菩提道次第广论手抄稿:旧版第七十四卷B面
（手抄稿 第十册 p55）[00:03]
p. 174 (6)
【世第一法以下，一切异生。】
这个，那么所以凡是造集引生死业的人是什么呢？住在“大乘加行道上品，世第一法以下”的异生。加行道上品世第一法，再下去的话，见道了，见了道以后，他就不会再有，不会，绝对不会再造。那个小乘的预流，跟大乘这个里边有绝大的差别，那么这地方我们不去进一步详细说它，只是《瑜伽师地论》好像告诉我们这样。因为到现在为止，我们对业、集谛的这个真正的行相本身还并不太清楚，在这种情况之下，我可以把很多名词在这地方说，我们会记得很多，但记了一大堆，这个对我们真实眼前来说意义并不太大，意义并不太大！这个地方我们只要晓得那个大概的行相就行。所以说这个集业，换句话说，喏！这个集的特质是什么？能够感得生死，从生死当中，前一生到后一生。那是什么 (p56) 状态呀？都是说凡夫、凡夫，那圣者、圣者就不会啦！下面就正式地解释这个道理，解释这个道理。[01:52]
Accordingly, when those who are under the influence of afflicted ignorance and the view of the perishing aggregates become physically, verbally, or mentally involved in nonvirtue—killing, for example—they accumulate nonmeritorious karma.
【◎ 如是若由染污无明萨迦耶见，他自在转，三门作行杀等不善，集非福业。】
那么，所以他这个造集的业，是怎么样的呢？他主要的因为在补特伽罗上面随我执而转。现在我们用比较普通的名词，就是在我们的有情，我们的人—补特伽罗我们都说人，就是这样普通一个有情，在这个上面由于这个“染污无明萨迦耶见，他自在转”。无明、萨迦耶见，前面已经告诉我们了，它有的地方，把它看成功是两样东西，有的地方把它看成一样东西。总之，这个东西是不明白事情的真相，把事情的真相看错了，所以呀它是造种种的杂染。[03:06]
由于不明白，所以在明明这个五取蕴，换句话说我们就说补特伽罗，没有这个“我”这个东西，但是呢他看错了，看错了，无始来的习气，一天到晚拿着我、我、我，那么被这个东西所左右着。那个是就是说“他自在转”的话，就是你做不了主的，一天到晚被它所主，因为被它所主，然后你身口意就造种种的业。那个时候如果造的业是“杀等不善”，那么这个时候集的是罪业，就是“非福业”。反过来，你如果是[03:49]
Those who perform virtuous acts within the desire realm—such as practicing generosity or maintaining ethical discipline—accumulate meritorious karma.
(p57) 【若行舍施守护戒等欲界善法，是集福业。】
那么是集的福业。[03:54]
Those who cultivate meditative states—such as meditative serenity—at the level of the meditative stabilizations of the form realm or the formless absorptions accumulate invariable karma.
【若修静虑无色地摄奢摩他等，是为积集诸不动业。】
如果是修的“静虑无色地”摄的奢摩他等，是积集的诸不动业。所以平常所造集的业不外乎这个三样东西，不外乎这个三样东西！[04:11]
Qualm: Consider someone who has seen the faults of all worldly wonders and is motivated by an aspiration for liberation. Does not this person create much virtuous karma?
【若尔于三有中一切盛事，见为过患，希求解脱欲乐，发起修众善业，】
那么，下面他又提出一个问题来，说：是的呀！你现在造的一切的非福业、罪业，那我们不谈，当然；福业，那么是或者是感得欲界的，或者感得无色界的，是，尽管善业还是流转生死的。有一类他已经了解了三有当中的一切无不是苦，认识了这个苦谛了，说不管他什么好事，他看见了—啊！原来这个都是欺诳，这个地方绝对一无可以贪恋，所以一心一意唯求解脱，为了求解脱，那个时候就造的种种善净之业。那个是也是善法，可是这个善法跟前面的善法不一样！譬如普通有很多人也是世间的修桥补路，尤其是古代的那 (p58) 些人，什么集文昌社，他们的目的干什么？要求功名、要求富贵、要求长寿、要求这个、要求那个。我们现在这个东西不要，哎哟！不要说长寿，把你送到长寿天你也不要；不要说功名富贵，叫你做皇帝，叫你做玉皇大帝，叫你做梵天主我也不要。那么这种情况，这个应该怎么算呢？更进一步。[06:02]
Moreover, consider the virtuous karma that is an intention similar to a wisdom consciousness accurately analyzing the meaning of selflessness. Is this a true origin, a cause of cyclic existence?
【又于无我义如理观察慧相应思诸善净业，是否集谛生死因耶。】
那现在我们更进一步去观察这个补特伽罗、这个萨迦耶见，就是这个所见到的“我”是真的、是假的？发现原来我们颠倒，才发现；现在如理观察的结果，原来没有这个我！那么因为你以前误解了，以为有我，一天到晚为它而忙，现在了解了，自然再不去管它了。那么在这种情况之下，请问这个是不是也是集谛当中的生死的因呢？他这个问题是这样，下面解答说：[06:54]
Reply. In general, those who are on the paths of accumulation and preparation do accumulate ordinary karma that impels rebirth. However, motivations based on thoughts such as those you describe, as well as virtuous karma similar to the wisdom that analyzes selflessness, constitute the group of remedies for the craving for future existence.
