菩提道次第广论手抄稿:旧版第八十一卷A面
（手抄稿 第十一册 p3）[00:09]
一有惑的话，一定造了业；造了业的话，对不起，下面又紧跟着来了。造了业一定会感果的。那么现在这个情况呢，你不晓得造了无量无边的业，都没感果，你说：你怎么知道我没感果啊？这非常清楚、非常明白。虽然无量劫，以前我们不知道，可是眼前的事情，我们知道得很清楚。我们一天当中，一小时当中，不晓得造多少能引之因。是，你看见这种东西，觉得：满好啊！看见这种东西：这个真是讨厌哪！是不是？我们刹那、刹那，都把这个能引的因就放在这个地方。[00:49]
如果说一个因要感一个果的话，那我们的生命也是一样，一刹那就是一个生命，一刹那就是生命。实际上我们的一个生命一百年，这个一百年当中集多少能引之因啊！不晓得多多少少，一生尚且如此。所以我们一生当中，真正感得的只有其中的一个，对不对？所以剩下来的都没有，还积在那里。现在我们有无量生死了，岂不是说，这个无量无边的能引之因的这个异熟还没有感果，它一定要感果的，对不起！但是呢有一个方法，如果你 (p4) 修习对治的话，就可以把它损坏，它不感果，这是唯一的方法。所以“异熟未出”，这是无可奈何的，事实就是如此！这唯一的办法要去对治。我们现在看看我们对治了没有？说“对治未坏”，因为我们未修对治嘛！[01:49]
那么请问：怎么是对治法呢？前面讲过了，我们在讲业的时候晓得了，指这个。然后呢，所以讲完了以后马上讲忏悔，这个忏悔就是它的对治，所以修行第一步就是这个东西。修对治的时候什么状态啊？修对治的时候晓得这个东西的过患哪─起过患欲解。本来你看见这个欢喜得不得了，哎哟，钱嘛越多越好啊！这个东西嘛也越好吃越好啊！现在感觉：啊！这个是无边的过患啊！你只要能够塞饱肚子，那我这个修行就可以了，多下来的东西实在是累赘啊！这样。嗯，这个是对治。在你没有生起对治之前，为什么没有生起对治？这个我们现在暂时不谈。在你没有生起对治之前是什么状态啊？[02:52]
When craving and grasping in the present lifetime nurture them, you wander through happy or miserable realms under their control.
【今以爱取而滋养润，】
你看见就欢喜了，滋润它，
【由此增上，则当漂流善趣恶趣。】
漂流生死，这个生死包括善趣、恶趣，不管你怎么都在漂流，都在漂流。[03:08]
所以现在对我们来说，最重要的应该怎么办呢？要了解正法，你了解正法，还要如理 (p5) 听闻。所以你现在……还没讲，翻到下一页，我再继续这一段话要说完。所以你必定要如理地了解的这个法，然后呢如理去思惟，如理去行持，经过忏悔去损、坏。损是一种，坏是一种，到现在为止，我们这个忏悔是损，没有坏，到后面，到最后的话彻底地坏。能够损的话，它暂时就不会感果的，我们损之又损、损之又损，于是因为你不会感恶果，你生生增上，或者你到了极乐世界，那没关系！总是你不让那个恶的因缘增长，一直让那善的因缘……这个善的因缘尤其是干什么？正对治恶的，就是这样。所以到最后的话呢，你了解了空性，把那个种子彻底破坏，好了！[04:11]
那么那个时候，我们还是有一个爱，这个爱叫什么？善法欲。同样的欲，欲是同样的欲喔，可是善法欲跟世间的欲呀，这行相一样的，方向完全相反。一个呢欲是欲：哈，越多越好！现在了解：啊，原来这个东西有这么多过患哪！你厌离、排斥它，方向就完全相反，所以我们给它一个特别名字叫“善法欲”。因为你有了爱取，然后你造种种业；现在呢因为有善法欲，晓得这个东西厌恶，于是变成功“勤精进”，这个两个是根本差别。你能够以善法欲去勤精进的话，现在呢损坏─就是对治，它这个恶业，生死之业不感果了，不感果了，就这样，这个概念就在这里。反过来，你如果不了解，不管你在家也好，出家也好，受五戒也好，菩萨戒也好，乃至于什么……啊！说多少道理，都在这里─该 (p6) 你还要漂流！现在翻过来看。[05:29]
p. 186
Arhats have immeasurable projecting karma accumulated when they were ordinary beings, but are free of cyclic existence because they have no afflictions.
