菩提道次第广论手抄稿:旧版第七十五卷A面
（手抄稿 第十册 p73）[00:02]
“若未”，假定你没有这样做的话，对不起，那没有用，那没有用。这是第一个，对生死的盛事获得对治。进一步呢？[00:14]
p. 175 (3)
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.
【又未如理以正观慧观无我无我义，又离修习二菩提心。】
进一步的第一个呢，就是破除贪爱对治。进一步说虽然你不去贪爱，不要执着现世，但是究竟跳不出来。要究竟跳出来，要找到根本，找到根本的话，原来说这个“我”没有的，所以赶快解决。赶快解决，还不究竟圆满，说如果你要真正究竟圆满的话，还要把自他一切都救出来。所以那个时候进一步，由共中士只求自利而进入大乘，那么大乘不 (p74) 但要求自利，而且要帮助一切人，那个时候要修大菩提心。那个大菩提心分成功两种，一个叫世俗菩提心，一个叫胜义菩提心。所以这个地方，就是共下，共中，共上这个次第，实际上也就是说我们修学的时候，先从基础一步一步上升到最后。假定说你在这个次第上面，不照这个次第走的话，不把握住这个重点的话，不管你做什么善事，所以
Under such circumstances, your virtuous activities
【余诸善行，】
不管哪一个善事，都是平常的集谛所摄，“转生死轮”。但是有一个例外哦！
—with some exceptions on account of the field's power—
【唯除少数依福田力，】
欸！这个不是的，这个不是的。这个是什么？现在我们修净土就这句话，修净土就这句话。那么关于这个部分，等一下再讲一下，下面这个先说完。[02:03]
How you accumulate karma is explained in two parts: .
1. Accumulating karma for pleasant feelings
2. Accumulating karma for neutral feelings
【又增长业分为二类，一为乐受义故增长，二为舍受义故增长。】
那么这个乐受跟舍受义故增长，在下面这一段。所以少数福田力跟这个两句话，我们休息几分钟再来讲。[02:28]
他这一部分要告诉我们所谓“集业”，说生死流转的这个业。流转的业这是什么？凡夫才有，异生才有，圣者不会再造。那么凡夫这样说起来，如果说他了解了这个，在资粮位、在加行位上面，那么这种情况怎么办呢？说，哦，现在我们了解了，这个正是对治“后有爱”的这个正对治品，正对治品。换句话说，这个虽然是凡夫，他还在生 (p75) 死轮回当中，由于对这个生死轮回的因，“集谛”的真正的原因，有了正确的认识，那个时候如理去修习，正是能够感得跳出生死轮回果报之因，果报之因。所以在这个果报还没有现起之前，你只要努力在这个因上面努力的话，他虽然眼前仍旧在轮回当中，但是当这个因慢慢地集得足了、够了，结了果的时候自然跳出来。这个是佛法的特质，如是因是如是果。那么从这里我们也了解了，啊！原来我们真正修行是这样修行法的。[04:22]
如果不是这样，你如果不是这样去做的话，不从这地方去做的话，对不起！不管你做什么，“余诸善行”，不管你做什么好事，都是生死轮回当中的。所以我记得好像净土的哪一位祖师，省庵大师，有一封信就劝那个茅静远公，那个先生是好了不起哦！修桥、补路什么的好事都做，哎呀！凡是好事总归他有份。结果那一位大祖师怎么说？“对不起！你忙这个东西好事，还在生死轮回当中，这个三世怨没有用啊！”一句话。所以我们现在修行也是如此。你修行啊，你要真正把握得住修行的特质，如果你把握不住这个特质的话，固然是不管你做什么好事，哪怕你念佛、磕头、烧香、出家，对不起，还是没有用啊！那么它真正的中心在哪里，我们必定要把握住，要了解这个生死当中一切生死的好事，这个都是错误的，这第一点认识它。了解了这个以后，你就不会对眼前这种好事产生贪着，这第一个。[05:57]
(p76) 但是呢，虽然不贪着，将来可以感得生天等等，但是生到天上它还是会掉下来，那么根本在哪里呢？哦！原来说生死当中的根本，在误解了“萨迦耶见”，那地方原来是没有这个所谓的“我”在，这样。所以进一步要观察这“无我慧”，要跳出生死轮回。虽然你想跳出生死轮回了，可是推己及人就于心不忍哪！那个时候才真正大乘心从这个地方发起啊！所以就修习两种菩提心，这样的。除了这个以外，不管做什么好事，都是生死轮回。所以《华严》上面说“忘失菩提心，修诸善法，是名魔业”啊！它这个菩提心好像单指大乘，到现在为止，我们了解这个大乘的菩提心，必定基在什么上头，它的基础在什么？“厌离生死”上头。所以换句话说，你如果真正地具足了这个菩提心的话，这三样东西一定具足。喏，跟这个地方、这个内涵是完全一模一样，这是我们要了解的。所以我们真正谈修行，这个才是！[07:24]
那么，唯除少数依福田力，欸！它只有一个，就是依特别的这个力量，你也可以跳出来，念佛就是这个。所以现在我深深地感到这个生死当中的过患，但是要这样一步一步地修习的话，哇，那真是不简单啊！尤其是目前这个条件也不具足，那怎么办哪？啊，唯一的办法只有依靠你啊！可是那个时候有个特质是什么？对于生死当中的一切的盛事，的的确确产生了绝大的厌恶、可怕感，只有依靠他，这个条件还是具足的。所以说念佛必 (p77) 定要“欣厌具足”，假定你这个欣厌没有的话，这念佛没有用场。他教你念佛最主要的三资粮—信、愿、行，信些什么？愿些什么？有了这个信愿才谈得到行。“信”是信三界轮回无非是苦，一无是处，信就是信这个。因为你信了这个，所以要跳出，结果要跳出来，说修习这个法门的话，啊！现在我们末法的时候，法又不完整，环境又这么复杂，不允许我们修。那怎么办？一心皈投依靠，一心欣仰极乐世界啊！那个时候你一心愿求的这个，眼前高官厚禄一切东西都不要了，“愿”是愿这个。[09:10]
所以这个地方说“唯除少数依福田力”，尽管这个是依福田力，可以跳出这个生死轮回，但是它这个心理的行相，还是跟前面这个绝不违背。所以假定说，对于生死的过患没有正确的认识，你不想跳出来的话，念佛没有用！反过来，你认识了这个，就算你没有证得罗汉果，就算你没有修习得大菩提心，你一心了解：唉呀，这个是一无可取啊！产生绝大的厌恶；然后呢信得过佛讲的话，一心一意欣乐、好乐要念佛。然后你念佛，尽管你没有得到一心不乱，散心念佛，都可以跳出生死轮回。根本在哪里？还在这里，还在这里，这么清楚明白。了解吗？所以说，不管你修哪一个法门，都在这里。同样地，当然持戒，你为什么要持戒啊？很简单嘛，也就是这个道理。这个前面也说过，后面再要说，后面还会说。那么这个是解释了这个。[10:36]
How you accumulate karma is explained in two parts: .