【总资粮道加行道者，虽集庸常能引之业，然由如斯意乐所起，及于无我观慧相应诸善净业，是后有爱能对治品，与生死本我执行相，相违而转，故非寻常真能引之集谛。】
这句话我们注意一下！在我们修学佛法的过程当中，它分成几个位次：资粮道、加行道、见道、修道、无学道，这样。一开始修的时候叫资粮，你先积聚些资粮，集聚什么 (p59) 资粮呢？福、智两样资粮。智慧是对事情本身有正确的认识，你没有正确的认识，那做什么事情都没有用；那么然后呢，虽然你有正确的认识，你要照着去做的话，对不起，你要做这件事情的时候还要很多条件哪，还要很多条件哪，那个条件就是福资粮。譬如说我现在要到一个地方去，到哪里？到台北去，或者是更远的地方去。是，说这样的话有什么好处，有什么必须要，正确地认识、了解这件事情，这个叫智资粮；了解是了解了，现在你要去了，对不起，哎呀！路费没得，那么这个时候没办法了，于是你还要集聚各式各样的路费，准备各式各样的东西，这个叫福资粮。[08:54]
现在我们修行佛法的时候呢，第一件事情也要这个东西，这个叫作资粮位。究实说来，现在我们刚开始修行，真正重要的都在这个上头。所以现在有很多人急着，说：“哎呀，我要求解脱啊！要求解脱啊！”这个概念啊，概念是好的，这个概念本身是好的，但是对不起，做不到，做不到！那么为什么做不到呢？原因就是他资粮没有集聚。这个资粮当中分两部分：你认识既没有认识，就算你有认识了以后，你要完成这个目的的种种的准备也没有，你怎么可能呢？怎么可能呢？所以因为这样的原因很多人说要修行、修行，修了半天哪！白吃辛苦，一番的好心，忙了一辈子啊，浪费掉了，这个是最大的可惜啊！最大的可惜呀！[10:12]
(p60) 所以我们常常这个地方应该提醒自己：是的，我们在佛法上面，目前还是很幼稚。我们不妨用世间的方法来提醒，你说世间随便做一件事情，这我想我们大家有的，你种田也好、做工也好，你就莫名其妙地你就自己会种田了吗？如果说长大的，一直长在富贵的家庭当中，叫你跑到乡下田里面哪，田里面长的什么东西，你一窍不通，这个不是很明白嘛！反过来说，你如果种田的人跑到工厂里边去，那个厂里面这些东西机器，你一看见就害怕，是一窍不通，你这都得学呀！那么现在佛法是远比这个东西，居然听见了，随便一点，说：啊！修行好，你就去修行了。你修些什么啊？这个不行！[11:07]
所以我们必定第一步事情所谓集资粮。那么资粮两个字也要认得它正确的定义，不要把我们的概念—好像资粮嘛，那就烧饭的那个东西，或者哪里，不是！这里分成功两样东西。那么等到集聚资粮够了，然后你就开始，说开始行动了，这个时候就叫作“加行”，加行。那么开始行动了以后呢，然后呢照着去做，如理如法地去做的话，你见到了：啊，的的确确这个事情是这样的！就是你盼望当中，你理想当中的那个内容，那个时候你见到了，这是“见道”，这个次第是这样的。[12:03]
所以呀，他现在告诉我们，在前面资粮道、加行道，这个两个位次当中的修行人他还是凡夫，还是凡夫。他虽然是凡夫，有一个不同，因为他是凡夫，所以造的业，一定还是 (p61) 在生死当中流转的，所以他仍旧是造庸常一般普通能引生死的业，这个是；可是同样是能引生死的业，那么内容却有不同。[12:42]
Further, in both their objective and subjective aspects,
【然由如斯意乐所起，】
由于因为要修学佛法，这种概念呀，他集聚了智资粮—智慧资粮是什么？对于事情正确的认识。以前不认识，明明这个上头没有一个我，他觉得看成我；现在有了这个智慧，认识：啊，原来没有！所以说“于无我慧相应”，同时造其他的一切事情啊，也是集的都是善净之业。造这种业是什么？[13:23]
【是后有爱能对治品，】
这个真正的生死的根本，引发生死的这个最主要的这个集的业，就是这个“后有爱”，后有爱。现在因为他了解了佛法，了解了我们平常的错误，错误在哪里呀？错误在对这个上面，对我这个身心相续上面没有正确的认识，把它看成功“我”，所以种种地方的爱着难舍。现在他认识了这个东西以后，啊，原来这个东西生死冤家呀！他不但不会爱着，而且种种方式去针对着这个去破除它，所以它是“后有爱的能对治品”。而这个后有爱的能对治品是什么？[14:24]
they operate in a manner contrary to the conception of self, the root of cyclic existence.
(p62) 【与生死本我执行相，相违而转，】
就这句话！生死的根本是什么？“我执”，就这个。因为由于我执，这个爱着就生起来了。这个我执就是惑、无明，或者是烦恼；然后呢爱是什么？业。惑、业两样东西具足了，对不起，这个业就流转。现在呢，他虽然没有把真正的惑从根破除，但是已经有了认识，已经有了认识，因此在他这个认识当中，就不会再去执着它，处处地方破除它；但是因为并没有亲自现证，没有亲自现证，所以所造的难免仍旧在这个里头，这个是它最大的差别。所以虽然没有真正的现证，所造的仍旧是平常引生死业，但是却是跟原来的真实当中这个行相相反的，相反的，所以说 [15:42]
Thus, they are not actual or usual true origins that impel rebirth.
【故非寻常真能引之集谛。】
这个。那么为什么它还摆在集谛当中呢？[15:54]
However, because they approximate actual true origins leading to a future rebirth, they are included among true origins.
