菩提道次第广论手抄稿:旧版第八十二卷B面
（手抄稿 第十一册 p53）[00:07]
但是我们居然不去用功地思惟、观察。乃至于少少地思惟、观察都不能做到，我们的心里是什么呀？我们的心里，我们常常说这个心里像个畜生，像个木头，木头表示木木粗粗的。我们现在呢像“金刚”，唉！这么大的痛苦，居然了不动心啊！这个实在是我们的愚痴。所以要有这种心情啊，[00:35]
p. 190 (5)
(Exhort yourself and meditate on the faults of cyclic existence.)
【当自策励，修习生死所有过患。】
现在我们第一件事情，真正重要的，要鞭策自己、鼓励自己，不断地去思惟、观察这生死当中，一切没有一点点好的地方，种种的祸害、过失。下面，[01:01]
Consequently, as Guhyadatta's 《Edifying Tale of the Seven Maidens》 states: We see the things of the world as wavering images of the moon in water. We see attachments as shadows of the hoods and coils of angry snakes. We see these beings to be ablaze with the flames of suffering. We therefore go to the cremation grounds, O King, delighting in the determination to be free.
【如《七童女因缘论》云：“见住世动摇，如水中月影，观欲如瞋蛇，盘身举头影。见此诸众生，苦火遍烧然，大王我等乐，出离往尸林。”】
(p54) 看见那个世间情况“动摇”，这个就是指无常、虚幻，就像水中的月影一样，它本来就是虚假的。水里边的月影，看看像有，实际上没有，而且还是动摇不定，一直在那无常变化当中，我们要认识这个。那么这个实际上就是见解上面，我们要认识我们目前的状态。然后呢我们贪着难舍这个，这个是什么？“观欲”，我们一切的欲望像瞋蛇，“盘身举头影”。这个毒蛇身体盘了、头举了，这是什么状态？攻击的状态。蛇在那儿游的时候，正在那儿游的时候，它不危险。盘起了身，头举起来的时候，你不小心跑过去，它“叭！”一下窜上来，就把你一口咬死。这个欲就这么个厉害法，随时待机而动，你一念欲心起来了，就完了，就害了它。我们刚刚讲过十二因缘，十二因缘这个能引位当中，能引位当中这个因位识怎么会感果的？就因为爱、取。爱、取什么？就是欲好、贪欲，就是这样。所以你一起这个爱取、这个欲贪的话，马上就把这个恶因就引发，所以这个生死这样可怕法。[03:12]
“见此诸众生，苦火遍烧然，大王我等乐，出离往尸林。”然后呢自己也见到，然后也见到众生，真正一切的众生，都在这一个状态当中─就在这一个惑、业、苦，这个生死轮回当中啊！没有一个地方可以保任，没有一个地方可以逃避，这样在炽然无常大火当中啊！所以说我啊、我们现在，唉！看见了这一点，真是一无可取，深深厌患。要到哪里 (p55) 去？“出离”，求出离，一心跳出来。那么到哪里去？“往尸林”，尸林就是尸陀林─坟场，这个佛一再赞叹那个地方。[04:11]
我们现在人真是颠倒，人真是颠倒，大家都说进步、进步啦，当年我也一直觉得进步。后来看见那个善知识，他就告诉我：唉！这个人真是颠倒，这邪见增上的时候，前面说，明明是颠倒的事情，他还觉得进步咧！本来我们以前，他说以前譬如说住家，这个、这个很多东西不大方便，现在大家觉得方便了，把这个世间的真正的丑相掩盖住。就像以前这个我们中国有一个故事，好像出在《儒林外史》上面什么，说有一个人生了一个病，生了一个疮，那么请一个大夫。那这个大夫是个蒙古大夫，他看见生了一个疮以后，他：“好、好，这个简单。”然后呢，是调一点面粉水，把那个疮涂着糊糊，看看也满好看，“好、好、好，他这个病治好了。”现在我们都犯这个毛病，把这个表面把它瞒住自己，说病治好了，有这种事情吗？[05:23]
他为什么要这样说呢？就是现在我们都在这个上面，形相上面转。譬如说，我们这个厕所，现在感觉：哎呀！好干净，一点味道都没有。那样样东西都方便，让你明明不理想的地方，种种的方式来骗你，让你觉得是安乐。乃至于人死了，唉，那个跑到殡仪馆里面去的话，哇！你觉得那个地方简直是……。在这个地方我倒还没有注意到过，但是那个美 (p56) 国那个殡仪馆，你一进去，那个肃静，那个场面，你简直感觉到，好像到一个什么地方去享受去一样。假定是你不是那个死人的亲人，你没有这个悲切的心情的话，你还觉得赴一场宴会一样咧，就这样啊！所以没有一点点地方来引发我们，说这个世间明明苦的，还骗我们。所以真正修行人不是的欸，干什么？到尸陀林。古来的尸陀林，人死了就丢在那个地方，你看看它，唉呀，又可怕、又脏、又臭、又烂。然后你一看，觉得人死原来这样，到头我也这个样，忙了个半天哪，是一无意思！那个时候心里面就策发了。当然修行之前已经策发了，可是刚开始必定这种心念不强。啊！一股劲，等一下过了一下，你这也就忘记掉了。欸，一看觉得：哎呀，不可以呀！策发我们努力呀！[07:00]
所以真正的修行人，我们千万不要弄错啊！这是为什么我们前面一再说，我们来了以后，还要讲究那个、讲究这个，你完全错了。愈是跑到这地方愈苦，那么时时很多地方来策励你们。所以说你要学佛，还是学你自己啊？学你自己用不着到这个地方来，你尽可以赚了大钱去享受，要学佛的话是另外一回事情啊！这个我们千万要注意！[07:32]
Thus, when you see that cyclic existence - environments and beings - is like a moon in water that is stirred by the wind - impermanent, disintegrating, not resting even for an instant; that sensory objects - like shadows of the bodies of poisonous snakes - hold little value but great danger; and that the five types of beings are scorched by the blazing fires of the three sufferings; then you give rise to a disposition like that of nothern children, a disposition that has completely turned away from attachment to cyclic existence. When this happens, there occurs the determination to be free - a longing that delights in liberation.
