菩提道次第广论手抄稿:旧版第八十一卷B面
（手抄稿 第十一册 p19）[00:11]
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！前面有过这个故事，难陀这个故事，阿难那两个侄儿那个故事都是。他出了家以后不乐梵行，交给他们两个，他们两个带去一来，啊，马上解决！就这样。[00:27]
p. 187
The Teacher, seeing this, questioned Ananda, who informed him of the reasons, whereupon the Buddha said, "Because there will not always be teachers like this excellent pair, make a painting in the gate house of a five-part wheel of cyclic existence, around the circumference of which are the twelve dependent-arisings in both forward and reverse progressions." The wheel of existence was then drawn.
【大师见此问阿难陀启白其事，】
“大师”就是佛啦，看见他们两个做得好，那么就问阿难。阿难尊者就把这个事情告诉说：“噢，本来啊他们两个，他们那些人不好好的，结果呢，让那个舍利弗跟目犍连尊者给他一教化，都成就了！”佛就说：“好是好呀，但是
【佛曰，一切时处，不能遍有如第一双，】
这个当然，你不可能啊，他们两个只有两个人，你不可能任何地方就去叫他们哪！“现在我另外告诉你一个方法”，怎么办哪？[01:08]
(p20) 【应于门房画生死轮，分为五分，周围当画十二缘起流转还灭，其次乃兴画生死轮。】
在你们的房门上面，换句话说，你在起居的随时看看，那生死轮回这个样的，“分为五分”，就是昨天那个图，记得不记得？从最里边，一层、两层、三层、四层、五层，就是这个！画在那里。那么周围呢，最外面画一个十二缘起流转。其次“兴生死轮”，画这个生死六道当中，中阴中间，外面被这个阎罗王包住，这样的五个层次。那么另外呢，[01:57]
On another occasion, a painting of the Buddha was to be sent to King Udrayana. Before it was sent, the twelve dependent-arisings in forward and reverse progressions were written in verse at the bottom. The king memorized this, and then, at dawn, sitting with legs crossed and body straight, concentrated his attention upon virtue. By focusing upon the two processes of dependent-arising, he achieved the sublime state of a noble being.
【又为仙道大王寄佛像时，于下绘写十二缘起流转还灭而为寄之。大王受已，至天晓时，结跏趺坐，端正其身，住对面念，善观缘起二种道理而证圣果。】
就是昨天讲的那个故事。就把它寄给他，一看，然后呢他看了以后，就了脱生死了。但愿我们现在也看了它一下呀，能够解决这个问题。不过我们现在不要单单为自己，这个地方要为一切众生解决，这个是我们说共中士。[02:38]
第二，前面就是先把这个十二缘起的这个第一个一点说明─不是，这一个是整个的共中士道。共中士道它分几部分，分几部分，我们就看看这个什么，看那个科判在什么地方，这个共中士道，思惟苦谛，希求解脱方便……在一百五十三页。中士道修 (p21) 心分四个，正修意乐，那么正修意乐当中分成功有这个四谛、十二因缘的修法，那么现在这两个都说完了。所以我们了解了，那中士道的意乐讲些什么内容，怎么修法，质本身已经明白地了解了。那么量呢？所以现在这个第二，彼生起之量。[04:08]
The measure of the determination to be free. You must understand the detail the characteristics of cyclic existence, both by way of suffering and its origin and by way of the tweleve factors of dependent-arising. Once you understand these characteristics, you will develop a desire to abandon and to quell suffering and its origin.
【◎ 第二生此意乐之量者。如是由于苦集二谛及其十二缘起支门，详细了知生死体相，欲舍生死，欲彼寂灭及欲证得。虽才生此，亦是出离意乐，】
第一个，像前面我们关于这个正修中士道的意乐分两个，分两类来说：第一个是苦集灭道的四谛，苦、集；十二缘起。了解了生死的体相以后，那个时候心里觉得真是一无意思啊！原来这个我们认以为快乐的事情是一无是处，不要说苦啊！然后呢找到那个苦是原来有这个原因哪！那既然有这个原因可以消失掉了，谁愿意苦呢？那么于是就要想得到那个去掉痛苦的寂灭等等。所以“才生此，亦是出离意乐”，你只要生起一点来，这个也是出离意乐。[05:25]
这个话到现在为止，对我们就变得很重要了。为什么？因为我们现在了解了，你任何一个识，因位识，你只要有这个因位识，它将来只要有因缘再去滋润它的话，它就能够感果的，感果的第一个就是这个。不过以无始以来是无明、行、识，现在呢由于正法的了解 (p22) 了以后，跟“明”相应的“行”，所生下来的这个“识”，就是这个。所以哪怕才生起，这个意乐，这个就是识心，就对了，我们就要这个！但是够不够？不够！[06:14]
At this time, although you may have a simple determination to be free, you should not be satisfied merely with this.
【然唯尔许犹非止足，】
不够的，因为这是因位嘛！我们现在要感得的果位，因位当中不能解决问题，要感果了以后，才得到这个圆满的。[06:29]
Hence, Candrakirti's 《Commentary on the "Sixty Stanzas of Reasoning"》 says: Once we are certain that living in the three level of cyclic existence - impermanence's blazing fire - is like entering a burning house, we want to escape it.
【如《六十正理论释》云：“处于无常炽然大火三地之中，如入火宅决欲超出。”】
而那个心要怎么样才对呢？就像我们处在这个大火，什么大火呀？无常大火。这个大火啊烧得非常猛烈，所以“炽然的大火”。在这种情况之下，任何人是拼命地一定要超出。喏，我们要生的量要这样的，那么就对了，一定要对了！所以我们每天晚上一定念，一定念什么？念什么？普贤警众四句，普贤“如救头燃”，啊！就像这样啊，那赶快努力啊！[07:23]
And, as cited previously: Just as, when a chance arise for prisoners to flee from prison ...
【又云：“如囚欲脱狱”等。如前所引，】
这个前面都已经说过了。[07:31]
Develop an attitude about cyclic existence like those who feel aversion for their confinement in a blazing house or a prison, and want to escape. Then progressivey increase this feeling of aversion and desire to escape.