1. Accumulating karma for pleasant feelings
2. Accumulating karma for neutral feelings
【又增长业分为二类，一为乐受义故增长，二为舍受义故增长。】
那么就世间的所谓这个增长，一 (p78) 个是乐受，一个舍受，看看：[10:44]
Accumulating karma for pleasant feelings
【◎ 初中复二，】
说乐受义增长。[10:48]
(i) Accumulating karma for the pleasure that comes from enjoying desirable objects—sights, sounds, and the like (ii) Accumulating karma for gaining bliss in meditative concentration, after you have rejected attachment to external sensual pleasures
【一为受用色声等欲尘，所生诸乐。二于外乐，厌舍贪着，为定生乐受，而增长业。】
这个“乐受义”分两种：一个呢，对于外面的这个五根所对的，所谓色、声、香、味种种的，为了这个而去。第二呢，对于外乐“厌舍贪着”，啊！觉得外面这个东西，没有什么好处啊，于是引发那个定乐，引发那个定乐。这里没有详细讲，不过有一点我们要了解的，真正他—比如说外道乃至于佛法，他为什么能够忍得住绝大的苦受学定呢？他本质上面也了解，说这样去做得到更大的快乐，得到更大的快乐。所以本质上面刚开始修学佛法，没有别的，还在“苦乐”两个字上转。只是说普通凡夫他愚痴，所以贪一点眼前的小乐受大苦；聪明一点的人了解了这个东西，为了要大乐，不贪那个小苦，不上那个当，只是为了这个。[12:16]
所以说得到定乐以后，那个对世间的所有五欲最美的乐，那时候你感受味同嚼蜡，是一点味道都没有，一点味道都没有。到了那个时候叫你去玩，你也不愿意去玩了。就像我 (p79) 们小孩子的时候，大家趴在这个地上弄那个泥娃娃，弄得个起劲，长大了以后还要去弄，你愿意吗？当然绝对不愿意，喔唷！觉得这个一点意思都没有。实际上呢，你还是为了你的快乐，因为长大了觉得这个是真快乐，这个小孩子趴在地上一点意思都没有啊！这样。所以我们的认识更深入了，这样。“而增长业”。[13:02]
The first has two subtypes: if your concern is mainly for the pleasures of this lifetime, prior to death, then you accumulate nonmeritorious action;
【初复有二，一正缘未死以前现法乐故，造非福业。】
喏，这地方就说得很清楚了，你为了“乐受义”—我们造种种业，目的绝对不是故意要找苦的，还是要找快乐。不过这个要找快乐当中，来了！第一种人呢，未死以前，就是现在我们，眼前哪，为了贪求眼前的快乐，于是造种种恶业。哎呀！这个要好吃，这个要味道，然后呢上天入地无所不作；天上的飞鸟，海里面是鱼，那洞里面还把它挖出来，样样把它要吃进去。唉呀！造那个种种的杀业。然后呢造种种的方便，把别人的变成自己的。为什么？还是为了乐受，这个时候造了大恶业。进一步了解：哦！这个一点意思都没有，两脚一伸毫无意思。所以，[14:04]
if your concern is primarily for the sensual pleasures of future lives, you accumulate meritorious action.
【二正缘来世诸欲乐故，增长福业。】
这个你求未来的，这是“福业”，这个这样。这个所谓向外缘的称为两种。[14:18]
If you focus on a meditative object primarily for the sake of the blissful feelings that arise from concentration, you will accumulate invariable karma leading to rebirth at the level of the first, second, or third meditative stabilizations in the form realm.
