菩提道次第广论手抄稿:旧版第七十二卷B面
（手抄稿 第九册 p269）[00:03]
修罗道，我们另外一个名字叫“非天”，他这个非天当中啊意最苦，这个心最苦。为什么？他那个本性，他这种人的心里瞋心非常大，他的福德可以跟天互相比，但是他那个瞋心太大，就是这样。虽然他也有天上面种种的好的条件，但是那个“趣性障”，就是那一趣，就是那一道，就是修罗道那个特质就是瞋心特别重。那时候虽然也有智慧，但是这一道的众生没有办法“见圣谛”—真正见到圣者之教。所以一到这一道的话，只有造恶，啊，那非常糟糕！不但绝没有机会透脱，这个地方就先不谈，谈这一道特别的痛苦。[01:02]
p. 168 (5)
In other words, they are tortured by their unbearable envy of the deities' wealth.
(p270) 【此由不忍，嫉天富乐，令意热恼，】
因为他瞋心大，嫉妒心强，不能忍受人家的好，他意里面特别地强，啊，看见别人比他强就受不了。别人就偏偏比他强，那个天人都长得美不可言，修罗的福虽然大，长得个个丑陋。啊，妙不可言！还有呢，这个帝释的这个太太，就是修罗的女儿，她长得，女的很漂亮，结果呢就嫁给那个天。啊！就这样，种种不理想的。还有那个帝释天吃的那种天上的果，那个树那个根呢，就长在那个修罗宫当中，根长在那里，长出来的果，可掉在帝释天的园子里边。唉，这实在是难受啊！实在是难受。他本性本来就是瞋心很大，嫉妒心很强，所以他一天到晚要跟那个天打。所以：[02:06]
Because of this, they fight with the deities
【由此因缘，与天斗诤，】
然后一打呢？[02:10]
and endure many sufferings, such as having their bodies cut and split apart. They are intelligent, but they have mental obscurations, fruitions of past karma, which make it impossible for them to see the truth from within their situation.
【受割裂等伤身众苦。此等虽具智慧，然由异熟障故，于彼身中不堪见谛。】
他虽然有智慧，但是由于这个异熟，他所感得的这个非天这一趣，这个障碍存在，他没有办法见谛，没有办法见谛的。[02:33]
The 《Mindfulness of the Excellent Teaching》 states that they are animals, but the 《Levels of Yogic Deeds》 places them in the realm of the deities.
(p271) 【《念住经》说此为旁生，《瑜伽师地论》说为天趣。】
有一个经说他这个是旁生，所以畜生道—他愚痴；那么《瑜伽师地论》上说是天趣。所以有的人列入这个变成五趣，有的人列为专门一类，列入六趣。就这种状态呢我们人间也有，实际上这种人，就是人间修福报，修得很大，但是瞋心。往往有的时候布施，我也曾经看见过的，人家去布施，他看见他布施：“这有什么了不起，他布施一千，我布施一万！”就是这样。人家造一个大庙，造这么多—“我造得比他更大！”对不起，你造了以后，如果你没有造大的大恶业的话，那么你大概是可能进入修罗道；如果你造大恶业的话，那更不谈。所以这个我们必定要注意啊！造了福报尚且如此啊！你只要意地不清净的话，到那个时候苦不堪言。人间也是这样欸，刚才说的这个司机真痛快，开完了以后回家去那好了，剩下来事情反正不管；这个老板一天到晚躺在这个枕头上，睡不着还要吃安眠药，吃了安眠药，明天还要头痛。所以这一件事情是真划不来呀！那么上界尚且如此，何况其他呀！那么最后看看天：[04:10]
Reflection on the suffering of the deities: This is explained with regard to (1) the deities of the desire realm and (2) the deities of the form and formless realms.
【思惟天苦分二。① 欲天三苦，② 上二界粗重苦。】
天分成功两种，一种欲界，还有呢上面—色、无色界。欲天有三种苦：[04:22]
The sufferings of the desire realm deities are considered in three parts:
1. The sufferings of dying and falling
2. The sufferings of anxiety
3. The sufferings of being cut, gashed, killed, and banished
1. The sufferings of dying and falling has 2 parts:
(p272) 【◎ 初死堕苦中有二，】
欲界，在生的时候很好，到堕落的时候，那苦不堪言。[04:31]
(1) The suffering of dying: the 《Friendly Letter》： although the deities have great pleasure in heaven, the suffering of dying there is even greater than that. The wise who understand this cease to create attachments for the perishable heavens.
【死殁苦者，如云：“诸天趣乐虽极大，然其死苦大于彼，如是思已诸智者，莫爱有尽天趣乐。”】
天上很快乐，但是死的时候，唉，那绝大的痛苦，绝大的痛苦！就像我们现在，你没有什么，反正没有什么，也就算了；你一旦有了钱哪，哎呀，那个就要怕什么？失掉。所以凡是有地位的人，我们看，尤其是现在这种政治上面，这个斗争得厉害呀，他爬上去了就怕掉下来。他所以爬上去，为什么？他是拼命在人家的头上踩上去的，他既然在人家头上踩上去，当然不愿意被人家来踩，这个很明白。同样的道理，所以上面固然好，跌下来的痛苦啊，就是痛苦极了。他平常习惯上面享受惯了，平常我们人家说，习惯了大，享受富贵的，忽然之间跑得去，你畏畏缩缩，唉呀！衣食不继，还要看人家的脸色，这个痛苦之难受啊！了解了这个，啊！那真正有智慧的人绝对不会贪。何况这个时间一下就过去掉了，像前面无常当中，切切要记住！[05:58]
Deities derive pleasure from indulging their sensual desires, yet greater than this is the tremendous suffering they experience while dying, when they become aware of the five signs of death.
【谓较昔受天欲生乐，将临殁时，五死相现，所起痛苦，极重于彼。】
(p273) 就是说，在天享乐的时候，不知不觉当中过去掉了，等到你快死的时候，这五衰相，“五死相”现起的时候，那个痛苦的心情是不得了啊！[06:19]
about which the same text says: their bodies turn an unattractive color,
【五死相者，即如彼云：“身色变为不可爱，】
本来可爱的，变掉了。[06:25]
Their cushions become uncomfortable,
【不乐本座，】
本来坐的地方，这个帝座、天子座，那个时候坐在那里坐不住了。[06:34]
Their flower garlands wilt, and their clothing smells; An unaccustomed sweat breaks out over their bodies.