【依正世间，刹那不住灭坏无常，犹如水月为风所动。】
下面就是说明这个，不管我们的身体也好─这是正报，以及我们所住的这个世间 (p57) ─依报也好，这个刹那、刹那在变坏当中，就像水当中的月一样。它本来就是空的、就是假的，何况还在那儿动摇。空的、假的也许你还一下看不清楚，明明动摇这个事实摆在这个地方，你居然还看不见。所以我们说虽然是具眼，虽然有眼睛，这跟瞎子一样啊！然后呢，[08:42]
【诸欲尘者利小害大，等同毒蛇身所现影。】
唉呀！这个诸欲这个尘劳，眼前看看一点点小的好处，实际上害处不得了啊！就像那个毒蛇这样的样啊！你一碰它马上就丧失生命。
【又见五趣，炽然三苦大火烧恼，由见是故厌舍三有，生如北方孩童之心，欣乐欲得出离解脱。】
再进一步，我们眼前如此，而且看见整个的五趣，就算你恶道当中生到善道，生到天道，对不起，没有用啊！仍旧在这个三苦的大火当中，没有一个地方例外的，非常猛利的。所以真正修行对这个应该“厌舍”，由于了解它的可患，产生厌离，舍离这个。要到什么程度才可以呢？前面已经说过了，下面举个譬喻。说北方，那个是就是，大概我想指宗喀巴大师，或者是他们那个代的人。说他这个怎么一个状态呢？就是叫我们凡是任何世间的欲乐，不管用什么形式出现，我们都不要，一心只求这个解脱。地狱、畜生、饿鬼固 (p58) 然不要，人也不要、天也不要，名也不要、利也不要、钱也不要，什么样都不要，只有一样东西─要求解脱。那么这个[10:20]
The expression "northern children" is to be understood as follows: in the north, roasted barley flour in scarce, and consequently the inhabitants eat small amounts of turnips. Once, there were some children there who, being hungry and wishing to eat roasted barley flour, asker their mother for food. SInce she had no roasted barley flour, she offered them fresh turnip, which they refused. The she offered them dried turnip, but they did not want that wither, so she then give them cooked turnip. But they turned this down as well. Finally she offered them frozen cooked turnip, whereupon they turned away with a great feeling of nausea, exclaiming, "Everything is turnips!" LIkewise, with respect to whatever worldly happiness is seen, heard of, or remembered, you must, as the Kadampa teachers have said, generate the same feeling, thinking, "THis is the world," "This also is the world", "Everything is suffering," and "I want nothing to do with it".
【北方孩童者，】
是怎么呢？[10:22]
【传说北方炒面稀贵，于日日中唯食蔓菁，孩童饥饿欲食炒面，向母索之，母无炒面给以生蔓菁，云我不要此，次给以干蔓菁亦云不要，次给以新煮者又云不要，更给以熟冷者亦云此亦不要，心不喜曰，此都是蔓菁云。】
就是这个。传说当中这个，那一个地方，那个炒面，欸，比较好。不但好，“贵”是好，而且稀有。平常吃的都是，那个是蔓菁，这个蔓菁。那么小孩子饿了总想吃一点好的，跟他母亲说要那个炒面。那个母亲没有这个好的东西，就给他生的这个蔓菁，他这个不要。那不要的话，那这个骗骗他，给他干的，干的不要。那么再给他新煮的，新煮的也不要，煮好的冷的也不要。不管它用什么出现，我总归不要，总归都是一样的。现在我们也应该如此啊！[11:35]
(p59) 【如是我等，见闻忆念世间安乐，一切皆应作是念云，此是世间，此亦世间，此皆是苦，非可治疗，发呕吐心。】
这个就是我们现在应该的，应该的。不管是我们看见、听见，然后心当中起心动念，所有世间所求的这个，都要这样说：唉呀！这个是世间法生死流转，这个也是、那个也是、那个也是、那个也是，没有一个例外都是苦啊！这个苦是一无可取，也无可治疗，一碰到“发呕吐心”，呕吐心。实际上呢这是什么状态？一看见，厌恶到绝端的这种心情，就是呕吐心。实际上这个地方讲呕吐心，它不是用一个好像很粗俗的，或者我们容易感受得到的，而是什么？在我们真正修行第一步“五停心观”，对治这个贪欲的方法，大家还记得吧？用什么？不净观。这个不净观当中有好几种，白骨观、大不净等等。你修这个不净的时候，等到你修起来的时候，就会这样。唉呀！你一看见那个食物，你就会觉得又脏、又烂、又臭，又会发呕，硬是会呕，这样欸！所以你看见，凡是看见可爱的东西这个心情起来了，你还会不会执着？这个所以为什么叫我们要修、修、修，就这个道理。[13:17]
不过到了这里大家一听见了，那我们赶快去修吧！对不起，你前面的基础没有建立起来，不相应，不相应，这个是我们要了解的。所以他前面每一个地方，告诉我们清清楚 (p60) 楚，我们第一个修什么？修皈依，说皈依的时候如果你罪障未净，资粮未聚，那么在这种情况之下，你不管怎么修，修不起来。你一定要怎么样去净除罪障，积聚资粮，那个时候就可以了。而且这个里边又说明了几样东西：净障、积资，以戒为根本，广发正愿，这是我们下脚第一步，这是我们下脚第一步。[14:06]
In this way, by contemplating, your previous beginningless wanderings through cyclic existence, you become disenchanted and revolted, and by contemplating the necessity of continuing to wander here indefinitely, you give rise to fear and anxiety. With a determination that transcends mere words, you must, as Nagarjuna's 《Friendly Letter》 says, stop your birth in cyclic existence, the root of all harm: Cyclic existence is like that; birth - whether in the lands of deities and humans, hell-beings, hungry ghosts, or animals - is not auspicious. Understand that birth is a vessel of much harm.
