菩提道次第广论手抄稿:旧版第七十一卷B面
english
（手抄稿 第九册 p231）[00:10]
结果再到地狱里面一看，发现天堂受完了，还要回来，那就拼命这个天堂也不要了。我们不幸啊，因为我们宿生没有积这样的福德，所以不能感得这样的这个大圣者来引导我们。所幸的我们多多少少，还积了一点少分的福德，听见这个圆满的教法，我们赶快如理努力，我们有份跳出来，有份跳出来。所以想到这里，眼前我们应该更加努力，更加努力，这样才对呀！要不然一旦失去了这个机会，那完了，以后连听都听不到了。那只有一件事情，到那个时候吞烊铜，在油锅里煎，那才可怕呀！[00:51]
p. 165 (7)
As the 《Bases of Discipline》 states：
The end of accumulated things is depletion.
The end of things that are high is a fall.
The end of meetings is separation.
The end of life is death.
【此如《调伏阿笈摩》云：“积集皆销散，崇高必堕落，合会终别离，有命咸归死。”】
经上面就告诉我们，“积聚”，不管你有多少财产，最后呢“销散”；爬得多高—堕落；大家亲亲爱爱—别离；“有命咸归死”。你想到这里，这些东西都没有意思，忙 (p232) 它干什么啊？真正要忙的一件事情—赶快出离啊！所以“火烧头燃尚可暂置”。我看现在人家要忙这个股票，喔唷，存那个银行，不晓得做些什么呀，不晓得作什么千秋大梦啊！所以我看见一个祖师，他今天吃完了，把那些东西送给别人，为什么？“我明天有没有都不知道，你留在那个地方，人家施主一番好心，你留在那里干什么！”结果他天天人家送，天天送，那个徒弟苦不堪言。欸，结果你不要看徒弟苦不堪言，那个徒弟也后来也成就了，那真正古来人的修行是这个样。唉呀！现在我们积了一个月还要一年，积了一年还要积一百年，积了一百年还要积一千年。实在我们能吃多少啊？那人没有一个人能活到一百年，可是我们都是为万年计，不晓得忙些什么！结果忙了半天一堆灰，然后到地狱里受苦，真划不来！再下面，这个是六苦当中的最后一个。[02:30]
(vi) The fault of having no companions. The 《Friendly Letter》: In this way, you will come to grief. Therefore take light from the lamp of the three types of merit; Otherwise, you will go alone into endless darkness that neither sun nor moon can penetrate. "You will come to grief" means "Know that you must die as I have indicated before, and take the light of merit." "The three type merit" refers either to physical, verbal, and mental virtue, or to three foundations from which merit arises—generosity and so on. "Endless darkness" refers to the darkness of ignorance. In regard to having no companions,
【◎ 无伴过患者。如云：“若能了知如是过，愿取三福灯光明，独自当趣虽日月，难破无边黑闇中。”了知过者，谓当了知如前所说，须如是死，愿取福光。三种福者，谓三门善事，或施所生等三种善事。无边黑闇者，谓无明黑闇。无伴而趣者，】
现在到这个地方，我先解释一下。假定我们能够了解了像上面这样的过失的话， (p233) 唉呀，这一无可贪、一无可贪哪！那时候怎么办哪？不要贪着，去修行，修什么？修“三福”，三福下面说“三门善事”，就是身、口、意努力去做这个。这个是什么？“福光明”，这个才是。灯是照明的，平常我们在无明黑暗当中，那这样，这个才是我们应该取的，不是要在生死轮回当中，这样。如果说你不在这个上面努力的话，那么对不起，那个时候你到哪里去啊？“难破无边黑闇”，而且这个地方是没有日月的，这个是恶道，这个是到那时候“独自当趣”呀！你眼前忙的东西，一样带不走，一个人也不陪你。你忙这个身体，营养了半天，就送你到这个地方去，不值得啊！至于说“无伴”，什么呢？下面说，论上面告诉我们 [04:23]：
《Engaging in the Bodhisattva Deeds》 says: This body comes forth whole, yet the bones and flesh that accompany it will break apart and disperse. As this is so, why mention others, such as loved ones? You are born alone. Also you die alone. As others cannot share your suffering, Of what use is the hindrance of loved ones?
【 如《入行论》云：“独生此一身，俱生诸骨肉，坏时尚各散，何况余亲友。生时独自生，死时还独死，他不取苦分，何须作障亲。”】
这个身体，生—独生此一身，这个身体生来嘛也就是。然后呢这个自己觉得：唉呀，这个总是“我”吧！对不起，坏的时候，对不起，这个东西也是坏掉了，坏掉了。眼前的亲友等等没有一个人跟你，没有一个人，这个东西带不走，这样的情况。所以没有什么好伴，生的时候自己生，死的时候还自己死，他不能替代我们，何必互相障碍？所以我 (p234) 们现在在这个地方互相帮助，这是真正的，难得趁着这个机会互相帮助，这个才是我们真正需要的。互相帮助有大利益，互相障碍毫无意思。真正可靠的—靠法、靠僧，这个才对。除此以外其他的没有，“无伴”，记牢这个！[05:40]
Thus, these six faults comprise three types:
【如是六苦总摄为三。】
把前面这个，“如是六苦”，六样东西总集起来，分三个大项目。第一个，[05:49]
1) In cyclic existence, there is no secure basis that you can count on.
【谓于生死中，无保信处。】
第一个，在整个的生死当中，没有可以信赖的，也没有可以保证的。所以从这一点上面来，所以有人说：“唉呀，我要修行了，先啊积几个钱存在银行里，然后先买一点股票。”完全错了！“我先去造一个房子，然后造好了，在那个底下要去闭关了。”不要这样，不要！我要去修行了，赶快找修行的佛法是什么，然后照着去做，这个才对的。佛也告诉我们清清楚楚，这种东西一点都没办法保证你，一点都没办法可以信赖的。所以第一个，我们修行必定要认识的：这些东西不要忙。如果说你发了大心，为了别人—庄严，这个了不起！但是你这个目的干什么？还是见到了这个生死可怕，你要帮助别人、引发别人，目的仍旧是这个，这一点千万注意，这千万注意！总之这个地方这是根本在此，所以 (p235) “无保信处”，在生死轮回当中没有一样东西，这样。[07:07]
2) However much you may indulge in its pleasures, they will not bring satisfaction in the end.