【华鬘萎，衣服垢染，身出汗，是于先时所不出。】
身上的花鬘萎了，衣服是脏垢了，身上出汗了。这个五样东西，先时不出的，到临死的时候，欸！来了。所以：[06:45]
The five signs that signal the deities in heaven, foretelling their death and departure therefrom,
【天趣报死五死相，起于住天界诸天，等同地上诸人中，传报当死诸死相。”】
那个就是欲界天的，欲界天的这种五死相。他“诸天”，那就是欲界天的诸天，就像地上的一样，欸，这个东西有这个形相生起，就像我们病了，那个他也就是这个状态。 (p274) 我们人病了以后不一定死，医得好的，那个天上面的五衰相一现的话，那就死了，非死不可。真可怕！那么这个“死殁苦”。第二呢，[07:30]
(2) The suffering of falling to lower realms
【堕下处苦者，】
死了以后呢？糟了，还要堕落。[07:34]
The《Friendly Letter》: They must take leave of the divine worlds. If their merit has run out, Then, powerless, they will become animals, hungry ghosts, or denizens of hell.
【如云：“从天世间死殁已，设若全无少余善，彼无自在往旁生，饿鬼地狱随一处。”】
从天上死了，如果没有善的话，他自己没有力量的，没有力量，还是随业而转，到那时候堕落到畜生当中。上面我们曾经说过的，皈依当中那个羯摩那法天子他五衰相现，天人有这个神通的，死了以后可以看看到哪里去，一看，要堕落。啊！这个一般来说，上升的机会少之又少，堕落的情况极大部分、极大部分。这个比数不是说百分之九十九跟百分之一的比哦，经上说得很清楚，说大地土跟爪上土这样，这样的可怕法呀！所以那个天上是一无是处呀！[08:36]
p. 169
The suffering of anxiety: Deities with vast stores of merit gain the most desirable objects. Upon seeing them, deities of lesser merit become anxious and experience great anguish and pain on this account.
【悚栗苦者，谓由有成就广大福聚及上妙五欲天子生时，诸薄福天子，见已惶怖，由此因缘受大忧苦。】
(p275) 那么还有一种呢，这一种就是他害怕。说另外有更大福德的这一种天子，生起的时候，那个薄福的天子看见了，就要受大苦恼，受大苦恼。这个一旦那个大力的天子一犯瞋心的话，哇！那个差一点的就被他欺凌了。就像我们现在世间也是一样，其实一样，任何到处都是一样的，大鱼吞小鱼这个情况，天上亦复如是。他虽然不是把你吞掉了，但是呢你遭到的痛苦啊，我们现在眼前看看哪到处都是，天上亦复如是。而更是，越是爬得高，那个时候被吞、被压迫的时候这个痛苦是越大。还有呢，[09:47]
The sufferings of being cut, gashed, killed, and banished When deities fight with demigods, they undergo the pain of having their limbs and minor extremities cut off, having their bodies split apart, and being killed. When their heads are cut off, they die, but their other limbs regenerate after being cut off orgashed, and they survive.
【斫裂杀害苦者，谓天与非天斗诤之时，受断支节破裂，其身及杀害苦，若断其头，即便殒殁，伤身断节，续还如故。】
还有呢，这个或者被伤，或者被杀。那个非天经常要跟天上面斗，那么如果斗了以后呢，如果说被伤害的话，那只是伤害的当时，刀砍上去痛苦的，完了以后他那个身体又恢复了，这个还可以。但是那个头一断掉了，对不起，那个命就送掉了，哦，这个头很重要。那么，[10:39]
As regards banishment, when there is a battle, the more powerful deities expel the weaker deities from their homes.
【驱摈者，谓诸具足强力诸天，才一发愤，诸劣天子，便被驱摈出其自宫。】
这是为什么前面心里恐怖的，那个力量强的人哪，一旦发起脾气来，那个比较差的人， (p276) 就被从他自己的地方就赶出去。那么本来这地方好好地享受，你被赶出去，当然痛苦啦！[11:08]
Moreover, as Vasubandhu's 《Discussion of the Requisite Collections》 says: Deities who indulge in sensual pleasures are not happy in mind — They are burned by an inner fire sparked by the infection of sensual desire. How can there be happiness for those whose minds are distracted? Since their minds are not under control and undistracted even for a moment, they are by nature disturbed and agitated. They will never be calm — like a fire that has wood for fuel and that rages, whipped by the wind.
【又如《资粮论》云：“所有受欲天，彼亦无乐心，遭欲贪炽然，内火而烧煮。若诸心散乱，彼岂有安乐，非于无散心，刹那能自在。散逸扰乱性，终不能寂灭，等同有薪火，遍受大风吹。”】
这个论上面告诉我们，所有欲界天，受欲的，实际上他并没有真正的快乐，没有真正的快乐。为什么呀？因为这个贪欲还在，既然这个贪欲，内心这个贪欲之火炽然的话，那心里面一直在这个烦恼当中。凡是这心散乱烦恼的话，绝不可能得到安乐，这个在这种状态当中，一刹那也不能自在。所以心的自在一定要什么？自己把持得住自己，这个才是。平常的时候我们的快乐，实际上还是随着外境在转，啊，你看见好看的，你跟着心跟它去跑掉了，心跟它去跑掉了，被人家牵着鼻子走，这有什么快乐好言呢？就是这样的状态呀！所以这样，这种状态叫散乱放逸，那个本质是“扰乱”。扰乱就是混杂的，这个不是寂灭。就像有火的那个柴一样，它一定在这个散乱的风当中烧。烧，那就是炽烈的状态，就是我们没有证得寂灭的必然状态。[12:54]
And also: they are like invalids, not long recovered from an illness, who eat improperly and get sick again.
【又云：“如病愈未久，食所不宜食。”】
(p277) 病刚刚好，你还再吃不适宜的，对不起，它病又发了。那个天上的快乐亦是如此！世间由于布施，或者修种种的，然后呢生到天上。那个时候啊生到了天上，那个欲乐很大，它又来了，福不能积啊，贪心又增长了，再堕落。那个是欲界。[13:29]
The deities of the highest realms—the form and the formless—though they escape these sufferings, nevertheless die in possession of afflictions and obscurations. Because they have no control over their future dwelling place,
【◎ 色及无色上界诸天，虽无此诸苦，然烦恼随逐，有诸障碍，于死于住悉无自在。】
再上面呢，比较好，没有像欲界天，这个苦是没有的，但是啊这个烦恼还在那里。这个痛苦生死的根本还在那里，所以这个障碍也并没除掉。所以对于这个死生，还是没办法自己把握得住—无自在。不是说我要想不死就做得了，要死的时候，他也一点办法都没有。[14:13]
even they suffer on account of dysfunctional tendencies.
