菩提道次第广论手抄稿:旧版第七十二卷A面
（手抄稿 第九册 p253）[00:12]
紧跟着找到它的根本何在，这个就是他最主要的意趣。你找到了根本，然后呢再从根本上面去拔除。否则我们现在有很多学佛的人，都是这样，觉得佛法嘛是好的，要修的，那为什么好？嗯？不知道。如何去修？也不知道，所以遗留了很多漏洞。在这种状态当中，总在这个枝末上面转，虽然最后也能够转到，可是中间浪费是不晓得无量劫，长则是这个样，在这个时候是受太多的苦。所以现在从前面，这样地一步一步各方面分析探讨，最后找到了！这个原因是在哪里？在这里。现在我们看那个文。第一行：[01:13]
p. 167
In the same way that someone bearing a heavy burden cannot be happy so long as the burden must be borne, you too will suffer so long as you carry the burden of the appropriated aggregates.
【如负重担，随其重担当负几久，便有尔许不乐，取蕴重担亦尔，】
它真正的这个苦谛的根本在哪里？就在那个五取蕴，换句话说，哪！就是我们的身 (p254) 心。简单来说，就是说平常我们讲的这个我，任何一个人，他那个人他自己的主体。就像挑了一个几百斤的重担一样，只要他那个担子还在身上没有卸下来，对不起，那个痛苦一直在，那个快乐永远没有办法解决。所以说“取蕴重担亦尔”，这一句话我们要着眼。[02:10]
【乃至执持尔时受苦。】
<-- p 291-->
只要你没有对治把它彻底地解决，那个时候就是“执持”。这个执持是心里面无始以来的习气，不知不觉当中一直在这个上头，所以叫我执、法执。平常我们都这么说，可是我执是什么？不知道。法执是什么？不知道。那这种状态当中，你认得两个名字，对于我们解决这个真实问题，眼前并没有用场，而这个苦恼却是眼前逼在这个地方。所以你必定要从这两个名词上面，找到名词所指的内涵何在，找到了这个内涵，那个时候你才可以把它拿掉。所以说这个“执持”，那就是，喏！这两个名词所代表的实际的意义，只要它还在执着着，那时候一定受苦。那么，为什么呀？[03:34]
Though you have occasional moments when painful feeling is absent, because the aggregates are firmly embedded in the dysfunctional tendencies of suffering and the afflictions,
【以此蕴中有苦烦恼粗重安住，故为行苦。】
在这个蕴当中，就是这个苦的根本是“烦恼粗重”，就在这个里头，就在这个里头，所以这个叫作“行苦”。眼前虽然没现出来，但是它随时一直在向前不停的；既然不停的话， (p255) 并不安住在眼前好像不苦那个阶段。不是真的不苦哦，只是好像没有受大苦，但是一直推动的话，它随时遇到缘，哪！那个苦性就马上显发出来。而这个缘也就是我们无量劫以来集的，不晓得多多少少，这个是我们要了解的。所以真正讲的这个苦的种种，最后我们要认识的，就是认识说：哦！原来就在这个上头，这个是我们生死大痛苦的重担，所以要对治的就在这个地方。所以关于这一点你不认识的话，那所有的佛法无根本，没有建立处。[04:57]
the suffering of conditionality is still present, and therefore myriad sufferings are just on the verge of arising in countless ways.
【既有此已，虽于现在苦受未生，然其无间由种种门能起众苦，】
这只要一旦这个蕴在，因为蕴在，所以烦恼的粗重就安住在这个上头。在这种状态，现在虽然没有生苦，但是“无间”—不停地，让那个不同的门，遇种种的缘，内、外的等等，那苦就起来了。[05:28]
Therefore, since the suffering of conditionality pervades all suffering and is the root of the other two types of suffering, meditate on it often in order to become disenchanted with it.
【故此行苦，遍一切苦及是所余二苦根本，故应于此多修厌离。】
这就是我们最后归结到应该了解的，这个苦是偏一切处的。实际上在我们感受，却偏偏感受不到。我们平常一直讲苦，从来不注意佛告诉我们真正的苦谛的苦，要找到根本却是在这个地方，这个就是我们平常感受不到的。所以说这个如果你感受不到的，所谓佛法始终最多就是人天乘，而人天乘我们另外一个名字来说它叫做三世怨，你愿意做 (p256) 那个三世怨的事情吗？这一点我们特别了解、特别注意！尤其是平常，我们太多人修学佛法，说是佛法好的，好在哪里？不一定知道。要修行，如何修行啊？从什么地方开始啊？啊，说世间是苦，苦在哪里呀？唉呀，说这个生、老、病、死，是，如果说这种事情还要人家来告诉你的话，我们实在太笨！不要说个动物它碰见这种痛苦，它也晓得避免，而我们作为一个人，难道要懂得的就懂得这一些吗？这个是它根本所在，我们务必在这个地方应该注意！[06:59]
那么现在呢，了解到了，不是了解就行啊，前面一再说、一再说：这个认识，理论上虽然如此，但是呢眼前的感受上面，是你很难体会到的。所以你必定要思惟、多思惟，修习、多修习，一直等到内心生起相应的量，那时候你会生起大厌离，那就对了！所以修学佛法它第一个根本—厌离心，必定从这里出来。等到你一旦这个厌离心生起来了以后，那个时候哪怕生到天上，因为你深深地了解这个行苦的自性，还没有解脱，所以说智者视善趣等同那洛迦。真正有智慧，能够如理了解世间真相，这真相是苦谛的，这种人把天上面的这种快乐，看得像地狱一样，原因就在这里。因为这是行蕴自性，只要那个取蕴还在，问题没有解决。最后再说一遍，这问题的关键不但是了解，而要怎么样去内心感受到，这是个大学问。如果你没有办法真正感受到，单单了解的话，那又是个三世怨，就变 (p257) 成世间很聪明的那些人。[08:35]
所以最近渐渐地、慢慢地我们开始说忏悔或者什么等等，就有不同的同学就产生不同的感受。而这种产生感受的，实际上都是什么？那都是他能够如理去做的人，如理去做的人。所以经上面一再告诉我们，虽然你懂得很多，但是你放逸而转，不相应，没有用；反过来你虽然知道的很少，你做了，马上就会得到好处。不过这地方我们不要误解：那既然如此，我们不要懂得很多了。不是！你如法地懂得一点马上得到好处，你能够懂得更多，好处更多。这个地方就告诉我们，你把了解的如法行持，跟它相应，体会到它真正的好处。那么这个是大概我们已经有一个认识了。下面又特别地说明，关于坏苦—乐受这件事情，因为这是我们最难破的，假定这个破掉了，下面的问题就比较容易。看文。[09:59]
Moreover, your current pleasant feelings—which cause attachment to grow—mostly arise only upon the relief of suffering; pleasure does not exist naturally, independently of the removal of suffering.