【诸阿罗汉昔异生时，虽造无数能引之业，然无烦恼解脱生死，】
看！阿罗汉证了果了，在“异生”就是无量劫以来，他能引之业也一样地无量无边，但是他已经对治，不但损、而且坏。由于这个损而坏呀，他就烦恼解脱了，没有了！所以解脱了生死，所以解脱了生死。所以前面这句话告诉我们，我们从无量劫以来，造了无量的业，“异熟未生，对治未坏”，这两句话我为什么要说？异熟未生这是无可奈何的，法尔如是。我们真正应该认识的就要认识对治，现在大家了解了吗？所以对我们这个忏悔应该感到高兴。尽管现在还不懂得，心里面至少说：哎呀，我好高兴！虽然我不懂道理，我已经有机会参加了！慢慢地就把这个真实的内容要加进去。不要说：哎呀，我已经很多了，现在又要中间加这个东西啊！那个时候你的心里面啊，就排斥那个法，那个很危险喏！[06:53]
我们平常所谓谤法、谤法，不一定就形之于身口，就是你心里一念起来的时候，你就那个时候，千万注意喔！不要说：“唉，我在那里睡一觉多好！我们跑得去啊今天晚上磕几个头，在那边磕得腰酸背痛！”这个念头万万起不得！你尽管现在不懂，你说：啊！现在我既然有机会进去，虽然我不懂，我跑进去，这个就来。然后呢因为你不懂嘛，所以 (p7) 赶快努力把它弄懂，弄懂了然后你加进去“对治”，行了！行了！虽然我们这一生没有机会，不一定有机会证得阿罗汉果，但是要求往生，那是保证的，这一点我们必定要了解。所以很多人，大家说我要念佛、念佛，那个道理都不懂，你怎么个念呀！我的天啊！这个，这个地方注意哦！[07:47]
还有一点，我刚才告诉你们考试，考试这个是大关键喔！我所以要考的话，就是你们考完了，今天晚上还要温习，不过这个课主要在明天讲。我会告诉你们，这个重要的关键在什么地方，然后呢务必使得这个地方弄清楚。至少在座的大部分同修的确非常精进，我非常欢喜，这一点我绝对尽我的力量帮助你们。继续下去。[08:18]
Once you have reached a firm conviction about this, you will hold the afflictions to be enemies and will make an effort to eradicate them.
【若于是理获决定解，则于烦恼执为怨敌，于灭烦恼能发精进。】
好了！你对上面这个道理了解了，还要什么？“获决定解”。这个我们现在已经认识了，不是说懂得了，算了，然后呢关起书本来又忘记掉了。或者懂得是懂了，但还含含糊糊。不！懂得彻彻底底，够不够？不够！彻底了以后，然后呢反覆思惟，然后呢你心里生起现行，碰到任何情况之下─喏，就是这个！碰到任何情况下，就是这个！所以这个见解是坚定不移。你有了这个认识以后，那时候才可以，才会“对烦恼执为怨敌”。 (p8) 在任何时候，平常我以为这个好就欢喜它的，是吧！贪爱的，爱取，啊，那个时候是一无是处啊！一无是处啊！你就把它看成功怨敌了。因为你把那个能够怨敌了，所以你要对治它，那么然后呢对于灭烦恼这个善巧方便，你能“发精进”。因为你找到了个怨家了，这个怨家要伤害你，你要想办法跟那个怨家斗啊！于是你要学种种的方法去跟它斗嘛！这个精进就是斗烦恼，那个时候才引发得起你的精进来。所以这个地方告诉我们，前面这个道理，这么个重要法！[09:51]
现在不管是四谛、十二因缘，你两种当中，你能够融会贯通的话，不管你怎么讲，讲四谛，四谛清清楚楚，讲十二因缘，十二因缘清清楚楚。譬如说，我们前面讲这个四谛当中的时候，曾经谈起集谛，苦谛比较容易懂，苦、空、无常嘛！实际上那个苦、空、无常还不一定那么容易喔，还不一定！不过至少粗相我们比较容易。那个集谛当中，集谛当中，因、集、缘、生四谛，这个的确不大懂，的确不大懂。你们不妨试试看，等一下翻那个字典，我们这里佛教大字典，然后呢这个法相大字典，你去翻，你怎么翻哪？如果不懂这个十二因缘的内涵的话，你不了解。或者《俱舍》上面有明白的说明，道理可能很清楚。如果说他对这个概念清楚的，一说道理，懂了！否则这个道理不清楚的话，道理说得再多，你还是不了解说些什么。这个地方我顺便说一下，这个开合之间、粗细之间一一交 (p9) 代清楚。[11:10]
现在这个地方我们再停一下。他为什么会能够对烦恼执为怨敌啊？为什么会对这个道理，能够产生决定见解啊？有一个理由，而且也是唯一的理由可以说─苦！就是这样，找快乐！也许我这一生……有很多人：“我并没感觉，一心想修行。”那是宿生已经有修行了。初机修行的第一步，他一定是，因为初机的凡夫无非是找快乐嘛！啊，看那个苦嘛，他要去掉痛苦找快乐嘛！那个时候为了找快乐，为了去掉痛苦，那时候努力策励他去找。不幸的是极大部分啊，他要找快乐找错了，那世间没有一个人例外，他都是找快乐，结果找了半天下了地狱，好可惜！我们幸运地找对了，啊！因为要这个，然后那个。找到这个地方，一步一步推进，最后呢找到了，原来根本在烦恼；然后呢灭这个烦恼有一定的方法，那个时候你才会策励精进。策励精进的力量还是什么？怕苦嘛！一句话。所以记得哦！苦、集、灭、道，苦、集、灭、道，它一定是这个行相，你要把握得住的。[12:48]
所以我们晓得呀，这个对知苦，这是激发我们发心、起行，乃至于最后继续修行，到最后证果的整个的力量，就在这里，就在这里！所以你看我们这个禅宗的大德也好，念佛的祖师也好，《净土圣贤录》上面我看见，也不晓得是哪一个和尚，他一天到晚念佛。然后呢人家骂他，“哎呀，快要死了，我哪有功夫啊！”下面一句话是我加上去的，他根本 (p10) 不觉得。“哎哟，我快死了！”下面匡匡、匡匡，“阿弥陀佛！”拼命念都来不及，哪有一点闲功夫！然后呢禅宗的大德就是生死心切，我们现在打那个板也是“生死事大”，处处地方在那里。唉，真是可惜呀！可惜的是什么呢？把那个“生死事大”写在板上面，那是板的事情，跟我没关系啊！ [13:47]
我想起这个，我自己有一段笑话也可以说，我的笑话让你们来笑，也是我自己很痛切，但是呢我要感激的。我说我二十几年以前，哎哟，是满用功啊，开始念佛，拼命念！后来因为到了兰若，那么然后呢又看了一点经教，哎哟，看了很警惕，然后呢自己也做不到。我在那个书上面圈哪、点哪，法师就说：“欸，不能乱喏！”所以我晓得经上面，我绝对不动，但是自己像现在这种书本上面，我就画呀什么，警惕自己。发现那个写在书本里还不够味，我就把这个条子写好了贴在墙上面，贴得个满墙都是，啊，常常去看。有一天仁法师跑着来告诉我，看了一下。我心里觉得：欸，他会赞叹我几句！他怎么讲啊？“贴在墙上没有用啊！你要放到心里去啊！”嗯？这样。后来我说：“法师啊！记不住，贴在墙上帮忙它。”他淡笑一下。[14:52]
