。所以他把那个根本的，持这个戒本来要三具，身、口行持一点都不能错，那时候他发现：只要把他的意把握住了，其他枝叶慢慢地再来，这样。所以如果是念佛的话，他脑筋里除了一句佛号什么都没有了，当然解脱！然后参禅的，他一天看着是“念佛的是谁？”、“拖着这个死尸的谁？”一定要找到它。欸，结果找到它了，跟空性相应了，那当然问题解决了。所以人家古人所以说“乘急”，是从这个地方急起啊！我们现在讲乘急戒缓，缓了半天，乘急不急，戒又缓掉了，不堕落，到哪里去！反过来说，那好，我们戒急了，它戒为什么教你急呀？它目的还是这个，告诉你这个是生死的根本，不可以做啊！要在这个地方挡住！啊！于是你内心当中战战兢兢，因为了 (p188) 解：我们对事情的真相，凡夫毕竟是凡夫，不可能了解！[20:14]
所以有一天一位同修来跟我谈，他是一个非常精采的人，哎呀，曾经弄过那个戒律。他当时告诉我：真正我们弄这个东西要到罗汉。我非常赞叹，一点都没错，为什么？我们到了那个时候，心里才不会被现行烦恼所转，那时候你能客观地见到这个问题。这个话是对的，可是我们现在做得到吗？这个我们不谈，真正的问题是什么？我们虽然做不到，可是我们要问现在我们因地上面忙些什么？哪！就在忙这个。你把握住这个了，在这种情况之下，尽管我们不可能把这个东西的问题，能够圆满地把握住，不怕！根本在哪里你把握住了，你只要在这个地方下去，那一定问题解决！而这个戒的真正的目的在哪里？就是这个。否则的话你如果弄不到的，然后戒行、戒相上面，喔唷，这个、这个，这个、那个，弄了个半天还是越走越远了，这个我们必须要了解的。[21:23]
所以在这个地方他告诉我们：假定你对这个的生死取蕴的自性，没有真实地了解的话，你求解脱的心无发生处。现在出家修行的目的干什么？前面告诉我们不但是单单作一个罗汉，作罗汉你八关斋戒也可以解决，你何必这么行？沙弥也可以解决，像均提沙弥等等，你何必弄个两百五十条这么难行，得到一点的义利啊？这个我们必定要了解啊！所以这个是它的根本哪！[22:07]
and there will be no way for you to develop great compassion for living beings wandering through cyclic existence.
(p189) 【于诸有情流转生死，亦无方便能起大悲，】
对自己呢，发厌离心；然后因为自己了解，原来这个东西这么个可怕法，这个问题都在这个地方，由此而推己及人，那么那个时候发大悲。所以大悲，必定自己深深见到这个东西的可怕，然后你怜悯别人。现在你对这个东西都贪着难舍，你怜悯，你怜悯些什么啊？那不是完全颠倒了吗，完全颠倒了吗？所以这地方很明白的，是没有厌离心绝不可能有大悲心，所谓大悲心那只是骗骗人。不过在这个地方我们有一点要注意哦！这是理路是我们清楚，然后呢行持上去的时候，必然地先了解了理路慢慢上升。所以我们是一个凡夫，你问我：你有没有厌离心？我懂得厌离心，有的时候碰巧，碰到一点点，经常状态只是策发自己—就因为自己不能厌离所以策发！但是我虽然现在连厌离心做不到，可是我的目的是要成佛，所以我时时提醒我要发大悲、大菩提心，这个绝对正确的，绝对没有错。就是你了解了这个理路，然后一步一步策励自己上去，这个是正确的路子。[23:41]
所以刚才讲那个道理，一开头你一定要圆满地认识，不是圆满—正确地认识，然后呢步步上升，你就不会走冤枉路，这个是它最主要的，最主要的。那随时弄错了，欸，弄错了，拉回来；弄错了，拉回来，那么那个时候大家师友之间啊，就产生了最好的互相的(p190) 助力，这个根本的问题。所以现在人家说：“哎呀，我是个大乘菩萨，这个出离心这个都小乘行者做的。”我也不晓得他这个佛法是哪里学起？至少在我是不懂的。我看见龙树菩萨，人家都说这个是“八宗共祖”，最了不起的，无着菩萨，不管是哪一个完整的传承当中，说得清清楚楚，他那个大悲心一定从这个上面发生的。是，等到他启发了大悲，他主要的一天到晚，那个时候忘我而忙别人了。所以他那个形象上面，的的确确是跟那个全部精神贯注在只解决自己问题的形式，有一点差别。但是你根本地深入去探索的话，这个内涵本质是完全一模一样。内涵是什么？喏！这些数取趣在生死当中痛苦，他要把他从生死当中透脱出来。他深深地了解这个取蕴的本身是苦，这一点绝对共同，绝没有例外！这一点没有，没有佛法！所以这一点我们必定要了解的。[25:35]