【◎又能增贪现前乐受，多是于苦，渐息灭位妄起乐觉，全无不待除苦所显自性之乐。】
说眼前很多快乐的事情，这个都是不认识，误解、颠倒的一种妄见，这个东西有它的绝大缺点，能够增长我们的贪毒，而贪毒是引发生死的最主要的一个主因。实际上这个真的乐吗？不是的呀！这都是苦的“渐息灭位”—它是苦，可是这个苦慢慢地、慢慢地在减轻当中。当在渐渐减轻当中的，欸，你觉得在轻了、轻了，于是对前面这个大苦来说， (p258) 既然减轻了一点，好像这是乐，所以你“妄”，就是错误的感觉，以为它是乐。它并没有实质上面本来应该乐的，本性是乐的这个实质没有，实质没有。所以“全无不待除苦所显”，因为这是苦渐渐减少，所以当苦除的时候显出来的，不是它本性，本性绝对没有快乐的，本质上面绝对是苦的。马上用一个事实来说明：譬如说你呀一直走，走得很长，走得很多的路，下面说，以为苦。[11:53]
For example, if you suffer because of too much walking, a pleasant state of mind arises when you sit down.
【譬如太走为苦，略为住息遂生乐觉。】
跑了很久以后，暂时叫你停一下、坐一下，唉呀，觉得那时候好舒服、好快乐！那是什么？那个是因为啊, [12:11]
Then, as the earlier intense suffering fades, pleasure appears to arise gradually.
【现见此是先生大苦，渐息灭时乐渐次起，故非性乐。】
这事实是当下就有很大的苦恼，那么你停一下呢，那个大的苦恼渐渐地减少，渐渐地消失，所以你这个减轻的感觉，妄起乐想，而不是这件事情本身、本质快乐，它本质不快乐。所以他下面紧跟着这个问题，假定说坐下来是快乐的话，那应该越坐越快乐，因为它本来是快乐的嘛。就像赚钱一样，赚一块钱固然赚，越赚是赚得越多是越好，应该这个样啊！同样的道理，如果是这个坐下来是快乐的话，坐得越久是越快乐呀！所以下面说，[13:12]
Yet sitting is not naturally pleasant, because if you sit too long, suffering arises again, just as before.
(p259) 【若太久坐，仍复如前，生众苦故。】
结果叫你老坐在那里呀，欸，它不但不快乐，你又苦得要命。所以叫你老坐在那里，你坐了多久啊，你要站起来去走一走。为什么？又苦得苦不堪言。苦，就是这样，坐；然后呢叫你睡，又是这样；叫你吃，没有一个例外的。所以他下面说：[13:39]
Suppose that sitting and other postures were causes of pleasure by their very nature. Just as suffering increases in proportion to your involvement with causes of suffering, so should pleasure increase the longer you walk, sit, lie down, drink or eat, or stand in the sun or shade.
【若是性乐之因者，应如苦因，随其习近，其苦渐增，如是习近行住坐卧，饮食日阴等，亦应随其几久习近，便有尔许安乐渐起，】
喏！假定这个快乐本性、本质是快乐的话，就像苦一样的话，应该怎么样呢？你坐得越久，那么这个快乐越多。天下的苦本来就是苦的，这个苦的时间越久，痛苦越难受、越厉害。为什么呀？因为它本性就是苦的。这快乐的事情却不是，刚开始的时候，你换一换觉得快乐了，过了一下快乐慢慢地消失掉了，再继续下去那个快乐就没有，苦了，再下去就苦得受不了了！这个说明什么？说明它本性不是真正的快乐，而是苦！所以这个我们要自己如理认识，如果你们听懂了，就应该没问题，不听懂回去仔细想一想，这个概念非常重要！[14:55]
就像同样的道理，你走久了以后坐，坐久了以后又要换一个，“如是习近行住坐 (p260) 卧”，没有一个例外的。啊！你说走了半天又想坐一下，坐了半天又不行，要睡一下，睡了一下又要站起来，叫你老躺在床上你也躺不住。为什么？它始终是同一个道理，这是大苦的渐渐息灭所生起的，相对的这种感觉，只是减少一点，它本质还是苦，就是我们这个妄想颠倒，所以叫无明嘛！[15:36]
除了这个以外，“饮食日阴”，当你渴的时候—饮；饿的时候是食；寒的时候是日；日的时候是阴，都是这个样。啊！说今天冷了，晒晒太阳，然后呢太阳越来越大，你又受不了了。假定晒太阳是快乐的，应该越晒越快乐啊！又不是，没有一个例外的。乃至于饮食，你倒吃吃看！唉呀，吃到后来，吃得难受得不得了，到后来不但是肚子吃坏了，你胃口也没有了，没有一样不是这样的！所以所有的这些事情都是什么？都是苦的渐息灭位。从这个上面我们就认得，哦，原来这个乐的本质是虚妄的，只是苦的渐息灭位，这一点非常重要、非常重要！非常重要、非常重要！所以在这一种状态啊，[16:36]
However, it is clear that if you do any of these for too long, suffering is all that results.