【受彼安乐，终无饱期。】
然后呢，第二个，你虽然要找到快乐，但是在任何情况之下，你没办法饱满的。不但没办法饱满，正因为如此，是越弄越糟、越弄越糟。现在眼前贪一点小便宜，然后烊铜热铁灌口，唉呀！受尽了苦痛、苦痛、痛苦。然后等到你出来的时候，欸，对不起，逃出来了以后那个等流因果还在那里，又来啦！然后呢难得的跑到人身当中，短短的几十年，对不起那个等流就这么厉害。所以我前面告诉你们：你不从这个上面切断，你永远没机会。眼前为什么我们会这个现起呢？简单嘛！就是等流，就是说明就是宿生的习气在。眼前做了堕落，然后到那个时候，因为你呀贪心重，所以饿鬼，如果还再造一点业的话，那个吃的不是吃不到，吃得到的，吃什么？烊铜热铁。啊！这么可怕。然后等到把恶业弄完了以后，然后作畜生还。还，统统还清了又跑到人间来；跑到人间来，对不起，那个嘴巴又来了、又来了。啊！这么个可怕法，它永远没有饱足的。[08:31]
所以懂得了这一点，就要晓得：哦，真正修行，大家注意哦，所谓等流。所以我们忏悔的当中，“从无始时来，十恶五无间，心随烦恼故”，记得这句话吧？“诸罪”应该 (p236) 如何啊？“皆忏悔”。啊！原来我无始以来心随着烦恼，什么地方随起？就在那地方—等流心识。任何一个境界现起的时候，如果说你不修对治，不照这个办法思惟观察的话，欸，你这个老脾气又来了，看见了又来了。那个时候是什么？烦恼，你一定跟着它去，一定跟着它去。修行修什么？就是这个。所以这个忏悔真正的用意，你必定要懂得；否则的话，你说我忏悔啊，哎哟，我惭愧呀，我业障很重啊！说了半天你的业障在哪里呀？自己也不晓得，自己也根本不知道，你忏什么悔！这一点概念我们现在清楚啦，非常好！最后第三点是 [09:41]：
3)You have been caught in cyclic existence from beginning-less time.
【无始而转。】
就像前面这个东西，第一个没有保证、没有信赖；而且呢，得到了好的是永远没有饱足，反而受了大苦。这个状态呢，就永远在那里转，没头没脑。唉！这么严重法。[10:00]
The first of these has four parts:
【初中有四，】
这个第一个就是无保信，有四个。[10:08]
p. 166
1) There is no security in obtaining a body, for you discard bodies repeatedly.
【一于所得身不可保信者，谓身数数舍。】
第二个。
2) There is no security in agents of help or harm, for they are not certain.
【二作诸前益不可保信者，谓无决定。】
(p237) 这个身体的确的确、的确地你能信任吗？你觉得那个身体弄得好，你准备一点营养，欸，结果偏偏吃下去的出了毛病。啊！你觉得这个好，跑出去为了要找一点快乐，跑出去出了车祸了。乃至于你安安稳稳坐在这个屋子里面，叭！房子塌下来了。你没有什么事情，自己也看不见，对不起，一点传染病，你也弄死掉了。那你就这样啊！身不可保。还有呢前面作的“诸益”，哎唷，我觉得赚了一点钱，摆在银行里边，结果银行倒闭了；欸，结果人家晓得，强盗晓得你有了钱了，把你抓得去了，种种这些问题。唉呀，你忙那个股票，“叭！”一下，股票跌掉了、亏了本了。啊，一点意思都没有啊！所以前面作的益不可保信。[11:08]
3) There is no security in attaining a wonderful condition for what is high becomes low.
【三于得盛事不可保信者，谓高下变易。】
你做了种种很好的，“叭嗒！”一下，跌下来了。[11:16]
4) There is no security in companions, for at death you go without companions.
【四于诸共住不可保信者，谓无伴而往。】
那就是这个。[11:21]
The third of these four refers to being reborn again and again; th is no limit to the stream of rebirths. Reflect on suffering under t threefold arrangement as well.
【第三者谓数数结生，展转受生不见边际，如是总摄亦当思惟。】
(p238) 就是这个道理。前面所谓这个第三的话，就是“无始而转”，不断地在那个地方去转，这几个道理。那么这个是前面六苦，八苦我们常常听见的，六苦我们一般不大多，所以在这个地方，我们又多了一个思惟的苦。其实思八苦、六苦没什么太大关系，真正重要的就是怎么样从这个几个项目当中，能够找到跟你相应的—欸，忽然之间你有深的感触。然后呢把这个感触，就是你当下的认识，然后呢不断地去思惟观察，把这个认识的量，产生强有的力量，把你以前错误的概念转变过来，所以修行第一步就是这个工作。等到转变过来了，那个时候，你一心一意地就忙你要做的事情。如果你念佛，叫你不念佛也谈不到，把你嘴巴封起来，你心里还在拼命念，生了病我也不怕，正好到极乐世界去，这样好法呀！所以说，低处修时，是高处到！那么下面 [12:47]：
(c) Meditation on the three types of suffering. (i) The suffering of change: Pleasant feelings experienced by beings in cyclic existence are like the pleasure felt when cool water is applied to an inflamed boil or carbuncle: as the temporary feeling fades, the pain reasserts itself. This is called the suffering of change
【◎ 第三修三苦者。谓譬如极热或疮或痈，若于其上洒以冷水，似为安乐，于生死中所有乐受，若坏灭时，还起众苦，故名坏苦。】
“三苦”是什么呢？就是苦苦、乐苦以及行苦，这么一个一样。第一个是乐苦，乐苦他举一个譬喻，就像“极热或疮或痈”，那个生的疮，唉呀，那个地方烫得要命啊，难受得要命啊！然后呢上面弄一点水，哎呀，凉一下，就好像是安乐。我们生死当中所受的这(p239) 个所谓快乐，也就是这个，也就是这个。其实这个本身并不是快乐，坏灭的时候呢，还要这种种的痛苦。这个痈跟疮洒一点凉水觉得安乐，然后呢这个疮破的时候，唉呀，那是绝大的痛苦啊！所以这个两个是坏苦，快乐是一无可取。[14:05]
真正可怕的不是苦欸！苦的事情还用佛来讲吗？真正我们要了解的是快乐。我们明明是苦的，我们看不见；不但看不见，上了它当还要种种受大苦恼，所以一定要经过佛菩萨告诉我们，那从此不再受你骗啦！所以赶快以前做的那个非法的事情，积聚那个事情赶快丢掉，赶快舍掉了以后供养三宝、回向。那自己趁有暇之身，不可靠的可以得到坚实的法财，这个是我们要了解的道理。至于这个身体亦是如此，不要贪眼前的一点点这种坏苦，这个乐受，赶快现在就努力去忏悔，认真修习，那可以得到坚实金刚不坏之身。[15:01]
and includes not only the feeling itself, but also the main mind and other mental processes that are similar to it,as well as the contaminated objects which, when perceived, give rise to that feeling.