【故彼亦由粗重为苦。】
还是在烦恼当中，就像那个论上说。[14:19]
Moreover, as the 《Discussion of the Requisite Collections》 says： Those in the form or formless realms are beyond the suffering of pain and the suffering of change.
【又如《资粮论》云：“色无色诸天，超越于苦苦，】
是，苦苦是没有了。[14:23]
By nature they have the bliss of meditative concentration; They remain motionless for an eon. But even this is most assuredly not liberation;
【以定乐为性，住劫不倾动，然非毕竟脱，】
(p278) 他在定乐当中，他那个定乐，很长的时候。看他定的深浅而时间有长短，最高的非想非非想天，住八万大劫，对不起，到了以后你还是要堕落。郁头蓝弗就是那个典型的公案，他修非想非非想天修成功了，最后死了以后呢，堕落到畜生道当中。你看！啊，这个定是好难修，结果他完了以后还是要堕落。最高的非想非非想天尚且如此，何况……不谈了。[15:15]
After they have counted on it, they will again fall. Though it may seem as though they have transcended the turbulence of the miserable realms, Yet, like birds soaring in the sky, They cannot stay forever, though they try. Like an arrow shot with the strength of a child, They will fallback down in the end.
【从彼仍当堕，似已得超越，恶趣苦暴流，虽励不久住，等同空飞鸟，如童力射箭，堕落为边际。】
他到了最后一定要堕落的，所以当时看起来好像已经超越了，因为他苦苦没有了嘛，已经超越了这个恶趣的种种大苦，但是对不起，他的行苦自性还在，他没有办法停得住的。就像鸟飞在空当中，暂时虽然飞一下，对不起它飞一飞要停下来；又像人家射箭一样，射上去呀到那时候力尽了，它又堕落了。他最后的，最后的边际是就，跑到最后他还是堕落。[16:06]
Just as butter lamps that burn for a long time are in fact perishing in every moment. They are afflicted by the changes of the suffering of conditionality.
【如久然诸灯，刹那刹那坏，诸行变坏苦，仍当极侵恼。”】
像灯一样，现在是亮，可是它无时无刻，一刻都不停住地，正在慢慢、慢慢、慢慢地消失当中，最后仍旧为苦所侵。恶道是苦，善道结果也是如此。[16:33]
Reflect in this way on the general and specific sufferings of the five or six types of beings. Then, when you have become disgusted with cyclic existence,
(p279) 【◎ 如是思惟五趣六趣，总别诸苦，厌患生死意欲出离，】
那么经过了上面，不管是你总的思惟，不管是别的思惟，就是说，在任何一个角度，任何一个状态，你观察、思惟的结果，没有一点点例外—是苦，是苦！那个时候你了解了以后啊，产生一个什么结果？厌患。所以我们现在总觉得：“唉呀，求快乐啊！”错了！错了！错了！找不到快乐的，这个世间的特质就是这样，这一点我们必定要知道。所以平常我们眼前哪，一定要把这个道理仔细地观察一下：我们眼前到底忙些什么？如果我们是对眼前不满意，说“这里不好啊，换一个地方去啊！那个地方可以快乐呀！”错了，完全错了。世间的人这样想的，佛法不是。那难道不是找快乐吗？是。差别在哪里呢？就是世间一般人找的快乐，是头痛医头、脚痛医脚，只是如此。佛法里面说，是的，你找快乐，结果呢你跑到我这里来，说我可以告诉你，我这里有快乐的，指出来—快乐的特质是什么，根本你的认识就错了，你要从这个上面去转一个方法。[18:07]
所以对我们修学佛法的人来说，我们必定要了解。不要说：哎哟，这里不理想啊，那里不理想啊！然后要换哪、要找啊！不是，你可以逃得了环境，是逃不了自己。自己是什么？喏，身心五蕴、烦恼。我们真正要透脱是透脱这个烦恼，所以必定要认得烦恼。把这个解决了，问题就解决了，因为这个是痛苦的因，所以说厌患生死意欲出离，
you will wonder about its causes.
【便当观察其 (p280) 因。】
那么你整个的生死的内容无非是痛苦，没有一个地方可以逃的，没有一个地方有安乐的，那找到它的因。如果找不到它的因的话，说反正没办法了！那好了，我们现在只要有一天哪，张开眼睛来就去享乐，然后你什么事情都去做好了嘛，反正坏事……只要快乐。欸，现在好，有原因的，那可以解决！所以进一步了解了这个苦，就找它的痛苦的原因。[19:15]
What causes cyclic existence?
【念云如是生死以何为因。】
说进一步我们要观察，这样的三界之内无不是苦，原因在哪里呀？那么进一步中，因为感受苦的逼切，所以我们找苦的原因，这个时候找到，啊！原来这个地方。那么这个叫什么？集谛。所以现在我们哪，从了解了苦，要求脱苦而找到这个苦的原因是集谛。集，什么呢？它的所谓“招感”，由于这样的可以感得痛苦的果报，换句话说，这就是痛苦的原因所在。你只要把这个痛苦的原因拿掉了，痛苦就消失。所以既然是我们为痛苦而忙，那么真正要找的，这个才是，这个才是我们修学佛法的特质。所以大家注意啊，大家修学佛法，务必要在这个地方认真把握住。前面不同的地方，常常说明、归类等等，它原因无非是要说明这个—你要修不要说碰到一点去修，碰到一点去修，那个时候并不圆满，乃至于并不是根本，你以为碰到了，结果漏洞百出。因为漏洞百出，所以忙了半天痛苦仍旧在，你没摸到根本，没摸到根本。[20:55]
(p281) 比如说我们现在说，哎呀，我们房间里面有水呀，你把它擦掉。结果你没找到漏洞，没有找到水哪里来的，你拼命去擦，擦了半天，那个地方又来了；擦了半天，那个地方又来了，越弄越糟。结果嘛自己忙得疲惫不堪哪，屋里面照样都是脏水，有用吗？修行也是如此。你必定要找到根本，暂时其他地方先不管它，把那个漏洞堵死了，堵死了它没有再来了，然后你慢慢地把里面的脏水清干净。好啰，问题解决！[21:32]
所以我们修行哪，在这个地方，特别—这个概念要一而再、再而三地摆在脑筋里面。不要说：哎呀，我现在要去修行去啦！人家告诉你怎么修啊？参禅，人家告诉你念佛，人家告诉你……不管是哪一个法门，哦，这个密宗好，你只要去修修就行，然后你就跟着去修。实际上，根本的问题在哪里你没找到，有没有一点样子？有一点样子的。当然就像那擦地一样嘛，你拿着湿布一擦，那块地就干了，等到你湿布拿掉了，回过头来看看，那个地方又来了。那有什么用啊？所以我们现在太多的人修行都是忙这些，然后呢自己还不懂，还要去帮别人去，是越帮越忙啊！现在这个地方告诉我们，哦，这个情况这样的，根本在哪里呀？由此而讲集谛门，那么就找。[22:33]
2. Reflection on the process of cyclic existence in terms of its origin. The origin of cyclic existence is explained in three parts:
【第二由集谛门思惟流转生死次第分三。】
(p282) 说为什么会流转生死，这个原因呢？分三部分：[22:43]