【然能随顺引后有集，故立为集摄。】
但是他还在生死轮回当中，只要还在生死轮回当中的话，跟这个普通集谛的行相相顺的，所以它仍旧摆在这个集谛当中，但是这个内涵却是恰恰相反。平常我们的讲啊— (p63) 不，不是平常，以前我们曾经讲过啊，忏悔的对治，忏悔的对治。比如说有一个力，从这个地方向那个地方走，如果你要对治它怎么办呢？你要抵销它怎么办呢？你要加一个力──这样没有用，你要正对着它。那么你能够抵销它了对不对？但是现在这个力来的时候，非常大；这个力比较小，虽然正对着，但是呢因为力量不够，它仍旧向这个方向。虽然方向仍旧向这个方向，但是慢慢地减，减小它向这个方向的力量了，对不对？喏！就是这样。你只要继续地修下去，那么这个对治的力量越来越大、越来越大，本来非常快，慢慢地因为这个力量对治，慢慢地慢下来、慢下来、慢下来，慢到最后停在那里，最后反推回去了，就这样。所以说在我们资粮位、加行位上面的修行的特质，就是这个。[17:27]
那么我们为了容易了解起见，举另外一个譬喻。譬如说，我们以前哪，欠了人家很多债，哎！不晓得欠多少债，现在懂得了这个做生意的诀窍，你了解了，不是像以前盲目地乱来，把样样事情弄清楚了，然后你开始赚钱了。虽然赚钱，可是以前欠人家债，哎呀！欠他那个 十亿、八亿，现在你已经慢慢地赚了，赚它个万八万固然不行，一百万、两百万还是不行。欸！但是你的债务在慢慢减轻当中，总归地说起来，你仍旧是欠人家债，但是那个债务渐渐减轻了。那么现在这个地方告诉我们，说我们资粮、加行这两位的行者，由于他所修的内容，正是以前生死行相根本的相违反的，相反的对治品。不过以这个理 (p64) 由，刚才说的这个理由，所以仍旧在集谛当中。[18:38]
Similarly, the《Compendium of Determinations》 says: Question: Why are those mundane phenomena which eradicate the craving for rebirth, and which produce the supramundane path that is not directed toward rebirth, included under the truth of the origin?
Reply: By nature, they are not directed toward rebirth in cyclic existence. However, they approximate the physical, mental, and verbal good conduct which leads to rebirth. Consequently, you should understand that on this account they are included under the truth of the origin.
【如是亦如〈摄决择分〉云：“问：若世间诸法，厌患后有能背后有，引出世道，彼等何故集谛所摄？答：虽彼自性，厌背后有，然能随顺后有身语意妙行，是故当知是集谛摄。”】
这个是《瑜伽师地论》上面告诉我们，这段话也是如此。一方面固然是他现在还没有证得，没有证得；另外一方面，虽然在生死当中，却是慢慢地增长这个对治的力量，以前造的身语都是恶业，或者是善业，现在呢是妙业，妙净之业，就这样。因为我们修行还是要拿这个身体，所以他现在造的是增上生，慢慢、慢慢、慢慢、慢慢地来净化以往的，造是造这个。然后造了这个流转生死，现在要还过头来对治它的，还是用这个身体，不过造的业恰恰相反，这样。[19:59]
p. 175
Asanga says that after careful reflection on the faults of cyclic existence, you give rise to a sense of disgust that can motivate virtuous karma which generates a supramundane path; yet this karma approximates an origin of suffering in cyclic existence.
【此说善思生死过患，厌离生死意乐所起，引出世道诸善净法，为随顺集故当励力，引此意乐及无我慧。】
那这一段就特别告诉我们，我们修道的人，应该怎么办？同时这个里边也告诉我们，真正的后有爱的引发的主因在这个地方。主因有两样东西，一个就是我们因为无明不认识 (p65) 而产生的这个后有爱，后有爱，由于这个而造种种的恶业。现在我们了解了说：啊！这生死这么样地有祸害，所以一心一意地厌离呀！由于厌离造种种的善净之业，那个时候啊，去找生死的根本，找到这根本在这里，那么在这个上面努力去做，努力去做，这样地是渐渐能够跳出来，这就是我们修行的时候应该的。所以到最后两句是告诉我们，虽然还随顺于集，但是我们应该努力的—努力干什么？欸，要认识无我之慧，原来我这个东西是没有的呀！这个才是真正智慧。平常我们讲的智慧就是这个，既然我没有的话，为我而所有忙的这种事情啊，都慢慢、慢慢地消除掉了。所以平常我们所谓持戒，不管是大小乘、念佛、参禅都在这个上头。[22:01]
Therefore you must strive to develop this sense of disgust, as well as the wisdom that knows selflessness. This being the case, you might not have acquired, through extensive meditative analysis of the faults of cyclic existence, the remedy that eradicates the craving for the wonders of cyclic existence. Also you might not have used discerning wisdom to properly analyze the meaning of selflessness, and might not have become familiar with the two spirits of enlightenment conventional and ultimate. Under such circumstances, your virtuous activities—with some exceptions on account of the field's power—would constitute typical origins of suffering, and hence would fuel the process of cyclic existence.