【此复非唯其受，即此相应，余心心所及为所缘诸有漏境，皆是坏苦。】
通常我们讲这个乐就是一种感受，要晓得不但这个感受，就是这个感受相应的其他的心、心所，譬如说你得到了一个快乐的东西，然后你心里面跟它相应的这种念头，都是属于这一方面的。凡是有漏的这种境界都是坏苦，都是坏苦，这一点我们要了解。换句话，它从这个乐的感受上面，所产生的种种的境界，我们都应该知道，都应该知道。所以因为 (p240) 要一点享受的快乐，所以积聚了财物，所有的朋友，所有的事业，种种的无非从这个上面牵牵连连牵出去的。你了解了这一点，那牵牵连连的事情都一刀切断，这根本都从这个上头，都从这个上头来的。下面 [16:10]：
(ii) The suffering of pain. When a painfully inflamed boil makes contact with an irritant such as salt water, it is agonizing. This is how you recognize the feeling of pain. Painful feelings like this constitute the suffering of pain, because as soon as they arise the body and the mind are tormented,
【又如热痈逼切，触热水等变异触时，起极楚痛。如是当知苦受，随才生起，便能触恼或身或心，故名苦苦。】
这样。那么进一步讲“苦苦”，苦苦是什么呢？还是讲这个热的这个痈—痈就是身上生了个大疮，生了个大疮，这个非常厉害的。唉呀，这个疮本身是痛苦极了！然后呢或者“触恼”，本来已经痛苦了，你碰到一下，唉呀！这样痛苦。然后破了以后更是绝端地痛苦，这个苦受本身就是这样，这个苦受才一生起你就受不了，啊，身上、心上这个就是苦。 [16:59]
as in the case of kidney pain. Also, as explained above, the suffering of pain is not just the feeling.
【譬如肾痛，此复如前，非唯其受。】
那么，这个同样地，就是我们里边的肾痛，就是肚子痛。或者是通常情况之下，我们……不晓得你们有没有结石那个痛苦？我曾经以前看见过一个，我一个老师，他有那个结石，到后来，唉呀，据说那个痛苦得……。我还有一个朋友，还有一个朋友，哎哟！我看见了，他平常的时候不痛，一旦痛起来的话，那简直是，一个好好的人，忽然之间痛了，忽然之间痛了， (p241) 那就是我洛杉矶莲社的那个朋友。他那一天痛，痛得啊，一痛痛了一个钟头。那个头上的汗，那我们旁边是一点办法都没有，他太太、他女儿、他的亲戚朋友，我们说：“赶快送到医院。”他们说：“没有用，前面已经在台湾的时候送过几次医院，看了医生，一点用场都没有。”就是硬是就是在那个地上直滚、直弄，满头是汗，旁边是一点办法都没有！[18:02]
所以我们现在说不怕、不怕呀，我说实在是，我们愚痴没看见，看见了没有一个人不怕的。我这两天脚底按摩，那个说实在是算不了什么，可是到那个时候痛的时候，实在是难受啊！我们不要说不怕，所以我一直建议你们不要说不怕，你们最好自己试试，你们就晓得自己怕不怕。佛看得最清楚，所以你们众生愚痴啊！如果你们像我这样看见那个真正痛苦的话，没有一个人例外，都像苇芦一样，就像什么？就像一根绳子一样，你一放手就—瘫下来了。假定你们真正看到那个苦的形相的话，没有一个人例外的，塌在地上爬都爬不起来了，这么个严重法，那个痛苦的事情啊！所以他说“譬如肾痛”，这个的确我所看见的最痛的事情。[18:58]
我看见过好几次，啊！这个痛苦的事情，有一次在医院里也是一样。我有一次紧急地送到那个急诊室，结果旁边后来来了一个人，一个女的就喊，喊那个声音之凄惨哪！那个 (p242) 医生在旁边，那个医生就拿她一点办法都没有，欸，那个病根没找到，就是没办法。唉！所以这个世间，后来我看看经，说这种痛苦在比起地狱里面来啊，那地狱里如果感得这样，远比天堂还要好。这种事情都是千真万确的事实，所以我们不要说不怕，我们要多去思惟，趁现在我们的那个脑筋好好的时候，我们该忙的是忙这些事情啊！[19:46]
这个同样地不但是受，还有其他的相应的心、心所等等，我们也应该了解，应该了解。为什么呀？当你想到这些的话，啊！你会策发大厌离，拼命努力。关于那个乐受呢，你一想到这个苦，你就不再它受骗，当快乐的事情你不再它受骗，然后呢你不被骗了，第一个。第二个你想到痛苦的时候，拼命推你上去，那个时候当然只有一条修行的路。欸，下面还有一个，但是有的时候既不快乐也不苦，怎么办？还有一个办法，说 [20:33]
(iii) The suffering of conditionality Contaminated neutral feelings are like an inflamed boil which is in contact with neither soothing nor irritating substances. Because these feelings coexist with dysfunctional tendencies, they constitute the suffering of conditionality.
【又如热痈，俱未触会二触之时，有漏舍受，为诸粗重之所随逐，故名行苦。】
同样地，就像那个疮一样，那个时候虽然没有碰到前面两样东西，对不起，这是有漏的，这是有漏的呀！它继续地向前，眼前暂时碰不到，一块儿这两样东西都跟着来了，所以叫“行苦”。所以总之一句话，不管眼前受的是苦、乐，或者不苦不乐，最后的根结就是这个样啊！[21:13]
which, as explained above, does not refer to the feelings alone.
(p243) 【此亦如前，非唯其受，】
同样地，是它心、心所法都是这个样啊！[21:20]
In so far as the suffering of conditionality is affected by previous karma,
【此由先业烦恼自在而转，故名为苦，】
为什么呀？因为这个东西是一切都是我们宿生以前，现在、以前的烦恼跟业两样东西，辗转引生推衍。既然是由这个东西辗转引生推衍，一直有这个东西，所以除了你修有力的对治，现在挡住以外，它永远这样。说到这里，我们立刻可以体会一下等流的状态：就是当这个境界现起的时候，的的确确我们没有办法。当你认得没有办法，那已经好的，你已经晓得没有办法，就是已经认得它了；真正可怜的我们不认识它，我们总觉得：“啊，自己好像很有道理喔！” [22:16]
平常为什么我们听了这个经了以后，心里面木然没有感受？就是我们根本就不认识我们的真实状态在无明当中，所以听了模模糊糊的，这个是我们必定要了解的一个现象。等到你一旦听懂了，你凡是碰到哪里，你自然而然会有惊心动魄之感—唉呀，真的你这个心就是这个样，跟法不相应！跟法不相应是什么呢？就是在烦恼当中。所以我们现在一切时处，都在这个烦恼当中，前面是烦恼而来，后面又跟烦恼而去。尽管我们在那儿听经， (p244) 你听经了以后，觉得：“欸，是满好。”听完了以后呢，它也就是这么跟着去了。你听经尚且是如此，还有其他的，你能作得了主吗？所以这个业成熟的时候是一点用场都没有，一点办法都没有，这是我们要了解的。所以这个苦的特质就在这里，注定你，你没有修对治超出来之前，永远脱不出这个状态。“故名为苦”。[23:25]
as well as the afflictions, and coexists with seeds that will produce future suffering and affliction, it coexists with persistent dysfunctional tendencies.