(p23) 【谓如误入炽然火宅及堕牢狱，不乐彼处，能生几许欲脱之心，即当发生如彼心量，次后更须令渐增长。】
你心里面有多少生起来的话，就对了，你就应该像这样的这个量，继续不断地增长、增长。这个现在我们修行、修行，没有别的，就是这个！没有别的，更没有别的了。不管是禅、净、律、密的根本在此。[08:13]
Sha-ra-wa described a superficial determination to be free as being like when you pour powder into inferior beer; the powder forms just a thin layer on the surface. If your ability to see the undesirability of true origins - the causes of cyclic existence - is superficial like this, then your search for liberation, the cessation of suffering and its origin, will be the same. Likewise, your desire to attain the path to liberation will be mere words. Thus you will not be able to develop either the compassion that cannot bear to see the sufferings of living beings in cyclic existence or the uncontrived spirit of unsurpassed enlightenment thatinstills you wilh strength. Hence, your understanding of the Mahayana will also be merely intellectual. Therefore, you must practice these teachings for the person of medium capacity and regard them as crucial instructions.
【又此意乐如霞惹瓦说，若仅口面漂浮少许，如酸酒上所掷粉面，则于集谛生死之因，见不可欲亦仅尔许。】
有一个祖师说得很有趣，虽然很有趣啊，这个里边还很痛切！就像一些祖师说的话：“我这个笑，笑中有痛。”虽然这个很有趣，好像满好玩的，但是心里面就很痛，痛切的感觉。上面所说的那些道理啊，只是口面上面，是嘴巴上面讲讲的，漂浮在像酸酒上面，那个酒还发了酸哪，那是一无是处啊！然后呢还漂一点面粉。通常我们看见那个很多东西上面浮一点点，就这么一点点，那意思啊，一点用场都没有！[09:08]
如果你讲的这个道理这样的话，“则于集谛生死之因，见不可欲亦仅尔许。”因为你对这个道理并不了解嘛，既然你不感到苦，当然你也不会求出离；不会求出离，你也不 (p24) 会找出离的因跟道。就算你懂得了，也没有用！嘴巴上面讲讲啊，心里面就生不起来。那一定要你正确地思惟、观察，然后对那个痛苦产生深切的厌离，然后呢找到这个痛苦的因，那个时候你觉得：“哎呀，这个是一无可取啊！”“见不可欲”是这样来的。所以常常有人问我，我当年自己也是这样说：“哎呀，这个贪心，明明晓得这个贪不好，经上说得明明白白，好像懂了，为什么去不掉呀？”就是这样。你没找到因，你没找到因。所以没找到因，你还觉得这个东西可欲，啊，好得很欸！你找到了因，认识了清楚，那时候你就感觉到：哎呀，一无是处啊！一无是处啊！那个时候你就排斥它，那个厌离心就生起来了呀！[10:30]
【若如是者，则于灭除苦集之灭，求解脱心亦复同尔，】
既然你对苦也不怕苦，不怕！然后呢造集苦的因，当然你也不了解这是集苦的，你还觉得快乐得很欸！既然是快乐的话，当然啦，这个灭除这苦的这个灭，你把它苦当成快乐，现在要灭除它，当然不愿意嘛！当然不愿意，所以说，“灭除苦集之灭”啊，是你也不想。既然不想的话，得到这个苦灭的求解脱这个心也是这样。[11:11]
【故欲正修解脱道心，亦唯虚言。】
所以说修道都是空话，都是空话！我们因为了解了这一个─苦，找到了苦的因， (p25) 啊！晓得要从这个地方断起。断了以后得到这个灭谛，那真是乐！然后要去修道。要修道，然后要出家也好，然后要持戒、学定、修慧，然后要念佛、要参禅，然后要学教、要学密。然后自己不忍哪，再进一步才去弘法，这个次第是这样的，必然的。所以下面说：[11:51]
【见他有情漂流生死，所受众苦不忍之悲，亦无从起，】
因为你自己看见这个生死的行相那么痛苦啊，所以要跳出来，而推己及人，看见：哎呀，不忍他们苦啊！因为你不忍，所以那个悲。既然你现在前面这个没有，你说悲，哪里生起啊？所以现在有很多人总觉得，唉呀，看见别人苦，他觉得：啊，很不忍哪！他自己苦懂不懂啊？自己苦一点都不懂！既然自己苦的一点不懂的话，怎么所以说对人家的苦不忍呢？这个是问题喔，这个是问题喔！这个是我们要检点的。但是这个并不是说，我们没有世间这种，是的，看见世间这个人生了病，很痛苦啊！对！我们倒是好的，这个是好心。可是单单这个够不够？不够！修学佛法不是这样的，修学佛法不是这样的！它有它特别的内涵在，这个现在我们已经了解了。[12:56]
所以真正的大乘不是说，唉呀，看见他生了病了，然后呢就是这样地要去救他呀，不在这个上头。你要找它这个根本在什么地方，于是了解前面这个道理，然后呢从根拔起， (p26) 那个时候才谈得到弘法。有了悲心，所以要圆满悲心，那个时候叫“上求佛道”。因为你要想圆满悲心，一定要知道方法，那个时候要学大智，这样，这个才是大菩提心。既然现在这个悲心也没有生起的话，[13:35]
【亦不能生有大势力策发心意无上真菩提心，】
这个很明白啊！这个悲心是根本，你现在的根本都没有的话，你说策发无上大菩提心，[13:50]
【故云大乘，亦唯随言知名而已。】
哦！跟着这个名字是讲讲而已，说这个大乘好，每一个人都耽着这个“我”，我总归最好的，大乘最好嘛，我当然也是个大乘啰！大乘的内容是什么，那就不去管它了！这样。这个，那就差就差在这里，差就差在这里。所以我们了解了这一点，要好好地努力。但是我们不要管别人噢，哦，这个前面道理一再说─管我们自己的。[14:27]
反过来说，我们因为是要学大乘，自己一方面努力，看见别人哪：“我要救他！”偏偏我现在也没有能力救他。他只嘴巴上面讲讲，欸，我还高兴耶！因为什么？我要救他，现在没有这个能力。他现在嘴巴上面讲一讲，至少讲了一个嘴巴上，落了一个影子进去。(p27) 他那个影子种下去的话，将来我成就了，我凭他现在的因位识救他呀！所以别人嘴巴上讲讲，我都非常随喜、非常欢喜，可是我自己绝不让它摆在嘴巴上面讲。了解不了解？为什么我特别要讲这句话呢？现在我们很多烦恼都是从这个上头来的，懂得这个道理，不看自己就看别人：“你这家伙讲了个半天，说空话！”你是不是大乘行者？大乘行者。如果是个大乘行者的话，在我现在的了解当中，他只要肯嘴巴上面讲讲，我欢喜得不得了，就是这个道理。清楚不清楚这个话？所以处处地方实际上帮助我们，不管你是大乘、小乘，我们每一个地方要把握住它的根本在什么地方，然后在这个上面增长、净化自己。[15:43]
【故当取此中士法类，以为教授之中心而善修习。】
现在我们懂了，所以它前面为什么要下士道、中士道这个次第的必然性。如果说你没有这个，说大乘的话，那的的确确是空中楼阁，所以说高不可攀，其因在此。这个发生的量。[16:10]
Dispelling misconceptions
Qualm; Although it is appropriate in the Hinayana to cultivate disenchantment with cyclic existence, it is inappropriate for bodhisattvas, for, if bodhisattva were to cultivate intense disgust and disenchantment with cyclic existence, they would be like the sravnkas and fall into an extreme of peace, having become displeased with their involvement in cyclic existence. As the 《Sūtra of Showing the Tathagata's Inconceivable Secret》 states: Bodhisattvas, thinking of the maturation of living beings, view cyclic existence as beneficial. Accordingly, they do not view great nirvana [liberation] as beneficial to the maturation of beings.