所以现在第一个概念从这地方，我就非常欢喜，从做不到这一点来说，我常常觉得难过；从了解这一点来说，我无比地欢喜。唉呀，我觉得在今天这个末法时代，大家这么你说你的、我说我的，不晓得什么是好，居然最完整、根本的教法在这里，啊，感到无比地庆幸！如果我们不是宿生有相当的善根，碰不到。为什么？业感缘起，就是这样简单。你没有积这个善根绝对碰不到，想到高兴啊，想到高兴啊！然后推动着自己，赶快努力。既然前面告诉我们有这么事情做不到，现在又了解了怎么去做，这个力量就来啦！一个是拉 (p191) 你的，一个是推你的，又拉又推那当然上得去。[26:38]
所以当你感着得拉了欢喜的时候，一个不小心欢喜到别的地方去了，赶快想想：唉呀，我还有这么多错！所以那个拉到别地方欢喜心，就被这个苦切的心情把它对治掉了，变成功推的力量。结果那推、推、推、推，推得太紧了，到那个时候心里面又换一个想法，变成拉的力量，啊，心里又欢喜！这样状态当中，不管你是欢喜也好，不管你是悲切也好，方向总归是一路向上，这个是我们这个地方应该了解的，应该了解的。[27:17]
然后呢方法上面，同样地我们要认真探讨，尽管，是！无不是走这个出离的路，不管是自利利他，但是那个方法万一弄得不对的话，我们以为做对了，结果走、走、走、走，走到边路上面去了。就像刚才说的，喔，又讲修行，结果呢他自己不懂得道理；然后呢要讲道理，又把握不住这个中心，诸如此类。[27:50]
Hence this reflection is extremely important, regardless of which vehicle—Mahāyāna or Hinayāna—you enter.
【故随转趣大小何乘，然此意乐极为切要。】
所以不管你大乘小乘，这个概念、这个认识最最重要的，这个是问题的中心。到了这里我们大家晓得：为什么现在我们好像要学很多东西，却以本论为先，大家了解了，喏，就这个。你把握住这个根本，然后你才晓得：啊！那个时候我要学什么？要学戒。戒的(p192) 目的什么？在这里啊！嗯，那就对了。然后你晓得要念佛，哦，为什么要念佛？原来这样啊！那持戒等等无不在这个上头。所以你把这个概念把握得住，学什么就成什么！[28:39]
Even when you have developed a sense of disenchantment with cyclic existence, follow flawless scriptures and authoritative commentaries and seek an exact understanding of them.
【发生此者，亦随当从无垢圣语，如量解释，先正寻求清净了解。】
欸，晓得了，那么又告诉我们学的次第呢？那么这样的一个重要的真正圣道的命根，它这个根本怎么发生的呢？唔，必须要随“无垢”。他不说正确而讲无垢，妙了！有的时候我们正确，这个对了，但是对不起，你这个对、他那个也对、他那个也对，这个这么多“对”当中，这一个地方也许有的是枝末，有的是根本，你要转圈子。他反过来—无垢，就是说他这个绝对没有错的，都是正确的、正面的。所以这个用反面的反显，跟正面的提示，两个的差别我要说一下：正面的提示提出来了以后，有的时候有漏洞的；如果反面反显的话，换句话说，他把错误的地方整个地挡住了。[29:55]
70A Commentary
ENGLISH LR V1. P278 (COMMENTARY P177) [00.02]
4) You are saddened, recalling and missing the good qualities of what you have lost.