【及为能发后烦恼种，所随逐故，名为遍行粗重所随。】
不但眼前是这样，而且呢它还会引发后面的“烦恼种”，“种”就是它继续不断地增长，一直跟着你，所以叫“遍行”。这个遍行，在任何一切时、一切处、一切地，只要三界之内，没有一个例外。醒着也是如此，睡觉也是如此；你糊涂的是如此，你聪明的也是如此。啊呀，我念书可以念得很好，对不起，没有用！我就不管它，不管它也没有用！睡着了，睡着了也没有用。它在任何情况之下，这个东西一直跟着你，只要它跟着你，哪！后面这些都会来了。[24:17]
Thus, attachment increases when a pleasant feeling arises,
【如是若起乐受贪欲增长，】
快乐的，增长你的贪。[24:23]
and hostility increases when pain arises.
(p245) 【若起苦受瞋恚增长，】
苦的，瞋恚增长。唉呀，你不愿意啊！[24:30]
Ignorance increases when you misapprehend the body—which is part of a dysfunctional situation that is neither pleasant nor painful—as permanent, when it is in fact impermanent.
【苦乐俱非随粗重身，则于无常执为常等，愚痴增长。】
假定说既不苦又不乐，你还觉得无所谓，于是你心里面觉得：“啊！这样满安乐而过。”“于无常执为常等”，不仅仅是单单执无常执常哦，下面的所有的颠倒都跟着来了，“愚痴增长”。所以只要你不认识，乃至于认识了又不对治，永远增长了三毒，就是这样。所以这个真正的道理我们要懂得，当你真正懂得了这个以后，然后还不够，要用对治去思惟呀！[25:19]
Attachment gives rise to suffering such as future rebirth in the five realms [the realms of the hell-beings, hungry ghosts, animals, humans, and deities]; hostility brings about suffering such as sorrow in this life, as well as the future suffering of miserable realms;
【其中贪欲能感当来于五趣中生等众苦。瞋于现法起忧戚等，于后法中感恶趣苦。】
这样。贪，因为你贪着，所有的结生最主要的，主要的就是这个—贪，然后呢众苦。瞋，不但是将来苦，眼前就苦；眼前苦，将来还要一定感到恶趣苦。[25:45]
while ignorance acts in such a way as to maintain in existence the sufferings produced by the other two [attachment and hostility].
【痴于前二所感二苦随逐不舍，】
痴，因为痴，所以前面这个贪、瞋永远跟着它。唉！从这个地方我们就应该 [25:56]：
Therefore, attachment ceases when you see pleasant feelings as suffering.
(p246) 【故于乐受，应观为苦灭除贪欲。】
这个是我们的根本，当快乐的事情起来了，赶快说：“啊！大骗子，你赶快不要上它当，赶快停止啊！” [26:11]
In the case of painful feelings, hostility ceases when you consider that since these aggregates [of body and mind] are a collection of causes for suffering,
【于诸苦受，应作是思，此蕴即是众苦因缘，】
那么对于这个苦受要晓得：啊！这个蕴本身哪，就是众苦的因缘。为什么这地方特别说这一点？就是说它真正最重要推动我们的—苦谛。所以从这个苦谛上面想到：我们本来这个身体，我们整个的这个东西，就是众苦的因缘。所以它这个，我们平常常常说“五蕴炽盛、五蕴炽盛”，说了半天，道理说了半天，根本都没把握住。它这个五蕴炽盛的根本，就从这个地方你认得，你只要这个东西存在，只要那个心念存在，只要这个身体存在，对不起，永远都在生死当中，永远痛苦当中。所以你才会产生什么？说“火烧头燃尚可暂置，无常盛火应速除灭”。你一旦有了这个认识以后，什么事情都可以放得下的，唉呀！不去管它，你赶快这个，要解决它！[27:19]
佛世的那些罗汉，没有一个例外的！所以以后的大德们，你看禅宗的这个大德：啊！什么时候死不知道，“生死心切”，要找到根本，他哪有一分钟可以放下来！所以这是 (p247) 我深深觉得我们现在修行的根本哪！你有了这个，戒从这个地方持起，佛从这个地方念起，禅从这个地方参起，教也是告诉你认得这个东西，没有一个……。你把这个建立起来了，那个时候你才进一步谈得到学密。所以现在我们不必谈其他的，先看看这个认得与否？不认得，停在这个地方，不必忙，做好了下面自然有。所以说 [28:10]：
painful feelings arise from them just as physical affliction does.
【苦从此生，犹如毒箭，灭除瞋恚。】
不要对他瞋恼。[28:16]
In the case of neutral feelings, ignorance ceases when you see that they are impermanent, exhaustible, and perishable in nature. In this way, you prevent the three feelings from giving rise to the three mental poisons.
【于诸舍受，应观无常销灭为性，灭除愚痴。不于三受为三毒因，】
当任何一个境界现起的时候，你不要引生三毒。[28:27]
I have explained these points in accordance with 《Compendium of Determinations》 and the 《Levels of Yogic Deeds》.