(p80) 【正缘定生乐受者，谓集能生第三静虑，下至初禅诸不动业。】
这个是为了定乐所生的。他为什么讲“第三静虑”呢？就是说这个色界，所谓初禅、二禅、三禅、四禅一共有四个定。欲界也有，叫“欲界未到地定”，这个实际上还在散乱当中，所以不算是得定，不算得定。虽然欲界，天台也叫欲界定，相对地来说，比我们凡夫要好很多，可是这个心，这个定没有稳固，所以不算的。通常我们叫这个初禅、二禅、三禅，都在那种乐受当中—定生喜乐，然后呢离喜妙乐，哦，我想想看：初地是定生喜乐地，是吧？第二地是，我一下名字记不起来了……定生喜乐、离喜妙乐，然后呢第四地是舍念清净地。所以初，定生喜乐地，然后呢，离生喜乐地、离喜妙乐地，第四是舍念清净地。所以初、二、三禅都是在乐当中，那种快乐一地比一地的深，所以这个“第三静虑”下面，这种是说乐受。[16:12]
You might have stopped attachment to sensual pleasure, become weary even of meditative bliss, and created karma to have neutral feelings. If so, you will accumulate invariable karma leading to rebirth in the fourth meditative stabilization of the form realm
【若于诸欲舍离贪者，复由乐受令意厌患，为舍受故而作业者，谓集能生第四静虑，】
然后那个下面，下面说，那个时候你能够舍离种种贪着，那个贪着不要了，但是还是为了什么？还是为了乐受。说因为你晓得下面虽然是快乐，但是这个快乐有限的。所以 (p81) 我们学那个色界定，得到了初禅以后，一定觉得，哎呀，这个初禅比起二禅还不如啊！然后呢你又感到这个还是有它的缺点的，一定要厌患它。由于这个厌患，那个初禅就消失掉了，消失掉了。消失掉了，然后你更精进，那个时候才能够上去。假定说这个你没有生起厌患之心，那种快乐状态，你舍不掉的话，不能升上去的，这个道理我们一定要懂。关于这一点，天台的《小止观》上面就说得很清楚，将来以后说到奢摩他的时候，会详细地说明这个。[17:40]
所以他还是舍离这个，对眼前已得定的这个贪着，如果这个舍不掉的话，那么他不能超上，不能超上去。他虽然上升了，但是还是为了这个乐受，所以这样更上去。厌患说这个有，只要任何有个贪着之心，还不行，那个时候他就舍受。“舍念清净”—这个念着那个东西，就完全舍掉了，那个时候心完全是清净，那个时候进入舍受乐，那个时候得第四静虑。
or in a higher level, up to and including the peak of cyclic existence the highest level of the formless realm. This schema of subdivisions is what Vasubandhu intended to convey in the 《Treasury of Knowledge》.
【乃至有顶诸不动业，此是世亲论师意趣。】
就是这个四禅一共有二 十八天，二十八天，那个最后一天的话，比如说最高的色究竟天，下面有福生天、广果天、无想天……诸天，这个都是四禅当中，那最高的色究竟天。那个第四禅当中，这个都是“舍受义故增长”的，增长的善净之业。这个是世亲菩萨所说的。现在我们整个地了解了，说我们集的业是怎么一回事情，集的业的内容也了解了。了解了这个，[19:04]
By his reasoning, when you stop clinging to all of cyclic existence, and then engage in physical, verbal, and mental virtue for the sake of liberation, you leave cyclic existence further behind and come closer to liberation.
(p82) 【由此正理，若普厌弃一切诸有，为解脱故三门行善，则能渐远生死，渐近涅槃。】
这地方揭出这个我们应该了解的：啊！现在我们了解了，原来世间都是苦，而这个苦的原因根本在集，那么集当中又分成功这样，集当中又分成功这样。说唯一的办法，那么怎么办呢？你一定要在这个因，集的因上面去努力，集的因上面去努力。因此“普厌弃一切诸有”，普遍地没有一点点遗漏的，对于生死轮回当中一切的盛事，所谓乐—苦，行也是苦，凡是这个都是“诸有”—弃它，厌患之欲，一心一意要舍弃它。为了从这个地方解脱出来，于是造种种的善业，这个就是我们在资粮、加行两位当中所做的行为。这个时候，渐渐远离生死，渐渐趋近涅槃，这个是我们应该了解的，集的业。[20:36]
然后呢集了这个业以后，怎么能够感得这个生死呢？“结生之理”。前面我们曾经说过这个集谛当中，正式说起来集谛有四个行相，“因、集、生、缘”。说这个集就是流转生死的原因，那么这个流转生死的原因当中，分成功四个，叫因、集、缘、生。某某法师，麻烦你一下，你站起来帮忙我写一下，你的字也写得好看一点。“因”，因缘的因；“集”就是集谛的集；“生”，就是生长的生；“缘”就是因缘的缘，因、集、缘、生，这里顺便也提一下。[21:30]
(p83) 这个换句话说，为什么流转生死啊？流转生死，有一个主要的这个原因—没错，这集谛四行相—这个“因”就像说，欸，这个种子一样，你有了这个种子，这个将来继续生长的因就在这里了。那么所以这个最主要的是什么呢？惑跟业，而这个里边最主要的是惑，所以他第一个讲的讲惑，就是烦恼。那么然后呢，这个时候怎么会从这个因，而感集生死呢？怎么会去引发后有呢？那就是由于啊，由于这个因，然后呢造这个业，由于这个惑跟业力量的增长的话，然后就产生后有的这强大的势力、力量，就这样。由于这个强大的势力，到最后呢，就会新的，下面新的生命就“生”起来了。生起来还要它的助缘，所以这个“缘”是最后的事，最后地讲。简单地说明，流转生死就是这样的，就这样的。[22:51]