【现见太久唯生苦故。】
你只要弄久了，结果总是苦，总是苦。[16:44]
For, as the 《Descent into the Womb Sūtra》 says in the same vein:
【如是亦如《入胎经》云：】
(p261) 那么说明了这个道理，马上告诉我们，经上面的就是这样说的。说：[16:53]
Nanda, the physical activities of walking, sitting, standing, or lying down must each be understood as suffering.
【“难陀，行住坐卧诸威仪中，应当了知别别是苦。】
这个每一件事情，个别个别没有一个例外，都是苦。所以：[17:10]
If meditators analyze the nature of these physical activities, they will see that if they spend the day walking and do not rest, sit down, or lie down, they will experience walking exclusively as suffering and will experience intense, sharp, unbearable and unpleasant feelings.
【诸静虑师，应观彼彼威仪自性，若行度日，不住不坐不卧，彼则于行，唯别受苦。别别领受猛性，粗性，难可忍性，非悦意性。】
每一件事情，它真正的是粗、猛而难以忍受的这种痛苦啊！[17:26]
The notion that walking is pleasant will not arise.
【非于其行，起安乐想。”】
绝对不能从这个上面妄想以为快乐。行是如此，
After discussing the other three physical activities in the same way the text continues:
【余三威仪亦如是说。】
不但是行住坐卧，其他的所有的，前面说饮食日阴，世间没有一个例外的呀！继续又说：[17:50]
Nevertheless, Nanda, because they break the continuity of suffering in one or the other of the physical activities, some other, new suffering arises; and this they take to be pleasure.
【“难陀，然由彼彼威仪之苦，暂间断故，遂于余余新生众苦，妄起乐想。】
那这一段就是前面的，说明这个道理。[18:01]
Nanda, when this contaminated feeling of pleasure arises, it is only suffering that is arising; when it ends, it is only this nature of suffering that ends. When it arises yet again, it is only compositional activity that arises; when it ends, it is only compositional activity that ends.
【难陀，生唯苦生，灭唯苦灭，生唯行生，灭唯行灭。”】
世间一切法，现起是苦，然后呢灭也是苦，所以我们要努力找“灭”这个办法，就把 (p262) 一切消除掉，那个时候得到寂灭之乐。[18:27]
Also, as Aryadeva's 《Four Hundred Stanzas》 says：Pleasure, when it increases, Is seen to change into pain; Pain, when it increases, does not likewise change into pleasure.
【《四百论》亦云：“如安乐增长，现见反成苦，如是苦增长，然非可转乐。”】
<-- p 292-->
第一个是说道理，马上用经证，经证了以后，祖师再加说明。祖师论上面怎么说啊？说，就像我们妄见的，像安乐觉得增长，增长的结果，慢慢地增长，时间增久的时候必反变成功苦；但是呢，苦这个东西如果增长的话不会转成乐。为什么？苦本身就是苦，它的特质就是苦，你时间越长苦越多；可是乐却不是，所以时间一增长的话，对不起，啊，苦又来了！所以若经、若论都是这个，那么然后呢，大师又把这个经论的道理抉择出来，把这个宗要让我们认得地清清楚楚。现在到这里我们了解了：哦！的的确确的，我们世间最难以认识的，而放不下的乐，原来这个不是真的，是苦！那么既然乐都是苦，还有什么一切好贪的呢？行呢？连它乐都没有，虽然眼前一下感受不到，可是行苦的自性不断地推衍哪，所以它结果又是苦，总结起来世间是没有一点地方不是苦。[20:11]
而那个苦的根本因在哪里呢？没有别的，就是在我们五蕴身心上面，这是它真正我们应该认识的这个。所以告诉我们，这个取蕴的重担只要一天在，一天没有解决，问题一直在，我们真正应该厌离的就是厌离这个。现在我们处处地方忙这个，要修饰、修饰它；要 (p263) 营养、营养它；要保护、保护它，那完全走上错误之路。你这个概念就是邪知见，你这个行为就是染污之业，然后造成功这个恶习，到那个时候你不知不觉当中，这个东西又要来了。就把你绑得死死的，永远在这个里边，你还觉得是找快乐，结果是越找越痛苦啊！那么这个把苦的特别的行相告诉我们，这个叫总苦，把那个苦的特质。下面呢，[21:27]
2 Reflection on specific sufferings
【◎ 第二思惟别苦有六，】
那个，因为一切的有情在三界当中，有不同的几个位次，我们所谓六趣或者六道—天、修罗、人是三个善道；地狱、饿鬼、畜生。现在我们看看，用另外这样的一个角度去看，这个内容是什么？啊，它也无不是苦！[21:58]
Of the six kinds of specific sufferings, I have already explained above the sufferings of the three miserable realms.
【三恶趣苦已如前说。】
在前面共下士当中，已经把三恶趣苦说明了。唉呀，这个痛苦的厉害，我们现在一点都无法忍受呀！那么人呢？说是善道，应该呀！结果，[22:17]
(a) The suffering of human beings: From what has been explained above, you should understand that the suffering of human beings consists of the pain of hunger and thirst, unpleasant sensations of heat and cold, and the suffering of searching for sustenance and becoming fatigued.
【人苦者，谓饥渴寒热，不可意触，追求劳苦，】
喏！这个是我们人人感受得到的。唉！又“饥渴”、又“寒热”，又“不可意触”。 (p264) 这个不可意触通常是指外面，实际上心里也是如此，我们一天到晚烦烦恼恼，一天到晚没有一个例外的，都是为了这个问题、这个麻烦，被它牵着鼻子走。还有呢，去为了追求，为了要求这个妄乐去追求，得到了就怕失去，失去了又要拼命追求，人实在是颠倒啊！[23:03]
p. 168
It is also birth, old age, illness, death, and so on—the seven that I have already explained before.