【如是思惟，昔从无始漂流生死，厌患出离及思今后仍当漂流，令实发生畏惧之心非唯空言。】
就像这个样地如理去思惟，思惟什么？我们从无始以来，一直在漂流在生死苦海当中。啊！对这个有种种的过患，现在认识了解了，产生无比的厌恶，一心要跳出来啊！假定你不跳出来，以后一直还在漂流在这里。一定要到什么程度？“发生畏惧之心”，真的对这个产生绝大的恐怖，唉呀！一想到就恐怖，让你坐立不安，那就对了！[14:55]
我们前面曾经讲过好几个公案，不管是老的也好，不管是小的也好，像难陀，佛的这个弟弟，他是王族出生，家庭又这么富有，那个太太又这么好。唉，叫我们那怎么舍得呀？欸，他当然一样地舍不得，不过他比较幸运，欸，遇见佛呀！然后带他真正地一看这个因果缘起的事情，“哎呀，这些东西都不要了！”更进一步了解了，说你虽然能够生了 (p61) 天了，最后还是要去。啊！那害怕得啊，还记得吧！如果他吃饭之前，先想一想所见到的，这三有当中的真实状态的话，那这个饭根本吃不下，吃下去了马上吐出来。这个实际上那个三有这么可怕呀！所以我们现在睁开了眼睛，是开眼瞎子啊！这个放不下，那个放不下，还往往说还要帮别人。你自己都帮不上忙，你还帮别人，不是颠倒到绝顶吗？这个地方我们要痛切地反省，这一点不单单是空话。[16:21]
到这个地方要提一下，是的，现在尤其在座的大家都非常精进，那是一个好现象─不过有几位还是马虎哦！这个不要说：“啊，好、好、好，我也马虎了。”那几位的的确确，也不必说他─要向他们看齐啊！大部分同学都非常精进，一精进了以后就发生一个现象，说，哎呀，自己看看一无是处，那个时候心里面很慌张。欸，你自己能够感觉到一无是处，那个时候你就进步了。而且我们进步的第一步就是这个现象，所以我们要注意因地上面。前面已经告诉我们了，经论上面都告诉我们了，大家记得《集法句》上面那段话吗？这个愚痴的人晓得自己是愚痴的话，欸，这个就智者。就是我们现在愚痴的确没有错，但是我们见到的我们愚痴的话，那个就是智者。你为什么见到愚痴？因为你已经见到了正确的，然后一比较、一观照，而这个比较是一定自己回过头来反照自己：唉呀！发现我内心一无是处，那个时候就有一个力量推动你了，那这个修行从这个地方开始的。[17:38]
(p62) 所以碰见这种情况的话，有的时候着急得不晓得怎么是好。有的人说：“那我赶快关到山里去修行去。”啊！有的时候“我赶快念到一心不乱。”赶快做什么。实际上呢，这个是欲速不达，它有它一定的次第的。所以前面告诉我们，我们对那个次第要认识，那么现在呢，就是照着这样的一步一步次第地走上来，走上来。
p. 191[18:03]
【如《亲友书》云：“生死如是故当知，生于天人及地狱，鬼旁生处皆非妙，生是非一苦害器。”】
那么这个书上面也告诉我，这是龙树菩萨说的，说生死的真实的行相，真实的体相就是这个样，你应该知道，这是我们应该知道的事情，不管这生死当中你生在哪里，六道当中天、人、地狱等等，没有一个地方好的，你只要在这个生死轮回当中，就是非一苦害器，种种的痛苦就从这个上头来的，种种的一切都是这样来的。[18:58]
所以在前面，修那个八苦、六苦、三苦当中啊，曾经说到五取蕴，说只要这个取蕴的重担一天没有放掉，一天执持，那么这个时候苦永远随着的你，这是我们要了解的。现在呢我们担着那个东西，真正的厌患厌患，厌患这个。所以不要说这个不理想、 (p63) 那个不理想，哪个都很理想，不理想就是你执着这个东西，那个是真正不理想，你根本把握不住，你不管怎么想怎么说，都是空话，这个是我们要了解的，真正要了解的。所以真正的重点你把握得住的话，那么进一步慢慢慢慢的顺着那个根本摸上去，就很快的可以达到目的，否则你在枝末上面转，虽然最后必定是会碰到的，但是这个毕竟是走的冤枉路。[20:04]
【生生死中乃是一切损害根本，故当断除。】
要晓得，这个杂染相应的这个结生在生死当中，那就是根本，这个根本要断除。现在这个根本的因，经过前面的，不管是用四谛、十二因缘来解释，我们己经了解了，一定要断除它。那么要断除这个呢？[20:49]
What is more, you must eliminate both causes of birth in cyclic existence : karma and afflictions. Still, between these two, if you have no afflictions, you will not take birth, no matter how much karma you have. Hence, you should destroy the afflictions, by cultivating a path that is complete and without error, because, once you have afflictions, even if it were possible to eradicate previously accumulated karma, you would immediately accumulate new karma.