【此如《瑜伽师地》及〈摄决择〉意趣而说。】
他这个告诉我们这样，这告诉我们这样！这一点我停在这个地方，一段还有深刻的意义。[28:42]
请翻到《菩提道次第广论》167页，昨天我们把三苦也讲完了，这个苦分成功八苦、六苦、三苦。说苦的内涵是一样的，总之是苦，那么他站在不同的角度来 (p248) 说明。实际上所谓不同的角度，就是不同的类型，这个就是我们日常生活当中各人所对，在三界之内，各人所面临的一个问题。那么用这个不同的类型来说的话，所以总有使我们当下能够感触得到；从这个感触得到，然后呢再深入观察，彻底了解整个三界之内的真实行相。然后呢了解了这个真实行相，紧跟着找到它的根本何在，这个就是他最主要的意趣。 [30:01]
71B Commentary
ENGLISH LR V1. P286 (COMMENTARY P231) [00:10]
Unfortunately for us, since we have not accumulated such merits in our past lives, so we cannot have such attainment of having a great noble being to guide us in this way. But what's fortunate for us is that we have more or less accumulated a small portion of merits in order for us to listen to this complete teachings. We should quickly strive according to the teachings, so we will have the opportunity to escape, we will have the opportunity to escape [cyclic existence]. As we think of this, we should strive even harder now, strive even harder. That’s the right thing to do! Otherwise, if we lose this opportunity, we will be doomed. We will not even have the chance to hear this teaching anymore. There is only one thing left to do, by then we will be drinking molten copper and be deep-fried in a pot of boiling oil. That's most horrendous! [00.51]
As the 《Bases of Discipline》 states：
The end of accumulated things is depletion.
The end of things that are high is a fall.
The end of meetings is separation.
The end of life is death.
The sutra tells us, for "accumulated things," no matter how much wealth you have, it will be "depleted" in the end. No matter how high your status is - you will fall. No matter how much you love each other - you will be separated. "The end of life is death." As you think of this, all these things become meaningless. Why do I bother myself with them? The only thing that you should busy yourself with - quickly escape from the cyclic existence! That is why "even if your head is on fire you can put it aside for a moment." Nowadays people are busy with stocks speculations, oh, saving up money into the bank. They don't know what they are doing and the dreams they are having are unrealistic! Therefore, I read up about one ancient master, after he finished eating for the day, he would give the rest away. Why? "I don't even know if I have another tomorrow. If you keep the food which were donated by the kind benefactors, what are you keeping them for!" So as a result, he gave away the food every day, gave away the food every day. His student was miserable over this. Now, even if the student was feeling miserable, he also had his attainments finally. This is how the ancient people really practice. Ah! We have accumulated enough for a month and still want to accumulate for a year. After we accumulated enough for a year, we still go on to accumulate enough for a hundred years. After we accumulated enough for a hundred years, we still want to accumulate enough for a thousand years. How much can we actually eat? No one can live to a hundred years old. But we are planning as if we have 10,000 years. We don't know what we are busy with! After we busy for so long, we just end up becoming a pile of ashes. And we go to the hell to suffer. This is really not worthwhile! Furthermore, this is the last of the six sufferings. [02:30]
(vi) The fault of having no companions. The 《Friendly Letter》: In this way, you will come to grief. Therefore take light from the lamp of the three types of merit; Otherwise, you will go alone into endless darkness that neither sun nor moon can penetrate. "You will come to grief" means "Know that you must die as I have indicated before, and take the light of merit." "The three type merit" refers either to physical, verbal, and mental virtue, or to three foundations from which merit arises—generosity and so on. "Endless darkness" refers to the darkness of ignorance. In regard to having no companions,
Now that we are here, let me explain this first. Suppose we can understand the faults as described above, ah, there is nothing worthy to be attached to, nothing worthy to be attached to! What should you do at this time? Do not become attached and you should instead cultivate. What do you cultivate? You cultivate "the three types of merits." The three types of merits are explained as the "physical, verbal, and mental virtue." That is，you should strive to do this physically, verbally, and mentally. What is this? That is the "lamp of the three types of merit." That's what you need. A lamp will illuminate. We are normally in the darkness of ignorance. That's how it is. So，this is what we should go after. We should not stay in this cyclic existence. Like that. If you do not strive in this way, then I'm sorry, where will you go then? "...endless darkness that neither sun nor moon can penetrate." This place has no sun or moon. This is the miserable realms. By then, "you will go alone!" Whatever you are busy for now, there is nothing you can take with you, and no one will go with you. You are busy for this body. After all that nutrition, you are sent to a place like that. It is so not worthwhile! As for "having no companions," what is that? Next, the commentary tells us, [04:23]
《Engaging in the Bodhisattva Deeds》 says: This body comes forth whole, yet the bones and flesh that accompany it will break apart and disperse. As this is so, why mention others, such as loved ones? You are born alone. Also you die alone. As others cannot share your suffering, Of what use is the hindrance of loved ones?
This body, when it is born, "This body comes forth whole." This is how the body is born. And then you would always feel, "Ah, this should be 'me' after all! I'm sorry, when it breaks apart, I'm sorry, it will just break apart, just break apart. All the friends and families and so on that you have now, no one can go with you, not a single person. You cannot take them with you. This is the situation. Therefore, there are no companions. When you are born, you are born by yourself. When you die, you die by yourself. They cannot go instead of us. So why should we hinder each other? That is why we should help each other here. That's what is real. We should take advantage of this rare opportunity to help each other. This is what we really need. There will be great benefits if we help each other and it will be meaningless to hinder each other. What is truly reliable - to rely on the teaching, to rely on the Sangha community. Then it's right. Other than those, there is nothing else. "Having no companion," firmly remember this! [05:40]
Thus, these six faults comprise three types:
Taking the earlier "these six faults," these six things can be summarized into three big categories. The first one, [05:49]
1) In cyclic existence, there is no secure basis that you can count on.
The first one, in all of cyclic existence, there is nothing you can count on. There's also nothing that can give you assurance. Therefore, from this standpoint, some people would say, "Ah, I need to cultivate. So, I need to first save some money in the bank and then buy some stocks." This is completely wrong! "I need to first build a house. After it is built, I can seclude myself to do meditation." Don't do this, don't! If I need to cultivate, I need to quickly find the teaching that can help me cultivate and then put it into practice. That's what is correct. The Buddha has also clearly told us that these things cannot at all give you assurance. They cannot be counted on. Therefore, the first thing is that when we cultivate, we must recognize this: we should not busy ourselves for these things. If you have developed the great spirit, then to do these things for the sake of others will be great! That is magnificent! But what is your purpose for doing that? It is because you still saw the horrendous nature of cyclic existence and you wish to help others, to engender in others [this concept]. Your purpose is still this. This is the point that you need to absolutely pay attention, absolutely pay attention to! In brief, this is where the root is. Hence, There is nothing in the cyclic existence [that you can count on]. Like that. [07:07]
2) However much you may indulge in its pleasures, they will not bring satisfaction in the end.