从前面已经说，那么这个“因”当中，最主要的根本因在哪里呢？根本因就是说，在这个补特伽罗—这个有情，这个五取蕴当中，由于无明不认识事情的真相，把它看成功“我”，这个是根本！所以我们正式修行的时候，真正重要的就要认得它。否则的话，你如果不认识的话，不从这个上面去对治的话，其他不管做什么好事，对不起，都还是平常“集谛”所摄的。造了好事生了天，最后又下地狱了，就这样，就这样。那么这个所以从因、集下面讲“生”，真正说起来就是说，现在说由于这个关系，慢慢地造集了感生死的业，那么这个时候，要下一生去了，要生。生的之前先要有一个死，实际上那个死 (p84) 就是那个“缘”，前生不舍掉的话，后生不生，就这样，它有特别这样的原因。那我们先谈，先谈死，死是怎么个死法？然后呢，生的时候又怎么个生法？[24:17]
How you die and are reborn? This is explained in five parts:
1. Causes of death
2. The mind at death
【第三死殁及结生之理分五：① 死缘，② 死心，】
什么因缘而死？死的时候是状态是怎么样的？所谓“死心”，实际上呢我们无非是识的流转，这个地方的“心”就是这个识心，它死的时候这个识心，是怎么样一个状态。每一个地方是分析得清清楚楚，根本原因都指出来，而且……在这个上面虽然不圆满，但这个因的主要的怎么样地前后相续，这个都讲得很清楚。[24:59]
3. Where heat gathers
4. How you reach the intermediate state after death
5. How you then take rebirth
【③ 从何摄暖，④ 死后成办中有之理，⑤ 次于生有受生道理。今初，】
前面是“死”，死的时候状态怎么样；死的中间又是什么状态—死的中间就是“中有”，我们平常称为中阴、中阴；然后这个中阴又怎么样去感得下一生。这么一来的话，那么流转生死当中，那个集谛的整个的内容，我们都有认识了，都有认识了。下面的 十二因缘就是把这个，更细致地每一个关键说得清楚。现在我们看下去：[25:34]
Causes of death: Death from the exhaustion of your lifespan
【◎ 寿尽死者，】
(p85) 死的缘有好几种，有一种寿尽而死，有一种福尽而死。现在呢有一种叫“尽寿死者”，[25:46]
means dying after you have used up all of the lifespan that was projected by your previous karma; as the time has come, you die.
【谓如宿业所引寿量，一切罄尽而死，是为时死。】
就是说你宿生造了什么业，那么这一生感得了这样的一个果。这一生果，说你的寿量就是这么多，所以你宿生所引的这个寿量，到此满了！那个叫“时死”，那个叫“寿尽之死”。还有一种呢，[26:11]
Death from exhaustion of your merit
【福尽死者，】
或者叫“寿尽死”，或者“福尽死”，就是我们引、满当中就是，是的，你这一生寿命有多长，然后你有多少的福报。还有一种这个福报尽了，虽然你的寿命还有，可是你福报尽了，对不起，换句话说，欸，你没得东西吃了！[26:32]
means, for example, dying deprived of the necessities of life.
【谓如无资具死。】
所以平常为什么修行人哪，我们不要浪费啊！身体本来都是骗我们的，是一点意思都没有。我们现在讲营养、讲营养，实际上呢，对我们来说不但没有好处，只有害处。不但没有好处，我听见过好几个公案，有一个修行人，因为他修行有了成就了，所以他也得(p86) 到了感应。那个时候这个感应当中，不晓得护法还是谁告诉他说，还是他这个老师：“不幸啊！你虽然很用功地修行，但是对不起啊，你的寿命快尽了。”这样。“你还有多少，还有一斗余粮。”告诉他，还有一斗余粮。欸！要我们现在的一斗，一斗多少？米啊，就十几斤米了，只有如此了！唉呀，他听见了起大恐怖，所以他每天吃饭的时候，吃些什么？就拿那个手掌，就摆在那个容器上面这么一按，沾几粒米拿出来，摆在水里面泡一泡，烧、烧好了以后喝进去，就这么这样，拼命地努力。啊！结果修了一年多，他大彻大悟了，米还没吃完，命还没尽。[27:56]
你们仔细地去看，经论上说太多地方都是这个的，福可以换成寿，反过来寿可以折成福，这样。所以如果说你享福太多的话，你的寿命会减短，寿命会减短。我以前曾经看见过这个公案，不过这个公案已经太早、太早，现在忘记掉了。说有一个富贵人家，出生了一个子弟，然后呢因为他家庭非常富贵，所以在满月的时候大请其客。那个古代那种古人，喔唷！请起客来那个排场之大，不晓得杀了多少生命。结果这个小孩子出生的时候算命，说他一生如何如何好法，结果活到两岁半死掉了。啊！他就非常埋怨，说这个算命的人这么准，怎么不对呢？大家谁也不知道。后来遇见一个出家人，一个和尚，这个和尚是个有道的高僧：“对不起，你折福太深，福尽而死。”所以我处处地方建议你们，像现在眼前《德育古鉴》这种书，你们多看看。[29:14]
75A Commentary
English LR v.1 p.307 (COMMENTARY V1. P89)
Therefore he said this earlier, "might not have acquired," if you had not done so, sorry, then it will be useless, will be useless. This is the first one, to acquire the remedy that eradicates the craving for the wonders of cyclic existence Further,[00:02]
[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.]