1. How the afflictions arise?
2. How you thereby accumulate karma?
3. How you die and are reborn?
【① 烦恼发生之理，② 彼集业之理，③ 死没及结生之理。今初，】
这个为什么会生死呀？由于这个因。因是什么？烦恼跟业，惑、业，就是这样。那么这个烦恼怎么发生的呢？先了解。为什么发生了这个惑跟业会招感到生死呢？所以他就讲，这个为什么会集业。那么招感生死又是怎么样的招感法呢？所以怎么死，又怎么会结呢，这个道理下面就了解一下。从这个地方，我们就把因找到了，然后从因上面看看，怎么样把它清除。翻过来。[23:39]
p. 170
Karma and the afflictions are both necessary as causes for the creation of cyclic existence, but the afflictions are primary.
【◎ 成办生死之因，虽俱须惑业，然以烦恼而为上首。】
现在了解了，说这个痛苦的真正的根本，在这个惑跟业。“惑”，或者叫无明，或者叫烦恼；“业”，或者叫行，或者叫什么其他的种种的名字，有各式各样的不同的名字。总之一句话，这两样东西。十二因缘当中说无明、行这两个，就是这样；或者是爱、取、有，爱、取是惑，有是业，这样。那么，但是虽然要这两样东西呀，这个里面主要的却是惑，却是烦恼。下面看，[24:30]
For, just as a seed without moisture, soil, etc. will not produce a sprout, so in the absence of afflictions
(p283) 【若无烦恼，虽有宿业超诸量数，然如种子，若无润泽及其土等，定不发芽。】
为什么这烦恼为主要呢？就是说假定你的烦恼没有了，断掉了，虽然你有无量无边的宿业，数都不能数，但是就像“种子”一样，那个种子如果说没有其他的因缘—土呀、水呀、太阳呀！对不起，它长不出来，长不出来，这个不会感果的。[25:08]
—even though you have accumulated immeasurable karma in the past— there will be no sprout of suffering because the karma lacks the necessary cooperating conditions.
【如是诸业缺俱有缘，亦定不能发苦芽故。】
所以这个业之所以能够感果，一定还要一个什么？“俱有缘”，或者俱有因，这个就是惑，就是烦恼。有这个俱有缘才能够感果，什么叫俱有缘呢？或者叫俱有因？现在我们随便说，现在我们每个人身上穿的衣服，我这件衣服，这个衣服是布做的对不对？这个布怎么做的？经线跟纬线。这个经就是纬线的俱有缘、俱有因；这个纬就是经的俱有缘，这样的。平常我们说架一个架子，三脚架，用三根架撑在一块儿，那个你之这一根所以撑起来，就靠另外那个撑起来的，这个就是你的俱有缘。少掉了这个，对不起，你撑不起来的，懂不懂？就是这样的。所以呀，如果没有这个惑的话，这个虽然有业，对不起，它不可能成功，不能结果。反过来呢，[26:26]
A further reason afflictions are primary is because— even without previously accumulated karma — if afflictions are present, you immediately accumulate new karma, and will thereby appropriate aggregates in the future.
【又若有烦恼，纵无宿业，无间新集，取后有故。】
(p284) 就算是你没有宿业，但是你有烦恼，因为你有烦恼，这个烦恼呀，它会烦恼为缘哪，会使你生长这个业。欸！因为有烦恼在，这个业就跟着来造了，一跟着造，惑、业具足啊，它马上又生了。所以在这个地方，我们又从这个惑、业，生死的因当中，找到最主要的主脑是惑，是烦恼。[27:06]
Similarly, Dharmakirti's Commentary on the "Compendium of Valid Cognition" says:
【如是亦如《释量论》云：】
下面引那个经论。[27:11]
The karma of one who has transcended craving for existence lacks the potency to project another birth because its cooperating conditions are gone.
【“超度诸有爱，非余业能引，灭尽俱有故。”】
我们要想超出诸有，诸有就是三有，三有是什么？欲有、色有、无色有。“有”啊是业，为什么叫作“有”，不讲业呢？就是说，它一定会感得下面这个新生命的结生的这个力量，这个业力在十二因缘当中会详细说明它，说明它。就是说你要想超越这个生死轮回，当一切的诸有的这个爱，爱就是惑，你能够把这个能够超脱了，超脱出来的话，那么其他的所有东西，就不会再引发你的业，说“非余业能引”，它就不会再引发你的生死。为什么呀？“灭尽俱有故”，就是那个俱有缘，上面说那个俱有缘哪，统统弄干净了，统统弄干净了。就像你要做一个布一样，经线虽然摆在这里，纬线没有了，对不起，那个 (p285) 就是经线，就不成其为布。你做任何一件事情，少掉一样东西—你那个电灯，样样弄好了，电没有，没有用；再不然你虽然有了电了，灯没有，它也不会亮，就是这样。所有的事情，两个人吵架，它一定是两个人才吵得起来，一个人吵不起架来。这个天底下的事情，就是这个样，所以像这一类事情，我们要了解。[28:58]
and also: "Because the aggregates will arise again, if you have craving."