And Further：Were bodhisattvas to fear involvement in cyclic existence, they would fall to a destitute place.
And also：Bhagavan, whereas the sravakas fear involvement in cyclic existence, bodhisattvas voluntarily take innumerable rebirths in cyclic existence.
Response; This is a great error that misconstrues the Sūtra's meaning. For, the Sūtra passage that says, "Thus, bodhisattvas should not become disenchanted with cyclic existence," does not teach bodhisattvas not to be disgusted with the sufferings of birth, aging, illness, death, and so on - the result of our wandering through cyclic existence under the influence of our karma and afflictions. Rather, this Sūtra teaches joyous perseverance. In order to train in the bodhisattvas' activities for the sake of others until the end of cyclic existence, bodhisattvas must put on armor [courage]. Once they do this, even if all the sufferings of all beings were collected and the bodhisattvas constantly experienced them mentally and physically, they would still persevere joyously, delighting in the magnificent deeds that help others, without becoming disenchanted with or frightened by sufferings. Thus, the Buddha said that bodhisattvas must not be disenchanted with cyclic existence.
The master Candrakirti says: Bodhisattvas, who take on the sufferings of all beings moment by moment until the end of cyclic existence, do not fear harm to their bodies or minds. Bodhisattvas, who take on the sufferings of all beings simultaneously until the end of cyclic existence, delight in this activity. Each instant of such joyous perseverance acts as the cause whose effect produces boundless collections of wealth, bringing omniscience to all beings. Once bodhisattvas understand this, it is appropriate for them to take hundreds of rebirths.
In order to emphasize this point, Candrakirti then cites the aforementioned Sūtra passages from the 《Sūtra of Showing the Tathagata's Inconceivable Secret》.
p. 188
【◎ 第三除遣此中邪分别者。】
有很多人弄错了，弄错了！那么这个错误在这个地方要辨别一下，要不然你忙了半天，那真是盲修瞎炼，可惜！[16:28]
(p28) 【若作是云，】
有的人这样的讲法。[16:33]
【若于生死修习厌患，令心出离，则如声闻堕寂灭边，于生死中不乐安住，故修厌患，于小乘中可名为妙，然诸菩萨不应修此。】
有的人这么说，他说：你到现在为止前面讲的啊，都是讲厌离心，讲出离心。是！经过前面这个修习了以后，产生厌患，生起那个出离心，这一个情况对于声闻二乘的人，对的！“堕寂灭边”，因为他有了厌离心，是不乐安住在这个生死当中，所以对这个小乘人来说，这是好极了！但是菩萨不可以，不应该修此。有的人说这样的说法：菩萨要救人，你厌离的话，谁来救啊！现在很普遍有这种误解，大师在这个地方特别加以说明。看喏！大师不是凭空讲喔，他都引经、引论，换句话说，这是诸佛菩萨如理的、无垢的说法，都是这个样的。这个经上怎么讲呀？[18:03]
【《不可思议秘密经》云：“诸菩萨者，为欲成熟摄受有情，于生死中见大胜利，非于涅槃见如是利。”】
说这个菩萨为了推己及人，要帮助一切有情使他成熟，所以去摄受他。为了要帮忙 (p29) 他，他必定呀要在生死轮回当中，才能够做得到。他在这一点上面，见到这样地在生死当中救人，有绝大的殊胜的利益在。不是在涅槃当中，如果说你证得了涅槃以后，你就没有办法救人了，没有这个利益。[18:49]
【又云：“若诸菩萨，于生死行境生怖畏者，堕非行境。”】
进一步又说，真正的菩萨行者对这个生死的行境，你呀恐怖，唉呀，说：“这个生死当中很恐怖啊！”欸，那个你错了。这句话，单单从这句话断章取义来看的话，好像说菩萨对这个生死不应厌离呀！但是前后文义连贯的话，你了解这句话的意思。[19:24]
【又云：“薄伽梵，声闻怖畏生死行境，菩萨返应周偏摄受无量生死。”】
这同样的经上面说，这个“薄伽梵”，那个是有人跟佛来论这个事情的时候说：声闻怖畏生死的，怕！唉呀，一心跳出来。而“菩萨返应周遍摄受无量生死”，他在任何一切处“周”而“遍”，没有一点遗漏地摄受生死，他要在生死当中。不过，看这两个字，他是“摄受”生死喔！摄受生死，在生死当中，并不是说生死可爱喔！所以一字之差，就差得十万八千里喔！他还是看见它的不可爱，但是偏偏要摄受，为什么呀？因为在生死当中，有大的殊胜的利益，干什么？喏，帮忙人家解决。所以如果这一点看不见的话，他弄(p30) 错了，于是觉得：唉呀，菩萨不应该厌离啊！所以下面说，这种情况[20:46]
【此是倒执经义成大错谬。】
错啦！[20:51]
【经说不应厌离生死，此义非显由于惑业增上力故，漂流三有生老病死，是等诸苦不应厌离。】
不是这个意思！经上面说的“不厌生死”，不是说由于我们的惑业力─就是我们在烦恼当中，自己没有办法主宰，所以才漂流在生死当中受苦，对这个苦不应该厌离，不是这个意思！那么应该什么呢？[21:20]
【是显菩萨为利众生，乃至生死最后边际，擐披誓甲学菩萨行，虽总众生一切大苦，一一刹那降自身心，然不由此厌离怖畏，于广大行勤发精进，于生死中不应厌离。】
那个是菩萨的真正心情。菩萨对于这个惑业这个东西，深深感觉得可怕！然后呢自己感觉得可怕，才推己及人；然后自己有力量能够断除，但是不彻底断除，还要在生死轮回当中，把他自己了解的告诉别人、帮助别人，所以他的目的是为利益有情。他这个心，(p31) “乃至生死最后边际”，最后身的菩萨一直是什么？“擐披誓甲”，这个就是他誓愿。这个精进当中第一个叫擐甲精进，他为什么能够精进？就是要发心度尽无量无边的众生，学菩萨行。他这种心情什么？“总众生一切大苦”，把所有众生的一切大苦统统摆在他身上。那么，一一刹那降到自己身上，他都不怕，这个发大精进哪！在这种状态当中，生死当中不应厌离，是这个道理。所以[22:59]
【如是月称论师亦云：“众生众苦无余尽至，尽生死边，刹那刹那种种异相损害身心，然不因此而起恐怖。】