【◎ 由是因缘，若未由多异门，观察修习生死过患，于生死盛事破除贪爱，获得对治。又未如理以正观慧观无我义，又离修习二菩提心。余诸善行，唯除少数依福田力，悉是庸常集摄，转生死轮。】
这个里边“唯除少数依福田力”，这句话我们来看一看。说因为上面所说道理现在我们就懂得了，懂得了，我们必定要从各方面、各种—“多、异门”，多是众多，异是各各不同的，以不同的方式，用这种方式去看。譬如我们现在来说吧！戒，从戒的立场去 (p66)看；念佛，从念佛的观点去看；参禅，从参禅的观点去看；教，从教的观点去看，教下不管是大乘、小乘、性宗、相宗，不管哪一门，我们要去观察，了解生死的特质。然后了解了以后，照着去修习，晓得这个生死当中，一切没有一点意思啊！因为了解了，所以对生死当中的所有的坏的事情，固然是绝端害怕、厌恶，好的事情啊，也是破除贪爱，这是我们目前要努力的。等到你有了这个，那么你就可以正对着它对治了。[23:51]
说到这里，有人就说：“哎呀！我不听还觉得心里想修行，听了以后真是不敢修行！”是，有的人难免会生起这个想法，在我现在的认识恰恰相反。我不听啊—固然，不谈修行的人不说；就是你谈修行，你不听，请问你修些什么啊？你不听，要修的内容，你修了半天修对了吗？说我们闭门造车，空忙一生还不知道，乃至于修了半天，把自己送下地狱去不知道，还偏偏觉得这个对，何其颠倒啊！所以如果你真的想修，听见了才高兴：“哎呀，对啦！我以前要想修行，原来为什么修行、如何修行都不知道！修了半天，是白忙一程，白费气力啊！到今天才认识了才高兴啊！”那时高兴都来不及，哪里会害怕？不过倒有一点倒真的，因为你不懂得，所以你总觉得：哎呀，修行好啊！人家说好嘛你也好，结果原来修行这么个难法，唉呀，那个时候害怕！这个倒是的的确确的事实，也是天经地义的事实。所以这个地方怎么办呢？你要更进一层地认识。[25:24]
(p67) 如果说你有了圆满的认识，那时候这个道理很清楚，摆在眼前只有一条路，只有一条路！什么路？修行。你退转去，假定你退转去，像我们想像当中，那很舒服安乐的话，哈哈！不要说你们，我第一个退转去，赶快回去享乐，为什么跑到这里来干什么？仔细你一想啊，回转去的话，只有一条，回转去是非死！百分之一百的。眼前是小小的安乐，结果将来是无边的大苦；眼前贪得一点点小便宜，然后在地狱里边受无边大苦。啊！绝不可以。就像打仗一样，打仗你不要逃，你逃的话，只有一条路，死路！因为打仗容或敌人看不见你；在生死当中的话，对不起，那个敌人在四方八面眼睛张大了看着你呀！你不张大了眼睛逃避敌人，要把敌人消灭的话，只有一条路，非被它打死不可的，这个道理很简单。所以你只有睁大了眼睛，全部精神防避它来袭，然后你把它克服，这是唯一的一条路，这是我们要认识的。所以你如果说认识了，然后你那时候会了解，你只有正对着它，你还有生路，第一个概念。[26:53]
进一步呢？如果说你正确地认识，然后正对的话，你会发现，这必然只有这一条是路，而且必定是生路，这个就妙了！眼前是一点点小小的辛苦，到最后却是大安乐。而且这一条路是绝对是生路，前面是绝对死路，这两个当中是完全相反的。所以最主要的还在什么上面呢？还在不知道。以前因为完全不知道，所以现在产生了误解；现在知道了，千 (p68) 万不要停在那里哦！停在那里你觉得：喔唷！晓得了又害怕了，又退回了，那一点点知道都浪费掉了，好可惜！所以不要怕，不要怕，你只要努力地下去。[27:42]
不过到这地方，我们又觉得：哎呀！听了这个佛法，修行了，现在觉得这样地不如理，那样地不如理。是！你回去了你又如理了吗？你回去你如理了吗？是第一个问题。所以这第一个问题，回去是一定不如理，那么然后呢你走上去，走上去绝对不可能一步登天的，一定慢慢地来。所以这佛菩萨告诉我们很清楚哦，所以你走上去一定要把握得住这个次第根本，不要说一开头：哎哟，我先要去打坐，要去拜佛啊！你第一个要什么？建立正知见！[28:25]
所以经上面很多地方告诉我们，假定你能够把正知见建立起来的话，那个时候，欸，你虽然尸罗、轨则、净命一下不能圆满哪，但是你不会堕落，不会堕落恶道，将来感生龙中。龙是六道当中除了人以外，它的的确确能够修行的一个，而且它也不是太苦；龙当然有龙的苦，但是龙还有比人强的神通，有这样的好处。然后等到下一个佛出世的时候，或者再下一个佛出世，贤劫千佛当中，你一定有解脱，那个何等好啊！如果你不走这条路的话，岂只贤劫千佛，无量劫永远轮转，而且极大部分在地狱里边，这两个当中比是完全不能比啊！这我们要了解的，这个是真正的概念。[29:38]
所以他前面说“若未”，假定你没有这样做的话，对不起，那没有用，那没有用。
74B Commentary
English LR v.1 p.305 (COMMENTARY V1. P71)
Hence every ordinary person—from the highest level of the supreme stage of the Mahayana path of preparation on down— accumulates karma that impels rebirth in cyclic existence.