Further, the first thing to do is to eradicate the cravings for the wonders of cyclic existence. Moreover, even though you do not crave anymore, that you are not attached to this life, but you ultimately cannot escape [cyclic existence]. To ultimately escape it, you will have to find the root of it. The root that you found, it turned out that this "self" does not exist. So you have to quickly solve this problem. However to quickly solve this problem does not mean you will reach ultimate perfection. Hence if you truly wish to attain the ultimate perfection, you will have to save both the self and others. That is the time you will move on from seeking self benefit, which is the path that is shared with persons of medium capacity, to entering the Mahayana. In the Mahayana, one does not only wish to benefit the self but also to help all beings. That is the time that one needs to train in the great spirit of enlightenment. The great spirit of enlightenment is divided into two kinds, the conventional spirit of enlightenment and the ultimate spirit of enlightenment. Therefore here, these are the stages of the path that is shared with the persons of small capacity, medium capacity, and great capacity. In fact, this means that when we train, we must begin from the foundation and advance step by step until the very end. Suppose then, with respect to these stages, you do not follow the order and cannot grasp this key point. Then no matter what virtue you might do, "your virtuous activities," no matter what virtue it is, it will count as typical origins of suffering. Hence they would "fuel the process of cyclic existence." But there is one exception to this! "With some exceptions on account of the field's power," eh! These won't count, won't count. What are these? This sentence is the basis for us to train in the Pure Land method. This sentence is exactly the basis for us to train in the Pure Land method. Regarding this, I will talk about it later. Let us finish explaining this first.[00:14]
How you accumulate karma is explained in two parts:
1. Accumulating karma for pleasant feelings
2. Accumulating karma for neutral feelings
It is for pleasant feelings and neutral feelings that you accumulate karma. This is covered next. Therefore in regards to the few exceptions on account of the field's power and these two other sentences, let us rest for a few minutes before we go into them.[02:03]
This section intends to explain to us "how you accumulate karma," the karma that causes you to whirl in cyclic existence. What is the karma that causes you to whirl in cyclic existence? Only ordinary beings will accumulate these. Noble beings will no longer accumulate them. So then for the ordinary beings, once they understand this, for those who are on the paths of accumulation and preparation, how would this work for them? [The text explained it,] and you would now say, now we understand this, this is exactly the remedy for the "cravings for future existence." It is the exact remedy. In other words, even though one is an ordinary being who is whirling in cyclic existence, but he has gained a correct understanding of the cause of cyclic existence. He knows the true reason for "the true origin." So he practices this in accordance to the teaching. This is exactly the cause that will issue the effect of escaping cyclic existence. This is the cause to that kind of effect. Hence before the effect is issued, you just have to continue to strive on this cause. Even though one may still be in cyclic existence for now, but as the causes are gradually assembled until there are enough, until there are sufficient amount, they will issue the effect. And you will naturally escape. This is the characteristic of Buddhism. It is about a particular cause issuing a particular effect. And from this we also understand, ah! So this is how we truly practice.[02:28]
If this is not the case, that you don't practice as such, that you don't begin to practice from here, sorry! No matter what you do, "your virtuous activities," whatever good thing that you are doing, it still counts as karma inside the cyclic existence. Therefore, I remember, I think it was a past master of the Pure Land, master Shěng Ān, he wrote a letter to advice Mr. Máo Jìng Yuàn Gōng. This person was really incredible! He would mend bridges and repair roads. He would do all kinds of good deeds. Ah! Whenever there is a good deed, he would have a share of it. Consequently, what did the great past master say to him? "I am sorry! The good things that you busy yourself with will still put you in cyclic existence. It is useless if these become the plight over three lifetimes!" It was just this one sentence. Therefore the same thing applies to us who are cultivating now. Whether you are reciting the Buddha's name, prostrating to the Buddha, lighting incense, or becoming ordained, sorry, these will still be useless! Hence for the true heart of the matter, we must be able to grasp it. One must understand that all the wonders of cyclic existence are all mistaken. You must first recognize it. Once you understand this, you will not develop attachment to these wonders. This is the first one.[04:22]
Though you are not attached to these and can be reborn in the heavens and so on, however, you will fall again from the heavens. So what is the root to this? Oh! So the root of cyclic existence is a misunderstanding of the "view of perishing aggregates." There is no so-called "self." Just like that. So one will go further to analyze "the wisdom that knows selflessness" in order to escape cyclic existence. Even though you want to escape cyclic existence, but you cannot bear the sufferings that others are enduring just like you! That is how the true Mahayana spirit develops! Therefore you will train in the two spirits of enlightenment. That's how it is. Other than this, no matter what good deed you might do, it will fall under cyclic existence. Hence the Array of Stalks Sutra said, "If you forget the spirit of enlightenment, even if you cultivate virtue, they will become a demon’s activities!" This spirit of enlightenment seems to refer only to the Mahayana. But now that we're here, we understand that the spirit of enlightenment in the Mahayana is certainly built on the foundation of what? What is its foundation? It is based on "a sense of disgust" for cyclic existence. In other words, if you have truly developed this spirit of enlightenment, you will have all these three things. Nah, when you compare that to this section, the content is entirely the same. This is what we should understand. Therefore when we talk about what true cultivation is, this is it![05:57]