过了多少年以后，我感觉到一点都没错！一直到现在为止，我还受用这句话。我发现努力了多少年以后，大部分时候都是这样：书本上画了半天，原来生死事大书本的事情， (p11) 跟我不相干！然后打板的时候，那个板上写一个生死事大，那个板的事情也跟我不相干！我们都是这个毛病。然后我们去弘法了，讲给别人讲了一大堆，然后自己呢？有很多人的确大菩萨，啊，那了不起！可是以我来说，我往往是说了半天，说给他们听的，那是他们的生死，我不相干。我可以说，这是我自己的犯了一个大毛病，让你们来笑我，这是我忏悔自己的心情也可以说。[15:39]
所以说“苦”、“生死”，你一定要了解，然后这个动力会推动你。然后我们看密教，噢，说这个密教很高明！是很高明。看看密勒日巴尊者，他到了后面有这样的成就了，哪怕是他穷得这个样，要叫他弄点吃，“唉呀，我什么时候死都不知道！”然后呢送点衣服给他做，“唉呀，我什么时候死都不知道，我哪有时间忙这种事情！”说来说去什么？苦逼推动的力量，这是我们要了解的，所以根本在这里。继续，[16:20]
With regard to this, the great spiritual friend Pu-chung-wa engaged in mental training based solely on the twelve factors of dependent-arising and made the stages of the path simply a reflection on the progression through and cessation of these factors.
【此中朴穷瓦大善知识，专于十二缘起有支，净修其心，】
这位大善知识专门在这“有支”上面修。[16:32]
【思惟缘起流转还灭，着道次第。】
因为用了这个功，所以了解了，然后着那个道的次第。关于这几句话，那么文字很容 (p12) 易，你们如果懂得了这个有支，你们去用功的话，立刻相应。否则的话，这两句话也没多大意思。[16:53]
That is, he explained that reflection on the progression through and cessation of the twelve factors of miserable realms is the teaching for persons of small capacity and then reflection on the progression through and cessation of the twelve factors of the two happy realms is the teaching for persons of medium capacity. The teaching for persons of great capacity is to assess their own situation according to these two practices [of persons of small and medium capacities].
【此复是说，思惟恶趣十二有支流转还灭为下士类。次进思惟二善趣中十二有支流转还灭为中士类。】
所以因为你晓得，原来前面的因感后面的果是这样的，如果你想到怕恶趣的话，那么这是单是下士类。哦，说这样要做坏事─堕落，所以你要做好事，那么这是下士。结果发现，尽管做了善事还是流转，不行！那么要跳出，就是中士。下面，[17:27]
They then develop love and compassion for living beings, who have been their mothers and have wandered through cyclic existence by way of the twelve factors, train themselves in the wish to become a buddha for the sake of these beings, and learn the path to this end.
【如是比度自心，推想曾经为母有情，亦皆由其十二支门漂流生死发生慈悲，为利彼故，愿当成佛，学习佛道为大士类。】
这后面一句话。由于自己感受到了这个苦逼啊，然后推己及人，说：“啊，我要报恩哪！”那个时候就把这一个道理要帮别人忙，你自己要跳出来，要帮别人。要跳出来还要这个呀！所以说没有这个，谈大乘那是不晓得怎么谈起。[18:05]
现在把这个十二因缘的流转的这个道理，简单地说明了一下。实际上呢这个还灭的 (p13) 因，还灭的最主要的也已经点了一点，已点了一点。就是讲到对治的时候，我们以爱、取去滋润的话，那么就生死；如果说你反过来，了解的如理的正法，如理对治的话，那么把那个烦恼消失了。所以阿罗汉虽然有无量无边的业，能够解脱。同时这个地方我们立刻可以了解一下、回想一下，为什么前面说三世两重因果当中告诉说，这个受跟爱之间是两重因果的，大家记得不记这句话？这每一个地方都有它特别的原因。“受”这个东西，是前面那一重因果，因，感到现在的必然的果，这个是无可奈何的事情，这个是无可奈何的事情！现在从那个受怎么样引发下面，却是你现在的事情。你不了解了，无明相应之“触”是生爱，然后明相应的这个触是什么啊？善法欲。就这样地两条路岔开了，就两条路岔开了！这一条路流转，这一条路还灭，这个大题目，重点现在这里指出来。关于抉择这个怎么来修道在后面，我们现在继续看文。[20:12]
4 How their significance is summarized：You should understand well, as explained above, how cyclic existence — the aggregates of suffering — is formed through the power of its origin — karma and the afflictions — and, in particular, how the wheel of existence turns in the context of the twelve factors. Understanding this and becoming familiar with it destroys the unbearable gloom of confusion — the root of all problems.