And then, the second one is that though you want to find happiness, but no matter what, you just can't be satisfied. Not only are you unsatisfied, the more you do it, the worse it gets. The more you do it, the worse it gets. You may go after some puny advantages now, but you will have to drink liquid copper and hot iron balls later. Ah, you will have to bear sufferings, sufferings, and sufferings. And then when you finally escape from there, eh, sorry, the causally concordant cause and effect are still waiting there for you. You will do the same thing again! So then after this rare opportunity of taking a human life, within these few short decades, your causally concordant effects are still just that strong. That is why I told you this earlier: If you do not work on breaking this, you will never have hope. Why does this thing particular arise for us at present? It's simple! It is the causally concordant effect. This explains that our latent propensity from our past lives is still there. If you do this [bad karma] now, you will fall. At that time, if you have strong attachment, you will become a hungry ghost. If your karma is a little worse, it's not the case where you will be able to eat anything, you will. But what would you end up eating? Liquid copper and hot iron balls. Ah! It is that horrible. After you have exhausted that bad karma, you will become an animal to continue to repay. You will repay. After you have paid it off, you will become a human again. Once you're in the human realm, I'm sorry, your taste buds will be acting up again, acting up again. Ah! It is that horrible. It can never be satisfied. [08:31]
Therefore, after you understand this point, you should know: oh, to truly cultivate - everyone should pay attention to this - [it is to change] the causally concordant behavioral effect. Hence, in our confession rites, it says, "I have committed the ten nonvirtuous actions and the five actions of immediate retribution since beginningless time. These actions are caused by the afflictions from which the mind is bound by." Do you remember this sentence? What should you do with "all these nonvirtuous karma?" "I confess for all these." Ah! So, my mind has been bound by afflictions since beginningless time. How am I bound? I am bound by the causally concordant consciousness. Whenever a sensory object arises, if you do not cultivate the remedy, do not follow the correct method to reflect and analyze, eh, your customary temperament will arise. As soon as you see the sensory object, this [temperament] will come up. What happens at this point? It is about your affliction, you will certainly pursue it, certainly pursue it. So, when you are cultivating, what are you cultivating? It is exactly this. Therefore, the real purpose to confession is something that you must understand. Otherwise, you'll be saying, "I confess. Ah, I am regretful. I have weighty karmic obscuration!" After you go on at length, what is your karmic obscuration? You don't know it yourself. You don't know it at all. So, what are you confessing? For this concept, we are now clear. That is excellent! Finally, the third one is, [09:41]
3) You have been caught in cyclic existence from beginning-less time.
Just like what is said earlier, the first one is that there is no assurance, that you cannot count on it. And then, after you obtain something good, you are never be satisfied. And you will end up with great suffering. The situation is that you are forever whirling inside, completely oblivious. Ah! It is that serious. [10:00]
The first of these has four parts:
The first one is that there is no secure basis that you can count on. There are four [subcategories to that]. [10:08]
1) There is no security in obtaining a body, for you discard bodies repeatedly.
2) There is no security in agents of help or harm, for they are not certain.
This body is indeed, indeed, indeed...do you have any security in this? You would feel that you want to make your body better, and you would prepare some nutritious foods. Eh, it just so happens that after you eat it, something goes wrong. Ah! You might feel that something is good and you go out to do that to find some happiness. But when you go out, you get into an accident. Even if you just comfortably sit in your house, “bang”! Your house collapse. When nothing seems to be wrong, you can't see anything wrong going on, but I am sorry, a small infectious disease could cause you to die. That's how it is for you! There is no security in obtaining a body. And then, there is "no security in agents of help or harm." Ah, I feel that I've made some money and I put it in a bank. But the bank can close down. Eh, when others know that you have some money, when the robbers know that you have money, they can kidnap you. There are all these problems. Ah, you busy yourself with the stocks, alas! suddenly, the stocks crash, and you lose your investments. Ah, it is entirely meaningless! Therefore, there is no security in the agents. [11:08]
3) There is no security in attaining a wonderful condition for what is high becomes low.
Ah! You might have done many wonderful things, “alas!" All of a sudden, you would fall from your status. [11:16]
4) There is no security in companions, for at death you go without companions.
This is just that. [11:21]
The third of these four refers to being reborn again and again; there is no limit to the stream of rebirths. Reflect on suffering under t threefold arrangement as well.
These are the principles. The third one as indicated is "caught in cyclic existence from beginningless time." You are continuously caught inside. So, these are the few principles. These are the six sufferings as indicated earlier. We would frequently hear the eight sufferings, but not much about the six sufferings. Therefore here, this offers another type of suffering that we can contemplate on. Actually, it doesn't matter that much whether you contemplate on the eight sufferings or the six sufferings. What's really important is how you can find what you connect with in these few categories - eh, you would all of sudden feel deeply about one of them. So, you take this feeling which is your understanding at the moment, you continue to reflect and analyze. You would then be able to take this cognition and develop great strength. This will in turn change your previous mistaken concepts. This is the first task to do in cultivation. When you are able to change and transform, by then, you will wholeheartedly engage in what you are supposed to be doing. If you recite the Buddha's name, we wouldn't be able to ask you to stop reciting the Buddha's name. Even if we seal your mouth, you would still be reciting in your mind. You wouldn't even be scared of becoming sick, it's just right that you can go to the Pure Land [soon]. This [type of cultivation] is that excellent! Hence when you cultivate the lower teachings, you will reach the higher teachings! So then next, [12:47]
(c) Meditation on the three types of suffering. (i) The suffering of change: Pleasant feelings experienced by beings in cyclic existence are like the pleasure felt when cool water is applied to an inflamed boil or carbuncle: as the temporary feeling fades, the pain reasserts itself. This is called the suffering of change
What are the "three types of suffering"? They are the suffering of pain, the suffering of change and the suffering of conditionality. Each is a type of suffering. The first one is the suffering of change. For this suffering of change, he gives an analogy. It is much like "an inflamed boil or carbuncle." The inflamed boil, ah, it feels like it's burning so much, and you feel terrible! So you would pour some water on it. Ah, it would cool for a moment and it would seem like happiness. The pleasures that we feel in this cyclic existence is exactly this, exactly this. Actually, this in itself is not happiness. When it fades, there'll be all sorts of suffering. Therefore to pour some cold water on an inflamed boil or carbuncle may bring some pleasure, but when the carbuncle breaks, ah, there is enormous pain! Hence these two are the suffering of change. The pleasure that it brings is not worthwhile at all. [14:05]
What is truly frightening is not the suffering! Do we need the Buddha to tell us about suffering? What we really need to understand is happiness. For what is obviously suffering, we do not see it that way. Not only do we not see, we are deceived by them and have to endure all kinds of great miseries. That is why this is something that has to be explained by the Buddha. And from now on I will no longer be fooled! So now I will be in a hurry to take all those things that are contrary to the teaching, the things that I used to accumulate, and throw them all away. After I throw them away, I will make offerings to the Three Jewels and dedicate. While I still have this body of leisure, I can use this unreliable body to bring about lasting significance - the wealth of the teaching. This is the concept that we need to understand. This is the case for our body too. Do not become attached to these small sufferings of change, this pleasant feeling. We should quickly strive to confess now, to conscientiously practice in order to obtain the lasting, diamond like body that will never deteriorate. [15:01]
and includes not only the feeling itself, but also the main mind and other mental processes that are similar to it,as well as the contaminated objects which, when perceived, give rise to that feeling.