这个菩萨发的心，真了不起啊！众生所有的一切的苦，没有一点点余剩的，统统来。那时间上面，“尽生死边”，就是从现在开始，一直到生死最后边际，没有一刻停止地都损恼自己的身心，而不恐怖，“我要发这个大精进！”现在我们虽然做不到，但是我们因地当中一定要起这个心。不要做一点小事情：“唉呀！唉呀！”这个千万不可以。所以当我们想到这一点的话，现在生一点小病，我常常很高兴：哎呀，小病好啊！真好！我这个小病可以忍受，那个大病才能忍受；小苦，小苦忍受，这大苦可以忍受啊！任何一点小小的事情，你如果说缩在那个地方的话，你就没有用。小的地方挺起来，那你这心情慢 (p32) 慢、慢慢地一步一步增强，你就力量增大。其实我们做任何事情都是这样，所以念书一定也是小学、中学、大学，这个概念非常重要、非常重要！[24:14]
【众生众苦一时顿至，尽生死际发大勇进，刹那刹那悉能生起，一切众生一切种智无量无边珍宝资粮，知此因已，应当更受百千诸有。”为证此故，引彼诸经。】
说他要代一切众生受一切苦，然后发大勇猛，干什么？啊！要救一切众生，使得一切众生都得到一切种智，这个是无量无边的珍宝，他集那个资粮。而要想集那个资粮，还一定要在这个地方去做啊！所以看见这个有非常了不起的殊胜的利益在，因为这样，他再苦，愿意去做。为了这样，所以说明菩萨不厌，不厌的道理是在这个上头。真正的关于不厌，我们一定要到共上士─不是，不共上士，就是不共的，上士道发精进的时候，那个时候你才晓得，真的发精进是快乐的，不是痛苦的。现在我们不懂这个道理之前，唉哟，叫你做一点就苦不堪言哪！这个的确发不起来。所以说真正最重要的什么呢？正知见。你得到了正知见，叫你不发都不可能！[25:44]
This same Sūtra states that cyclic existence should be viewed as beneficial because bodhisattvas gain happiness proportionate to the effort they make when they strive for the welfare of living beings. Hence, the Buddha says that not being disenchanted with cyclic existence means not being disenchanted with accomplishing the good of living beings in cyclic existence, as well as enjoying this activity.
【◎ 又于三有见为胜利之理者，即彼经说菩萨精勤义利有情，如于此事所发精进，如是其心而获安乐。】
(p33) 喏！他下面继续地又说，他怎么会对这个三有见到殊胜利益呢？那么因为菩萨看见真正努力去利益有情，有很特别的好处，所以对这个事情发精进。 而对这样的作法，哎，可以得到安乐，这不是痛苦的哟，嗯！[26:24]
p. 189
【故不厌患三有之义，是于生死，义利有情不应厌患，当于此事而发欢喜。】
所以此事“不厌三有”，大乘的不厌三有是什么？对于在生死当中，靠了这个了而能够利益一切有情，对于这件事情不应厌患，对这件事情应该欢喜。到这里我们不妨停一下：菩萨心啊，是专门帮别人忙，对这个事情欢喜，那么现在我们学菩萨，应该在因地上面就要努力。所以现在有的时候，往往别人叫你为我做一点什么事情，唉呀，心里总觉得麻烦、讨厌。“唉呀，你这个……”排拒别人，错了！学大乘行者不是！学大乘行者的确地方，从因地当中处处地方广行方便。万一做不到，怎么办哪？昨天晚上我们刚学过，至少你做不到，意乐要圆满：“哎呀，我怎么这么差，做不到啊！我一定要努力，要帮忙他，要帮忙他！”这个才是我们刚开始修行第一步。学大乘的行者，帮人忙是固然如此，侍候佛、供养三宝，你从这地方慢慢地、慢慢地薰习起，就行了！这个才是真正重要的。如果我们真能这样做，跟法相应的话，这个是佛法无有不兴。[27:58]
(p34) 为什么现在佛法这么衰颓啊？就是这样嘛！讲么讲大乘，一天到晚把自己顾得个牢得不能再牢，稍微帮人家一点忙，对你一点小小的损失啊又不行。不要说人哪，佛菩萨，喔，应该恭敬的对象吧！结果跑得去，如果到这个庙堂里，叫你为常住服务一点事情，唉呀，觉得这个不行，好像损害修行了。真正的修行不从这个地方修行，你修什么啊？如果你说：“我是个小乘。”欸，我赞成，好！小乘行者什么态度啊？那我们不妨看看他。他的的确确那拿了一个钵跑出去讨饭，咸的也好、淡的也好、甜的也好、酸的也好，吃饱了；讨不到，讨了七家，饿肚子也没关系，全部精神摆在这里。是，其他是不要嘛！所以现在我们看这个泰国，泰国有它好的好处哦，但是，是不是这个精神完全具足？这个里边还是值得我们应该注意的喔！所以这个地方，我们一定要把是非辨别得很清楚喔！[29:09]
所以在这种情况之下，他叫你：“你一切都不要管哪！”所以他真正佛在世的─赞叹头陀，乃至于房子都是多余的，什么都是多余的。人全部的精神就贯注在上面，这个生死啊，乃至火烧，头上着了火，没关系，等一下！我这个事情要忙。你要忙这个，那个就对。那个时候，是！你什么都不要管，这个我们要清楚明白的。所以在这个地方，也随时随地体会一下。反过来说，你了解了这个道理，不要说啊，这个才是我们修行欸！所以我们不能上去的原因是什么？我们说：“唉呀，我业障很重啊！”
81 B Commentary
ENGLISH LR V.1 (ENGLISH COMMENTARY BOOK 11 P101)[00:11]
There was another story before regarding Ananda. The nephews of Ananda had the same story. After they were ordained, they disdained pure conduct. They were then given to the pair. After the pair took them around, ah, the problem was solved! Just like that.[00:27]
The Teacher, seeing this, questioned Ananda, who informed him of the reasons, whereupon the Buddha said, "Because there will not always be teachers like this excellent pair,
And then, "The Teacher" is the Buddha. After seeing how the two have changed, he asked Ananda. The Honorable Ananda told Buddha this, "Oh, originally the two did not work very hard. However, after being taught by Sariputra and Maudgalyayana, they all attained the accomplishments!" The Buddha then said, "It is excellent. But the excellent pair cannot be everywhere at all times." Of course, that would be impossible. There are only two of them. It would be impossible to tell them to go everywhere! "So let me tell you another method now." What was the solution?[01:08]
make a painting in the gate house of a five-part wheel of cyclic existence, around the circumference of which are the twelve dependent-arisings in both forward and reverse progressions." The wheel of existence was then drawn.