【◎ 第四此等摄义者。如前所说，由业惑集增上力故，生起苦蕴生死道理及特由其十二有支转三有轮，于斯道理善了知已，正修习者，能坏一切衰损根本极重愚闇，】
像前面告诉我们的道理，由于“业惑集增上力故”，那么这样的关系，平常我们说“惑、业”，它就是“业、惑”，这个你们懂不懂什么道理？是不是颠倒了？不是颠倒！ (p14) 所以它这个地方，每一个地方，有的时候可能颠倒。就是说你前面造的这个业，这个业的感不感果还要靠什么？还要靠你的惑的滋润。惑的这个滋润的这个力量叫作“集”，由这个的力量，所以这个四谛当中因、集、缘、生，这个次第的必然性就在这个里面。就是十二因缘当中的，怎么从能引因到所生支的关键所在─这句话里头，前面已经解释得很多了，所以这里不再提它。于是就再结生，“生起苦蕴生死道理，及特由其十二有支转三有轮。”[22:09]
如果你对这个道理能够如实地了知，不但了知，而且如理地、正确地修习，那个时候有一个特别好处─坏一切愚痴，而这个愚痴是衰损的根本。所有世间的一切的坏事情，都是从愚痴上来的，你了解这个缘起的话，那么这个愚痴就解决了。平常我们讲，说五停心观的时候，对治贪心嘛不净观，对治瞋心嘛是慈悲观，然后呢对治痴心嘛是缘起观，观些什么呀？什么呀？大家说缘起嘛，喏，这个才是真正缘起呀！现在你了解了内涵，一对比就了解了。实际上可能到现在为止，有的人了解，有的人还含含糊糊。考试完了以后，我想大家就会了解得比较清楚。那个时候了解了以后有什么好处呢？[23:18]
It eradicates all mistaken views holding external and internal compositional activities to arise causelessly or from incompatible causes.
【除遣妄执内外诸行从无因生，及邪因生一切邪见，】
(p15) 你正确地了解了事情从因到果的必然性，而并不是天生来的，所以叫作空缘起、缘起空。那个时候不管是执着内在、执着外在─内在是我们的身心，外在的山河大地─说一切、一切无因生，你就不会。平常我们世间的这种想法就是“无因生”，当年称为顺世外道，现在我们通常大部分的见解都是这个！所谓“啊！这个世间嘛就是这样嘛，生嘛就生起来了。”那倒好像是哦！“这个都是物质的流转，跟这个没关系。”就这套，这个就是无因，这个是错误的。“及邪因生一切邪见”，其实无因本身也是个邪因哪，也是个邪见。他所以说“邪因”的话，就是说他是讲有因的，但是他讲这个因，他弄错了，是这样，这种都是邪见。一切的衰损、一切的罪恶都从这个上头来的，你现在了解了都排除它。所以这[24:42]
It increases the precious wealth of the treasury of the Conqueror's teachings, and it is what motivates you toward the path to liberation through exact knowledge of the characteristics of cyclic existence and intense disenchantment with them. It is the best means for activating the latent propensities by which you will attain the sublime state of a noble being.
【增盛佛语宝藏珍财，如实了知生死体相，】
那个时候[24:50]
【便能发起猛利厌离，】
那个时候你就能够发起猛利厌离了。[24:56]
(p16) 【于解脱道策发其意，是能醒觉诸先修者，能得圣位微妙习气最胜方便。】
既然你对生死体相认识了，发起了厌离，而且猛利地厌离的话，当然你一心一意要求厌离的方法。得到了方法，于是你拼命去努力。这样的作法，那是所有那些大祖师们─那些祖师们都是已经什么？觉醒，不再迷痴了，就是啊或者大彻大悟有成就者─以及得到圣位的，这种微妙习气。平常我们现在的习气染污的，既不微又不妙，是粗劣啊！可怕极了，他这个才是好的！这样的好处的，最殊胜的方便、善巧，就是讲上面这个。那么下面就讲经上面的证明。[26:06]
Thus, the 《Tantra Requested by Subahu》 says: The path of dependent-arising destroys ignorance.
【如是亦如《妙臂请问经》云：“于愚痴者，以缘起道。”】
说我们五停心观就从这个上头来的。[26:14]
The《Rice Seedling Sūtra》 states that when you understand dependent-arising well, you put an end to all bad views that take as their object the beginning, the end, or the present.
【《稻秆经》说：“善见缘起，则能遮除缘前后际，及缘现在一切恶见。”】
如果你对缘起的这个道理能够善巧、正确地如实了解了以后，那么对于从前到现在，从现在到后在，种种过程当中的错误的这种概念、恶见，一切都排除、遮住、遮止掉了。[26:43]
Master Nagarjuna said: This dependent-arising is the profound treasure in the storehouse of the Conqueror's speech.