Because when you think of the person you love has all kinds of good qualities, you feel difficult to be apart! You just can't let go. [00:15]
5) Recourse is no longer available for what you have lost. Reflect on these.
So I will lack all kinds of resources as well. This has been divided into five parts. These are all easy to understand. [00:27]
(vii) The suffering of not getting what you want. Again, there are five points,
Number seven, for what you wish to get, you can't get it.
similar to separation from what is pleasant.
This is just like separation from what is pleasant. Separation from what is pleasant describes those that you love. This says, [00:39]
Seeking but not getting what you want means,
The things that you are busy with, [00:42]
for example, farming a field but reaping no harvest,
As a farmer, you worked for a long time but have no good harvest. [00:51]
or engaging in business but receiving no profits.
As a businessman, you may not obtain benefit. [00:54]
The pain of disappointment comes from working hard to get something that you long for, and then not getting it.
The texts are all easy to understand. So we should take the meaning of what has been said and on all occasions relate to them in our daily lives. For instance, this is even the case for us who have become ordained or have started to learn the teachings. Ah! we had imagined what it would be like and came with great enthusiasm. But when we arrive, we are greatly disappointed! What is that? That is not getting what you want. What is another side of not getting what you want? What you encountered is far below what you had expected. Even if you feel that the situation might be pretty good, but it may not necessarily work to your advantage. You may feel that, oh-yo, there are many who have real achievements and so on, but there is just no way for you to follow them. It is everything of this sort. Whether it is the mundane world or the supramundane world, these situations occur all the time. Lastly, [02:01]
(viii) The suffering of the five appropriated aggregates. The Buddha said, "In brief, the five appropriated aggregates are suffering." Reflection on the meaning of this teaching again takes in five points. It is the nature of the five aggregates appropriated by karma and the afflictions to be:
In general, we would say "the flaming of five appropriated aggregates." The flaming of the five appropriated aggregates, so how are they flaming? Here, let me say a few words. Actually, when we truly contemplate these eight types of sufferings, the most important thing to be concluded from them is the last suffering, the five appropriated aggregates. This is the focal point in training in the medium capacity. The focal point is right here. Now let us study this well. [02:37]
(l) vessels for future suffering;
(2) vessels for suffering based on what presently exists;
(3) vessels for the suffering of pain;
(4) vessels for the suffering of change; and
(5) vessels for the suffering of conditionality.
Reflect on these again and again.
What are the five appropriated aggregates? It is what we called the five aggregates. "Form" would be our physical body. It is the physical body, composed by different characteristics of form. Then there are "feeling, discrimination, compositional factors, and consciousness." These are the mind aggregates. "Consciousness," the last one is the consciousness. The type of activities and the functions of consciousness are feeling, discrimination, and compositional factors. So in summary, these five major categories are combined to produce a continuum of body and mind. This continuum of body and mind will incessantly whirl inside the five realms. This is therefore called pudgala (all beings subject to transmigration). One will incessantly whirl in cyclic existence. These things - the five aggregates, the five appropriated aggregates, are what we would usually call "human being." When we relate this "human being" to the self, it would be called "I." That is where all the problems come from. This is the basis of all problems. Now let's take a look at what this thing is? This is everything, everything that we desire, we are nonetheless preoccupied by this, nonetheless preoccupied by this. Now let us take a look at what this is. [04:13]
This says that these things (the five appropriated aggregates) are "[vessels] for future suffering." The future which has yet to come, so this is to say that you will eventually get it in the future. When you do get it the vessels for future suffering which are the basis of all sufferings for the future. "Vessels" are containers. For example, this tea cup here contains water. So now the five appropriated aggregates contain sufferings. Once these aggregates are formed in the future, what happens? There, it will contain merely some sufferings and nothing else. This thing works just like that. "Vessels for suffering based on what presently exists," once it exists, all sufferings will come from the existing aggregates. So this thing is so flawed. It brings nothing but suffering. Then, the aggregates themselves are "vessels for the suffering of pain." Pain itself is of course suffering. This sort of suffering, where is it? You can physically and mentally feel it. How about happiness? Sorry, happiness is [the [vessels for the suffering of] change]. This happiness is the suffering of change, when it changes, you cannot stand the pain. In addition, there is the "vessels for the suffering of conditionality." Though you normally feel neither pain nor happiness, I am sorry to say that things cannot be stopped. Whatever is phenomenal is impermanent. It will always push forward. And what is the result from this? You will still revolve around suffering. You should reflect on this repeatedly. [05:41]