"With some exceptions on account of the field's power," Ah! These would constitute only one type of exception whereby you depend on this special power, you can also escape [cyclic existence]. This is what reciting the Buddha's name is. Therefore, now I can deeply feel about the faults of cyclic existence. But, if you cultivate one step at a time, wow, it's really not that simple! Especially when the current conditions are inadequate, so what should we do? Ah, the only way is to rely on yourself! But what is the nature of this? That is for all the wonders of cyclic existence, you have indeed developed a great disenchantment and fearful feeling. You can only depend on Him. This condition is still adequate. Hence when you recite the Buddha's name, you must "aspire for rebirth in the Pure Land and be weary of the cyclic existence." If you do not fulfill the conditions of seeking rebirth in the Pure Land and abandoning the cyclic existence, your recitation of the Buddha's name would be to no avail. When they teach you to recite the Buddha's name, the three primary collections are faith, aspirational prayers, and actions. What do you have faith in? What do you aspire to do? Only when you have faith and aspirational prayers can one begin to talk about actions. "Faith" is to believe that the transmigration through the three realms is nothing more than suffering. It is devoid of any merit. That's what you have faith in. It is because you believe that, therefore you wish to escape from it. In order to escape from it, thus you want to practice this teaching method. Ah! Now that we are in the period of the degeneration of the Dharma, the teachings are incomplete. And the environment is very complicated and not conducive for cultivation. So what should we do? We need to go for refuge and reliance wholeheartedly. We need to admire the pure land joyously and wholeheartedly! When you wholeheartedly aspire for that, you will give up all the high official status and wealth. To have "aspirational prayer" is to aspire for this.[07:24]
Therefore this says, "with some exceptions on account of the field's power." Even though it is by the field's power that one can escape cyclic existence, but the subjective aspects of the mind does not contradict what was described earlier. Therefore if you do not have a correct understanding of the faults of cyclic existence and you do not want to escape from it, then it would be useless for you to recite the Buddha's name! Contrary to that, if you recognize this, even if you have not attained arhatship, even if you have not trained to attain the great spirit of enlightenment, but you fully understand: Ah, it is devoid of any merit! You become extremely disgusted [with cyclic existence]. You believe what the Buddha says. You wholeheartedly and joyously yearn to recite the Buddha's name. As you recite the Buddha's name, even though you have not reached the level of one-pointed concentration, you recite the Buddha's name with a distracted mind, you will still be able to escape from cyclic existence. Where is the root? It is still right here in this section, right here in this section. It is that clear and evident. Do you understand? Therefore it does not matter which teaching method you practice, the heart of the matter is all right here. Similarly, of course for those who observe the precepts, why do you maintain ethical discipline? It's very simple, the same principle applies. This has been explained earlier and it will be explained again later, will be explained again later. So now this has been explained. "How you accumulate karma is explained in two parts." So this is how one accumulates karma in the mundane world. One is for pleasant feelings, and the other is for neutral feelings. Take a look,[09:10]
(a) Accumulating karma for pleasant feelings
(i) Accumulating karma for the pleasure that comes from enjoying desirable objects—sights, sounds, and the like
(ii) Accumulating karma for gaining bliss in meditative concentration, after you have rejected attachment to external sensual pleasures
"Accumulating karma for pleasant feelings" is divided into two kinds. One comes from [enjoying] the objects that the five sensory faculties encounter, form, sound, smell and so on. One would accumulate for these. The second one is that for the external sensory pleasures one has "rejected attachment" to them. Ah! One would feel that for these external things, there are no real benefits to them. Therefore, one will try to gain bliss in meditative concentration, gain bliss in meditative concentration. This is not explained in detail here, but there is one point that we need to understand, to truly be...for instance, for the non-Buddhists and even for those in Buddhism, why can they bear extreme pain in order to learn meditative concentration? This is because he knows that by doing this, he will gain greater happiness, will gain greater happiness. Therefore when one begins to learn Buddhism, there is no other thing to learn than "suffering and happiness." It is just that ordinary beings are foolish. Therefore, they become attached to the present pleasures and eventually experience great sufferings. Those who are smarter will understand this thing, that in order to obtain great happiness, one cannot be attached by avoiding small suffering. Therefore, one will not be deceived. It is just for this.[10:44]
Therefore once you obtain bliss from meditative concentration, even the most beautiful sensory pleasures will seem like chewing wax to you. There's no flavor to it at all, no flavor to it at all. By then, when we ask you to enjoy them, you don’t even want to. This is much like the time when we were kids, we threw ourselves on the ground to play mud. We were really enjoying it. But if we ask you to do this as a grown-up, are you still willing? Of course not. Oh! You would feel that it is meaningless. But in fact, you are still doing things for your happiness. But as a grown-up, you feel that this will make you happy and what the kids do on the ground do not interest you a bit! It's like that. Therefore our understanding is deeper. That's it. This is on "accumulating karma."[12:16]
This has two subtypes: if your concern is mainly for the pleasures of this lifetime, prior to death, then you accumulate nonmeritorious action;
Look, this part explains very clearly. If you are doing it for "pleasant feelings" - we will then create all kinds of karma. Our goal is not purposely to look for sufferings. We are still looking for happiness. But when we are looking for happiness, here it comes! The first type of person, before they die, which is talking about ourselves now, in order to seek present pleasures, one will create all kinds of nonvirtuous karma. Ah! This has to be delicious, this has to be flavorful...so one would try every means to search for food. One will catch the birds in the sky, the fishes in the ocean and even dig the creatures out of their holes. And eat up all these lives. Ah! One has created all kinds of karma from killing. One would come up with all sorts of methods to make others’ belongings as his. Why? It is all for this pleasant feeling. But great nonvirtuous karma has been created at this time. If one further understands, "Oh! This is meaningless. It is meaningless when we die." Therefore,[13:02]
if your concern is primarily for the sensual pleasures of future lives, you accumulate meritorious action.