There, so who are the people that would accumulate karma to impel rebirths? It is those "from the highest level of the supreme stage of the Mahayana path of preparation on down." At the highest level of the supreme stage of the Mahayana path of preparation, one step above that would be the path of seeing. After one reaches the path of seeing, one will no longer, will not, will never accumulate that type of karma. The stream-enterer of the Hinayana is vastly different from that of the Mahayana. But here, we will not go into it in detail. But the Level of Yogic Deeds seems to have told us this. Up until now, we're not that clear with regards to the true characteristics of karma and the truth of origin. Under this circumstance, I could tell you many terms and you could remember many of them. However to remember many terms may not truly be very meaningful to us at present. There is no great meaning in doing this! At this point, we just have to understand the general characteristics of it and that will be good enough. Hence for this accumulation of karma, in other words, nah! What is the attribute of origin? It is through which one will be impelled to have rebirths. Within this cyclic existence, one will have to move from the previous life to the next life. Who are we speaking of here? We are speaking of ordinary persons, ordinary persons. For the noble beings, the noble beings will not do that! The next section will formally explain this principle, explain this principle.[00:03]
Accordingly, when those who are under the influence of afflicted ignorance and the view of the perishing aggregates become physically, verbally, or mentally involved in nonvirtue— killing, for example—they accumulate nonmeritorious karma.
So for this accumulation of karma, how does it work? It is primarily because one is under the influence of the conception of self when viewing the pudgala. We would now use a more general term for that which is sentient beings or people. For pudgala, we will generally say people instead. This will mean ordinary sentient beings. It is due to this, "When those who are under the influence of afflicted ignorance and the view of the perishing aggregates." Ignorance and the view of the perishing aggregates have been explained to us earlier. There are those who would view the two as two separate things. There are those who would view them as the same. In brief, this means not understanding the truth of phenomena. One has mistaken reality and therefore accumulates all kinds of defilement.[01:52]
It is because one does not understand. Hence as apparent as are the five appropriated aggregates, in other words, for a pudgala, though there is no real "self," one has erred with regards to what he is observing, he has erred. Under the influence of the latent propensity from beginningless times, one will cling to this self, self, self all day long. One is completely controlled by it. That's why it is called "under the influence." That is you do not have control, you are controlled by it all day long. Since it controls you, your body, speech, and mind will create all kinds of karma. If the karma that you create then is "killing, for example," then you will be accumulating nonvirtuous karma, which is "nonmeritorious karma." On the contrary, if you do this,[03:06]
Those who perform virtuous acts within the desire realm— such as practicing generosity or maintaining ethical discipline—accumulate meritorious karma.
This is to accumulate meritorious karma.[03:49]
Those who cultivate meditative states—such as meditative serenity—at the level of the meditative stabilizations of the form realm or the formless absorptions accumulate invariable karma.
If one cultivates meditative serenity "at the level of the meditative stabilizations of the form realm or the formless," one accumulates invariable karma. Hence all the karmas that we accumulate normally are no more than these three things, no more than these three things![03:54]
Qualm: Consider someone who has seen the faults of all worldly wonders and is motivated by an aspiration for liberation. Does not this person create much virtuous karma? Moreover, consider the virtuous karma that is an intention similar to a wisdom consciousness accurately analyzing the meaning of selflessness. Is this a true origin, a cause of cyclic existence?
So now he raises another question, he says, "Yes! For all the nonmeritorious karma, nonvirtuous karma, we don't have to talk about that. They are of course [ones who will impel rebirths]. For the meritorious karma, whether they are ones in the desire realm or the formless realm, yes, though these are virtuous karma, they will cause you to whirl in cyclic existence. There is however one kind of person who has understood that there is nothing but suffering in the three realms. These people have understood the truth of suffering. For any good thing that happens, when they see it–ah! These are all a sham. There is absolutely nothing I should be reluctant to let go. So they will seek for liberation with their whole heart. In order to seek liberation, that's when they will accumulate all sorts of virtuous and uncontaminated karma. Even though this is also virtuous, but this type of virtue is different from the virtue that was described earlier! For instance, there are many people in the world who would mend bridges and repair roads. In particular for the people in the ancient times, they would form the Wenchang society. But what were their goals? They sought after official titles, wealth, status, longevity, this and that. But for us now, we do not want these. Ah-ya! Not to mention longevity, even if we want to send you to the heaven of long life, you would not want to go. Not to mention official titles, wealth and status. Even if we ask you to be the emperor, ask you to be the Jade Emperor, ask you to be the Brahma, you would not want it. In this case, how would this [type of karma] count?[04:11]
Furthermore, "Moreover, consider the virtuous karma that is an intention similar to a wisdom consciousness accurately analyzing the meaning of selflessness." Now, we will delve further to observe this pudgala and this view of the perishing aggregates, is this "self" that we're seeing real or false? We then discovered that we have been flawed. That's when we realize it. The result from properly examining this is that there is no "self" from the beginning! It is because you misunderstood it before and thought that there was a self that you busied yourself for it all day long. Now that you understand it, you will naturally not take care of it anymore. Under this circumstance, the question is, does this count as a cause of cyclic existence, a true origin? This is what the question is. The answer is next.[06:02]
Reply: In general, those who are on the paths of accumulation and preparation do accumulate ordinary karma that impels rebirth. However, motivations based on thoughts such as those you describe, as well as virtuous karma similar to the wisdom that analyzes selflessness, constitute the group of remedies for the craving for future existence. Further, in both their objective and subjective aspects, they operate in a manner contrary to the conception of self, the root of cyclic existence. Thus, they are not actual or usual true origins that impel rebirth. However, because they approximate actual true origins leading to a future rebirth, they are included among true origins.