What we should really recognize with regards to the truth of suffering, this is where we should place particular emphasis on. This is the root [of all]. There are a variety of causes. But when we discuss issues in general, this is something you need to pay special attention to! That is we must have certainty of what the root is. Usually we learn a lot of things and what you have seen may make sense to you. But we tend to dwell on the insignificant issues. So after studying for a long time, we couldn’t get hold of what the root is. We would take the longer path and may even stray further and further away. This is what we should know. Similarly, the most important thing in learning Buddhism is that you must first understand what is the fundamental root . When we talk about sufferings in general, there are various kinds. In summary, we just wanted to find out: Yes, this is suffering! So if you want to get rid of the suffering, what is the fundamental basis of doing that? You must recognize that first. [06:36]
Similarly, as we are learning Buddhism, the teachings available now are numerous. Not to mention the countless teachings but for those mentioned in Tripitaka [the three baskets], ah, the first step on ethical discipline itself has already so much information. Ah! And we have one set over here and one set over there, the Mahasamghika, the Sthaviravada, and the Sarvastivada. You absolutely do not know where to start! No matter which aspect you are working on, you must find the most important fundamental root, to proceed from there. Once you have a grasp of the fundamental root, then you can slowly work your way down to its derivatives. Only then will we have a chance and only by doing so will we solve the problem. Otherwise, the problem can never be resolved. Now, let us read on from here. [07:22]
Here, with regard to the first point,
This is the first one. [07:24]
you induce suffering in future lives by taking up these appropriated aggregates. As for the second, the appropriated aggregates form the basis for states,
This is for the future. Once we have taken up the appropriated aggregates, by taking up the appropriated aggregates, just because… for example, once we have taken up these five aggregates, we will create all sorts of karma. All the future sufferings are induced by the karma we create now. This will induce the future effect, induce the future effect. Then similarly for the present moment, all sufferings are based on what presently exists. So, not only are there sufferings now, it also induce suffering in future lives. When you induce suffering in future lives by taking up the appropriated aggregates, this will again induce more [sufferings] in the future. This will continue to increase forever. What are our sufferings now? [08:15]
such as illness and old age, that are grounded in the already existing aggregates.
Those mentioned previously such as birth, old age, illness, death, and then separation from what is pleasant, encountering what is unpleasant, and not getting what you want, all of these [sufferings] come from this. So the root of these [sufferings] is right here. [08:28]
The third and the fourth both come about because the appropriated aggregates are linked with dysfunctional tendencies toward these two types of suffering.
So the third and the fourth are the suffering of pain and the suffering of change respectively. How do these two come about? This is because the five appropriated aggregates that are vessels for the future suffering as well as for suffering based on what presently exists, these two are linked with "dysfunctional tendencies." This means the body and mind we attained were results of our afflictions and defilements. The content of what we attained from the results of afflictions and defilements consists nothing but fruitional, causally concordant and environmental effects which revolve around each other repeatedly. We repeatedly pass through birth and death as we revolve around these "seeds and manifestations." (The editor's note: This refers to the seeds and its manifestations in the present actions.) Hence this is called "dysfunctional tendencies." We will incessantly continue in this process. It is this repeated process that induces future lives, which are nothing more than the suffering of pain and the suffering of change. So what about the last one, the suffering of conditionality? [09:33]
As regards the fifth, the very existence of the appropriated aggregates constitutes the nature of the suffering of conditionality,
From the very beginning, we are in this conditionality [of compositional activities]. Actually, from the beginning, [we would say that] it is the time we begin to relate to this. But has it been this way before [we developed an understanding]? Yes, it's just that we can't feel it. But in reality, the aggregates of compositional activity, from the beginningless time, it has never stopped its activities. This is the heart of the problem. [10:06]
because all of the compositional factors which depend on previous karma and afflictions are the suffering of conditionality.
