菩提道次第广论手抄稿:旧版第八十三卷A面
（手抄稿 第十一册 p71）[00:12]
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。
p. 191 (10)
For those who have attained a life of leisure and opportunity, dwelling a household presents many obstacles to the practice of religion and has numerous shortcomings. However, the life of a renunciate, being the opposite of that, is the very best for stopping cyclic existence. The wise, therefore, should delight in such a life.
【此复居家于修正法，有多留难及有众多罪恶过失，出家违此，断生死身出家为胜，是故智者应欣出家。】
哦！那我现在要修行，但是要修行，啊！这个在家身对这个修法是难哪，不晓得有多难哪！不但是要正修难，反过来呢，在家身要造罪过失，实在容易得不得了。家里边处处地方，一天到晚，家里面觉得应该做的事情，都是在造罪恶。出家恰恰相反，出家恰恰相反，所以它有无量无边的殊胜功德，无量无边的殊胜功德。所以“断生死身”出家是最殊胜，所以真正有智慧的人，应该欣乐出家，必定要出家！[01:13]
记得前面吧？前面一再说，一再说，说几个地方：第一个地方呢，业力门当中他特别告诉我们，说你同样地修行，同样的一个菩萨，一个在家菩萨跟一个出家菩萨，那个在家 (p72) 菩萨供养，把三千大千世界这么多，最圆满的东西去供养，结果一个出家的菩萨点一个小小的灯烛，这个功德，啊！那个出家的菩萨，不晓得要大多少倍。然后他就说，就意乐，两个人发的心是一样的，那地方唯一不同的呢，为什么？一个是出了家，一个是在家。所以不仅仅是前面说的，哦！说这个家里边留难很多，难以修行，实际上你同样做一件事情，就同样地做，就因为你被了这件袈裟，代表了这个清净梵幢，做一点事情就产生无比的功效。这我们前后举了多少例子，这个地方再说一下。就像我们要到一个地方去一样，用交通工具，说：“我有两只脚走。”可以啊！但是这两只脚不如脚踏车，脚踏车不如汽车，汽车不如飞机，现在又有火箭，请问你用哪一个？有很多地方脚还可以走得到，有一些地方脚根本走不到的，你说到美国去，你的脚倒走走看！这个我们务必要了解啊！所以特别说明那个出家的殊胜，出家的殊胜。[02:58]
然后呢，后面又告诉我们，这个真正我们要想修道进程，得到普通的暇满不理想，要最圆满的这样的一个工具。那么这个圆满的工具是干什么？要出家。他不是说近事，换句话说，不是五戒、不是八戒、不是沙弥，而是圆满的比丘。他又特别分析，如果说你出了家以后，只是得到证得一个阿罗汉果的话，那没有太大的意思。不是没有意思，有意思的，没有太大的意思。说这个阿罗汉这么个难证法，实际上呢，你只要作一个近住，八关 (p73) 斋戒这样地断淫的话，他也可以做得到，沙弥也可以做得到。然后呢，沙弥只要持十条戒，你现在要持两百多条戒，结果是一样的，你何必呢？不是！这个是什么？要修圆满的教法。他处处地方赞叹那个出家，这个出家身之殊胜是不得了的！前面我们也说过多少功德，所以我们常常应该忆念、观察。[04:20]
Repeated reflection on the faults of householders and the virtues of renumciates will lead those who have already become renunciates to have a firm attitude, while leading those who have not yet become renunciates to develop good inclinations [to become renunciates and the like] and then act on them.