【龙猛菩萨云：】
(p17) 佛经上这么说，菩萨论上面也这么说。[26:48]
【“此缘起甚深，是佛语藏宝。”】
这个缘起这个道理呀，甚深、最甚深啊！的的确确，佛整个讲的就是缘起，我们现在了解的，那个只是一个概念。而我们现在这个概念实际上呢，就是进入这个甚深缘起的下脚第一步，非常重要！你有了这个认识走进去的话，你可以走到究竟、无余圆满地步。[27:19]
The Bases of Discipline states that it was the custom of the excellent pair Sariputra and Maudgalyayana occasionally to travel among the five kinds of beings. After they had traveled there, they would return to Jambudvipa and recount the sufferings of these beings to the four types of the Buddha's followers.
【毗奈耶教中说第一双，（即舍利弗与目犍连）所有现行，谓时时中游观五趣，游观之后还赡部洲，为诸四众宣说彼等所有众苦。】
这个第一双就是佛弟子，他们一对啊那真是了不起！为什么赞叹他们“第一双”啊？就是帮助我们释迦世尊弘扬教法最好的一对，称他“第一双”。他们的现行，他们忙些什么？看看！这是我们值得我们学习的。于“时时中游观五趣”，他们也去游喔！欸，他游了以后，还来“为四众宣说彼等所有众苦”，小乘尚且如此！所以菩萨，这常游毕竟空，说“菩萨清凉月，常游毕竟空”，他也游戏呀！他这个游戏呀，唯恐你不去游戏，我们这个游戏呀就唯恐我们去，差别何在？这我们要了解，一个是正知见相应步步上升，一个是无明覆盖当中愚痴杂染。[28:40]
Some among the followers lived either with or near some persons who disdained pure conduct. The followers brought them before the excellent pair, who instructed them in these accounts of the sufferings of other realms. As a result of this instruction, they came to delight in pure conduct and were brought to a higher understanding as well.
(p18) 【诸有共住近住弟子，不乐梵行，即便引彼付第一双，请为教诲，】
那么如果说跟佛的那些共住、近住弟子，说这个“共住”的话，也就是出家的，共同的；“近住”这是净人们，现在我们譬如说在僧团当中，有很多或者受五戒的，或者受八关斋戒的，本来近住是指八关斋戒的这个特别的，那么现在包括范围广一点。反过来说，就是在这个僧团当中的在家、出家的弟子。他所以到僧团来当然学佛，但是进来了以后就“不乐梵行”。唉！来是来了，心里面就放不下，你怎么办呢？“付第一双，请为教诲。”[29:34]
【二人受已教诲彼等，得教授已，爱乐梵行便能证得殊胜上德。】
就这样，那么把那些不乐梵行的人交给他们两个，他们两个就给他去教诲了以后，他就能够爱乐。然后呢，成就了！[29:57]
81A Commentary
ENGLISH LR V1 P.90[00:09]
After you have created the karma, it will certainly produce an effect. The situation you are in now, you have no idea of the countless and boundless karma that you have done. They have not produced effects yet. You might say, "How do you know they have not produced effects yet?" This is very clear, very apparent. Even though we do not know what you have done in the past countless eons, but we know very clearly of what we do at present. In one day or even in one hour, we have no idea how many projecting causes we have created. Yes, you will see something and you will feel, "This is pretty nice!" When you see something else, "This is so annoying!" Isn't that right? Therefore, we are laying down projecting causes moment after moment.[00:49]
If one cause will produce one effect, then it will be the same for our lives. One moment will produce one ife. One moment will produce one life. In fact, one lifetime could last 100 years. Within these hundred years, how many projecting causes will you accumulate?! You have no idea how many. This is the case for
only one lifetime. Therefore, for this lifetime of ours, this is truly a fruition of one of the causes. Isn't that right? The rest of the causes from the past have not produced fruitions, they are still waiting. Since we have countless rebirths, wouldn't this mean that countless projecting causes are yet to issue fruitions? And I am sorry, they will certainly issue fruitions! However, there is one method to deal with this. If you cultivate the antidote, you will be able to harm and eradicate [the causes] to prevent them from issuing fruitions. This is the only method. "...that has neither issued forth fruitions," there is no way out of this because it is the fact! The only solution is to remedy it. Now let us take a look at whether we have remedied it? This says "nor been eradicated by antidotes." This is because we have not cultivated the antidotes [01:49]
May I ask you, "How do you remedy it?" This was said earlier, we know this from the time we talked about karma. It was specifically pointing to this. After that, this is why after karma, he immediately explained confession. Confession is the antidote for it. Therefore the first step in cultivation is exactly this. What would you be like if you have cultivated the antidote? When you have cultivated the antidote, you will know the faults of this thing - you will yearn to be freed from the faults. You had originally been so pleased by these things, ah-yo, the more money there are the better! The more delicious the food is the better! Now you would feel, "Ah! There are boundless faults with this!" At this point you only want to fill up your stomach sufficiently to cultivate. All the extra things are indeed just a burden! Like that. This is the antidote. Before the antidote is applied, why have you not applied it? We will not talk about this for the meantime. What would you be like if you do not apply the antidote?[02:52]
When craving and grasping in the present lifetime nurture them, you wander through happy or miserable realms under their control.