What are the compositional factors that we have? They are our ignorance from the past. The ignorance caused us to create all kinds of defiled karma to achieve this. Thus we are compelled to follow the subjective aspects of the afflictions and karma. Everything is determined by afflictions and karma. There is nothing you can do about it, nothing you can do about it. Hence inevitably, you will continue the process of birth and death along with the causal compositional factors. This is the suffering of conditionality. Thus regarding this, [10:53]
This will be explained in detail in the section on the three sufferings.
The suffering of pain, the suffering of change, and the suffering of conditionality, these will be explained to us in detail later. Why does he want to explain more in detail? It is because this is the root, the most important root. When you understand the attributes of the appropriated aggregates, that’s the time you would develop great disenchantment. Otherwise, what do we busy ourselves with all day long? We would be busy with this thing. But in reality, this is our ultimate enemy in cyclic existence, our ultimate enemy in cyclic existence! Hence the Buddha repeatedly tells us that there is nothing good about this thing, there is nothing good about this thing! What is the only benefit? We take advantage of this thing to practice Dharma. Because of this, in order to practice, you have to eat and live somewhere. But what do you do for the food? You would go out for alms. You would get just enough to fill your stomach. As for accommodation, ah, you can live anywhere. Even a night under the tree would do. But what we have now is far beyond that. It is because we don't recognize this, so we devote particular care to this all day long. We devote particular care to this all day long. Since we devote much care to this, all the afflictions arise from that, all the afflictions arise from that! [12:12]
But actually, we can also feel this. What do the lay practitioners busy with? After all, this is one of the two main issues, one of the two main issues. One is for the maintenance of life and the other is for the continuation of life. To maintain your life means that you eat to live. That's it. And then when we become ordained, we are supposed to be liberated from this thing. Actually because we have not recognize the root of the problem, so we are still busy with this thing all day long. This mouth, truly, when you speak of it, no matter how reasonable you sound, as soon as you get there, all sorts of problems arise, all sorts of problems arise. There are also all kinds of excuses. What is the reason for this? This is because we do not understand the fundamental concept. [13:07]
Even though the earlier part had mentioned so much about sufferings, it's true, but he cannot recognize the root of cause. Now over here, after finding the root cause, by the time, you can solve the fundamental problem. When the fundamental problem is resolved...since all the sufferings as mentioned earlier are produced from taking up the five appropriated aggregates, when the problem of the five appropriated aggregates is resolved and completely eliminated, the [sufferings] mentioned earlier will be gone. But what is the reason for mentioning those problems earlier? Why? It is to exhort you to feel a great dissatisfaction with what you are now. So then you will strive to find a solution to solve this problem. You will look for a solution. Then you will get to the bottom of it to find its root cause. Then you will eliminate it. [13:53]
Why do we emphasize this concept again and again? Why did the Buddha tell us about this first? Wherever we are right now, why must we know about this? You say you want to cultivate. Yes, so where do you cultivate from? If you cannot understand this, yet you spend so much time cultivating, isn’t that a waste of your efforts? That is because you have only understood very little of it, but you say you want to practice, you want to practice. There are many people who are just like that. Ah, it's best that I go practice, and why are you worried about this! But as for why you should practice, what should you practice? He doesn't know! Since you don't know, how are you going to practice? Another type of person would say, "I need to understand the principles." But after practicing for some time, they drift further and further away. They become more confused as they try to figure it out the text. Hence over here, I must emphasize this again, I must emphasize this. You must get hold of these issues and concentrate our limited efforts right here! Then once you are able to solve the main problem, great! The rest of the problems will naturally be resolved. [15:03]
It goes on to say now that we understand this, so the problem stems from this here. On the contrary, if you do not understand the problem, what would happen? [15:16]
If you do not cultivate a genuine sense of disenchantment with cyclic existence—the nature of which is the appropriated aggregates—you will have no chance to develop a genuine mind intent on liberation,