Usually when we talk about this pleasant feeling, it would seem like a type of feeling. You should note that this does not refer to only the feeling, but that this includes all of the associated main mind and other mental processes that are similar to it. For instance, when you get something that makes you happy, all the thoughts that are associated with this in your mind will count towards that [i.e the suffering of change]. All situations that involve afflictions are suffering of change, are suffering of change. This is a point that we need to understand. In other words, this would include all the sensory objects produced by this pleasant feeling. These are all what we should know, all what we should know. Therefore it is because we want to enjoy some pleasure that we accumulate the wealth, all the friends and all the activities. All of these things are linked together beginning with this. After you understand this point, all those things that are linked will be severed. The root of it comes from this, comes from this. Next, [16:10]
(ii) The suffering of pain. When a painfully inflamed boil makes contact with an irritant such as salt water, it is agonizing. This is how you recognize the feeling of pain. Painful feelings like this constitute the suffering of pain, because as soon as they arise the body and the mind are tormented,
It's like that. So further, it talks about "the suffering of pain." What is the suffering of pain? It is still talking about the inflamed boil - this boil is like the body having a big sore, a big sore. It is really terrible. Ah, this sore itself is already extremely painful! And then when it "makes contact," it was already painful, but now that you touch it, ah! It is just that painful. And then when it breaks, it is even more painful. That's how the feeling of pain is. As soon as you feel pain, you can't handle it. Ah, your body and your mind are experiencing this pain. [16:59]
as in the case of kidney pain. Also, as explained above, the suffering of pain is not just the feeling.
So then, similarly, it would be like the case of kidney pain, like a stomachache. Or in general, we.... Have you ever experienced the pain from kidney stones? I have seen someone go through that before. One of my teachers had kidney stones. Later on, ah, I heard that the pain was... There was this friend of mine, a friend of mine, ah! I saw how he had gone through it. He would not be in pain normally. But when it began to hurt, truly, a person who seemed just fine would suddenly begin to feel this pain, would suddenly begin to feel this pain. He was my friend in the Great Enlightenment Lotus Society in Los Angeles. One day he started to have pain, he was so miserable for one hour. He was sweating so much on his forehead. We couldn't do anything about it. His wife, his daughter, his relatives and friends were all there. So we said, "We need to quickly take him to the hospital." They said, "It is useless. We have taken him to the hospital a few times in Taiwan. He has already seen the doctors. But nothing can be done." So he just kept rolling round on the ground and sweating. We could not do anything about it! [18:02]
Therefore we now say we're not afraid, we are not afraid. I feel that this is really because we are foolish and we have not seen anything like that. Once you see it, there won't be anyone unafraid. I have been doing foot massage the last couple of days. That really can't count as anything at all, but when I got to the painful spot, it was really unbearable! We should not think that we are unafraid. This is why I keep suggesting that you should not say you are not scared. It would be best if you tried this for yourself. You will then really know whether you are afraid or not. The Buddha sees the most clearly, this is why you sentient beings are foolish! If you have seen real suffering as I have, without an exception, you would be like the reed plant. What is that like? Just like a rope, as soon as you let go, it will fall to the ground. If you have really seen the sufferings, without an exception, anyone would fall to the ground and would not be able to get up. It is that severe, those types of sufferings! Therefore he said, "As in a case of kidney stones," this is indeed the most painful thing I have seen. [18:58]
I have seen this quite a few times. Ah! The pain [that people have to endure], there was this time that I was in the hospital. There was this once when I was sent to the emergency room. Later, another person also came in and was placed next to me. It was a woman and she was howling with such agony! The doctor was next to her, but could not do a thing. Eh, before he could find the root of the problem, he could do nothing. Ah! Therefore for this world...I read the sutras later, it said if you compare this kind of pain to the suffering of hell, if all you have to endure in hell is this type of pain, it would be far better than being in heaven. These are all absolutely true. Therefore we shouldn't say that we are unafraid. We should reflect more. While our brains are still functioning well, this is what we should busy ourselves with![19:46]
Similarly, this is not limited to the feeling, but also the main mind and other mental processes that are concordant with it and so on. We should also understand, also understand them. Why? When you think of these things, ah! You will develop a great sense of disenchantment, and desperately strive. In regards to the feeling of pleasure, as soon as you think of pain, you will no longer be deceived by it. When you are no longer deceived by the pleasurable things, are no longer fooled, this is the first. The second one, as you think of this pain, it is a great push for you to advance. At that time, the only option is to cultivate. Eh, there is one more. There are times when it is neither pleasurable nor painful. What do you do then? There is another method. It says, [20:33]
(iii) The suffering of conditionality Contaminated neutral feelings are like an inflamed boil which is in contact with neither soothing nor irritating substances. Because these feelings coexist with dysfunctional tendencies, they constitute the suffering of conditionality.
Similarly, just like an inflamed boil, even though you have not encountered those two things before, I am sorry, it is still contaminated. It is contaminated! It will continue to go forward. Even though you will not encounter them just now, later on, these two things will all happen to you at the same time. That is why it is called "The suffering of conditionality." Therefore to summarize, whether you are feeling the pain or the pleasure right now, or you feel neither the pain nor pleasure, this is the very end result. It is just like that![21:13]
which, as explained above, does not refer to the feelings alone.
This is the same, the main mind and other mental processes that are similar to it are all included! [21:20]
In so far as the suffering of conditionality is affected by previous karma,
Why? It is because this thing comes entirely from our past lives, comes from our afflictions and karma from the past and present. And these two things will revolve around each other to generate more and to propel forward. As these [two] things continuously generate and propel forward, these things will always be there. Therefore without you training for an effective remedy and stop it right now, it will forever be like this. Speaking of this, we can immediately get a feel of what our causally concordant effect is like. When a sensory object arises, we indeed cannot do anything about it [i.e. our own reactions]. Once you recognize that there is nothing you can do, that would count as being pretty good. It is because you already know that there is nothing you can do. That means you have already recognized it. What's most pitiful is that we don't recognize it. We always feel, "Ah, we think we make great sense!" [22:16]
Why is it that when we hear the teachings from the sutra, we feel nothing? That is because we absolutely do not understand that we're actually in a state of ignorance. That is why after we listen to it, we are very blurred. This is a phenomenon that we must understand. As soon as you understand what you’ve heard, whatever you encounter, you will naturally be struck with fright - ah, this is how my mind is. I do not accord with the teaching! What is not being in accordance with the teaching? That is when you are amidst afflictions. Therefore, at all times, and all places, we are amidst afflictions. The thought before came with afflictions. The thought after will follow afflictions. Therefore, even though we listen to the teachings of the sutra, after you listen to it, you would feel, "Eh, this is really good." But after you listen, it will just be gone. If even listening to the teachings ends up as such, for other matters, do you have any control? Therefore when karma ripens, you can do nothing about it, nothing about it. This is what we need to understand. The characteristic of the suffering is right here, you are doomed to no escape from this state of being unless you cultivate the remedy. Hence this is called suffering. [23:25]
as well as the afflictions, and coexists with seeds that will produce future suffering and affliction, it coexists with persistent dysfunctional tendencies.