You will nurture them with craving and grasping. As soon as you see attractive things, you will be pleased by them and continue to nurture [the causes]. This type of empowerment will set you to wander in cyclic existence. This cyclic existence will include both the happy and the miserable realms. It does not matter where you are wandering, you are still wandering.[03:08]
Therefore, for us now, what is the most critical thing to do? We need to understand the sublime teaching. To understand the sublime teaching, you will still have to listen properly. Therefore, for you now...I have not gone to the next page yet, I need to finish the explanation for this section here. You must properly understand this teaching and properly reflect on it. You will need to properly practice by going through confession to damage and eradicate [the nonvirtuous seed]. Damaging is one type. The other type is destruction. Up until now, the confession that we know is of the damaging type. Our confessions have not caused permanent destruction. But later on, you will be able to eradicate it at the end. But if you are able to damage it, it will temporarily not produce an effect. So, you will damage it again and again. Because of this, you will not have to experience the nonvirtuous effect. You will advance with high status life after life. You may perhaps get to Pure Land. That does not matter! In brief, you do not empower the nonvirtuous causes but instead empower the virtuous causes...the virtuous causes here are of what particularly type of characteristic? They are the exact antidote for nonvirtues. It is exactly like that. Therefore, in the end, once you understand emptiness, you will thoroughly eradicate the seed. Then it will be fine![04:11]
So, at this time, we still have craving. But what is this type of craving called? It is called the yearning for virtue. It is still a yearning. This yearning is the same as the yearning that you know. This yearning for virtue and the yearning we know in the mundane world share the same characteristic but are entirely opposite in direction. One type of yearning is a regular desire, "Ha, the more the better!" Now that you understand this, "Ah, there are so many faults to this!" So you are disgusted by it and wish to reject it. The directions [of the two types of yearnings] are completely the opposite. This is why we give it a special name, "yearning for virtue." It is because you have craving and grasping that you create all sorts of karma. Now that you have this yearning for virtue, you know to be disgusted by these things. So, this in turn is transformed into your "diligent perseverance." This is the fundamental difference between these two. If you are able to take this yearning for virtue to persevere diligently, you will be damaging [the non-virtuous seeds] - this is the antidote. The non-virtuous karma, the karma for cyclic existence will no longer produce fruitions, no longer produce fruitions. It is just like that. This is the concept here. On the contrary, if you do not understand this, whether you are a lay practitioner, a renunciate, have adopted the five vows, adopted the Bodhisattva vows, or something else...ah! No matter what principles you speak of, you will still be here, still be wandering [in cyclic existence]!
<Editor's note: 81A[05:29]- [12:48] of the translated commentary is missing from the PDF> [13:47]
[Speaking of this,] I remember that there was something I had done which could be described as rather amusing. This may be said for your amusement, but it is a poignant reminder for me. On the other hand, it is something I feel gratitude for. If you look back at how I was 20 some years ago, ah-yo, I was assiduous. When I began to recite the Buddha's name, I was extremely diligent! After arriving at Lán Rě and having read some teachings from scriptures and treatises, ah-yo, I was greatly alarmed. Yet I was not able to accomplish what they describe. So, I would be circling and marking [crucial points] on the texts. The Dharma master then said, "Eh, you cannot be reckless!" So, I knew that for the scriptures, I absolutely cannot write on them. But for the other books that I have such as the ones before us, I would be making marks to caution myself. Then I realized that it was insufficient to be marking my books. So, I would write portions of them on little pieces of papers and tag them on the walls. These papers were all over my wall. Ah, I would frequently look at them. One day, Dharma master Rén came to see me and saw the wall. So, I thought, "Eh, he is going to commend me!" But what did he say? "There is no use for you to put them on the wall! You will have to put them in your heart!" Um? That was it. Later, I said to him, "Dharma master! I cannot remember them. So, I thought it would help to put them on the wall." He smiled slightly.[14:52]
After many years, I realized that this is absolutely unmistaken! Even to this day, I am indebted to this sentence. After striving for so many years, I recognized that is how we are for the greater portion of the time: we would make lots of marks on the textbooks, but the significance of life and death remains a matter of the text books, it has nothing to do with me! When we sound the wooden board, the wooden board would say "the matter of life and death is most significant." But what is written on the board seems irrelevant to me too! This is a problem that we all have. And when we say that we are going to propagate the teaching, we will explain at length for others, but what is its impact to us? There are many people who are indeed great Bodhisattvas. Ah, they are magnificent! But for myself, I would frequently be explaining much to others and feel that this relates to their life and death instead of mine. I can say that I am telling you a great fault of mine so you can laugh at me. Or I can say that I am telling you this for the sake of feeling contrite.[15:39]
Therefore, with regards to "suffering" and "life and death", you must comprehend [their meaning]. This motivating force will in turn propel you to move forward. When we look at the Mantra vehicle, oh, it would seem that the Mantra vehicle is brilliant! It is brilliant. Just look at the honorable Milarepa. He attained such accomplishment in the end despite being greatly impoverished. But if you had asked him to fetch some food for himself, [he would say,] "Ah-ya, I do not know when I will die!" If you try to give him some cloth to make clothes, "Ah-ya, I do not know when I will die. Why would I have time for that?" What is he talking about? It is a force that is propelled by suffering. This is what we should understand. Therefore, the root is right here. Let us continue.[16:20]
With regard to this, the great spiritual friend Pu-chung-wa engaged in mental training
This great excellent teacher engaged in mental training based solely on the twelve factors of dependent-arising. (Translator note: not sure if what Master means here is that master Pu-chung-wa specifically meditating on the factor of "existence.") [16:32]
based solely on the twelve factors of dependent-arising and made the stages of the path simply a reflection on the progression through and cessation of these factors.