【复有生老病死等七，如前当知。】
那前面已经说过了。[23:09]
Furthermore, you should understand human suffering according to the following two citations. Vasubandhu's 《Discussion of the Requisite Collections》 (Sambhāra-parikatha) says： It is apparent that humans also have all the sufferings of the miserable realms— Tormented by pain, they are like hell-beings; Deprived, they are like those in the Lord of Death's world [the hungry ghosts]. Humans also have the suffering of animals: In that the powerful use force to hurt and oppress the weak—These sufferings are just like a river.
【又如《资粮论》云：“恶趣苦无余，人中亦现有，苦逼等地狱，贫如琰魔世。此中旁生苦，强力于羸弱，制罚及损害，相续如暴流。】
尽管人道是善趣，但是对不起，三恶道的这个苦，我们人当中也有。我们人当中有种种的身心的逼恼，这个就相当于地狱一样，地狱的特质就是一天到晚在寒热两样东西的逼恼当中。那么“贫如琰魔世”，那么饿鬼呢？这个是鬼道，鬼道是阎罗王所管辖的，那是贫穷啊，这个也没有，那个也没有。畜生呢？是种种被驱驰、恐怖、被伤害，就像这个比较体弱差的人被强力所使，以及制罚、损害，这种苦继续不断地像瀑布一样，非常厉害！[24:22]
Some suffer from poverty; For others, suffering arises from discontent. The suffering of yearning is unbearable. All of them quarrel and can be killed.
【有因贫乏起，余从不足生，追求难忍苦，一切谋略杀。”】
(p265) 有很多苦由贫，有很多人呢，虽然你满有，很富有了又不足。这个满足两个字真难哪！我们看那个很多豪富，越是豪富越是忙得起劲，为什么？不足嘛！说起来真简单！我们人真正需要的，一天三餐，就是两餐就够了，夜图一宿，要这么多钱干什么？偏偏有些世间人，有了百万还要千万，有了千万要亿，有了亿还要万亿，有了钱还要地位。唉呀，不晓得要多少！那秦始皇并吞了六国，还要长生不老，就这样，世间没有一个例外的，就是这样，就是这样。所以贫固然不好，不贫也不行哪！那么然后呢，你追求的话，种种，像我们晓得的，我们现在一切的士农工商，有种种的苦恼。然后呢，你为了这个事情，你生其他的，心里边谋计略、伤杀，都从这个上来。世间的真相，是善恶道一样呀！[25:50]
The《Four Hundred Stanzas》: For the privileged, pain is mental; for common people, it is physical. Day after day both types of pain afflict this world.
【《四百论》云：“胜者为意苦，庸流从身生，二苦日日中，能坏此世间。”】
差的人呢，身苦，是嘛，穷人；好的人呢，意苦。说到这意苦，我也想起来了，现在那位已经死掉了，他本来不晓得是什么大公司，我忘记掉了，那个大公司的董事长。有一天，他就随便不晓得……说笑话，几个老朋友，“唉！”他叹了一个长气，有人说：“像你这样你还有什么不如意呀？”他就说：“唉！不要去谈了，我自己算算，我还不如我的司机。”喔！要是我做大老板的话，同样的两个人，当然愿意做大老板。那个大老板好舒 (p266) 服坐在那个地方，那个司机前面就开它，那个大老板就说向东他就向东，向西他就向西，好像是那个大老板那么舒服！结果呢大老板怎么说？他说：“那个司机，我只要告诉他你向东他就向东，要叫他向西他就向西，他心里面真是心安理得。我在那里又要想这个，又要想那个，又要想那个……唉呀！这张支票要什么时候到期了；这个礼拜六还要一个什么应酬；还要跟谁一个人打一个高尔夫球；还要请一个客；政府某一个大官，还要这个应酬、这个应酬……。那晚上睡眠的时间都剥夺掉了。”他那个司机开到那个地方，他车子一放，回去呀呼呼睡大觉。千真万确喔！你们想想看是不是？唉，之颠倒啊！[27:34]
但是我们偏偏所有世间人，都一天到晚要忙什么？忙追这个，所以这个叫颠倒，人世的真正的颠倒！我们想想看对不对？我觉得现在是越想越对，以前我想我们诸位都是从在家人过来的，我也是，现在后来变成出家人了。以前在家，这个衣服，所谓白领阶级，那个很讲究哦！出去的时候要体面，当初是念书，然后跑出去西装革履—通常人家说。到后来出家了以后，跑到我师父那里捡几件破衣服，就洗洗干净穿在身上，不要说小偷强盗你送给他，他都不要。我跑到哪里要坐下，坐下就坐下了，站起来拍拍屁股就好了嘛，那么简单！脏，脏一点有什么关系？太脏嘛洗洗就好了；破，破了嘛就补，就这样。白天也是它，晚上也是它，睡觉了，棉被一盖就好了。用不着说一下嘛睡衣，一下嘛这个，白天 (p267) 要白天的，晚上要晚礼服，今天参加这个又要那个……。啊！一点都不要操心，这么个舒服法。结果人就是这么颠倒。[28:50]
所以，我所以说这样的一件事情，它不一定从这个上面去体会，我们应该把这个原则，用在任何一个地方，用在任何一个地方。让我们深深领会到，真正里面重要的事情是什么？我们因为这个妄见，形成了现在这个东西，然后呢辗转相应，真是苦恼啊！就被这样的二苦，不断地“日日中”，坏了！我们一天到晚就忙这个事情，这是人。[29:30]
The suffering of the demigods.
【◎ 非天苦者。】
非天就是，我们说魔，修罗道是魔，修罗道。[29:39]
The《Friendly Letter》: Also, the demigods, by their very nature, experience great mental suffering because of their hatred of the splendor of the deities. Though they are intelligent, they do not see the truth because of the mental obscurations characteristic of this realm of rebirth.