He said to put something on the door to the room. In other words, in your daily lives, you can take a look at it whenever you have time. You can take a look at cyclic existence. It is "a five-part wheel," the diagram from yesterday. You remember it? Starting from the most inner circle, there is one, two, three, four, and five circles. It is exactly this one diagram! The diagram is there. The outermost circle draws the cycle of the twelve dependent-arisings. "The wheel of existence was then drawn." The six realms of cyclic existence are drawn in the middle part. Inside that is the intermediate state. On the outside, the Yama has grabbed onto this. There are the five levels. Also, [01:57]
On another occasion, a painting of the Buddha was to be sent to King Udrayana. Before it was sent, the twelve dependent-arisings in forward and reverse progressions were written in verse at the bottom. The king memorized this, and then, at dawn, sitting with legs crossed and body straight, concentrated his attention upon virtue. By focusing upon the two processes of dependent-arising, he achieved the sublime state of a noble being.
This was the story explained yesterday. This was sent to him. As he took a look, he was freed from cyclic existence as he took a look. It would be our wish to look at it and be freed from this problem as well. Though we should not only do this for ourselves. We should help all sentient beings to be liberated. This will be what we call sharing the path with persons of medium capacity.[02:38]
Number two, the earlier part first explained the twelve factors of dependent-arising - no, this is part of the teachings that are shared with persons of medium capacity. The teachings that are shared with persons of medium capacity are divided into a few parts, are divided into a few parts. Let us look at this, let us see where the outline is...in the teachings that are shared with persons of medium capacity, reflection on suffering, developing the mind intent on liberation...this is on page 153 (English text, page 268). Training the mind in the stages of the path shared with persons of medium capacity is divided into four parts. The mental training, the mental training is divided into the training of the four noble truths and the twelve factors of dependent-arising. These two have now been explained. Therefore, we now understand the content of the mental training in medium capacity and how to train in them. The attributes (or nature) have now been clearly explained. What about the measure? So now we have this number two here, the measure of the determination to be free. [04:08]
b) The measure of the determination to be free You must understand in detail the characteristics of cyclic existence, both by way of suffering and its origin and by way of the twelve factors of dependent-arising. [258] Once you understand these characteristics, you will develop a desire to abandon and to quell suffering and its origin. At this point, although you may have a simple determination to be free,
The first one, for the earlier section, the mental training for the persons of medium capacity is divided into two sections. The first section is on suffering, origin, cessation and path, the four noble truths. [In particular, it expounded] on suffering and origin. The other section was the twelve factors of dependent-arising. After understanding the characteristics of cyclic existence, at this time, you will feel that it is entirely meaningless! What we regard as happiness turns out to be absolutely without merit. Not to mention suffering [as suffering itself]! And then we found that there is a cause for this suffering! Since there is a cause, there is the possibility of eliminating the suffering. Who wants suffering? Therefore, one will want to obtain the cessation from quelling the suffering. Henceyou "may have a simple determination to be free." As soon as you have a little bit of this, it would count as the determination to be free.[05:25]
At this point, this sentence becomes very important for us. Why? This is because we now understand that for any consciousness, a causal period consciousness, as long as you have a causal period consciousness, when there are future conditions that will nurture it, it will issue an effect. The first thing that takes effect is this. However, from the beginningless time, you have followed ignorance to engage in compositional activities that deposited latent propensities in the consciousness. But now you have understood the sublime teaching, the "compositional activity" motivated by clear "cognition" has produced a new "consciousness." This is it. Therefore, even though it may be just a simple notion now, this determination, it is the consciousness. This is now correct. It is exactly what we want! But is it enough? It is not enough! [06:14]
you should not be satisfied merely with this.
It is not enough because it is still in the causal period! We now want the effect to be issued. What remains in the causal period cannot solve the problem. The effect has to be issued for one to attain the quintessential state.[06:29]
[p327, English LR Vol 1]
Hence, Candrakirti's Commentary on the "Sixty Stanzas of Reasoning" (Yukti-sastika-vrtti) says: Once we are certain that living in the three levels of cyclic existence—impermanence's blazing fire—is like entering a burning house, we want to escape it.
To what degree should the determination be? It should be as if we arein the midst of a great fire. What kind of great fire is this? It is impermanence's blazing fire. This fire is scorching. Therefore, it is a "blazing fire." Under this circumstance, anyone will desperately try to escape. There, this is the measure that we want. Then it will be correct. It has to be exactly right! This is why we must recite this every night. What do we always recite? What do we recite? We recite the verses of caution from the Samantabhadra Bodhisattva, "as if to save your burning head." Ah! It is exactly like that. You must quickly strive! (Translator note: cannot find the translation for the verses of caution, so the suggested translation is here… The day has passed and the lifespan has reduced. We are like fish living with ebbing water, what happiness can there be? Everyone, you must joyously persevere as if to save your burning head. Recollect impermanence and guard yourself from laziness.)[07:23]
[p327, English LR Vol 1] And, as cited previously:548 Just as, when a chance arises For prisoners to flee from prison...
This was explained earlier.[07:31]
[p327, English LR Vol 1]Develop an attitude about cyclic existence like those who feel aversion for their confinement in a blazing house or a prison, and want
[p328, English LR Vol 1]
to escape. Then progressively increase this feeling of aversion and desire to escape.
However much you can develop in your mind, it will be correct. This is the measure you should reach. You should continue to enhance this attitude, continue to enhance. When we say to cultivate, to cultivate, there is nothing else to cultivate but this! There is nothing else, absolutely nothing else. It does not matter whether you are in the sect of Zen, Pure Land, Ethical Discipline or Mantra, this is the root right here.[08:13]
Sha-ra-wa described a superficial determination to be free as being like when you pour powder into inferior beer; the powder forms just a thin layer on the surface. If your ability to see the undesirability of true origins—the causes of cyclic existence—is superficial like this, then your search for liberation, the cessation of suffering and its origin, will be the same. Likewise, your desire to attain the path to liberation will be mere words. Thus you will not be able to develop either the compassion that cannot bear to see the sufferings of living beings in cyclic existence or the uncontrived spirit of unsurpassed enlightenment that instills you with strength. Hence, your understanding of the Mahayana will also be merely intellectual. Therefore, you must practice these teachings for the person of medium capacity and regard them as crucial instructions.