【又云：“若有爱，仍当出生故。”】
反过来呢，如果你这个爱，爱就是烦恼，如果你这个爱在的话，对不起，由于烦恼，马上跟着这个烦恼就造了业。一造了业的话，烦恼跟业具足，他就继续地生死。[29:15]
Consequently, it is very important to rely on a remedy for the afflictions.
【是故开示烦恼对治极为重要。】
那么既然我们了解了生死的因在这里，那么更进一步就了解了，这个因当中主要的是烦恼。那么烦恼是什么呢？如何去对治呢？你要对治它，一定要认得它本质是什么呢，这个是最重要的。[29:56]
所以到这个地方我们停一下，现在大家都修行了，请问你修什么？你从哪里修起？在这里，在这里我们应该想一想。说我们要修行了，
72B Commentary
English LR v.1 p.293 (COMMENTARY V1. P47)
For the realm of the asuras, another name for that is called, "demigods." The greatest suffering of the demigods is mental suffering. They suffered the most in their mind. Why? By their nature, this type of beings has great hostility. Their merits can be compared to the deities. However their hostility is too great. That's how it is. Even though they have the great enjoyments much like the deities, but they have "the mental obscurations characteristic of this realm of rebirth." It is for that realm, the characteristic of the asuras is their great hatred. So even though they are intelligent, but the beings in this realm cannot "see the truth" - which is to truly see the teachings of the noble beings. So once you get into this realm, you only commit wrongdoing. Ah! That is very terrible! Not only will there be no opportunity to be liberated...but we won't talk about this for now. Over here, we will specifically talk about the suffering of this realm. [00:03]
In other words, they are tortured by their unbearable envy of the deities' wealth.
Because of their great hatred and strong jealousy, they cannot bear to see how others are doing well. In their mind, they need to be the stronger ones. Ah, so when they see others better than him, they find it unbearable. But there are others who are just better than him. The deities are all unspeakably beautiful. Even though the asuras have great merits, but every one of them is ugly. Ah, it is very interesting! And then, the Indra's wife is the daughter of an asura. She looks...the female asuras are beautiful. But they would marry the deities. Ah! Just like that. There are all kinds of things that don't go their way. And for the heavenly fruits that the Indra eats, the roots of the fruit tree are grown in the palace of the asuras. The roots are grown inside there. But the fruits that grow will fall in the garden of the Indra. Ah, this is really unbearable! This is truly unbearable. By their nature, they have great hatred, and they have strong jealousy. This is why they fight with the deities all the times. Therefore, [01:02]
Because of this, they fight with the deities
And once they fight? [02:06]
and endure many sufferings, such as having their bodies cut and split apart. They are intelligent, but they have mental obscurations, fruitions of past karma, which make it impossible for them to see the truth from within their situation.
Even though they are intelligent, but due to the fruitions of past karma, for the demigod realm that they achieved, there is this mental obscuration. So they will not be able to see the truth, will not be able to see the truth. [02:10]
The Mindfulness of the Excellent Teaching states that they are animals, but the Levels of Yogic Deeds places them in the realm of the deities.
There is a sutra which states that they are animals. The reason it is classified as the animal realm - for their foolishness. But the Levels of Yogic Deeds says that they are in the realm of the deities. Since some people will categorize this realm as part of the deities, this will result in a total of five realms. Some people feel that this realm should be a separate one, so this will result in a total of six realms. This type of people appears in the human realm as well. Actually, this type of people are those who cultivate merits in the human realm. They would accumulate lots of merits, but still have hostility. There are times when they would give, I have seen this myself, when others make a donation, upon seeing this donation, "What is so great about that. If he can donate a thousand, I can donate ten thousand!" Just like that. If someone else builds a big temple, builds something great - [then this type of person would say,] "I can build a bigger one than him!" I am sorry, after you've built it, if you have not created a great nonvirtuous karma, then you will perhaps go to the realm of the asuras. If you have created a great nonvirtuous karma, there's no need to talk about it. Therefore this is something that we must pay attention to! This is the case even if you have created meritorious karma! As long as your intention was not pure, then you will suffer in misery when the time comes. This is the case in the human realm as well. Just now, we described how happy the chauffeur is. After he is done driving, he can just go home. He doesn't have to worry about anything else. The boss lying on his pillow often can't get to sleep, so he needs to take the sleeping pill. After taking the sleeping pill, he will still get a headache the next day. So this is something not worthwhile! This is the case even for the upper realms, needless to say for the others! Finally, let us take a look at the deities. [02:33]
(c) Reflection on the suffering of the deities
This is explained with regard to (1) the deities of the desire realm and (2) the deities of the form and formless realms.
(i) The deities of the desire realm The sufferings of the desire realm deities are considered in three parts:
1. The sufferings of dying and falling
2. The sufferings of anxiety
3. The sufferings of being cut, gashed, killed, and banished
There are two types of deities, one is the desire realm deities, and the other one is the higher ones - the form, and the formless realms. For the desire realm deities, there are three types of sufferings. [04:10]
(a') The sufferings of dying and falling
For the desire realm deities, when they are born, everything is great. But when they fall, it is unspeakably suffering. [04:22]
(1') The suffering of dying The Friendly Letter: Although the deities have great pleasure in heaven, The suffering of dying there is even greater than that. The wise who understand this cease to create Attachments for the perishable heavens.
It is very pleasurable in the heaven. But when the deity dies, ah, that is great suffering, great suffering! It's just like us now, if you don't have anything, since you don't have anything, it doesn't matter. But once you have money, ah, what will you be afraid of? Losing it. Therefore for all those who have status, we can take a look at them. Especially for those people in the politics, the struggle between them is fierce. When he climbs up to the highest position, he is afraid of falling. How did he do it and why? He desperately advanced by sacrificing others for his own benefits. Since he sacrificed others for his own benefits, of course he is not willing to let others take advantage of him. This is very obvious. Similarly, even though it's nice to be on the high position, but the suffering of falling, it is extremely miserable. For those who are accustomed to enjoy life, this is what we would normally say for those who have been accustomed to the wealthy life and high status, all of a sudden you become fearful [because you lose everything], ah! To be lack of food and clothing, and to be at the mercy of other people, this suffering is unbearable! After you understand this, ah! Those who are truly wise will never crave. Not to mention how fast time passes, just as mentioned in the section of impermanence. You must always remember this! [04:31]
Deities derive pleasure from indulging their sensual desires, yet greater than this is the tremendous suffering they experience while dying, when they become aware of the five signs of death,
This means that when you are indulging in your pleasures, the time passes before you even realize. But when you are about to die, there are five signs of decay. When the "five signs of death" manifest, there is tremendous suffering in your mind! [05:58]
about which the same text says: Their bodies turn an unattractive color,
Whatever that used to be attractive is now changed. [06:19]
Their cushions become uncomfortable,
The place that you normally sit, the cushion for the king, the cushion for the deity, you are unable to sit on it comfortably. [06:25]
Their flower garlands wilt, and their clothing smells; An unaccustomed sweat breaks out over their bodies.