【如《亲友书》云：“诸非天中意苦重，由其性瞋天德故，此等由其趣性障，具慧不能见圣谛。”】
那么这个修罗道，我们另外一个名字叫“非天”。[30:00]
72A Commentary
English LR v.1 p.290 (COMMENTARY V2. P20)
Once you find the root, you will be able to uproot it. Otherwise, there are many who are learning Buddhism now, they all act like this: they would feel that Buddhism is good and it is something we should practice. But why is it good? Hmm? Don't know. How to practise? Don't know that either. Therefore, there is much ambiguity. In such a state, you would continue to devote yourself on the end twigs [the incidentals as oppose to the fundamentals]. Though you will eventually in a roundabout way get to the final destination, you have no idea the infinite eons of time that you would have wasted. This is what happens if you take the long route. You will endure so much suffering during this time. Therefore, since from the beginning, we have step-by-step analysed and explored various aspects, we have finally found it! So what is the reason? It is right here.
Now let us look at the text, the first sentence. [00:12]
In the same way that someone bearing a heavy burden cannot be happy so long as the burden must be borne, you too will suffer so long as you carry the burden of the appropriated aggregates.
What is the real root to the suffering of truth? It is the five aggregates. In other words, it is precisely our body and mind. To put it simply, it is the "self" that we normally speak of. For anyone, it is the main substance of the individual. Much like bearing a few hundred kilograms of heavy burden, as long as one carries this burden on the body and has not been able to put it down, I am sorry, the suffering will persist. You will never be able to resolve this to obtain happiness. Hence, "you too will suffer so long as you carry the burden of the appropriated aggregates." We should bear this sentence in mind. [01:13]
Though you have occasional moments when painful feeling is absent,
[Translator note: this part of the Chinese text is different. It is more like this, "As long as you persist to conceive this, you will suffer."]
As long as you have not applied the remedy to ultimately alleviated the problem, that's when you "persist to conceive this." "Persist to conceive" is a beginningless latent propensity in our minds. Without us being aware, we keep at it. Hence, it is called conceiving the true sign of the self of persons and conceiving the true sign of the self of phenomena. This is what we would say normally. But what is conceiving the sign of the self? You don't know. What is conceiving the sign of phenomena? You don't know. In such a state, just knowing these two terms is not sufficient to help us alleviate the real problem. But we are under the threat of suffering right now. Hence, based on these two terms, you must go and find the meaning behind these two terms. Once you found the meaning behind these two terms, that's when you can get rid of that. Hence, "persist to conceive this" would mean: Ah! The actual meaning presented by these two terms is such that as long as one persists to conceive these things, one will certainly suffer. So then why is that? [02:10]
because the aggregates are firmly embedded in the dysfunctional tendencies of suffering and the afflictions,
Within the aggregates, there is the root of suffering, which is the "dysfunctional tendencies of suffering and the afflictions." These are right inside the aggregates, right inside them. Hence, this is called "the suffering of conditionality." Even though it has not manifested, but that at all times, it will ceaselessly propel forward. Since it will ceaselessly propel forward, it will not abide at the present moment where there seems to be no suffering. But it is not the case where there really is no suffering but that that there aren't great sufferings [now]. However as it keeps propelling forward, as it meets up with the right conditions, ah! This suffering nature will immediately be exposed. And these conditions are what we have accumulated from endless eons ago. We have no idea how many conditions there are. This is what we need to understand. Therefore, to truly speak of the various types of sufferings, what we should finally come to recognize is to recognize that: Oh! This is where things originate from. This is the miserable heavy burden of cyclic existence. Therefore, this is where we should apply remedy. Hence, regarding this point, if you do not recognize it, then there is no root to any of the Buddhism [that you learn]. There is no basis to establish it. [03:34]
the suffering of conditionality is still present, and therefore myriad sufferings are just on the verge of arising in countless ways.
As long as the aggregates exist, because the aggregates exist, the dysfunctional tendencies will ride on them. In this case, even though no suffering has arisen just now, but they are "just on the verge of arising." It will not stop and therefore in countless ways, it will meet all sorts of conditions, internally or externally. Then sufferings will arise. [04:57]
Therefore, since the suffering of conditionality pervades all suffering and is the root of the other two types of suffering, meditate on it often in order to become disenchanted with it.