This one past master had an amusing way of describing this. Even though it is very amusing, there is great pain in this! This is much like what some of the former teachers would say, "In my laughter, there is pain in my laughter." Even though this appears very amusing, it seems pretty funny, but it is also very painful and agonizing. For the aforementioned principles, if it is only superficial, only something that you talk about, like the powder forming a thin layer on the surface of an inferior beer, the beer has even turned sour - there is absolutely no use for that! The powder would only be on the surface. Normally, we might see many things which are floating on top, just a little bit of it. This means that there is no use at all![09:08]
If this is how you understand the principle, "If your ability to see the undesirability of true origins—the causes of cyclic existence—is superficial like this..." It is because you do not understand the principle. Since you do not feel the suffering, of course you will not be seeking for liberation. If you do not seek for liberation, you will not be looking for the cause and the path to liberation. Even if you understand it, it would be of no use! You will be talking about it but have no feelings for it. So you must correctly reflect and analyze in order to generate a deep disenchantment for this suffering. You will then find the cause to this suffering and feel, "Ah, this is devoid of any merit!" "Ability to see the undesirability" is developed this way. People would frequently ask me this, I used to say this as well, "Ah, this attachment, I am very aware that this attachment is no good. This is clearly explained in the scriptures. I seem to understand it but why can't I get rid of it?" It is just like that. This is because you have not found the cause. You have not found the cause. It is because you have not found the cause and that is why you find it desirable. Ah, it is really good! After you have found the cause, have understood it clearly, that is when you will feel, "Ah, this is devoid of any merit! This is devoid of any merit!" That is when you will want to abandon it and thus generating disenchantment! [10:30]
then your search for liberation, the cessation of suffering and its origin, will be the same.
However, you do not seem to be afraid of suffering now. You are unafraid! You will then accumulate causes for suffering. Of course you do not understand that you are accumulating for future suffering. You still feel quite happy! Since you are happy, of course then for this cessation to end suffering, since you treat suffering as happiness, you will of course not be willing to put an end to it! Of course you will not want to. Therefore, for "the cessation of suffering and its origin," you will not want that either. Since you do not want it, your desire to attain liberation, the cessation of suffering will be the same.[11:11]
Likewise, your desire to attain the path to liberation will be mere words.
Therefore, to say that you want to train on the path will be mere words, will be mere words! It is because we have understood this one thing - the suffering. That is why we have moved on to find the cause of suffering. Ah! We know then that we need to break this from here. After we break it, we will attain the truth of cessation. That is true happiness! Then you will want to train on the path. To train on the path, you will perhaps become a renunciate, keep ethical disciplines, learn meditative concentration, train in wisdom, recite the Buddha's name, practice Zen, learn the teaching and practice the Mantra. Beyond that, not able to bear the suffering of the sentient beings, you will go further to propagate the teaching. This is the order. It must be this way. Therefore, it is says this next, [11:51]
Thus, you will not be able to develop either the compassion that cannot bear to see the sufferings of living beings in cyclic existence
Because you have seen the characteristics of cyclic existence as great suffering, this is why you will want to escape it. But as you think in others' place, you will see that for others as well. Ah-ya, you cannot bear to see their sufferings! Because you cannot bear this, you subsequently develop compassion. But if you have not developed feelings for what is explained earlier, then for this compassion, where is the source of this? This is why at present there are many who would always feel, ah-ya, as they see the pains of others, they would feel: ah, they cannot bear it! But do these people know their own suffering? They do not know at all what their sufferings are! If they do not comprehend their own suffering, why would they be unable to bear to the suffering of others? This is a problem. This is a problem! This is something we need to check within ourselves. But this does not mean that we do not have this [feeling of compassion for the pains and sufferings] in the mundane world. Yes, when you see people become sick in the mundane world, it is great pain! Right! That is good for us [to feel empathy]. That is good intention. But is it enough to just have that? It is not enough! This is not what training in Buddhism is. This is not what training in Buddhism is! There is a special meaning. And we now understand it. [12:56]
Therefore, real Mahayana practitioners do not act this way, ah-ya, as they see someone sick, they want to heal him. This is not the real issue. You will have to get to the root cause. That is why you will go understand the principles explained earlier and pull it up from the root. Only then can you talk about propagating the teaching. After you have developed compassion, in order to complete your compassion, that is when you will be "seeking for the path to Buddhahood." In order for you to complete your compassion, you will have to know the method. That is when you will have to learn great wisdom. There, this is then called the great spirit of enlightenment. If you have not even developed this compassion,[13:35]
or the uncontrived spirit of unsurpassed enlightenment that instills you with strength.
This is very obvious! Compassion is the root. If you do not even have developed the root, then for you to say that you want to develop the spirit of unsurpassed enlightenment, [13:50]
Hence, your understanding of the Mahayana will also be merely intellectual.
Oh! Then this term to you is mere talk. One would say that the Mahayana is great. Everyone is stuck on this "self." Whatever that has to do with the self must be good. Since Mahayana is the best, so of course I am in the Mahayana! But what is involved with Mahayana? I do not need to know! Just like that. Here, the difference is right here. The difference is right here. Therefore, after we understand this point, we need to strive diligently. But we should not mind others' affairs. Oh, this is explained time and again - we need to mind our own affairs.[14:27]
Conversely, because we are learning the Mahayana teachings, we will strive to work on ourselves on the one hand. On the other hand, we would still see others say, "I need to save him!" Yet I do not have the ability to help him now [from merely speaking it]. However, even though this person may be just saying it, eh, I am still happy for him! Why is that? I do want to help him but I do not have the ability at present. But he said with his mouth. At least he had spoken it. He has casted a shadow [in his consciousness]. Once the shadow is cast, when I attain accomplishments in the future, I can help him by using the causal period consciousness that he has just planted! Therefore, even when people are just talking with their mouths [without having real understanding], I still very much rejoice the act and am very pleased. But I will never talk like this [without substance]. Do you understand this? Why do I make a point to talk about this? Many of our afflictions now come from this. After we understand the principles, we do not use it to look at ourselves but choose to use it to examine others, "You have explained at length but they are mere words!" Are you a Mahayana practitioner? You are a Mahayana practitioner. If you are a Mahayana practitioner, for what I understand now, as long as someone is even willing to say it with his mouth, I would feel incredibly happy for him. This is the reason for it. Are you clear with what I said? Therefore, on all occasions, what matters is not whether you are in the Mahayana or the Hinayana, but that you need to grasp the root at every juncture. And with that, we use it advance and purify ourselves.[15:43]
Therefore, you must practice these teachings for the person of medium capacity and regard them as crucial instructions.