Regarding this problem, in other words, if you absolutely do not comprehend the nature of the five appropriated aggregates. Since its nature is suffering, yet you do not recognize it as suffering, and as a result, we instinctively feel that this is me, and feel really happy about it! We want nutrition, we want to be fat, we want to be plump, and we demand comfort. Under this circumstance, all sorts of problem will ensue. Of course then, how can one develop a genuine sense of disenchantment [with cyclic existence]? Now that we have understood the texts presented earlier, what is liberation? It is to be freed from the bondage. What binds you? Afflictions and karma. What do afflictions and karma bind? They bind the five appropriated aggregates together. Hence you must develop a great disgust for the five appropriated aggregates and a mind intent on liberation. That is when you will go further to look for the cause and reasons why we are bound. The root to the entire cultivation of the teaching begins from here. [16:38]
Since you do not understand this now, you therefore cannot develop a genuine sense of disenchantment. Since you cannot develop a genuine sense of disenchantment, how can you develop the mind intent on liberation? Since you wish for liberation, this is when you will seek for all sorts of methods in order to be liberated and be trained on that path. That is when you will have [the idea], "Ah, it is necessary to maintain the vows!" With this foundation, it would be all fine whether you recite the Buddha's name, practice Zen, or learn the teachings. But if you have not figured out the problem, you have no grasp of it, then (it would be pointless for you) to be reciting the Buddha's name, maintaining the vows, practicing Zen, engaging in a sitting meditation. You could be meditating, but what are you (really) doing? What are you (really) doing? You may have researching a great deal, but what are you (really) doing? Are we not shooting arrows without a target? Therefore, it said earlier that if you have not figured this problem out, it would be like shooting arrows [at random], much like us going out to a shooting range without knowing where the target is. We would be pointing the gun to the sky and be shooting randomly. If we randomly shoot at the sky, we would at most waste bullets. But if we shoot randomly (i.e. preaching without true understanding) now we would kill a lot of people. And you will have to pay for the lost lives! This is what we have been doing. [17:46]
So as for this point, no one should rush off to start cultivating. You should be busy with - Why do I cultivate! Once you understand this firmly, then you can look for the method of cultivation. That is when you will feel, "Ah! This method suits me. It befits my disposition." Then you will devote your entire attention to it. And your problem is naturally solved! Oh, once you learned that the only thing you can do is to recite the Buddha's name. You will hold tightly onto the Buddha's epithet upon hearing this. It would not matter even if the sky has fallen, it does not matter at all. If you have developed the Chapter 17 Page 157 great spirit, [you will think,] "Once I get there, I will come back and help others." The problem is solved. If you are maintaining the vows, all you have to do is to have a grasp of a single thing. Oh, the ethical discipline tells you that if you are able to produce this kind of purity, it will bring about rebirth in the human and deity realms, or even bring about liberation. You will then devote all your attention to this. This is why people would say "One who is zealous for knowledge rather than the discipline." What is the purpose for that? It is right here. If you can have a grasp of this, even if you are zealous for knowledge rather than discipline, you can still be liberated. Otherwise, sorry, there will certainly be problems because ethical discipline is the root! [18:56]
Why do we say one who is zealous for knowledge rather than the discipline can be liberated as well? It is (because) by this time he will feel, "Oh, so this is the root of it!" He will then certainly devote all his energy to resolve this fundamental problem. So he will apply that fundamental idea. Although you need to maintain all three aspects of the ethical discipline, you cannot err at physical or the verbal actions at all. But at this time he will discover that as long as he is able to hold on to the mental aspect, he can deal with the other aspects gradually at a later time. This is how it is. Hence if one is reciting the Buddha's name, and have nothing other than this one Buddha's name in mind, he will definitely be liberated! Then for those who are practicing Zen, one will be contemplating this all day long, "Who is the person reciting the Buddha's name?" "Who is the person dragging this corpse?" He is determined to find it. Ah, when he finally finds the answer, he is then in accordance with emptiness. Of course then the problem is solved. Therefore, this right here is what the ancients meant when they said "zealous for knowledge"! Now when we say [we want to be] "zealous for knowledge rather than the discipline", we are lax with discipline, and yet not zealous for knowledge. Where else would we end up but the miserable realms! On the other hand, if we are zealous on maintaining ethical discipline, but why should we be zealous for that? The purpose is still this - telling you that this is the root to cyclic existence so you should refrain (from certain actions)! You must stop it right here! Ah! Therefore, you tremble with fear and place meticulous care on this. This is because you understand that, " It is impossible for us, ordinary beings, to understand reality of things!" [20:14]