We should pay attention to this sentence! The process of our training in Buddhism is divided into a few stages: the path of accumulation, the path of preparation, the path of seeing, the path of cultivation, and the path of no more learning. It's like that. When one trains in the very beginning, it is called the path of accumulation. He will first accumulate the collection. What kind of collection will you be accumulating? You will be accumulating both merit and wisdom. Wisdom is to have a correct understanding of things. If you do not have a correct understanding then everything will be done to no avail. And then, even though you may have the correct understanding, but when you try to put it into practice, I'm sorry, for you to do this, there are many other prerequisites, many other prerequisites. These prerequisites would be the collection of merit. For instance, I want to go to a certain place, where? I want to go to Taipei, or perhaps somewhere further. Yes, to know the benefits from doing that, to know what you need, to correctly recognize and understand these, this is called the collection of wisdom. Even though you have understood it, but when you begin on your journey, I'm sorry, ah! You don't have money for the trip. So then there isn't anything you can do at this point. You will have to accumulate money for all kinds of travel fares and prepare all kinds of things. This is called the collection of merit.[06:54]
So now when we train in Buddhism, the first thing that is required is also this. This is called the path of accumulation. Honestly, when we first begin to practice, this is really the most important. Therefore even though there are many people now who are anxious to practice, and they would say, "Ah, I need to seek for liberation! I need to seek for liberation!" This concept, this concept is good. This concept in itself is good. But I am sorry, you can't accomplish that, can't accomplish that! Why can’t you accomplish it? The reason is you have not accumulated the collection. This collection is divided into two parts: you have not understood it yet; and once you have understood it, you have not made all kinds of preparations in order to accomplish this goal. So how could it be possible for you to accomplish it? How could it be possible for you to accomplish it? Hence because of this, though many people say they want to practice, practice, and they would go on at length to practice! Then they would have ended up wasting their hard work. Though they had good intentions and had worked hard for their whole life, but they have wasted it. This is the greatest loss! The greatest loss![08:54]
Therefore this is where we should often remind ourselves: yes, in terms of Buddhism, we are still very naive about it at present. We might want to use mundane world ways to remind ourselves. To do anything in this mundane world, I think we all have had that kind of experience, whether it is farming the field or doing some type of labor, did you just instinctively know how to farm the field all by yourself? If you grew up, if you grew up in a wealthy family, and we ask you to farm in the country side, you will not know at all what is growing in the field. Isn't this very obvious! On the contrary, if we ask farmers to work in the factories, for the machines in the factories, they will be scared of them. They don't know anything about it. This is something you will have to learn! So now Buddhism is something that is far beyond this. Yet after one hears the teaching, just any scraps of it, one will claim, "Ah! Cultivation is excellent." So then you will try to cultivate. But what exactly are you practicing? This will not work![10:12]
So the first step for us is to accumulate the collection. And for the meaning of collection, you need to understand the correct definition of it. Don't interpret it with our own ideas– it's the collection, it's about cooking or something else. No! It is divided into two things here. Once you have accumulated enough of the collection. Then you will begin, begin your actions. At this time, it is called "preparation." It is preparation. Once you have begun your actions, you will put the teachings into practice. If you practice in accordance to the teachings you will see: ah, things are indeed this way! That is the realization that you had hoped for in your ideals, you now see it. This is called "the path of seeing." These are the stages.[11:07]
Therefore he now tells us that the practitioners on the path of accumulation and the path of preparation are still ordinary beings, still ordinary beings. Even though they are ordinary beings, there is one difference. Because they are ordinary beings, therefore the karma that they create will still cause them to whirl in cyclic existence. So they would still create ordinary and general karma that will impel rebirths. This is true. However, even though it is a karma that will impel rebirths, the actual content is different.[12:03]
[However, motivations based on thoughts such as those you describe, as well as virtuous karma similar to the wisdom that analyzes selflessness,]
Because one wants to train in Buddhism, this type of concept is an accumulation of the collection of wisdom – what is the collection of wisdom? It is a correct understanding of things. It is because one did not understand this before that he saw a self on top of something that obviously has no self. Now that one has this wisdom and recognizes this: ah, so there isn't a self! Therefore it is "similar to the wisdom that analyzes selflessness." Therefore all the things that are created at this time are virtuous and uncontaminated karma. So what kind of karma is created here?[12:42]
[constitute the group of remedies for the craving for future existence.]
The real root of cyclic existence, the main karma accumulated that will impel rebirths is "the craving for future existence." It is this craving for future existence. Now because one understands Buddhism, understands our ordinary mistakes...where are the mistakes? The mistake is the lack of correct understanding of this thing, of this body and mind continuum. One has mistaken it to be the "self." Therefore one is attached and finds it hard to let go in many instances. But after one understands this thing, ah, it is actually the rebirth enemy! So not only will one lose his attachment, one will use all kinds of methods to focus on this and break through it. Hence these would "constitute the group of Remedies for the craving for future existence." What is the group of remedies for the craving for future existence?[13:23]
[Further, in both their objective and subjective aspects, they operate in a manner contrary to the conception of self, the root of cyclic existence.]
This is the sentence! What is the root of the cyclic existence? "The conception of self," this is it. Through the conception of self, craving will arise. The conception of self is afflictions and ignorance, or you can call it delusions. What is craving? It is karma. When you have both afflictions and karma, I am sorry. This karma will cause you to whirl [in cyclic existence]. But now, even though one has not truly uprooted the afflictions, but one has gained an understanding of it, gained an understanding of it. Therefore by having this kind of understanding, one will not cling to it anymore. One will instead attempt to eliminate it on all occasions. However because one has not directly perceived this, one has not directly perceive this, therefore it is unavoidable to create ordinary karma that will impel rebirths. However, the subjective aspects are actually contrary from the original ones, are actually contrary. Therefore,[14:24]
[Thus, they are not actual or usual true origins that impel rebirth.]
So for this, why is it that it is still included under the truth of the origins?[15:42]
[However, because they approximate actual true origins leading to a future rebirth, they are included among true origins.]