This is what we should finally conclude and understand. This suffering pervades everything. In reality, in regards to how we feel about this, we just can't seem to relate to it. We would ordinarily speak of suffering frequently. But we never paid attention to the real suffering spoken by the Buddha in the truth of suffering in such that we need to find the root of it. But it happens to be right here and it is something that we can't ordinarily relate to. Therefore, if you cannot relate to this, the Buddhism that you learn is only limited to the vehicle of the human and deity. And another phrase to describe the vehicle of the human and deity would be "the three-lifetime dilemma." Are you willing to engage in things that will result in the threelifetime dilemma? This is a point that we should especially understand and pay particularly attention to! In particular now, there are too many people who are learning Buddhism who would say that Buddhism is good. But what is so good about Buddhism? Ah, you will say that it tells you about birth, sickness, death...yes. If we need others to tell you about these things, we are indeed too unintelligent! Not to mention that when animals encounter suffering, they know to avoid it too. We are humans, are we only to understand these as well? This is the root of it. We must pay attention to this! [05:28]
So now, we understand it. But it is not something that will work just after you understand it. This was said again and again earlier: as you understand it, though it is like that in theory, but as for how you feel about it, it is something very difficult for you to relate to. Therefore, you have to reflect, reflect more often, train and train more often until you develop an accordant valid cognition in your mind. That is when you will develop a sense of great disenchantment. Then, it is right! Hence, the first root to training in Buddhism - disenchantment. This will certainly arise from right here! Once you develop the disenchantment, even if you are born in the heavens, but because you deeply understand the nature of suffering, that you have not attained liberation, this is why the wise will say the happy realms are just like hell. Those who are truly wise, who can properly understand the realities of the world, know that the reality is the truth of suffering. This type of people will view the heavenly pleasures like being in hell. The reason for that is right here. This is the nature of the aggregates, as long as the aggregates exist, the problem is unsolved. I will say this one last time. The key to the issue is to not just understand it, but to really feel it. There is a lot to learn for that. If you are unable to truly feel it, but only able to understand it, then this will only result in the three-lifetime dilemma. You will become those really intelligent people in the mundane world. [06:59]
Therefore, recently, we have gradually and slowly begun to explain confession and so on. So students have produced different feelings in response. Those who have developed feelings for it, what actually happened? These are the people who were able to put it to practice accordingly, put it to practice accordingly. This is why, the sutra has told us this time and again, though you may understand a lot, but if you let yourself become lazy, you will not accord. It is useless. On the contrary, even though you might only know a little, but if you put it to practice, you will immediately gain benefit. But here we should not misconstrue it as this: if this is the case, we do not need to know a lot. No! If you can understand a little, you will immediately gain benefits. So the more you know, the more benefits there will be. This is telling us to put the teachings that we understand to practice, accord with it, and experience its real benefits. So now, we have a general understanding. It will then particularly explain that with regards to the suffering of change - the pleasant feeling is the most difficult one to breakthrough. If you can breakthrough it, the rest of the problem will be easier in comparison. [08:35]
Look at the text:
Moreover, your current pleasant feelings—which cause attachment to grow—mostly arise only upon the relief of suffering; pleasure does not exist naturally, independently of the removal of suffering.
This says that many of your current pleasant feelings, these occur from the lack of understanding, a misconceived and a flawed view. These pleasant feelings produce a great fault - they cause attachment to grow. And attachment is the primary cause for bringing on cyclic existence. Yet actually, is this pleasant feeling real? No! These are actually "the relief of suffering" - hence these are actually sufferings, but the sufferings are gradually, gradually reducing. When they are gradually reducing, you then "misconceive" - meaning this is a mistaken feeling. You feel that it is pleasant. But its nature is not inherently pleasant. It lacks the nature that is inherently pleasant. Its nature is just not that. Hence, "pleasure does not exist naturally, independently of the removal of suffering." This is because when the suffering is gradually reducing, this feeling will arise as the suffering is being removed. Hence, this [pleasantness] is not its real nature. The real nature of it is absolutely not pleasant. The nature of this is absolutely suffering. It will immediately give us an actual event to explain this: for instance, you could keep walking, keep walking for a long time, going through great distance...and then it says this next as suffering. [09:59]
For example, if you suffer because of too much walking, a pleasant state of mind arises when you sit down.
Say you have walked for a long time and if you are told to temporarily stop and sit for a while, you will feel so comfortable and so happy at that moment! What is that? That is because - [11:53]
Then, as the earlier intense suffering fades, pleasure appears to arise gradually. Yet sitting is not naturally pleasant,
The fact is there is a great suffering at present, but as you stop for a moment, the great suffering will gradually reduce, gradually diminish. Hence, you misconstrue this alleviation to be pleasant. But this thing itself, the nature of it is not pleasant. Its nature is not pleasant. Thus, he immediately poses this question- if sitting down is pleasant, then the more you sit, the happier you should become. This is because it is supposed to be pleasant. Much like earning money, even having a dollar earned is good. But the more you earn the better it is. Hence, this should feel the same way! By the same token, if sitting down is pleasant, then the longer you sit, the happier you should become! Hence it says this next, [12:11]
because if you sit too long, suffering arises again, just as before.
As a result, if we ask you to sit there for a long time, not only is it not pleasant, you will feel great suffering. Hence, if you were asked to keep sitting, as you sit for a long time, you will want to stand up and walk around for a while. Why? You are miserable. Suffering, that is how it is when you sit [for too long]. For sleeping, if you were to sleep [for a long time], the same thing happens. If we ask you to eat [a lot, it would be same]. There are no exceptions. Hence, he says this next, [13:12]
Suppose that sitting and other postures were causes of pleasure by their very nature. Just as suffering increases in proportion to your involvement with causes of suffering, so should pleasure increase the longer you walk, sit, lie down, drink or eat, or stand in the sun or shade.
Suppose that the nature or the natural characteristic of these things are pleasant, much like how sufferings are, then what would happen? It should be that the longer you sit, the happier you will get. The sufferings in this world are naturally miserable. The longer you suffer, the more unbearable the suffering and the more it increases. Why? This is because the nature of it is suffering. But this pleasant feeling that we talked about earlier does not work that way. In the beginning, when you first change [from your previous state], you feel happy. But after a little while, this pleasant feeling will gradually subside. As you continue even more, the pleasant feeling is gone. It is transformed to the feeling of suffering. If it continues, then you will feel extremely miserable! What does this explain? This explains that the nature of it is not real happiness, but suffering! Hence, we should understand this properly. If you understand it, then there should be no problem. If you do not understand it, you should go back and think over this carefully. This concept is very important! [13:39]
It is the same principle. After you walk for too long, you want to sit. After you sit for too long, you want to do something else. This is the same when you "walk, sit, lie down, drink or eat, or stand." There are no exceptions. After you walk for a long time, you want to sit. After you sit for a while, it is not right again. You need to nap. After you nap for a while, you need to stand. Even if we ask you to keep lying on the bed, you cannot. Why? It is the same idea. It is just a feeling that arises in dependence of the gradual reduction of the great suffering. The suffering has just been reduced a little, but the nature of it is still suffering. Hence, this is just a matter of our flawed delusion. That is why it is called ignorance! [14:55]
Other than those, "in the sun or shade," when you are thirsty, you will drink. When you are hungry, you will eat. When you are cold, you need the sun. When the sun is beating down, you need shade. Everything is just like that. When you are cold, you need to bask in the sun. When the sun gets too strong, you cannot tolerate it either. If basking in the sun produces happiness, then the more you bask the happier you should get! But that is not the case. There are no exceptions to this. Even for food, you should try eating! When you get to the end, you feel so miserable from eating. In the end, not only do you have digestive problems, but that you have lost your appetite. There is not anything that is an exception to this! Hence, what are all of these things? They are just a "relief of suffering." This point is very important, very important! It is very important, very important! Hence, in this situation, [15:36]
However, it is clear that if you do any of these for too long, suffering is all that results.