Therefore one day a fellow practitioner came to talk to me. He is a brilliant person. Ah, he has practiced ethical discipline before. He told me then, "Truly for us to be doing this, we will have to be Arhats." I very much praised that. It is absolutely correct. Why? When we get to that point, we are Chapter 17 Page 159 not turned by the manifestations [of afflictions] in our minds. That is when you can objectively see the problem. His statement is correct. But can we accomplish that now? Leave this topic aside for now, what is the actual question here? Even though we cannot accomplish that right now, what should we be doing now in the causal period? There! We should be busy at this. If you can grasp this, in this case, you do not need to be afraid even though you are not able to completely grasp the crux of the problem! If you are able to grasp the root, and continue to plough through that, you will certainly resolve your problem! And what is the real goal to maintaining ethical discipline? It is this. Otherwise, you will focus on the ethical discipline conducts, the ethical discipline forms, ah, this, and that if you cannot figure this out. The more you practice, the further away you will be. This is what we must understand. [21:23]
Therefore it is telling us this: If you do not genuinely understand the nature of the appropriated aggregates in the cyclic existence, there is no chance for you to develop this mind intent on liberation. Now what is the goal of becoming ordained and of cultivating? It has told us earlier that we are not doing this to just become an Arhat. If you wish to become an Arhat, you can achieve that by adopting the eight precepts. Why do you bother doing this? You can do that by being a novice monk, such as the Kunti novice monk and so on. Why do you bother adopting the 250 vows that are so difficult to practice? To gain just a little benefit? This is what we must understand! Therefore, this is its root! [22:07]
and there will be no way for you to develop great compassion for living beings wandering through cyclic existence.
For ourselves, we will develop disenchantment. And then it is with this understanding we know how horrendous it is. All problems come from this. As we place ourselves in others’ shoes we develop the great compassion. Therefore great compassion must come from your having deeply felt how horrendous this thing is. Then from this you begin to sympathize with others. Now if you are attached and find it difficult to let go (of your possessions), to say that you sympathize them, what do you sympathize them for? Is that not completely ludicrous? Is that not completely ludicrous? Hence it is very clear here, without disenchantment, one will absolutely not have great compassion. To say that you have great compassion would be a mere deceit. But with regards to this, there is one point that we need to take note of! We are clear of the reasoning. But when we practice, we must first understand the reasoning and then gradually progress. If you ask me, "Have you developed disenchantment?" As we are ordinary beings, I do know what disenchantment is. And sometimes by coincidence, I feel a little bit of it. Normally I encourage myself this - it is precisely because I do not have it that I need to develop it! Since I have not even developed disenchantment yet, I will remind myself at all times that I need to develop great compassion, the great spirit of enlightenment, because my goal is to become a buddha. This is absolutely correct, absolutely unmistaken. You must understand this reasoning and encourage yourself to advance step by step. This is the correct way. [23:41]
Hence for the principle that was said earlier, from the very beginning, you must reach a complete understanding, not complete - [actually] you need to understand it accurately. Then you can progress step by step. You will not stray and waste efforts. This is foremost important, foremost important. Whenever we begin to stray and get it wrong, ah, we know that it is wrong and we pull ourselves back. Whenever we get it wrong, we pull ourselves back. Then, teachers and friends become your best mutual support t this fundamental problem. Therefore nowadays people would say, "Ah, I am a Mahayana Bodhisattva, this determination to be free (from cyclic existence) is practiced (only) by Hinayana practitioners." I do not know where they learned this type of Buddhism? At least for me, I do not understand [what they are saying]. I have read from the Nagajuna Bodhisattva, who was hailed as the "common origin of all eight sects." Or the most brilliant one, the Asanga Bodhisattva, or from any of the complete lineages, it is very clear that great compassion