This is because one is still within cyclic existence. As long as one is still within cyclic existence, his actions will still approximate actual true origins. Therefore it is still included in the origins. But the content of which is exactly the opposite. In general we would say...no, not in general, we have talked about this before, regarding the confession remedy, the confession remedy. For instance, there may be a force pushing something from there to here. If you want to counter it, what will you do? If you want to go against it, what will you do? You will have to add another force and it will not work if you go from the side. We'll have to go straight at it from the opposite side. So then you will be able to cancel its force, is that right? So say that when this force comes toward you, it is very strong. But the force that you apply is weaker, even though you are going at it in the exact opposite direction. But because your force is weaker, this thing will still go toward you. However, it will gradually reduce the force that is pushing toward you. Is that right? Nah! It is exactly like that. All you have to do is to continue to practice, and the power of this remedy will become greater and greater, greater and greater. The speed of this thing coming toward you used to be very fast. But gradually, because of this remedying power, it will gradually slow down, slow down, slowed down until the point of stopping. In the very end, it will be driven backward. Just like that. Therefore the characteristic of cultivation during the path of accumulation and the path of preparation is exactly this.[15:54]
In order for us to better understand it, I will give you another example. For instance, say in the past, we incurred a lot of debt. Ah! We owe an unimaginable amount of debt. But now you know the knack for doing business. You understand it now and will not go about it blindly like before. You will make sure that you are clear on everything. Then you will start to make a profit. Even though you are making a profit but you still owe other people money. Ah-ya! You may owe ten billion or eight billion. For now, you are just slowly making a profit. And it is not enough if you make only ten thousand or eight thousand. Even if you make one million or two million, it will still not be enough. Eh! Nevertheless, your debt is gradually reducing. In brief, though you are still in debt, but your debt is gradually reducing. So what this place is telling us is that for the practitioners on the paths of accumulation and preparation, the contents of their cultivation is fundamentally contrary to the subjective aspects of cyclic existence. It is the group of remedies that is the exact opposite. However because of the reason, the reason stated above, it is still included in the origins.[17:27]
Similarly, the Compendium of Determinations says:
Question: Why are those mundane phenomena which eradicate the craving for rebirth, and which produce the supramundane path that is not directed toward rebirth, included under the truth of the origin?
Reply: By nature, they are not directed toward rebirth in cyclic existence. However, they approximate the physical, mental, and verbal good conduct which leads to rebirth. Consequently, you should understand that on this account they are included under the truth of the origin.
This is what the Levels of Yogic Deeds has explained to us earlier. And this part states the same. On the one hand, one truly has not gained the realizations, the realizations. On the other hand, even though one is in cyclic existence, one is gradually increasing the power of the remedies. One used to engage in actions of nonvirtues or virtues. But now, one will engage in marvelous, marvelous and uncontaminated karma. It is just like that. Since we will still require this body to cultivate, hence, one will need to create karma to attain high status in successive lives in order to gradually, gradually, gradually, gradually purify his past karma. One still creates this type of karma. And after creating this type of karma, one will have to whirl in cyclic existence. But in order to apply the remedies, one will still have to use this body. But the karma that is being created now will be the exact opposite. It's like that.[18:38]
Asanga says that after careful reflection on the faults of cyclic existence, you give rise to a sense of disgust that can motivate virtuous karma which generates a supramundane path; yet this karma approximates an origin of suffering in cyclic existence. Therefore you must strive to develop this sense of disgust, as well as the wisdom that knows selflessness.
This section has particularly told us, for practitioners like us, what should we be doing? At the same time, this has also told us that the true primary reason for engendering a craving for future existence is right here. The main reason has two components. One is our lack of understanding of ignorance and thereby producing this craving for future existence, this craving for future existence. It is because of this that we create all kinds of nonvirtuous karma. Now we understand this, "Ah! Cyclic existence has these great faults. And therefore I am thoroughly disgusted!" But from this disenchantment, one will create all kinds of virtuous and uncontaminated karma. By then, one will look for the root of cyclic existence. One will find that the root is right here. Then one can strive to work on this, strive to work on this. And one can gradually be able to escape this. This is what we should be doing when we practice. Therefore the last few sentences are there to tell us that even though doing so approximates the conducts that are under the truth of origin, but this is what we should strive for. What should we strive to do? Eh, you need to understand the wisdom of selflessness, that there is no self! That's true wisdom. The wisdom that we would speak of in general is exactly this. If there is no self, then every action that I do for the self will slowly and slowly be eradicated. When we ordinarily uphold vows - it doesn't matter whether we are in the mahayana or the Hinayana tradition - when we recite the Buddha's name, when we practice Zen, we are all practicing this.[19:59]
This being the case, you might not have acquired, through extensive meditative analysis of the faults of cyclic existence, the remedy that eradicates the craving for the wonders of cyclic existence. Also you might not have used discerning wisdom to properly analyze the meaning of selflessness, and might not have become familiar with the two spirits of enlightenment [conventional and ultimate]. Under such circumstances, your virtuous activities—with some exceptions on account of the field's power would constitute typical origins of suffering, and hence would fuel the process of cyclic existence.