Oh! Now we understand this. This is the reason for the indispensable order to go from the teachings for the persons of small capacity to the teachings for the persons of medium capacity. If you do not have this, to speak of Mahayana, it is like speaking of castles in the air. It would be beyond reach. This is the reason for it. This is the measure.[16:10]
c) Dispelling misconceptions.
But many people have gotten it wrong, gotten it wrong! We need to discern the error here. Otherwise, you would be busy for a long time but end up training blindly. What a loss it would be![16:28]
Some people have said it in this manner.[16:33]
Qualm; Although it is appropriate in the Hinayana to cultivate disenchantment with cyclic existence, it is inappropriate for bodhisattvas, for, if bodhisattva were to cultivate intense disgust and disenchantment with cyclic existence, they would be like the sravnkas and fall into an extreme of peace, having become displeased with their involvement in cyclic existence.[259]
Some people have said this. They said, "Up until now, for what you have explained earlier is all on disenchantment and determination to be free [from cyclic existence]. Yes! After the earlier training, you will develop disgust and generate the determination to be free. This situation seems correct for Sravakas, the Hinayana people! They would 'fall into an extreme of peace.' This is because they have disenchantment and do not wish to abide in cyclic existence. Therefore, for the practitioners of the Hinayana, this is excellent! But this is not permitted for Bodhisattvas. They should not be training this." Some people will say, "Bodhisattvas have to save people. If they should cultivate disenchantment, then who else will save the sentient beings?" This type of misconception is prevalent. So the great lama particularly explains this here. Look at this! The great lama does not explain this without a source. He references the scriptures and the commentaries. In other words, these are the proper and stainless teachings from the Buddha. They all say the same. What does the sutra say? [18:03]
As the 《Sūtra of Showing the Tathagata's Inconceivable Secret》 states: Bodhisattvas, thinking of the maturation of living beings, view cyclic existence as beneficial. Accordingly, they do not view great nirvana [liberation] as beneficial to the maturation of beings.
This says that Bodhisattvas will consider others in one's own place. In order to help all living beings mature, they will care for them. To help them, Bodhisattvas will have to be in cyclic existence to do so. Based on this, they see that there is great and auspicious benefit to saving people in cyclic existence. This is something that cannot be achieved in nirvana. After you attain nirvana, you will not be able to help others. This benefit is lost.[18:49]
And Further：Were bodhisattvas to fear involvement in cyclic existence, they would fall to a destitute place.
Furthermore, they would say that Bodhisattvas will end up fearing the involvement in cyclic existence. Ah, they would say, "It is horrible in cyclic existence!" Eh, you are wrong. This sentence, if you only look at this sentence, you will be interpreting it out of context. Because it would seem to you that it is saying Bodhisattvas should not fear cyclic existence! But if you read this together with the earlier and the latter portions of the text, you will understand what the sentence means. [19:24]
And also：Bhagavan, whereas the sravakas fear involvement in cyclic existence, bodhisattvas voluntarily take innumerable rebirths in cyclic existence.
In the same sutra, this "Bhagavan" stated here would mean that someone had come to discuss this with the Buddha. They said, "Sravakas fear involvement in cyclic existence. They are afraid! Ah! they wholeheartedly want to escape." But "Bodhisattvas voluntarily take innumerable rebirths in cyclic existence." In any case, they will, at all times, always, without fail, voluntarily take rebirths. They want to be in cyclic existence. But you should look at this word, they "voluntarily take" rebirths! That does not mean they think cyclic existence is adorable! Thus, due to a mistaken understanding of one word, it results in a huge deviation [from the original, intended meaning]. They still see the faults to it [i.e. cyclic existence], but they will still voluntarily take rebirths. Why? Because in cyclic existence, there is great, excellent benefit. What is that? That is to help others. If one cannot see this point, then one would get it wrong. And this is why he would conclude that, "Ah, Bodhisattvas should not be disenchanted!" Therefore, it says this next, in this case, [20:46]
Response; This is a great error that misconstrues the Sūtra's meaning.
It is mistaken![20:51]
For, the Sūtra passage that says, "Thus, bodhisattvas should not become disenchanted with cyclic existence," does not teach bodhisattvas not to be disgusted with the sufferings of birth, aging, illness, death, and so on - the result of our wandering through cyclic existence under the influence of our karma and afflictions.
This is not the meaning! When the sutra said, "should not become disenchanted with cyclic existence," this means that we should not wander through cyclic existence under the influence of our karma and afflictions. This means that we are amidst afflictions. We have no control of ourselves and that is why we wander in the cyclic existence to suffer. This does not mean that we should not be disgusted with the sufferings. That is not the case! So, what should it be?[21:20]
Rather, this Sūtra teaches joyous perseverance. In order to train in the bodhisattvas' activities for the sake of others until the end of cyclic existence, bodhisattvas must put on armor [courage]. Once they do this, even if all the sufferings of all beings were collected and the bodhisattvas constantly experienced them mentally and physically, they would still persevere joyously, delighting in the magnificent deeds that help others, without becoming disenchanted with or frightened by sufferings. Thus, the Buddha said that bodhisattvas must not be disenchanted with cyclic existence.
This is how a Bodhisattva truly feels. A Bodhisattva would have a deep fear of afflictions and karma! It is because he is frightened by them that he is able to consider others in his own place. Furthermore, even though he is able to put an end to this but he will not completely do so. He will continue to stay in cyclic existence to explain to others what he knows and to help others. Therefore, his goal is to benefit sentient beings. His intention will last "until the end of cyclic existence." What would a Bodhisattva be like? He would "put on armour [courage]." This is his pledge. To have joyous perseverance, the first thing to do is to put on armour. Why is he able to joyously persevere? It is precisely because of his aspiration to save the boundless sentient beings, to learn the ways of the Bodhisattvas. What is his attitude at this time? "...even if all the sufferings of all beings were collected," even if he has to experience all the sufferings of all the sentient beings, he will not be frightened. This is great perseverance! It is in light of this that Bodhisattvas should not be disenchanted with cyclic existence.
This is the idea. Therefore,[22:59]
The master Candrakirti says: Bodhisattvas, who take on the sufferings of all beings moment by moment until the end of cyclic existence, do not fear harm to their bodies or minds.