As long as you do anything for too long, the end result is always suffering, always suffering. [16:36]
For, as the Descent into the Womb Sidra says in the same vein:
After he explains the principles, he immediately tells us that this is what the scripture says. It says, [16:44]
Nanda, the physical activities of walking, sitting, standing, or lying down must each be understood as suffering.
For everything, each one of them, there is no exception. They are all sufferings. Therefore, [16:53]
If meditators analyze the nature of these physical activities, they will see that if they spend the day walking and do not rest, sit down, or lie down, they will experience walking exclusively as suffering and will experience intense, sharp, unbearable and unpleasant feelings.
For everything, they are actually intense, sharp, and unbearable sufferings! [17:10]
The notion that walking is pleasant will not arise.
You absolutely should not misconceive this to be pleasant. That is the case for walking. "After discussing the other three physical activities in the same way," not only is this the case for walking, sitting, standing or lying down, but that it is true for all other activities. It mentioned earlier of these things, drinking, eating, or standing in the sun or shade. There are no exceptions to this in the mundane world! It continues to say, [17:26]
After discussing the other three physical activities in the same way, the text continues: Nevertheless, Nanda, because they break the continuity of suffering in one or the other of the physical activities, some other, new suffering arises; and this they take to be pleasure.
This part is about the previous section, it explains the reasons. [17:50]
Nanda, when this contaminated feeling of pleasure arises, it is only suffering that is arising; when it ends, it is only this nature of suffering that ends. When it arises yet again, it is only compositional activity that arises; when it ends, it is only compositional activity that ends.
For all the phenomena in this world, when it arises, it is suffering. When it ends, it is suffering. That is why we should strive to find the method of "cessation," so we can eliminate everything. That's when we will obtain the happiness of peace. [18:01]
Also, as Aryadeva's Four Hundred Stanzas says:
Pleasure, when it increases, Is seen to change into pain; Pain, when it increases, Does not likewise change into pleasure.
It first explains the principles. Then it immediately substantiates it with the scriptures. After referencing the scriptures as proof, a master is cited to further elucidate this. What did the master say in the commentary? He said, much like what we misconceive, it feels that as if the pleasure is increasing but it will, definitely, and eventually change into pain. However for pain, when it increases, it will not change into pleasure. Why? The reason is that pain has suffering as its nature. Its characteristic is suffering. The longer you are in pain, the more suffering you have. But pleasure is not the same. That is why when its duration lengthens, I am sorry, ah, pain will come again! Therefore, whether it is the scriptures or the commentaries, they all say the same. And then the masters extracted the principles from the scriptures and commentaries to help us understand the vital key points clearly. Now that we are here, we have come to understand: Ah! Indeed, for pleasure is the most difficult to understand and hard to let go, it is after all not real! It is [actually] pain! So if even pleasures are pain, what else is there to be attached to? What about conditionality? Even though you do not feel anything at the moment, but as the nature of the suffering of conditionality continues to propel forward, it will end up in pain again. In conclusion, everything in this world brings about suffering. [18:27]
Hence what is the root cause to suffering? It is none other than the five aggregates of the body and mind. This is what we should truly recognize. Hence it tells us that as long as the heavy burden of five aggregates remains, then this is what we should truly develop disenchantment for. Now we are busy taking care of this body, we want to dress it up, give it nutrition, protect it...we have completely gone down the wrong path. These concepts of yours are wrong views. Your actions are defiled karma. You will successfully condition yourself to these non-virtuous latent propensities. At a later time, without you being aware, this thing will come back to haunt you. It has you bound in a dead knot. You are forever trapped inside. Yet you think you are looking for happiness. But the more you look, the more suffering you will find! So then he has told us the special characteristics of suffering. These are called the general sufferings. Next, [20:11]
2" Reflection on specific sufferings Of the six kinds of specific sufferings,
All the sentient beings of the three realms reside in a few different levels. We would call these the six realms. The realms of the deities, the asuras and the humans are the three happy realms. Then there are the realms of the hell-beings, the hungry ghosts and the animals. Now let us take a look, if we examine this with a different angle, what is the content? Ah, they are all but suffering! [21:27]
I have already explained above the sufferings of the three miserable realms.
As explained earlier in the path that is shared with small capacities, it has already described the sufferings of the three miserable realms. Ah, the sufferings is so severe that we could not even withstand any of that at all! So what about being humans? It is a happy realm, it should be [better]! But in the end, [21:58]
(a) The suffering of human beings From what has been explained above, you should understand that the suffering of human beings consists of the pain of hunger and thirst, unpleasant sensations of heat and cold, and the suffering of searching for sustenance and becoming fatigued.
There! This is what every one of us can relate to! Ah! We would have "hunger and thirst," "heat and cold," and "suffering of searching for sustenance." Suffering of searching for sustenance usually refers to the external environment. But actually, this is how it is in the mind as well. We are afflicted all the time, without exception . It is because of this problem, this trouble that we are led by the nose. What is more, we seek in order to gain this misconceived happiness, and we are afraid of losing it once we gained it. After we lose it, we desperately seek for it again. Humans are indeed flawed! [22:17]
It is also birth, old age, illness, death, and so on-the seven that I have already explained before.