Here, "with some exceptions on account of the field's power," let us take a look at this sentence. After the aforementioned principle was explained, we now understand, understand that we must go through extensive, a variety [of analysis] – "extensive." Extensive would mean many and varied. So we need to use various methods, various methods to analyze this. For instance, take us for example right now! Ethical discipline, we can look at this from the perspective of the ethical discipline. For those who are reciting the Buddha's name, we can look at it from the perspective of reciting the Buddha's name. For those who are practicing Zen, we can look at it from the perspective of Zen. For those who are in the teaching method, we can look at it from the perspective of the teaching method. Within the teaching method, it does not matter whether you take on the perspective of the Mahayana, the Hinayana, the lineage which asserts emptiness, the lineage of the consciousness-only (Cittamatra or Yogācāra), it does not matter which method, we will have to analyze and understand the nature of cyclic existence. After we understand it, we will put to practice. We will then realize that in the cyclic existence, everything is meaningless! After we understand, not only are we extremely fearful and disgusted by all the sufferings in cyclic existence, this will also break apart our attachment for the wonders in cyclic existence.[22:01]
Here, some would say, "Ah-ya! Before I listened to this, I had felt like I wanted to cultivate. But after I heard this, I am truly afraid to cultivate!" Yes, it is unavoidable for some to have that thought. But this is exactly the opposite of my understanding now. If I did not listen to this – not to mention that there's no need to talk about this if one is not cultivating - even if you do want to cultivate and you do not want to listen, may I ask, how do you know how to train? If you do not listen to the contents of which you are going to train in, after training for a while, are you on track? It is like shutting oneself up in a room making a cart. Your whole life's effort could be in vain without you being aware of it. You may even train for long time and end up sending yourself to hell. You won't even know that. And you think that you are on the right track. How preposterous! Therefore if you truly wish to cultivate, you will be happy upon hearing this, "Ah-ya, this is right! I had wanted to cultivate before, but as for why and how I should be doing that, I didn't know! After training for a long period of time, I was busy for nothing and have wasted my efforts! It is only until today that I have finally recognized it. I am so happy!" By then, you will be so happy, why would you be afraid? But there is one aspect of this that is real. Before you understand, you always felt, "Ah-ya, it's great to cultivate!" So when other people say that it's good, you would also say that it's good. But when you found out that cultivation is that difficult, ah-ya, that's when you become fearful! This indeed happens and is perfectly justified. So what will you have to do then? You will have to take your understanding one level deeper.[23:51]
If you have a complete understanding, then you will be clear of the principle. There will only be one path before you, only one path! What is that path? It is to cultivate. If you turn around and go backwards, suppose you turn around and go backwards, then in our imagination, we think that doing so will bring us comfort and happiness, ha, ha! Not to mention you, I will be the first one to turn around and go backwards. I can quickly go back and enjoy myself. Why do I have to come here? If you think this over carefully, when you turn around to go backwards there's only one thing waiting for you - to turn around and go backwards will certainly mean you are on a doomed path! It is 100% the case. You will experience minor happiness for the present and you will have to endure boundless sufferings in the future. You will have gained a little advantage now but will have to endure boundless great miseries in hell. Ah! You absolutely cannot do that. This is much like fighting in a war. When you fight, you cannot be running away from it. If you run away, there is only one option for you, death! That is because even though there may be a chance that in a war, the enemies may not see you. But when you are in the cyclic existence, I am sorry. The enemies will be looking at you from all directions! If you don't open your eyes and destroy the enemies, there will be only one option for you – you will certainly be killed. This principle is very plain and simple. Therefore the only option for you is to open your eyes, focus all of your attention on defending yourself and finally conquer the enemies. This is the only option for you. This is what we need to recognize. Therefore if you understand this, that's when you will understand that if you directly face it, you will still have a chance to live. This is the first concept.[25:24]
Next? If you correctly understand it and directly face it, you will discover that inevitably there is only this one path and it is a viable path. It is marvelous! Even though there may be some hardship at present, there will be great bliss and happiness in the very end. And this path is absolutely a viable path. What is mentioned earlier is absolutely a doomed path. These two are exactly the opposite. Therefore what is the main crux to this? It is that we do not know. It is because we did not know any of this before that we have produced this understanding now. Now that we know, we should absolutely not stop here! When you stop here, you will feel, "Oh-yo! Now that I know, I am scared." So you turn around and go backwards. Then you will have wasted what little that you knew. What a waste! Therefore, do not be afraid. Do not be afraid. All you have to do is to continue to strive.[26:53]
However at this point, we might also feel, "Ah-ya! Now that we heard this teaching, we can practice. But we would then feel that we don't seem to act in accordance to the teaching here and there." Yes! But if you turn around and go backwards, can you act in accordance to the teaching? When you turn around and go backwards, can you act in accordance to the teaching? This is the first question. Therefore to answer this first question, you will certainly not act in accordance to the teaching when you turn around and go backwards. So then what if you continue to go forward? To go forward and advance, you absolutely cannot reach the sky in a single bound. You will have to do so gradually. Therefore the Buddha has told us this very clearly, to be able to advance, you must have a grasp of the stages and the fundamentals. Don't be saying this from the very beginning, "Ah-yo, I have to go do a sitting meditation first. I have to go and prostrate to the Buddha!" What is the very first thing that you must do? You need to establish the correct view![27:42]
The scriptures have explained this to us in many instances that if you can establish the correct view, by then, eh, even if you cannot perfectly uphold ethical discipline, rituals, and livelihood, but you will not fall, will not fall into the miserable realms. You will be reborn as a naga. Amongst the six realms, other than being a human, nagas are the only ones who can actually cultivate. And their circumstances are not that miserable. Of course nagas do have their own sufferings. But the nagas have a special quality that is better than human's, they have superknowledge. They have this advantage. And then when the next Buddha appears here in the world, or the Buddha after, at some point during the time of the 1000 Buddhas in the noble eon, you will most definitely be liberated. How excellent is that! If you do not walk on this path, not to mention the time frame of the 1000 Buddhas in the noble eon, you will forever whirl in cyclic existence for immeasurable eons. And you will spend a greater portion of that time in hell. You can't even try to compare these two scenarios! This is what we need to understand. This is the real concept [that we need to know].[28:25]