【此复要待灭除二因，谓烦恼业。】
你要想断除那个生死的根本，怎么办呢？要它的原因中，原因是什么？二样东西，烦恼跟业。[20:49]
【此二之中，若无烦恼，纵有多业亦不受生。】
(p64) 这个我们已经了解了。[20:53]
【若有烦恼，纵无宿业率尔能集。】
反过来如果是你有烦恼的话，就算你没有业，他率尔就是紧跟着，只要你有烦恼，烦恼的下面马上就造业，造了业还是要感果。所以[21:10]
【故应摧坏烦恼，】
所以我们真正现在的修行是干什么？摧坏那个烦恼，所以这个最后，从前面这个苦，而最后推到要脱苦到哪那里去，摧坏那个烦恼。要坏、摧坏那个烦恼，要破那个因的话，[21:32]
【坏烦恼者，赖修圆满无谬之道。】
所以我们要修，但是你要修的话，要修对哦！这个很重要，要修圆满无谬，这个里边有二项，第一个不错，不错就是质要对，还要呢？圆满，量要够，最圆满的是佛，次圆满的就是声闻缘觉。如果是你弄错了以后，对不起，尽管你在修行，你还在轮回当中，就是弄得不好乃至于还要受恶报，所以这个正确的认识是非常重要，所以在 (p65) 这个地方我们就可以想一想《俞净意公遇灶神记》这个公案，他自己还觉得我做了这么多善事，做了这么多年，怎么没有好报反有恶报？他真的做了好事吗？他没有！他没有！这是什么？错谬之道，他完全走错了不知道。所以我们现在真正修学佛法的话，第一件事情一定要有正确的认识，这个是非常重要、非常重要！[22:55]
那么，好！所以现在呢我们了解了，真正的世间真象这么个苦，要想去除一定要在因地上面解决，而这个一步一步的追溯上去，最后找到根本的因是烦恼，那么要修烦恼，要这样不错，现在我们要修了，那么怎么修法呢？说这个里边要两个，第一个你以什么身去修，然后呢修什么样的道能够除掉它。所以[23:30]
Ascertaining the nature of the path leading to liberation has two parts: (1) The kind of life through which you halt cyclic existence. (2) The kind of path you cultivate to halt cyclic existence.
【此中分二：① 以何等身灭除生死，② 修何等道而为灭除。今初，】
现在看一看。这个要修行，的的确确要所依靠的一样东西，属于资粮，我们平常说，这个就是我们的暇满的人身，前面已经说过，现在正讲到又特别提一下。[23:59]
The《Friendly Letter》: To be reborn with wrong views or without a conqueror's word, Os as an animal, a hungry ghost, a hell-being, An uncultured person in a border region, A stupid and mute person, or a deity of long life, is to be afflicted by one of the eight faults that are conditions which lack leisure. After you have attained leisure, which is freedom from these rebirths, Strive to end birth.
【◎ 如《亲友书》云：“执邪倒见，及旁生，饿鬼，地狱，无佛教，及生边地蔑戾车，性为騃哑，长寿天。随于一中受生已，名为八无暇过失，离此诸过得闲暇，故当励 (p66) 力断生死。”】
前面已经讲过了，你生在这个八难当中的话，随便一个当中，你就没有办法可以真正的修行，所以只有能够离开这个八难，不受这个八难的遮止，那个时候才有机会修行。所以你真正得到了这个暇满的人身，这个是好难得好难得的宝贝，意义是这么大，得到了以后要好好的努力。前面一再告诉我们，假定我们得到了这个暇满的人身不修行，还是忙世间的一样，这是不如畜生！这是千真万确的。我们现在忙什么？我们也忙将跟畜生一样的，但知水草，只管个肚子，只贪个舒服，这个畜生也有，实际上还不如畜生，它要想飞，一下就飞掉了，我们不会飞。它如果跟你打架，它牙齿比你利，它的爪子比你厉害，它跳的比你高，一个跳蚤蹦一跳，比它的身体要跳上几十倍，我跳了个半天，跳不到我自己人那么长。[25:35]
我们人生是真正珍贵的地方是什么？就在三界当中，生死轮回当中，最初唯一可以跳出生死轮回的就是这个，而这个人身的可贵的地方是什么呢？就是现在我们说听闻佛法，然后还要如理思惟。注意哦！这个每一个有它的非常重要的因缘，现在我们得到了要好好的利用它，要好好的利用它。第一个一定要去找善知识，然后呢要如理地听 (p67) 闻，千万不要盲修瞎炼，然后呢还要如理的思惟，哦现在前面已经告诉我们，在一开始的去掉虚妄分别的，我们常常说，我们不要分别，这个不要分别有他特别的意义，可是我们不了解，往往说大糊涂一片，脑筋里面什么都不管，完了，修行绝对不是这样，你一定要如理思惟分别，哪一个是错的去掉它，那一个是对的抉择它。所以现在有很多人修行，愈修愈迟钝，愈修愈愚痴，明明已经走上错路了，所以我们真正修道，一定要走上无谬，就是不错的，还要圆满。[26:59]
It is not possible to stop rebirth in cyclic existence if you have no time. Therefore, once you have obtained a life of leisure and opportunity, you must stop it. I have already explained this.
【是须于现得暇满时断除生死，生无暇中无断时故，如前已说。】
这个前面已说了。[27:08]
The freat yogi Chang-chup-rin-chen said: Now is the time to make ourselves different from domestic animals.
【大瑜伽师云：“现是从畜分出之时。”】
那么这个大瑜伽师就告诉你，这个大祖师告诉我们，要记住啊，现在是我们真正从畜生当中跳出来，他不讲从三界，而讲从畜生道当中跳出来，他有个道理的，这个出就是出三界，因为平常我们所以跳不出来的原因就是愚痴，这唯一能够解决这个问题的就是智慧，换句话说，你不能再像那个愚痴，你得到了人身而你不善巧利用你的智慧的话，这个说实在是不如畜生，刚才说不如畜生是消极方面的，现在积极方面的，更是不 (p68) 如畜生。畜生受它的业力支配，它就是这样，还不会造极大的大恶，我们人如果你不得善巧的话，造大恶的都是在人道当中，这是我们务必应该了解的。现在我们得到了，利害之间一比的话，那差的实在太利害太利害，所以只要我们随便的恳心一比较的话，没有一个人例外的，大家一定会全部精神打起精神来说修行，一定要跳出来，这个是一个很重要的认识。[28:31]
Also Bo-do-wa said: For as long as we have wandered through cyclic existence in the past it has not stopped by itself. Given this, it will not stop by itself now either. Hence, we must put a stop to it, and the time to do so is today, when we have obtained leisure and opportunity.