One will seek for future lives. This is "meritorious karma." So these are like that. Therefore, there are two types of so-called external conditions.[14:04]
(ii) Accumulating karma for gaining bliss in meditative concentration, after you have rejected attachment to external sensual pleasures If you focus on a meditative object primarily for the sake of the blissful feelings that arise from concentration, you will accumulate invariable karma leading to rebirth at the level of the first, second, or third meditative stabilizations in the form realm.
This is developed through bliss in meditative concentration. Why does he talk about "third meditative stabilizations"? This is to say that in the form realm, there are four meditation heavens consisting the first, second, third and fourth meditative stabilizations. There are stabilizations in the desire realm as well. It is called "incompletely attained stabilization in the desire realm." This actually means one is still distracted, so it’s not considered as having obtained meditative stabilization, not considered as having obtained meditative stabilization. Even though one is still in the desire realm, the Tiantai sect also refers this as meditative stabilization in the desire realm. Relatively speaking, this is still much better than us as ordinary people. But this type of mind, it is not that stable, it is not considered [as having obtained meditative stabilization].[14:18]
(b) Accumulating karma for neutral feelings You might have stopped attachment to sensual pleasure, become weary even of meditative bliss, and created karma to have neutral feelings. If so, you will accumulate invariable karma leading to rebirth in the fourth meditative stabilization of the form realm or in a higher level, up to and including the peak of cyclic existence [the highest level of the formless realm].
This schema of subdivisions is what Vasubandhu intended to convey in the Treasury of Knowledge.
And then next, the following says. By then, you are able to stop attachment to all kinds of sensual pleasures. You have given up attachment to them. But what are you doing it for? You're still doing it for pleasant feelings. Even though you know there are pleasant feelings for the lower levels, but this sort of pleasure is limited. Therefore as we learn the meditative stabilization of the form realm and attain the first level meditation, we will undoubtedly feel, ah, this first level meditative bliss is not as good as the second level! So you will feel that there are faults to it and will certainly become weary of it. As you become weary of it, the first level meditative bliss will disappear, will disappear. Once it disappears, you will be even more diligent as you practice. Then you will be able to continue to progress. Assuming that if you have not developed this disenchantment, you are unable to give up this bliss, you will not progress. This is a principle that we must understand. With regard to this point, Shorter [Treatise on] Samatha and Vipasyana by Tian Tai has clearly explained this. When we go into the teachings of serenity [samatha] in the future, we will explain this in detail.[16:12]
Therefore he will still have to give this up, to stop attachment to the attained meditative bliss. If he cannot give this up, he will not be able to progress beyond this point. He will not be able to progress beyond this point. Even though he has advanced to higher state, but it is still for pleasant feelings, so he will keep advancing. Though being weary...as long as he still has any sort of attachment, then he cannot progress. Therefore at this time, he will create karma to have neutral feelings. "Purity and abandonment of thought" - the thought of becoming attached to something has been completely abandoned. This is the time when the mind is completely pure. This is the time that one enters the bliss of neutral feelings. This is the time when one attains the fourth meditative stabilization of the form realm. "The peak of cyclic existence," this is the four levels of meditative stabilization. There are twenty eight heavens in total, twenty eight heavens. And the last level of these heavens, such as the highest heaven [of the form realm] is Akanistha, and then there are Punyaprasava, Vrhatphala, Asanjnisattva, and so on. These are all attained through the four meditative stabilizations. The highest one, Akanistha is attained by practicing the fourth level meditative stabilization. These are all "accumulating karma for neutral feelings." The karma accumulated is virtuous and uncontaminated. These were explained by the Vasubandhu Bodhisattva. We've now understood this topic in its entirety–how we accumulate karma and what type of karma we accumulate. We've now understood this.[17:40]
By his reasoning, when you stop clinging to all of cyclic existence, and then engage in physical, verbal, and mental virtue for the sake of liberation, you leave cyclic existence further behind and come closer to liberation.
This point unveiled what we should understand: Ah! We have now come to understand that there is only suffering in the mundane world. And the cause for this suffering is in the origin. This origin is further divided this way. The origin is further divided this way. So it says that the only method is, what do we do? You must work on the cause. Strive to work on the cause of the origin, strive to work on the cause of the origin. Therefore "you stop clinging to all of cyclic existence," without anything left behind. For all the wonders of cyclic existence, the so called pleasures are sufferings to you, the conditionality is also suffering. Anything in this "cyclic existence," you will abandon it. You are weary of it and you wholeheartedly want to abandon it. In order to be liberated from this place, you therefore engage in all sorts of virtues. These are the actions we take on the paths of accumulation and preparation. At this time, you will gradually leave cyclic existence further behind and move closer to nirvana. This is what we should understand, the accumulated karma.[19:04]
So after one accumulates this karma, how is the effect of cyclic existence being achieved? How is one "reborn"? We have explained the truth of origin before, officially speaking, there are the four characteristics for the truth of origin. They are cause, origin, arising and condition. The truth of origin is the reason that result in cyclic existence. So the reasons that result in cyclic existence are divided into four parts: cause, origin, condition, and arising. So and so Venerable, can we trouble you for a second? Will you please stand up and write it down for me? Your handwriting also looks better. "Cause" is the cause as in causes and conditions. "Origin" is the truth of origin. "Arising" is to spring to life and grow. "Condition" is the condition as in causes and conditions. So there are the cause, origin, condition, and arising. I thought I will mention this here.[20:36]