The flower garlands on your body will wilt. Your clothing will be dirty. Your body will sweat. These five things did not appear before. At the moment of death, ah! They will appear. Therefore, [06:34]
The five signs that signal the deities in heaven, Foretelling their death and departure therefrom,
Are similar to the signs That foretell death for humans on earth.
This is describing the deities of the desire realm. There are five signs of death for the deities of the desire realm. "The deities in heaven" are the deities from the desire realm. Just like the humans on earth, ah, there are signs that would appear, just like when we are sick. That's how it is for them. When we humans fall sick, we may not necessarily die. We can be healed. But when the five signs of decay appear for the deities, they are about to die. They will die for sure. That is really horrendous! So this is on "the suffering of dying." Secondly, [06:45]
(2') The suffering of falling to lower realms
After they die, it is terrible. They will still have to fall to lower realms! [07:30]
The Friendly Letter:
They must take leave of the divine worlds.
If their merit has run out,
Then, powerless, they will become
Animals, hungry ghosts, or denizens of hell.
After one dies in the heavens, if there are no more merits left, he will have no power to control, no power to control but to follow according to his karma. That's when one will fall to become an animal. In the earlier chapter on taking refuge, there was a deity who had the five signs of death. The deities have supernatural powers. They can foresee where they would go after death. As he looked, he was about to fall to lower realms. Ah! In general, the chances of one going to the upper realms is very, very slim. Most of the beings, most of the beings will fall to lower realms. This comparison is not 99% versus 1%. This has been mentioned very clearly in the scriptures. It is the quantity of earth on a toenail in proportion to the whole earth in the world. It is that frightening! Hence, there is nothing good about the heavens! [07:34]
(b') The suffering of anxiety
Deities with vast stores of merit gain the most desirable objects. Upon seeing them, deities of lesser merit become anxious and experience great anguish and pain on this account.
There is another kind, this kind [of suffering] is being afraid. There are deities with vast stores of merit. When they appear, upon seeing them, deities with lesser merit will become anxious, will become anxious. If the deities with the greater merit become hostile, wow! The lesser ones will be bullied. This is how it is in our mundane world as well. It is actually the same wherever you go, much like how the bigger fish will swallow the smaller fish. This is the case in the heavens as well. Even though it is not the case where he has swallowed you, but the suffering that you will encounter, this sort of thing is evident everywhere. Hence it is the same case in the heavens. This is even more severe there. The higher up you go, the sufferings from being gobbled up or oppressed will feel even worse. And then, [08:36]
(c') The sufferings of being cut, gashed, killed, and banished
When deities fight with demigods, they undergo the pain of having their limbs and minor extremities cut off, having their bodies split apart, and being killed. When their heads are cut off, they die, but their other limbs regenerate after being cut off or gashed, and they survive.
And then, either you are hurt, or you are killed. The demigods often fight with the deities. After the battles, if they're hurt, then there is the suffering from the cuts at that time. Afterwards, the body will regenerate. This is still OK. But if the head is cut off, I am sorry, one's life will end. Oh, this head is very important. So then, [09:47]
As regards banishment, when there is a battle, the more powerful deities expel the weaker deities from their homes.
This is why there is fear. For those more powerful, when they become angry, they will expel the weaker ones from their homes. If one is happily enjoying himself, when he gets thrown out, of course he would feel miserable! [10:39]
Moreover, as Vasubandhu's Discussion of the Requisite Collections says:
Deities who indulge in sensual pleasures
Are not happy in -
mind
They are burned by
an inner fire
Sparked by the infection of sensual desire.
How can there be happiness
For those whose minds are distracted? '
Since their minds are not under
control
And undistracted even for a
moment,
They are by nature disturbed and agitated.
They will never be
calm -
Like a fire that has
wood for fuel
And that rages, whipped by the wind.
So the treatise tells us, the desire realm deities have sensual desires. Actually, they do not have real happiness, do not have real happiness. Why? It is because they still have attachments. Since they have attachments, they are burned by the inner fire of attachments, so their mind dwells constantly in afflictions. So if the mind is disturbed and afflicted, one will absolutely not have calm and happiness. When one is in this state of mind, one cannot be under control for even one moment. What must you have to have control of your mind? You must be able to handle yourself. That's how you do it. The happiness that we have in general, they actually come about from us shifting along with the external sensory objects. Ah, when you see something attractive, your mind will follow it, will follow it. You are led by the nose by it. How can you say this is happiness? This is the condition that you are in! So this kind of state is called disturbed. The nature of it is called "agitated." Agitated means convoluted, not being calm. This is like a fire that has wood for fuel. It is certainly raging in the agitated wind. Raging, that means blazing. It is the inevitable state that we're in before we obtain calm. [11:08]
And also:
They are like invalids, not long recovered From an illness, who eat improperly and get sick again.
Having just recovered from illness, you eat improperly again. I am sorry, this sickness will come back. That's how it is for the happiness in the heavens! Through giving and all sorts of training while one is in the mundane world, he is reborn in the heaven. But once he is reborn in the heaven, the desire is very great. So once it comes again, one cannot accumulate merits and attachments will increase. One will fall again to the miserable realms. This is the case for the desire realm. [12:54]
(ii) The deities of the form and formless realms The deities of the highest realms-the form and the formless— though they escape these sufferings, nevertheless die in possession of afflictions and obscurations. Because they have no control over their future dwelling place,
When you go higher, it is relatively better. It is unlike the desire realm heaven, these deities have escaped the sufferings. But the afflictions remain. Since the root to this miserable cyclic existence still remains for them, this obscuration has not been eliminated. Therefore in regards to cyclic existence, they cannot decide for themselves what will happen- no control. I cannot say "I don't want to die" and make that happen. When one has to die, he can do nothing about that. [13:29]
even they suffer on account of dysfunctional tendencies.