must arise from this. Yes, by the time one develops great compassion, one will primarily seem to have become selfless and be helping others. So on external appearance, indeed, there is some difference between him and those who focus entirely on solving their own problems. But if you probe deeper, they are of the same nature. What is its nature? There! These pudgala (i.e. all beings subject to transmigration) are suffering in the cyclic existence. So he wants to liberate them from the cyclic existence. He is deeply aware that the nature of the appropriate aggregates is suffering. This point is absolutely shared [by both Mahayana and Hinayana practitioners]. There is absolutely no exception! Without this point, there can be no Buddhism! Hence this is a point that we must understand. [25:35]
So now the number one concept comes from this section. I am very happy (learning this). Viewing that I am not able to accomplish it, I often feel sad. But I am utterly joyful as I do understand the teaching. Ah, I feel that in a degenerated time like this, everyone propagates his own teachings and no one knows which one is the best. Yet the most complete and fundamental teaching is right here. Ah, I feel utterly fortunate! We would not have encountered this if we did not have some type of virtuous roots in our past lives. Why? Simple, it is due to karma and dependent arising. If you have not accumulated this virtuous root, you will absolutely not have encountered this. As I think of this, I feel so happy. As I think of this, I feel so happy! Then I push myself to strive without delay. Since it has told us earlier that there are things which we cannot accomplish, but now I understand the way to accomplish it, I will have the power to move forward! One pulls you and the other one pushes you. Of course you will progress. [26:38]
So when you accidentally stray from the right path while being happy because you feel the pull, you should quickly think, "Ah, I still have so many faults!" So the happiness from being pulled to somewhere else is now remedied by this mentality of misery. This has now changed the pull into a push. And as a result of the continuous pushing, and when the pushing becomes too hard, you would change your thought then and it becomes a pull. Ah, then you are happy again! Under this circumstance, whether you are happy or in misery, you are always propelled forward. This is what we should understand here. This is what we should understand. [27:17]
And then in terms of method, we should also study this seriously. Even though, yes! We will all walk the path to renounce the world, regardless it is for the sake of the self or others. But if the method is incorrect, but we think that we are right, then as a result we end up straying. Much like what was said earlier, ah, even though one talks about cultivation, he does not know the principles himself. But for those who do talk about principles, they cannot grasp the vital points either. These are some examples of that. [27:50]
Hence this reflection is extremely important, regardless of which vehicle—Mahāyāna or Hinayāna—you enter.
Hence whether you are in the Mahayana or in the Hinayana, this concept, this understanding is the most, most crucial. This is the core of the problem. By the time we are here we all know that, "This is why there seems to be a lot of things to be learned, but we need to learn this treatise as the first one." Everyone now understands this. Nah, it is because of this. If you can grasp this root, that's when you will know, "Ah! What do I need to learn now? I need to learn ethical discipline." What is the purpose to maintaining ethical discipline? Ethical discipline and other methods of learning are practiced for no other purpose than this. So if you can grasp this concept, you will achieve whatever that you learn! [28:39]
Even when you have developed a sense of disenchantment with cyclic existence, follow flawless scriptures and authoritative commentaries and seek an exact understanding of them.
Eh, [now] you know this. So then this moves on to tell us what are the stages of the learning? It says that for such an important and true life root to the sacred path, how do you develop this root? Hmm, you must follow "flawless [scriptures]." He did not use the word "correct" but instead the word "flawless." That is marvelous! Sometimes we could be correct. It is right. But sorry, you might be right, he might be right, and this other person could be right as well. Among all these that are "right," one could be addressing the twigs and ends, the other one might be addressing the root. So you will have to go about in a big circle [to figure it out]. The opposite of that would be flawless, meaning it is absolutely unmistaken. It is all correct and positive. Hence to use the reverse side to bring out the subject versus using the front side to present the subject, the difference between these two is something I wish to explain. When presenting the subject in the front side, sometimes there can be loopholes. However, if we use the reverse side to bring out the subject, in other words, he will be able to completely close the errors [or the loopholes].