【博朵瓦云：“昔流尔久未能自还，今亦不能自然还灭，故须断除。断除时者，亦是现得暇满之时。”】
说我们以前无始以来一直流转生死，没有能够跳出，跳出是还灭，以后呢？对不起，这个跳出生死轮回还灭这件事情，它不会自然掉下来的，你不修对治绝无可能，所以你一定要修对治来断除它，那么要断除学对治，就是现在得到暇满人身的时候。这个人身上面所以称它为暇满，大家回忆一下，所以如果诸位同修，前面没有听的话，回过头去，好好的补听补看一下，来策励自己。
82b Commentary
ENGLISH LR V.1 (ENGLISH COMMENTARY BOOK 12 C23P4)[00:07]
We do not even think about it and analyze it in the slightest way. What is going on in our minds? Our minds, we would frequently say that our minds have become like animals, like a piece of wood. A piece of wood would mean something that is dull and coarse. This here describes that we have "hardened." Ah! Such great suffering, but we are not affected at all! This is truly our foolishness. This is the mindset we should have.[00:35]
The foremost, the truly important matter is to spur and encourage ourselves to continuously reflect and analyze that there is no good whatsoever in cyclic existence, in fact, it is rife with disasters and faults. Next,[01:01]
Consequently, as Guhyadatta's Edifying Tale of the Seven Maidens (Sapta-kumarikavadana) states:554 We see the things of the world as wavering images of themoon in water. We see attachments as shadows of the hoods and coils of angry snakes. We see these beings to be ablaze with the flames of suffering. We therefore go to the cremation grounds, O King, delighting in the determination to be free.
See the things of the world as "wavering." This means impermanent and illusive, like the reflection of the moon in water. It is unreal to begin with. The reflection of the moon in water appears to be there, but in fact it does not exist. And it is wavering, constantly changing and impermanent. We should recognise this. What this is really saying is that we should recognize this is how we currently are. We find it difficult to part with things and let go. What is this? It is "attachment." All of our attachments are like angry snakes. "Shadows of the hoods," when a snake coils its body and raises its head, what kind of a state is it in? It is ready to attack. When the snake is slithering about, when it is slithering about, it is not dangerous. But when its body coiled and head raised, you happen to walk by being unaware of this, "pa!" It will kill you with a deadly bite. Attachment is that fearsome. It will strike at any moment. As soon as your attachment arises, you are doomed. We have just explained the twelve factors of dependent-arising. For the projecting factors of the twelve factors of dependent-arising, how are the projecting factors of the causal period brought to fruition? It is because of craving and grasping. What are we craving and grasping? It is desire, attachment. It is exactly that. Thus, as soon as you crave and grasp, this attachment will immediately begin to mature the bad causes. This is why cyclic existence is so horrendous![03:12]
"We see these beings to be ablaze with the flames of suffering. We therefore go to the cremation grounds, O King, delighting in the determination to be free." And then, we see this is happening to us and to all sentient beings. All sentient beings are indeed in this state. All in the state of afflictions, karma and suffering, in the midst of cyclic existence! There is no security in anything, nowhere to run for safety. We are in this blazing fire of impermanence! Therefore, for me, for us now, ah! Upon seeing this, we feel that it is devoid of any merit, and disgusted deeply by it. Where do you want to be at this point? "Be freed." You are determined to be freed. You wish wholeheartedly to escape this. Where to? The "cremation grounds." The cremation grounds are cemeteries. This is a place that the Buddha praises repeatedly.[04:11]
The people nowadays are truly preposterous. People are truly preposterous. Everyone says that we have progressed, have progressed. I too used to think that we have progressed. After meeting with the excellent teacher, he told me, "Ah! People are truly preposterous. When the wrong views are on the rise, what is obviously wrong is perceived as progress!" The way it used to be, for instance, in the past, there were all kinds of inconveniences while at home. Now that things have been made more convenient, the ugly truths have been covered up. For example, there was such a story in China. I believe that it came from this text "The Scholars” or “Ru Lin Wai Shi." It said that a person was sick with a carbuncle. So, he asked to see a doctor. This doctor turned out to be a quack. Upon seeing the carbuncle, the doctor said, "Alright, alright, this is easy." He mixed some flour with water and applied this concoction on the carbuncle. It looked good. "Alright, alright, alright, the ailment is gone." This is a problem that we all have. Looking at the surface and deceive ourselves that our sicknesses are cured. Is there such a thing? [05:23]
Why does he say this? It is that presently, we are all focusing on the appearance. For instance, the restrooms, now we would feel, "Ah, it is so clean. It does not smell at all." Everything is made for your comfort and convenience. For everything that is not ideal, all kinds of ways are enacted to deceive you of its fault, to make you feel happy and at ease. Even when people die, ah, when you go to the funeral home, wow! You would feel that place is... I have not paid attention to how they are here. But the funeral home in the United States, as you enter, the solemn atmosphere, the decor, you would think you entered a place ofenjoyment. If you are not the loved ones of the deceased, without feeling the sorrow, you would think that you are going to a banquet. It is like that! Therefore, there is nothing to set our minds thinking about how the world is full of suffering. These things actually deceive us. Hence true practitioners are not like that. What would they do? They would go to the cremation grounds. Actually, the burial sites for the ancients are places where corpses were discarded. So, you can look at that. Ah, it is horrendous and dirty. It stinks and is rotting away. After seeing this, you will realize this is what happens when people die. In the end, the same will happen to me. After busying for so long, it is meaningless! That is when you are motivated. Of course, you were already motivated when you began to practice. But in the beginning, this kind of determination is not strong. Ah! You would start with great momentum but you would forget after a while. Eh, but as you observe, you will realize, "Ah, this will not do! I need to exhort myself to strive."[07:00]
Hence for the true practitioners, we should absolutely not get this wrong! This why we mentioned this again and again earlier, after we arrived at the monastery, if we still fuss over this and that, we are completely wrong. The more sufferings you encounter at this place, the more you are initiated. Therefore [the question is] do you want to learn from the Buddha or do you still want to learn from yourself? If you want to learn from yourself, you do not have to come here! You can go earn a lot of money and enjoy yourself. But to learn from the Buddha is something entirely different! This is what we absolutely need to pay attention to! [07:32]
Thus, when you see that cyclic existence—environments and beings—is like a moon in water that is stirred by the wind— impermanent, disintegrating, not resting even for an instant;
It explains this next. Whether it is our bodies – the direct fruition, or the world that we live in – the material world that a person depends on, these are all disintegrating moment by moment. They are much like the moon in water. It is empty itself, it is false. Not to mention that it is wavering there all the time. You may not be able to tell that it is empty and false for a moment. But the fact that it is wavering is clearly evident. Yet you do not see. This is why even though we have eyes, though we have eyes but blind! And then,[08:18]
that sensory objects—like shadows of the bodies of poisonous snakes—hold little value but great danger;
Ah! It looks like the desire for the sensory objects may bring tiny advantages but in fact bring great harm! It is much like poisonous snakes! As soon as you touch it, you will lose your life.[08:42]
and that the five types of beings are scorched by the blazing fires of the three sufferings; then you give rise to a disposition like that of northern children, a disposition that has completely turned away from attachment to cyclic existence. When this happens, there occurs the determination to be free—a longing that delights in liberation.