One is still among afflictions. Just as said in this commentary: [14:13]
Moreover, as the Discussion of the Requisite Collections says:
Those in the form or formless realms Are beyond the suffering of pain and the suffering of change.
Yes, the suffering of pain is gone. [14:19]
By nature they have the bliss of
meditative concentration;
They remain motionless for an eon.
But even this is most assuredly not liberation;
He has the bliss of meditative concentration. His bliss of meditative concentration could go on for a long time. The length of the time will depend on the level of his meditative concentration. The highest heaven is the heaven that is beyond active consciousness or unconsciousness. One can remain there for 80,000 great eons. But I am sorry, after that, he will still have to fall. Udraka Ramaputra is a classic example of that. He cultivated for the heaven that is beyond active consciousness or unconsciousness, and he succeeded. But after he died, he fell to become an animal. Look at that! Ah, it is so difficult to cultivate meditative concentration. But after he had successfully done so, he still fell. This is the case even for one who has ascended to the highest heaven that is beyond active consciousness or unconsciousness, so there is no need to say... I won't go into that. [14:23]
After they have counted on it, they will again fall.
Though it may seem as though they have transcended
The turbulence of the miserable realms,
Yet, like birds soaring in the sky,
They cannot stay forever,
though they try—
Like an arrow shot with the
strength of a child, They will fall
back down in the end.
One will certainly fall in the end. Therefore, at the time it may seem as though they have transcended because they don't have the suffering of pain. [It would seem as though] they have transcended the great sufferings of the miserable realms. But I am sorry. The nature of the suffering of conditionality remains and therefore things will not stay the same forever. This is much like the birds soaring in the sky. Even though they will temporarily fly, but I'm sorry, they will have to stop after flying for some time. This is also like an arrow that is shot. Once the force wanes as it goes toward the sky, it will fall back down. In the very end, the final destination of it is such that one will still have to fall at the end. [15:15]
Just as butter lamps that burn for a long time
Are in fact perishing in
every moment, They are
afflicted by the changes of
The suffering of
conditionality.
This is much like a butter lamp. Though it is lit now, but at all times, there will never be a moment that it is not gradually, gradually, gradually disappearing. In the end, one will still be afflicted by the sufferings. The miserable realms are filled with sufferings. But the happy realms will end up being the same. [16:06]
Reflect in this way on the general and specific sufferings of the five or six types of beings. Then, when you have become disgusted with cyclic existence, you will wonder about its causes.
So, after we went through the earlier parts, it doesn't matter if you have reflected on the general or the specific [sufferings]. This means, from any angle and at any state, your analysis and reflection [of cyclic existence] will lead to no other conclusion than suffering - there is only suffering! After you understand this, what will happen? You will become disgusted. This is why even though now we would always feel, "Ah, I am seeking for happiness!" Wrong! Wrong! Wrong! You can't find happiness. The nature of the mundane world is just that. This is something we must know. So, what we should do now is that we must carefully scrutinize this principle. What are we busy for now? If we are not happy with what's going on around us, we would say, "It's not good here. I need to go somewhere else! That other place can bring me happiness!" Wrong. It is entirely wrong. The mundane world people would think this way. But Buddhism is unlike that. But aren't we looking for happiness? Yes. What is the difference then? The way the mundane world people look for happiness is much like treating the head when there is a headache and treating the foot when there is a foot ache. That's all there is. But in Buddhism, yes, you are looking for happiness. So, when you come to me, I can tell you, I can give you happiness, here it is - the nature of happiness is this and your understanding is fundamentally wrong. You must make a shift on that. [16:33]
Hence for us who are learning Buddhism, we must understand this. We shouldn't say, "Ah, this place is not up to my standards. That place is not up to my standards!" So, then you want to go somewhere else, and you look for another place! No. You can escape your environment but you can't escape yourself. What are you? There, your body and mind consist of the five aggregates and the afflictions. What we need to truly be liberated from are the afflictions. Therefore, you must understand afflictions. Once you solve that, your problem is solved. That is because affliction is the cause of suffering. Therefore, "Then, when you have become disgusted with cyclic existence, you will wonder about its causes." Since all of cyclic existence is nothing but suffering, there is no place to escape, there is no place that can give you peace and happiness. So, you need to find the cause of it. If you can't find the cause of it, then there is nothing you can do anyway! So fine, as long as there is one more day left, we can just enjoy ourselves as soon as we open our eyes [in the morning]. Then you can just do anything you want, bad things are...as long as you are happy. Eh, but now you know there is a cause behind this, and you can take care of it! So then after you understand the sufferings, your next step is to find the cause of the suffering. [18:07]
What causes cyclic existence?
The next step of our analysis is that since the cyclic existence has nothing but suffering, what is the cause of that? Further, it is because we feel the pains of the suffering that we look for its cause. This is when we will find it, ah! That's what it is. So, what is this called? The truth of origin. Hence for us now, from understanding suffering we seek to be freed from suffering. And we have found the reason for suffering to be the truth of origin. Origin, what is it? It is to "bring about and issue [the effect]." It is because of this that a miserable effect will be issued. In other words, this is the cause of suffering. As long as you can remove the cause of suffering, the suffering will disappear. Therefore, since we are all busy to get rid of suffering, this is what we should truly look for. This is it. This is the point in learning Buddhism. That is why everyone should pay attention to this. When we learn Buddhism, you must conscientiously get a grasp of this. The earlier parts would frequently explain and categorize things for no other reason than this - when you encounter something, you should not just go train as soon as you encounter teachings. If you just go ahead and train as soon as you come across something, it won't be complete. And perhaps you have not gotten to the root. You may think you got it. But there are all kinds of loopholes. Because there are all kinds of loopholes, suffering will remain despite your great efforts. This is because you have not found the root, have not found the root. [19:15]
For instance, let's say that, ah, there is water in our room . So you mop it dry. However, you didn't find where the leak was, where the water came from. You will be desperately mopping. But after mopping for a long time, it will get wet again. After you mop it dry, it will come back. It will only get worse and worse. As a result, you are consumed and tired from all that work. But you will still have this dirty water in your room. Is there any use to that? That's how it is with cultivation too. You must be able to find the root cause and temporarily not deal with the other things. You must stop the leak first. After you fix the leak and there is no more water coming, then you can slowly clean up the dirty water inside. Okay, problem solved! [20:55]
Therefore when we cultivate, at this point, especially for this - you must bring this concept to mind again and again. Don't say, "Ah, I am going to cultivate now!" Others will tell you how to cultivate? If you are doing Zen meditation, some will tell you do recite the Buddha's name, and others will tell you....no matter what teaching method you are engaged in, oh, [people will say] the mantra teaching is good, as long as you practice, it will work. So you just follow along. In fact, you have not found the real fundamental problem, however, have you achieved anything? It would appear that you may have achieved something. Of course, it's much like moping the floor. If you just mop it, the floor will be dry. But once you take the mop away and turn around to look, it [i.e. the water] will come back. What use is that? Therefore too many practitioners these days are doing exactly that. Not only do they not understand, they will even try to help others. The more they help, the worse the situation! This place is telling us, oh, the situation is like this. What is the root to this? From this we begin the topic on the truth of origin. This is to be found. [21:32]
2' Reflection on the process of cyclic existence in terms of its origin The origin of cyclic existence is explained in three parts:
This says why do we go through the process of cyclic existence? What is the reason? This is divided into three parts [22:33]
1. How the afflictions arise
2. How you thereby accumulate karma
3. How you die and are reborn
Why do we go through cyclic existence? It is because of the causes. What are the causes? They are afflictions and karma, or delusions and karma. That's it. So how do afflictions arise? We must understand that first. And why would afflictions and karma bring about cyclic existence? So he will then explain how one accumulates karma. But how is death and rebirth brought about? So then on how one dies and is reborn, this principle is then expounded next. Through these, we will find the causes [for cyclic existence]. Then we can look at the causes to see how we can clear them away. Next page, [22:43]
a" How the afflictions arise
Karma and the afflictions are both necessary as causes for the creation of cyclic existence, but the afflictions are primary.