Oh! This aspiration of the Bodhisattvas is truly magnificent! For all the sufferings of sentient beings, without leaving any behind, they will take on all of the sufferings. As for how long they would do this for, it is "until the end of cyclic existence." That is from now until the end of cyclic existence. There is not one moment in which their body and mind are unharmed, but they are not afraid. "I want to generate great perseverance!" Even though we may not be able to do this now, we must have this attitude in the causal period. We should not be doing some trivial thing and say, “Ah! Ah-ya!” This should absolutely not be done. Therefore, as we think of this point, for me to have some minor ailments now, I would frequently feel happy about it: Ah! It is good to have these minor ailments! It is indeed good! If I can take this minor illness, then I will be able to bear an illness that is much greater. For a small suffering, if I can tolerate a small suffering then I will be able to tolerate a greater suffering! For any trivial matter, if you choose to shrink back, then it will be useless. But if you can stand up to the trivial matters, then your mind will gradually and gradually get stronger one step at a time. You will increase in power. Actually, it is the same for anything that we do. This is why when we go through school, we will go from elementary school to middle school and finally to college. This concept is very important, very important! [24:14]
Bodhisattvas, who take on the sufferings of all beings simultaneously until the end of cyclic existence, delight in this activity. Each instant of such joyous perseverance acts as the cause whose effect produces boundless collections of wealth, bringing omniscience to all beings. Once bodhisattvas understand this, it is appropriate for them to take hundreds of rebirths.
In order to emphasize this point, Candrakirti then cites the aforementioned Sūtra passages from the 《Sūtra of Showing the Tathagata's Inconceivable Secret》.
He will take on the sufferings of all beings. He will have great delight in this activity. What is this activity? Ah! It is to save all beings, bringing omniscience to all beings. This is a boundless collection of wealth that he is accumulating. But in order to accumulate this collection of wealth, he must act on it right here! Therefore, upon seeing this incredible and auspicious benefit, no matter how much suffering there is, he is willing to do it. For this reason, this explains why Bodhisattvas are not disenchanted. This is the reason for not being disenchanted. In regards to the subject of not becoming disenchanted, we must wait until we get to the teaching that is shared with persons of great capacity - no, it should be the unshared teaching for the persons of great capacity, the unshared teaching of joyous perseverance in great capacity. At that time, you will understand that when you truly develop joyous perseverance, it is a happy thing to do. It is not miserable. But before we understand the principles, if we ask you to do anything, you will feel that it is miserable beyond words! Indeed, you are unable to have perseverance at this point. Therefore, what is truly the most critical thing to have? It is the correct view. After you have obtained the correct view, it would be impossible for you to not initiate perseverance![25:44]
This same sutra states that cyclic existence should be viewed as beneficial because bodhisattvas gain happiness proportionate to the effort they make when they strive for the welfare of living beings.
There! He continues to say that why would a Bodhisattva view cyclic existence as beneficial? That is because Bodhisattvas see that great benefits derived when they strive for the welfare of living beings. This is why they strive. By doing so, they will gain happiness, not suffering. Hmm![26:24]
Hence, the Buddha says that not being disenchanted with cyclic existence means not being disenchanted with accomplishing the good of living beings in cyclic existence, as well as enjoying this activity.
Therefore, "not being disenchanted with cyclic existence," what does not being disenchanted with cyclic existence mean in the Mahayana? It is that by being in cyclic existence one can accomplish the good of living beings. One is not disenchanted with this. He should actually enjoy this. At this point we might want to stop for a moment. The intention of the Bodhisattvas is to help others, to enjoy doing that. Now that we are trying to emulate the Bodhisattvas, we should strive to do this in the causal period. Therefore, sometimes when others ask you to do something for them, ah, you would always feel that you are bothered and annoyed. "Ah! You are..." You would reject others. Wrong! If you want to learn to be a Mahayana practitioner, you cannot be that way! To learn to be a Mahayana practitioner, he will indeed have to help others in a wide variety of ways in the causal period. In case you are not able to accomplish this, what should you do? It is what we have just learned last night. If you cannot accomplish it, you will at least have to be perfect in your attitude. "Ah! How come I am so inferior, I cannot accomplish it! I must strive to help him, to help him!" This is the first step to cultivation in the very beginning. To learn to be a Mahayana practitioner, not only should this be the case when you help others, but to attend to the Buddha, to offer to the Three Jewels, this is how you gradually, gradually condition yourself. Then it will work! That is what is most important. If we can actually put this to practice, to accord with the teaching, there is no reason for Buddhism not to prosper. [27:58]
Why has Buddhism declined to the state that it is now? It is exactly because of this! When you speak, you speak of Mahayana. But all day long, all you do is take care of yourself with great concern. If you have to give someone else a little help or to lose out a little bit, you are not willing to do that. Setting aside people, buddhas and bodhisattvas are those who ought to be respected! Yet when you go to a monastery, when you are requested to do something minor for the monastery, ah, you would feel that you cannot oblige because you feel that doing so would hinder your cultivation. For true cultivation, if you do not cultivatefrom here, what are you cultivating? If you say, "I am a Hinayana practitioner.” Ah, then I would agree with you. That would be fine! What type of attitude would Hinayana practitioners have? We might as well take a look. One would indeed go out with his alms bowl. It would not matter if he gets foods that are salty, sweet, or sour. He can get full. If he cannot get food even after asking from seven households, it would be fine for him to go hungry. He would still devote his entire attention to cultivation. Yes, everything else is unnecessary! Therefore, let’s take a look at Thailand, who have their merits. However, are the practitioners completely immersed in the same type of spirit? This is something that is worthwhile, which we should take note of! Therefore, at this point, we need to determine the right from wrong very clearly! [29:09]
Therefore, under such circumstances, he would tell you, "You do not need to worry about anything!" Hence, when the Buddha was on earth, he praised the practice of dhūta. Even houses are unnecessary, everything is unnecessary. One practicing this would devote his entire attention to it, to the problem of life and death. Even if there is a fire, even if the head is on fire, "That is fine. That will have to wait a moment. I need to handle this first." You would feel that you need to handle this first. At that point, yes! You need not care for anything else. This is what we need to be very clear with. Therefore, at this point, you can try to relate to it in whichever way you can. Conversely, after you have understood this principle, you should not say, "This is what we should practice!" What is the reason that we cannot advance? We would say, " Ah, my karmic obscurations are very weighty!" [Translator’s Note: 頭陀 dhūta, also 杜多; 杜荼 shaken, shaken off, cleansed. To get rid of the trials of life; discipline to remove them and attain nirvāṇa. There are twelve relating to release from ties to clothing, food, and dwelling: (1) garments of cast-off rags; (2) only the three garments; (3) eat only food begged; (4) only breakfast and the noon meal; (5) no food between them; (6) limited amount; (7) dwelling as a hermit; (8) among tombs; (9) under a tree; (10) under the open sky; (11) anywhere; (12) sitting and not lying down. There are other groups.]