Because he had trained on that, so he understood it and followed the stages of the path. As for these few sentences, the words are very easy to understand. If you can understand the twelve factors and practice on that, you will immediately accord. (Translator note: again, I am not sure if Master meant the existence factor instead of the twelve factors.) Otherwise, these few sentences will not mean much to you.[16:53]
That is, he explained that reflection on the progression through and cessation of the twelve factors of miserable realms is the teaching for persons of small capacity and then reflection on the progression through and cessation of the twelve factors of the two happy realms is the teaching for persons of medium capacity.
This is because you know that it is the cause earlier that has issued the subsequent effect. If you are afraid of going to the miserable realms, then this will become solely the teaching for persons of small capacity. Oh, so if one does nonvirtues - one will fall into miserable realms. Therefore, you will have to engage in virtue. This is the teaching for persons of small capacity. However, you will find out further that even though you have done virtues, you will continue to cycle. That cannot be! So you will want to escape. This then becomes the teaching for persons of medium capacity. Next,[17:27]
The teaching for persons of great capacity is to assess their own situation according to these two practices [of persons of small and medium capacities]. They then develop love and compassion for living beings, who have been their mothers and have wandered through cyclic existence by way of the twelve factors, train themselves in the wish to become a Buddha for the sake of these beings, and learn the path to this end.
Look at the last sentence. Because you are compelled by suffering and you put yourself in others' place, you will then say, "Ah, I need to repay their kindness." By then, you will take this teaching to help others. You will want to escape yourself and also help others. But for you to escape, you will still need this! Hence without this [as the basis], it would be unfounded to speak of Mahayana. [18:05]
We have now briefly explained the cycling through the twelve factors of dependent arising. Actually, for the cause of cessation, the main point to cessation has been briefly touched upon, has been briefly touched upon. That was done when we talked about applying the antidotes. When we nurture with craving and grasping, we will be fueling the process of cyclic existence. On the contrary, if you can properly understand the sublime teaching and properly apply the antidotes, you will clear away your afflictions. This is why even though Arhats had immeasurable karma in the past, they are still freed. At the same time, we can immediately try to understand and recollect what was said earlier. When the text talked about the three lifetimes and the two cycles of cause and effect, the text specifically said that feeling and craving are from two different sequences of dependent-arisings. Do you all remember this sentence? Every point of the text has its significance. "Feeling" belongs to the previous sequence of cause and effect. It was because of the cause that you are experiencing this inevitable effect. There is nothing you can do about that. There is nothing you can do about that! However, how the feeling produces what happens next is exactly what you can do at present. If you do not understand, then the "contact" which accords with ignorance will generate craving. But a contact that accords with [a clear] cognition will generate what? The yearning for virtue. Just like that, the two paths are separated, the two paths are separated! One path will lead to wheeling in the cyclic existence. The other will lead to cessation. This is a big topic. But the main point has been pointed out right here. As for how you decide to train on the path, this is covered later. We will now continue with the text.[20:12]
4' How their significance is summarized You should understand well, as explained above, how cyclic existence—the aggregates of suffering—is formed through the power of its origin—karma and the afflictions—and, in particular, how the wheel of existence turns in the context of the twelve factors. Understanding this and becoming familiar with it destroys the unbearable gloom of confusion—the root of all problems.
The principle that this is telling us here, the text says that it is "formed through the power of its origin—karma and the afflictions." This is the relationship. We would normally say "afflictions and karma." But here it says "karma and afflictions." Do you understand why this is so? Do you feel that it is reversed [by mistake]? It is not reversed [by mistake]! Therefore, for this place and at different places, it is possible that it is reversed [on purpose]. This is to explain that for the karma you have created earlier, whether this karma will issue an effect or not, this will depend on what? This will depend on the nurturing of the afflictions. This nurturing power of the afflictions is called "origin." It is this power that lends the inevitable order of cause, origin, condition and arising within the four noble truths. This is the key to progress from the projecting causes to the actualized factors in the twelve factors of dependent-arising. This meaning is embedded in this prior sentence. This has been much explained earlier so I will not bring it up again. This is how one repeats rebirth. "The aggregates of suffering—is formed through the power of its origin—karma and the afflictions—and, in particular, how the wheel of existence turns in the context of the twelve factors."[22:09]
If you are able to fully understand this principle, not only do you understand but that you properly and accurately train in this, there will be a special advantage to this - you can destroy all the confusions. This confusion is the root to all deterioration. Every bad thing in this world comes from confusion. If you can understand the dependent-arisings, you can clear away your confusion. We would normally speak of the five meditations for settling the mind and ridding it of the five errors. The antidote for attachment is the meditation on the vileness of all things. The antidote for hostility is the meditation on the pity for all. The antidote for ignorance is the meditation on causality (or dependent-arising). What are you meditating on? What is it? Everyone would talk about dependent- arising. There, this is true dependent-arising spoken here! Now that you understand the meaning, as soon as you make a comparison,you know. But in reality, it is possible that up until now there are some people who understand this well where as there are others who are still muddled. After the test, I believe that everyone will have a clearer understanding. After you understand it, what is the advantage to this? [23:18]
It eradicates all mistaken views holding external and internal compositional activities to arise causelessly or from incompatible causes.