So in other words, why does one repeatedly pass through birth and death? The result of cyclic existence, there is one main reason – exactly, it is among the four characteristics of the truth of origin - it is the "cause." Ah, it is much like a seed. Once you have the seed, the cause for the continuing growth is right here. What is the primary force behind this? It is affliction and karma. And among these, the dominant one is affliction. Therefore, he first explained on afflictions, which are defilements. And then, at this time, how is cyclic existence being achieved from the cause to the accumulation (the origin)? How is future existence being triggered? It is due to this cause that one accumulates the karma. As the power increases through the accumulation of afflictions and karma, this creates a strong force that will produce future existence. It's just like that. This strong force will develop into something new - a new life will then "arise." When it arises, there will have to be supporting conditions. Therefore, this "condition" is the last thing. It will be explained last. To simply explain, that’s what cyclic existence is all about. It’s just like that.[21:30]
So it has been explained earlier that for this "cause," what is the most fundamental cause? The most fundamental cause is that for this pudgala, this sentient being, the five appropriated aggregates, because we do not understand the realities due to ignorance, we have viewed this to be the "self." This is the fundamental reason! Therefore when we formally practice, the most important thing to do is to recognize it. Otherwise, if you don't recognize it, and you do not rectify this, then no matter what good things you do, I am sorry, they would fall under the " truth of origin." After we engage in virtues and reborn in the heavens, we will fall into hell again. It's just like that, just like that. Therefore after explaining the cause and the origin, the next one is"arising". So in fact, this says that through this process, one has gradually accumulated the karma which will lead to cyclic existence. So at this time, one will have to go to the next life. This is arising. Before arising (or being reborn), there has to be a death. In fact, death is the "condition." Without giving up the past life, there will be no arising of the next rebirth. It's just like that. It has a special reason for this. So now we will first explain, first explain about death. How does one die? And when one takes rebirth, how is one being born?[22:51]
c" How you die and are reborn This is explained in five parts:
1. Causes of death
2. The mind at death
What are the causes of death? What is it like when you die? The socalled " mind at death," in fact, we are nothing more than a continuous arising of consciousness. The "mind" here refers to the conscious mind, the conscious mind at death, what was it like. Every point is clearly analyzed with the fundamental causes indicated. And...even though it is not complete, but for the main causes, how they continue before and after, these are all explained very clearly.[24:17]
3. Where heat gathers
4. How you reach the intermediate state after death
5. How you then take rebirth
The first part is on "death." What is it like when you die? What happens after death - it is the intermediate state after death. We usually call it intermediate existence, intermediate existence. How does one move from the intermediate state to the next life? In this way, in terms of how we go through cyclic existence, the entire content on the truth of origin, we all have a understanding of it, we all have a understanding of it. The twelve dependent arising in the next section will clearly explain every key point in detail. Now let us continue.[24:59]
1" Causes of death
Death from the exhaustion of your life span means dying after you have used up all of the life span
There are a few causes of death. There is one which is the exhaustion of your lifespan. Another one is the exhaustion of your merit. Here it talks about "the exhaustion of your life span."[25:34]
that was projected by your previous karma; as the time has come, you die.
Karma that you created in your past life, it has produced the effect of this life for you. For the effect of this one lifetime, you have only this much time. Therefore, the lifespan that has been projected by your past karma is complete at this moment! And therefore, "as the time has come, you die." This is called "the exhaustion of your life span.". What is the other kind?[25:46]
Death from exhaustion of your merit means,
So it is called "the exhaustion of your life span," or it is called "the exhaustion of your merit." That is for our projecting and completing karma, yes, these dictates however long your life is going to be in this life and the amount of merit you have. This exhaustion of merit means that although your life span is not exhausted yet, but your blessing merit is exhausted. Sorry, in other words, hey, you have nothing to eat![26:11]
for example, dying deprived of the necessities of life.
This is why for practitioners in general, we should not be wasteful! The physical bodies deceive us, there is no meaning to them at all. We always talk about nutrition, nutrition. In fact, not only are there no benefits to that, there is only harm from doing that. I have heard quite a few stories. There was once this practitioner, because he has had attainments from cultivation, he received a spiritual response. In his spiritual response, I don't know whether it was the dharma protector or his teacher who told him this, "This is unfortunate! Even though you are assiduous in your practice, but I am sorry, your life is about to end." That’s it. "You have this much left. You still have 1 'dou' of rice left. "He was told that he had 1 'dou' of rice left to eat. Eh! What is one 'dou' for us now? In terms of rice, that would be around 40-50 pounds of rice. That was all there was left! Ah, he was horrified after he heard this. So, for his meals every day, what did he eat? He would put his hand on top of the container and press on it for a little bit to get a few grains of rice. He would then soak it in water to cook it. After cooking it, he would drink it up. He did exactly that and he desperately strived. Ah! As a result, after more than a year of practice, he had a great awakening. He didn't finish the rice and his life was not exhausted yet.[26:32]
You should read this carefully. The scriptures have explained this in many places. Merits can transform into years of life. The reverse [can happen as well], years of life can be changed into merit. It's like that. Therefore, if you enjoy yourself too much, your lifespan will be reduced. Their lifespan will be reduced. I have read a story like this before, but it was long, long ago, so I have forgotten it now. There was once a wealthy household that had a son. Because the family was very well off, so they invited many guests for a banquet a month after his birth. This was in the ancient times. Oh! It was a huge guest list that resulted in many lives killed. When the child was first born, the diviner said that he would have such a fortunate life. But he died at the age of 2½ . Ah! The parents were very resentful of the diviner. He is usually very accurate; how could he be wrong? No one knew the answer for this. They finally met up with a renunciate, a monk. This monk had high attainments. He told them, "I am sorry. Too much merit was exhausted. He died because his merit was exhausted."[27:56]