We have now come to understand that the real root of suffering stems from afflictions and karma. "Afflictions" are called ignorance, or delusions. "Karma" or compositional activities, they can be called a variety of names. There are various names for that. In brief, it is about these two things. In the twelve dependent arising, it talks about ignorance and compositional activities. These describe exactly these two things. Or you can say they are craving, grasping and potential existence. Craving and grasping are afflictions. Potential existence is karma. That's what they are. So then even though these two things are required, but the primary one is the delusions, or the afflictions. Let us read on. [23:39]
For, just as a seed without moisture, soil, etc. will not produce a sprout, so in the absence of afflictions—even though you have accumulated immeasurable karma in the past—
So why are afflictions the primary one? That is, suppose your afflictions are gone, stopped. Then, even if you have accumulated immeasurable karma in the past, even if they are countless, much like "seeds" in the absence of other conditions such as the soil, the moisture, and the sun, I'm sorry, they can't sprout. They can't sprout. They cannot issue the effects. [24:30]
there will be no sprout of suffering because the karma lacks the necessary cooperating conditions.
Therefore, in order for karma to issue effects, what has to happen? There must be "cooperating conditions" - which are delusions, afflictions. Only when the cooperating conditions are present can the karma issue effects. What are cooperating conditions? What are cooperating causes? We can just use anything as an example. For the clothing that everyone is wearing, my piece of clothing here, it is made of cloth, right? How is the cloth made? It is made of the warp and the weft. The warp is the cooperating condition or the cooperating cause for the weft. The weft is the cooperating condition for the warp. For a stand normally, say there is a stand with three legs. It is supported by three legs. Hence one leg is standing up with the support of the other legs. Hence they are the cooperating conditions. If the other legs are missing, I am sorry, you won't be able to have it stand up. Understand? That's what it is. Therefore, without afflictions, even though there has been accumulated karma, I am sorry, it will not succeed, will not issue effects. But if you look at this in the reverse, [25:08]
A further reason afflictions are primary is because—even without previously accumulated karma—if afflictions are present, you immediately accumulate new karma, and will thereby appropriate aggregates in the future.
Even if you do not have previously accumulated karma, but you have afflictions, the afflictions will provide the conditions for you to accumulate karma. Eh! Since there are afflictions, you will then immediately pursue that to accumulate karma. As soon as you accumulate karma, both conditions of afflictions and karma are met. So you will be appropriated aggregates in the future. Hence from understanding this, among the causes of cyclic existence - affliction and karma, we have found the primary one to be the delusions, the afflictions. [26:26]
Similarly, Dharmakirti's Commentary on the "Compendium of Valid Cognition" says:
The next part references the scriptures. [27:06]
The karma of one who has transcended
craving for existence Lacks the potency to
project another birth
Because its cooperating conditions are gone.
If we wish to transcend existence, existence is comprised of the three realms of existence. What are the three realms of existence? They are the desire realm, the form realm and the formless realm. "Existence" is karma. Why is it called "existence" instead of karma? This is because it is a force that will surely issue a new rebirth. This sort of karmic force will be explained in detail in the twelve dependent arising. It will be explained. This is said that should you wish to transcend cyclic existence. Then for the cravings that you have for all of existence...craving is afflictions. If you can transcend craving, can transcend it, then nothing else can cause you to accumulate karma. This is why it says that it "lacks the potency to project another birth." There is no potency to project another birth. Why? "Because its cooperating conditions are gone." That is for the cooperating conditions, the cooperating conditions said earlier are completely eliminated. They are eliminated. It is like how you weave a cloth, even though the warp has been laid out, but without the weft, I am sorry, there can only be the warp. It cannot become a piece of cloth. For anything that you do, if something [essential] goes missing...let's say for a lamp, even though everything else might be ready, but without electricity, it won't work [as a lamp]. Also, even if you have electricity, if you don't have a light bulb, it won't light up either. That's how it is. This applies to everything. When two people argue, you need two for an argument. There is no argument when only one is present. This is how things work in the whole world. It works exactly that way. Therefore, this is the type of things that we should understand. [27:11]
and also:
Because the aggregates will arise again, if you have craving.
Take the reverse angle of this. If you have craving, and craving is afflictions, if the craving remains, I am sorry, as the afflictions arise, you will immediately pursue it to accumulate karma. As soon as one accumulates karma, when both conditions of afflictions and karma are present, one will continue to have rebirth. [28:58]
Consequently, it is very important to rely on a remedy for the afflictions.
Since we know the causes for cyclic existence are these, we went further to comprehend that the primary cause is the afflictions. So then what are afflictions? How do you remedy them? If you want to apply a remedy to them, you must understand the nature of them. This is foremost important. [29:15]