Furthermore, not only is this true for us, but you will also see that is true for all five types of beings. Even if you were reborn in the happy realms from the miserable realms, even if you were reborn in the heavens, sorry, it is futile! One is still scorched by the blazing fires of the three sufferings. There is no exception in this cyclic existence. The sufferings are very intense. Thus, to truly practice is to have "a disposition that has completely turned away from attachment to cyclic existence." You generate disenchantment, abandonment because you understand its faults. To what measure will it be sufficient? This has been explained earlier, and here is an analogy. This says that in the north, I believe that this is describing Lama Tsong-Kha-Pa or the people of that era. What sort of state is this describing? This says that for any type of sensory object in the world, no matter how they appear, we want nothing to do with them. We only seek for liberation. Of course we would not want to go to hell, animal or the hungry ghost realms. We would not want to be a human or a deity either. We would not want fame, profit, wealth, nothing. There is only one thing that we are after, to seek for liberation. So this is,[10:20]
The expression "northern children" is to be understood as follows:
What is this?[10:22]
in the north, roasted barley flour is scarce, and consequently the inhabitants eat small amounts of turnips. Once, there were some children there who, being hungry and wishing to eat roasted barley flour, asked their mother for food. Since she had no roasted barley flour, she offered them fresh turnip, which they refused. Then she offered them dried turnip, but they did not want that either, so she then gave them cooked turnip. But they turned this down as well. Finally, she offered them frozen cooked turnip, whereupon they turned away with a great feeling of nausea, exclaiming, "Everything is turnips!" [263]
This is it. So, it has been said that in this particular place, the roasted barley flour, eh, is better. Not only is it better, but it is also scarce. They would normally eat turnips, turnips. So, when the children are hungry, they would always want to eat something better. So, they would ask their mothers for roasted barley flour. When a mother does not have such good food, she would give the children fresh turnips. They would not want it. Since they do not want it, the mother would try to deceive them by giving them the dried turnips. But they would not want it. So, she would offer them cooked ones. They would not want the cookedones either. They would not want the frozen cooked turnips either. No matter how the turnips appear, I just do not want it because they are all the same. This is how we should feel now![11:35]
Likewise, with respect to whatever worldly happiness is seen, heard of, or remembered, you must, as the Kadampa (bKa'-gdams- pa) teachers have said, generate the same feeling, thinking, "This is the world," "This also is the world," "Everything is suffering," and "I want nothing to do with it."
(Translator note: for the part on "I want nothing to do with it," the Chinese text translates to be the feeling of wanting to throw up.) This is what we should do now, what we should do now. Whether we are seeing, hearing, or a thought arises in our minds, for every desire of the mundane world, this is what we should say always, "Ah! This is the cyclic existence of the mundane world. This (suffering) falls within that, that (suffering) also falls within that, that (suffering) also falls within that, and that (suffering) falls within that too. There is not any exception, everything is suffering!" This suffering is devoid of any merit and there is no remedy for it. So as soon as you encounter something, you will feel, "I want nothing to do with it." It is a feeling of wanting to throw up. What is the actual state of this like? That is as soon as you see it, you feel an extreme disgust. That is the feeling of wanting to throw up. To explain it this way, it is not trying to be coarse or to make us relate to it better. What is this actually explaining? For the first real step to cultivation, it is the five meditations for settling the mind and ridding it of the five errors. What is the method to remedy attachment, does everyone remember this? What do you do? You have to cultivate the vileness of all things. To meditate on the vileness of all things, there are several methods, including the meditation of the skeleton and the great impurities. When you are training in the impurities, by the time you generate the proper cognition, this is what would happen to you. Ah! As soon as you see foods, you will feel that they are dirty, rotten, smelly, and vomit-inducing. They are vomit-inducing. It will become like that! Therefore, as soon as you see, whenever you see attractive objects, you would develop this kind of mindset. So, will you still be attached to it? This is why we are told to cultivate, to cultivate, to cultivate. This is he principle behind it.[13:17]
In this way, by contemplating your previous beginningless wanderings through cyclic existence, you become disenchanted and revolted, and by contemplating the necessity of continuing to wander here indefinitely, you give rise to fear and anxiety. With a determination that transcends mere words,
You want to contemplate accordingly. What do you contemplate? From the beginningless time, we have wandered in this ocean of cyclic existence. Ah! There are all sorts of faults to this. Now that I recognize and understand this, an insurmountable disgust arises. My only wish is to escape this! If you do not escape this, you will continue to wander. What is the measure for this type of mindset? You must "give rise to fear and anxiety." You truly develop a great fear. Ah! As soon as you think of this you are frightened and ill at ease. Then it is correct![14:55]
We brought up many stories earlier that this was the case for older ones or younger ones. Like Nanda, the younger brother of the Buddha, he was born in the royal family, was endowed with great wealth, and had a beautiful wife. Ah, if we were in this situation, it would be very difficult for us to give these up? Eh, of course it was difficult for him to give these up as well. But he was more fortunate. Eh, he was able to meet the Buddha! He was then shown the true relationship of cause and effect, the phenomenon of dependent-arising. "Ah, I do not want these things anymore!" He further understood that even though one can be reborn in the heavens, one will still end up in the miserable realms. Ah! He was extremely frightened. Do you still remember the story! If he had thought about the true states of the three realms that he had seen before ameal, he will not have the desire to eat. Even if he could eat, he would vomit immediately. In reality, the three realms are truly frightening! Therefore, even though our eyes are open now, we have eyes yet are blind! We cannot let this go and cannot let that go. Yet we frequently claim that we are helping others. You are inept to help yourself. Wouldn't it be completely preposterous to say that you want to help others? This is where we need to take great pains to introspect. This cannot be just mere words. [16:21]