You will know the inescapable nature of how things progress from cause to effect. Things are not inherently the way they are. This is why this phenomenon is called emptiness and dependent-arising. Or it can be called dependent-arising and emptiness. [If you understand this,] to view the internal or external compositional activities - internal means our body and mind, and external means the mountains, the rivers, earth [and so on] - to be such that everything arises causelessly is not something you will do anymore. However, the way we rationalize in the mundane world is in fact that things will arise "causelessly." In the early days, we would call these people [who reason as such] non-Buddhists who accord with the mundane world. For most people, this is the general view! People would say, "Ah! This is how it is in the world. It just happens." It would seem that way! "It is simply a matter of the physical materials turning over. It has nothing to do with what you are saying." This is exactly what they would say. This is to claim that things occur causelessly. This is mistaken. There is also "all mistaken views...from incompatible causes." Actually, causelessly is also an incompatible cause. It is also a mistaken view. The reason the text says "incompatible causes" is because people would claim a cause but the cause that they claim is mistaken. That is how it is. These are all mistaken views. This is the source of all deteriorations and sins. Now that you understand it, you will reject it. Therefore, [24:42]
It increases the precious wealth of the treasury of the Conqueror's teachings, and it is what motivates you toward the path to liberation through exact knowledge
At this time [24:50]
and intense disenchantment with them. [257]
At this time you will develop an intense disenchantment. [24:56]
It is the best means for activating the latent propensities by which you will attain the sublime state of a noble being.
Now that you understand the characteristics of the cyclic existence, you have developed disenchantment, an intense disenchantment. Of course, you will at this time set your mind upon finding the method to renounce the world. Once you have obtained the method, you will desperately strive. This is what all of the great masters in the past have done. What have these masters obtained? They have been awakened, no longer confused and ignorant. Those masters with great accomplishments and those who have obtained the noble status, this is the subtle and sublime latent propensities that they have. The defiled latent propensities that we have now are neither subtle or sublime, but rather coarse and inferior! These [latent propensities] are extremely horrendous. What the masters have are truly excellent! This advantage, the most auspicious means and method are what has been described. It will use the scriptures as reference next. [26:06]
Thus, the Tantra Requested by Subahu says:545 The path of dependent-arising destroys ignorance.
This is where the five meditations for settling the mind and ridding it of the five errors come from. [26:14]
The Rice Seedling Sutra states that when you understand dependent-arising well, you put an end to all bad views that take as their object the beginning, the end, or the present.
If you can skillfully and accurately understand the exact principles of dependent-arising, from before until now and from now until future, you will be able to reject, to put an end, to stop all misconceptions and bad views throughout these times. [26:43]
Master Nagarjuna said:546
This was said in the sutra as well as in the commentary. [26:48]
This dependent-arising is the profound
Treasure in the storehouse of the Conqueror's speech.
The principles of dependent-arising are profound, are most profound! Indeed, all that Buddha has explained is dependent-arising. But for what we understand now, it is only a concept. But this concept that we know now is the very first step to enter this profound dependent- arising. This is very important! To advance with this understanding will permit you to reach the ultimate and the quintessential without any imperfection. [27:19]
The Bases of Discipline547 states that it was the custom of the excellent pair Sariputra and Maudgalyayana occasionally to travel among the five kinds of beings. After they had travelled there, they
[p325 English LR Vol 1]
would return to Jambudvipa and recount the sufferings of these beings to the four types of the Buddha's followers.
The excellent pair is Buddhist disciples. This pair is truly magnificent! Why do we praise them as the "excellent pair"? This is the pair who is the best at propagating the teachings of our Shakyamuni Bhagavan. This is why we called them the "excellent pair." Their actions, what did they do? Take a look! It is worthwhile for us to learn from. "...the excellent pair Sariputra and Maudgalyayana occasionally to travel among the five kinds of beings." They would travel as well! Eh, after their travel, they would "return to Jambudvipa and recount the sufferings of these beings to the four types of the Buddha's followers." Even practitioners of the Hinayana do this! Therefore Bodhisattvas frequently travel through ultimate emptiness. It is said that "Bodhisattvas, cool as the moon, frequently travel through ultimate emptiness." They travel and play as well! But for what they play, we are only afraid if you do not play with them. For what we play, it would be terrible if we did go do that. What is the difference? This is what we should understand. The former is a stepwise advancement that accords with the correct view. The latter is the mere foolish defilement that came from ignorance and obscuration.
Some among the followers lived either with or near some persons who disdained pure conduct. The followers brought them before the excellent pair,
There are those disciples who live with or near the Buddha. For those who "live with," this would mean that they are also renunciates. "Live near" refers to a certain type of Upasakas. For instance, in our Sangha community now, there are many who have adopted the five vows or the eight vows. Ordinarily, "live near" would particularly refer to those who have adopted the eight vows. So now the scope here is greater. In other words, this would mean disciples who are renunciates or laymen who have come to the Sangha community. The reason they came to the Sangha community was to learn from the Buddha. But after they have arrived, they "disdained pure conduct." Ah! Even though they have come, there are just things in their minds that they could not let go of. So what to do? "The followers brought them before the excellent pair."
who instructed them in these accounts of the sufferings of other realms. As a result of this instruction, they came to delight in pure conduct and were brought to a higher understanding as well.
Just like that. Those who disdained pure contact were brought before the excellent pair. After instructions from these two, these people came to delight in pure conduct. And then, they had accomplishments!