Not only is this as such now, but that it coexists with the "seeds that will produce future suffering and afflictions." "Seed" is something that will continuously grow, it will keep following you. Hence it is called "persistent." To be persistent, it means at anytime, anywhere, anyplace, as long as you are in the three realms, it is there without any exceptions. It is the same when you are awake or when you are sleeping. It is the same if you are muddled or intelligent. Ah, I can study very well. I am sorry, that is useless! So I just decide not to bother about it. It doesn't help to not bother about it either! Even when you are sleeping, it doesn't matter when you are sleeping either. Under any circumstance, this thing will keep following you. And as long as it follows you, there! All these other things will follow. [24:17]
Thus, attachment increases when a pleasant feeling arises,
For whatever that is pleasant, it will increase your attachment. [24:23]
and hostility increases when pain arises.
For whatever that is painful, it will increase your hostility. Ah, you just don't want it! [24:30]
Ignorance increases when you misapprehend the body—which is part of a dysfunctional situation that is neither pleasant nor painful—as permanent, when it is in fact impermanent.
When you don't feel pleasant or painful, you might feel that nothing is the matter. So you think, "Ah! I can live pretty comfortably." "...You misapprehend the body-which is part of a dysfunctional situation that is neither pleasant nor painfulas permanent, when it is in fact impermanent." Not only do you misapprehend what is impermanent to be permanent, wrong views will follow suit and thus “ignorance increases”. When you do not comprehend, or when you do comprehend but you do not remedy it, you will forever be increasing your three mental poisons. Just like that. Therefore, we should be able to understand the real principles. Once you actually understand the principles, , it is still not enough. You will still have to reflect on the remedy! [25:19]
Attachment gives rise to suffering such as future rebirth in the five realms [the realms of the hell-beings, hungry ghosts, animals, humans, and deities]; hostility brings about suffering such as sorrow in this life, as well as the future suffering of miserable realms;
Attachment, it is because you have attachment which is the main reason for giving rise to rebirth. The main reason is attachment, which then brings these sufferings. Hostility, not only will this make you suffer in the future, but you will suffer in the present because of it. You suffer in this life, and you will certainly suffer in the miserable realms in the future. [25:45]
while ignorance acts in such a way as to maintain in existence the sufferings produced by the other two [attachment and hostility].
Ignorance, it is because of ignorance, the aforementioned attachment and hostility will always follow it. Ah! From this we should,[25:56]
Therefore, attachment ceases when you see pleasant feelings as suffering.
This is the root. When pleasures arise, you should quickly say, "Ah! You are a great con-artist. I must not be deceived, I have to quickly stop!" [26:11]
In the case of painful feelings, hostility ceases when you consider that since these aggregates [of body and mind] are a collection of causes for suffering,
So then in the case of painful feelings, we should know: Ah! The aggregates themselves are a collection of causes for suffering. Why is it specifically stated here? The real principal motivating force is the truth of suffering. Therefore, from the truth of suffering, we should consider this: our bodies from the start, this whole thing, are a collection of causes for suffering. This is why we would often say, "The flaming five aggregates, the flaming five aggregates." After talking about this for so long, after discussing the principles at length, you have not even grasped the fundamentals. The root to the flaming five aggregates, if you recognize this right here, that as long as you have these things, as long as your thoughts exist, as long as your body exists, I am sorry, you are forever in cyclic existence. You will forever be in misery. Therefore, you will develop what [sort of thoughts in your mind]? You will say, "Even if my head is on fire, I can wait just a moment. But I must quickly destroy the blazing flames of impermanence at once." When you reach this understanding, you would be able to let go of anything. Ah! You can ignore all other things and instead quickly pursue this to solve the problem! [27:19]
The Arhats who are in the Buddha's time, not one of them acted otherwise! And for all the great practitioners, look at the great practitioners of Zen. Ah! They would feel the uncertainty of time of death. They were "anxious about life and death." They had to find the root to it all. So how can anyone of them ever let go of practice! That is why I deeply feel that this is the root to our cultivation! Once you have this, this is where you begin to uphold the ethical disciplines. This is where you begin to recite the Buddha's name. This is where you begin to practice Zen. The teachings also tell you to recognize this thing. There is not one... Once you establish this, that's when you can go further to talk about learning Vajrayana. Therefore, for now, there is no need to talk about anything else other than whether you have recognized this yet? If you have not, then you should stop here. No need to practice anything else. After you get this right, you will naturally progress to the rest. Hence,[28:10]
painful feelings arise from them just as physical affliction does.
You should not be hostile. [28:16]
In the case of neutral feelings, ignorance ceases when you see that they are impermanent, exhaustible, and perishable in nature. In this way, you prevent the three feelings from giving rise to the three mental poisons.
When any situation appears, you should not give rise to the three mental poisons. [28:27]
I have explained these points in accordance with 《Compendium of Determinations》 and the 《Levels of Yogic Deeds》.
He has explained this to us, he has explained this to us! With this point, let me stop here for a moment. This section has a deeper meaning. [28:42]
Please turn to page 167 in The Great Treatise on the Stages of the Path to Enlightenment. (English text, page 290). We have finished explaining the three sufferings yesterday. Suffering f is classified into eight sufferings, six sufferings and three sufferings. The substance of the sufferings is the same. They are after all, sufferings. However, he explained (sufferings) from different perspectives. Actually, different perspectives mean different types. There are different types of sufferings an individual has to deal with in daily life. There are different types of sufferings a being in the three realms has to face. Using these various types [of sufferings] helps us relate. Whatever that we can relate to, we should then conduct more in depth analysis to thoroughly understand the true ways of the entire three realms. After we understand the true ways, we can then discover the root of suffering. This is his foremost intention. [30:01]