At this point I need to bring something up. Yes, for the people who are sitting here, you are all very diligent. This is a good thing. However, there are a few who are still careless and nonchalant! So, you should not say, "Ah, alright, alright, alright, I can be careless as well." There are a few who are indeed like that. We do not necessarily have to be like them! The majority of the students are very diligent. As you become diligent, something will happen. Ah, you will realize that you do not seem to do anything right. That is when you will panic. Eh, if you can feel that you do not seem to do anything right, that means you have progressed. The first step to progress is to have this happen. Hence, we must pay attention to the causal period. It has been told this to us earlier, the scriptures have already told us. Do you remember what is said by the Collection of Indicative Verses? If those who are childish know that they are childish, eh, they are wise. This is to say that indeed we are childish now. But if we know that we are childish, then we are wise. Why do we say that you know that you are childish? This is because you have already seen what is correct. As you compare yourself, examine yourself, this would mean you are most certainly comparing yourself to the teaching. Ah! You will discover the self is doing everything wrong. That is when there will be a force to motivate you. Cultivation begins from this.[17:38]
Hence when we come across situations like this, sometimes we would be so worried that we would not know what to do. Some people will say, "I should quickly go into recluse in the mountain to practice." Ah! Sometimes people will say, "I must quickly recite until one pointed concentration." You will quickly want to do something. But in fact, haste makes waste. There are definitive stages that you must go through. Therefore, it was said earlier that we must understand the stages. So, for now, we should follow the stages step by step to advance, to advance.[18:03]
you must, as Nagarjuna's Friendly Letter says, stop your birth in cyclic existence, the root of all harm:555 Cyclic existence is like that; birth— Whether in the lands of deities and humans, hell-beings, Hungry ghosts, or animals—is not auspicious. Understand that birth is a vessel of much harm.
This text explains the same thing to us. This text explains the same thing to us. This is composed by the Nagarjuna Bodhisattva. This says that the true characteristics, the true nature of cyclic existence are exactly these. You should know this. This is what we should know! In cyclic existence, no matter where you are born among the six realms, whether you are reborn as a deity, as a human, or as a hell being, there is not one place that is excellent. As long as you are in cyclic existence, "birth is a vessel of much harm." All kinds of sufferings will come from this. All kinds of these things will arise this way.[18:58]
Therefore earlier, in the trainings of the eight sufferings, the six sufferings, and the three sufferings, we talked about the five appropriated aggregates. It said that as long as you carry the burden the appropriated aggregates, that you persist to conceive this, then sufferings will forever follow you. This is what we should understand. So now, for this burden that we carry, we should truly be disgusted, disgusted, and disgusted. Therefore, we should not say, "Ah, this is not working out and that is not working out." Everything is great! The only thing that is not working out is the fact that you are attached to it. That is what is not working out. You cannot even grasp the core. Thus, no matter what you think or what you say, they are mere words! This is what we should understand, truly understand. Thus, if you can grasp the real vital point, then afterwards, you will gradually, gradually figure things out from this [vital] root. You will then be able to reach your goal quickly. Otherwise, you will be circling about on the incidentals, the end twigs and branches. Even though you will still finally get to your goal but there will ultimately be some wasted journeys. [20:04]
You should know that this rebirth that accords with defilements in cyclic existence is the root. You must sever this root. You must sever this root. The cause for this root was explained earlier using the four noble truths or the twelve factors of dependent-arising. We have understood that and we must sever this root. In order to sever it,[20:34]
What is more, you must eliminate both causes of birth in cyclic existence: karma and afflictions.
If you wish to sever the root to cyclic existence, what should you do? What is the cause for this? What is the cause? There are two: afflictions and karma.[20:49]
Still, between these two, if you have no afflictions, you will not take birth, no matter how much karma you have.
We already understand this.[20:53]
Hence, you should destroy the afflictions, by cultivating a path that is complete and without error, because, once you have afflictions, even if it were possible to eradicate previously accumulated karma, you would immediately accumulate new karma.
Conversely, if you have afflictions, even if you do not have karma, eh, "you would immediately," that means you will do something right away. As long as you have afflictions, when afflictions are generated, the accumulation of karma will instantly occur. After you create the karma, it will eventually produce an effect. Hence,[21:10]
Therefore, what is our true cultivation now, what should we be doing? We should be destroying the afflictions. Therefore, for our final objective, beginning from the sufferings, we have induced that in order to alleviate suffering, what is our final objective? We need to destroy the afflictions. We need to obliterate, obliterate the afflictions. In order to eliminate this cause,[21:32]
Therefore, we must train. But if you want to train, you must train correctly. This is very important! You must train on the path that is complete and free of errors. There are two criteria here. The first one is "free of errors." This means that the quality (attributes) must be correct. And then it has to be complete. This means there has to be adequate measure (quantity), adequate measure. One who has the most complete measure is the Buddha. Those who have less complete measure would be the Sravakas and Pratyekebuddhas. But if you get this wrong, I am sorry, you will still remain in cyclic existence. And if there is a mishap, you may still have to experience the effects of miserable realms. Therefore, a correct understanding is of great importance. Hence, at this point we should think of the story of Yú Jìng Yì Gōng Meets the Kitchen God. He thought to himself, "Ah-ya! I have done so many virtuous deeds. I have done them for so many years. How come there were no good effects but instead bad effects?" Had he really done virtuous deeds? He had not! He had not! What is this? It was an erroneous path. He had completely gone astray but he did not know it. Therefore, for us to be truly cultivating in Buddhism now, the first thing to do is to gain a correct understanding. This is imperative, imperative![22:55]
So, alright! Now that we understand this, oh, the reality of this world is truly suffering. In order to eliminate that, one must deal with the problems that occur in the causal period. Step by step, we have finally traced the root cause to be afflictions. We need to train on eliminating afflictions. This is indeed unmistaken. Now that we will proceed to train, how should we train? There are two things that are required: the first one is the kind of life you need and then it is the kind of path to cultivate in order to eliminate it. Therefore,[23:30]
Ascertaining the nature of the path leading to liberation has two parts:
1. The kind of life through which you halt cyclic existence
2. The kind of path you cultivate to halt cyclic existence
Let us now take a look. In order to cultivate, you will indeed have to rely on one thing - the so-called collection that we would normally speak of, it is this human body of leisure and opportunity. We have already explained this before. Since we are on the topic now, he makes it a point to reiterate it.[25:59]
i) The kind of life through which you halt cyclic existence The Friendly Letter:556 To be reborn with wrong views or without a conqueror's word, Or as an animal, a hungry ghost, a hell-being, An uncultured person in a border region, A stupid and mute person, or a deity of long life Is to be afflicted by one of the eight faults that are conditions which lack leisure. After you have attained leisure, which is freedom from these rebirths, Strive to end birth.