This has been explained earlier. [23:03]
Furthermore, you should understand human suffering according to the following two citations. Vasubandhu's Discussion of the Requisite Collections (Sambhara-parikatha) says:
It is apparent that humans also have
All the sufferings of the miserable
realms— Tormented by pain, they are like hell-beings;
Deprived, they are like those in the Lord of Death's world [the hungry ghosts].
Humans also have the suffering of animals
In that the powerful use force
To hurt and oppress the weak—
These sufferings are just like a river.
Even though the human realm is a happy realm, but I am sorry, the sufferings in the three miserable realms exist in our human realm as well. We humans also have all sorts of torments of the body and mind, much like being in hell. The characteristic of hell is that you are constantly tormented by these, coldness and heat. So then "Deprived, they are like those in the Lord of Death's world." What about [sufferings of] the hungry ghosts? This refers to the realm of the ghosts. The realm of the ghosts is governed by the Lord of Death. This refers to the state of being deprived, so deprived that one is deprived of everything. What about (sufferings of) the animals? They are ridden on, frightened, hurt, much like how the weak is oppressed by the powerful. They are oppressed and are hurt. This kind of suffering will go on incessantly like a waterfall. It is terrible! [23:09]
Some suffer from poverty;
For others, suffering arises from discontent.
The suffering of yearning is unbearable.
All of them quarrel and can be killed.
Some sufferings would arise from poverty. Others still feel discontent even though they may have resources or wealth. To be contented is really difficult! We observe that for many powerful and wealthy, the more powerful and wealthy they are, the busier they are. Why? Discontented! If you give an account of what we humans need, it is actually very simple! What we human really need are three meals a day. Actually two meals are plenty. Then we need a shelter at night. Why do you need so much money? Yet there are mundane world people who after obtaining a million would like to have ten millions. After making ten millions, they would like hundred millions. After making hundred millions, they would like to make a trillion. Once wealthy, he would want status. Ah, no limit to that! The first emperor of the Qin dynasty annexed six other countries and he still wanted to live forever. Just like that. There are no exceptions in this mundane world. It is just like that, just like that. Therefore, even though poverty is not good, it is still not okay when you are not in poverty either! So then if you are seeking after things, all lines of work in government office, agriculture, industry and commerce, come with all sorts of problem. And then, because of these things, you scheme, hurt or even kill others. All of them developed from this. The truth to this mundane world is that whether happy or miserable realms, they are all the same! [24:22]
The Four Hundred Stanzas:
For the privileged, pain is mental;
For common people, it is physical.
Day after day both types of pain
Afflict this world.
For those who are inferior, they suffer physically. This is natural for the poor. Those who are privileged, they suffer mentally. Speaking of the mental suffering, I just remembered this person who has already passed away. He was the chairman of some big company. One day, he was joking with several of his old friends. "Ah!" He heaved a deep sigh. So someone said, "For someone like you, what else are you not satisfied with?" He then said, "Ah! When I look at what I have to do, I am worse off than my driver." Oh! If I can be the big boss, to choose between these two, of course I would want to be the big boss. The boss just has to sit there comfortably. The chauffeur has to drive. If the boss tells him to go east, he has to go east. If the boss tells him to go west, he has to go west. It would seem the big boss is much more comfortable! Yet, what did the big boss say? He said, "For the chauffer, I just have to tell him to go east and he will go east. If I ask him to go west and he will go west. He is at ease and relaxed. But I have to be thinking of this and that. Ah! When do I have to pay this cheque? I have to go to a party this Saturday. I have to play golf with this other person. I need to invite these people for an event. I need to socialise with some government officials. I have to socialize with that person. These take away even my time to sleep." The chauffeur can park the car and go home to sleep after he sent the boss to the destination. That is absolutely true! You can think about this, is that not right? Ah, it is so ludicrous! [25:50]
But what are all of us, the mundane world people, busy at all day long? We are busy seeking after this. That is why it is called being ludicrous. The mundane world is truly ludicrous! We should think about this, right? The more I think about this now, the more I think this is a correct assessment. You were lay people before, me too. Now we have all become renunciates. When we used to be lay people, the clothes we wore, for the white-collars, we had to be pretty particular [about our attires]! When we went out, we had to be presentable. At first it was when I was studying, then I went to work, I had to wear suit and tie. After becoming ordained, I went to my master and picked out a few pieces of old clothing. I washed and wore them. [They are so worn that] Even the robbers or thieves would not want them. Wherever I go, if I want to sit, I just sit. I just have to pat myself clean of the dust after sitting. It is that simple! If it gets dirty, so what if it is a little dirty? If it gets too dirty, I just wash it. If it has a hole, I just sew it up. That is it. I wear this during the day. I wear this at night as well. When I want to sleep, I will just cover myself with a blanket. There is no need to change into pajama, or to something else. There has to be an outfit for the day, an outfit for going out at night. I have to attend this today and... ah! I do not have to worry about any of these at all. It is that comfortable. But yet, people are just so ludicrous. [27:34]
Therefore, the reason for my saying this is that you do not necessarily have to relate to this in particular, but that we should apply this principle to everywhere else, apply it everywhere else. This will allow us to have a deep understanding - what is truly the most important [lesson] in this? It is that our misconceptions have created this thing here. And we continue to accord with it. That is truly miserable! We are then afflicted by both types of pain "day after day."! We are busy at these things all day long. This is on [sufferings] of human. [28:50]
(b) The suffering of the demigods
Demigods, they are what we call demons. The realm of the Asura is where the demons are. This is the realm of the Asura. [29:30]
The Friendly Letter:
Also, the demigods, by their very nature, experience great mental suffering
Because of their hatred of the splendor of the deities. Though they are intelligent, they do not see the truth Because of the mental obscurations characteristic of this realm of rebirth. [29:39]