This has been explained earlier. If you are born with the eight conditions in which it is difficult to see a Buddha or hear his Dharma, any one of them will leave you incapable of true cultivation. Hence only if you can avoid these eight conditions, unscathed by the eight conditions, will you then have an opportunity to cultivate! Thus, to have actually obtained this human body of leisure and opportunity, it is a rare, rare treasure. It has great importance. Eh, once you obtain this, you must strive diligently! It has been told to us again and again earlier that suppose we have obtained this human body of leisure and opportunity, but we do not cultivate. Instead, we busy ourselves with matters of the mundane world. We are then worse than animals! This is absolutely true. What we are busy with now? We are busy like animals, "know nothing more than grass and water." We only care about our stomach, only care about making ourselves comfortable. Animals can do that too! In fact, we are inferior to animals in these aspects! When they want to fly, they can fly away instantaneously. We cannot fly. If they want to fight with you, their teeth are sharper than yours. Their claws are more powerful than your hands. They can jump higher than you. When a flea jumps, "Boing!" As soon as it jumps, it can jump many times the height of its body. No matter how I jump, I cannot even jump as high as my own height. Ah![25:35]
So, what is truly precious about having this human body? It is that among the three realms, in all of cyclic existence, the only tool that you can use to escape cyclic existence in the very beginning. And what is precious about having this human body? It is for us to be able to listen to the teaching now and be able to properly contemplate. Pay attention here! Every one of these has its own set of significant causes and conditions. Now that we have obtained it, we need to make good use of it, need to make good use of it. The first thing to do is that one must find an excellent teacher. After that, one needs to properly listen. You should absolutely not train blindly! And you will still have to properly reflect. Oh, there is this concept that has been explained to us before in the section of refuting misconception. We would frequently say, "Ah, we should not discern." There are special meanings attached to not discerning at times. But we do not understand it. We would frequently be entirely muddled and decide to not worry about anything in our minds. You are then doomed! Cultivation is absolutely not like that. You must properly reflect and discern – to cast aside what is wrong and to choose what is right. Therefore, there are many practitioners these days who have become duller as they train, become more foolish as they train. They have obviously gone astray. Thus, for us to truly cultivate the path, we must choose one that is error free, that is unmistaken. And it has to be a complete path.[26:59]
It is not possible to stop birth in cyclic existence if you have no time. Therefore, once you have obtained a life of leisure and opportunity, you must stop it. [264] I have already explained this.
This was explained earlier.[27:08]
The great yogi Chang-chup-rin-chen said: Now is the time to make ourselves different from domestic animals.
So great yogi Chang-chup-rin-chen tells you, this great master tells us, "You need to remember this! Now is the time for us to truly be different from animals." He did not say to escape from being in the three realms [i.e. cyclic existence], but just to escape from being animals. There is a reason for that. To escape from the three realms [i.e. cyclic existence], the reason you are not able to escape is because of ignorance. The only way to solve this problem is to acquire wisdom. In other words, you cannot be ignorant any further. After obtaining this human body, if you do not skilfully make use of your wisdom, this would indeed make you worse than animals. The earlier comparison of being worse than animals takes the viewpoint of the negative aspect [of how your abilities are inferior to them when it comes to seeking food and shelter of the mundane world]. This is now a comparison of the positive aspect. In this respect, you are still worse off than animals. The animals are dictated by their karma. They are just that way and will not accumulate enormous sins. But for us humans, if you are not adept, great sins are all created in the human realm. This is what we must understand. Now that we have obtained this, as you compare the advantages and the harms, the difference is too great, too great! Therefore, as long as we can take a little time to make an honest comparison, no one will be an exception, everyone will become fully motivated with all of their attention, "Ah, must cultivate. We must escape [cyclic existence]!" This is a very important understanding to have.[28:31]
Also, Bo-do-wa said: For as long as we have wandered through cyclic existence in the past it has not stopped by itself. Given this, it will not stop by itself now either. Hence, we must put a stop to it, and the time to do so is today, when we have obtained leisure and opportunity.
This says that we have wandered through cyclic existence from the beginningless time. We have not been able to escape. To escape means to "stop." And then, I am sorry, to escape cyclic existence, to stop this, it will not naturally happen by itself. If you do not cultivate the remedies, it will be absolutely impossible for that to happen. Therefore, you will have to cultivate the remedies for it to cease. In order to cultivate the remedies for it to cease, the time to do it is when you obtain this human body of leisure and opportunity. The reason we call this a human life of leisure and opportunity, you should try to recollect the meaning of this. For those of you who have not listened to that part before, you can make it up by listening to the tapes and reading it through thoroughly to motivate yourself.