【若数思惟，在家过患出家功德，先已出家令意坚固，未出家者安立醒觉妙善习气。】
我们不断地这样思惟的话，那有什么好处啊？哎呀，好啦！在家是种种的不如意，种种的不理想，出家是无比的功德。如果先已经出了家了，“意志坚固”，啊，欢喜啊、高兴啊！欸，你不要说，就是这个欢喜高兴，一方面把我们出家的意志坚固，一方面你欢喜高兴本身又在随喜功德，又在增长你的福德。所以你同样地欢喜，在家今天欢喜，欢喜一下了，对不起！你这个随喜这个染污，注定你在轮回当中愈陷愈深。我同样坐在这个地方，出了家，“哎呀，我欢喜，真高兴啊！”这个随喜功德就无量无边。所以这是为什么出家有这样的殊胜意义，在任何情况之下，两者是绝对不能比的。这个我们了解得越多，你思惟得越多，那个时候意志越坚固。又特别好的是，你思惟本身又是一个最大的功德，思惟这件事情本身，又是一个最大的功德。[05:41]
(p74) 比如说我们在家人，在家人想些什么事情？唉呀，说现在这个股票又要涨、又要跌了，房子又涨了、跌了，这个生意又什么了，那我们这个在家人的事情。这种事情在世间人顺理成章，养家活口等等，无非是染污之业，所以“多有留难”，而且“多是过失”。现在我们出家人呢，即便像我们现在这样：“唉呀，我一身都错，还做不到！”欸，你那个心念本身已跟法相应了。你看看！所以他们在家人觉得百分之百想对的时候，都是错到底的时候；我们觉得，唉呀，我们一无是处的时候，已经开始步上正法。你想想看怎么能比，两者当中！这两者当中是完全不能比、完全不能比啊！所以这一点是我们务必要知道的，务必要知道的。[06:40]
所以说，“未出家者”由于这样地思惟观察“安立醒觉”，如果说自己还没有觉醒的话呢，要想办法透过这个，使得自己觉醒这个妙善的习气。现在先种下这个种子，总有一天这个触发种子，欸，很快地，最好是这一生。万一不行的话，越早越好，你只要什么时候这个种子起现行，你就有成就了。[07:14]
I will explain how this is so.
【此中道理当略宣说，】
这一点很重要，所以还是说一说。[07:21]
Householders, if they are wealthy, suffer in their efforts to protect that wealth, and if poor, suffer from exhaustion brought about by seeking wealth. In this way, they lead confused lives that have no pleasures, and they imagine these lives to be pleasurable. Understand that this misconception is the result of bad karma.
(p75) 【其居家者，富则守护劬劳为苦，贫则追求众苦艰辛，于无安乐愚执为乐，应当了知是恶业果。】
有钱的人呢要去守护，唉呀，这个的确千辛万苦。唉呀！要保险箱，保险箱不行，还要保险公司，保险公司不行，还是要被人家抢掉，然后要打官司，然后要弄这个、又要忙这个，没有一件事情……实际上这个毫无意思，无非是痛苦。那么穷人呢？唉，穷了是没有了，要追求的痛苦，这个里边是无量无边哪！不但如此，于明明是痛苦的，还愚痴地执为安乐。所以这三件东西当中，无一不是增长我们生死轮回的染业啊！要晓得，这是恶业之果啊！以前的因，感得现在的果；现在这样去做，又要将来感得将来的果，是一无是处啊！[08:28]
The《Garland of Birth Stories》: Never consider as pleasurable, The household, which is like a prison.
【《本生论》云：“于同牢狱家，永莫思为乐，】
像监牢一样的这个家，千万不要以为它快乐，颠倒呀！这个“家”字真是妙极了：上面一个宝盖头，说一个房子，这个是一点，表示：喏！你就被牵在这里，换句话说你自己觉得这一个是你的主；下面呢，一个猪。唉！这些愚痴的人，就把这个觉得：“啊！这个可安乐处。”这就是叫家耶！所以我们千万要认识。古来的圣人真了不起啊！真了不起啊！那我们现在看看，现在我们这一点要千万注意，不要说：“噢！出家了、出家了。”不是！出什么家？要心里认得这个出家的相，不要说剃光了头：啊，我跑得去安享其成了。那个完了，比在家人还不如！下面会告诉我们的，出家的真正的特质何在。[09:33]
Whether they are rich or poor, Those who dwell in households are greatly ailing.
【或富或贫乏，居家为大病。】
不管你穷、有钱，这个在家这是大毛病啊！大毛病！[09:45]
p. 192
One undergoes afflictions by guarding wealth, while the othe becomes exhausted by seeking it. Whether they are rich or poor, they have no happiness.
【一因守烦恼，二追求艰辛，或富或贫乏，悉皆无安乐，】
上面说过了。[09:54]
The confusion that delights in this householder's existence is merely the consequence of sin.
【于此愚欢喜，即恶果成熟。”】
明明这个是错误的、颠倒的，你居然不知道，还要欢喜。为什么呀？那就是你恶业的果报成熟：一个是异熟果，一个是等流果，一个是增上果，三者。你别以为现在，哎哟，现在有钱人，这个有钱─这个是异熟果报。等到你有了钱，更继续地要有钱，这是等流因果。然后眼前的世间，觉得：“哎呀，进化啦！”这个是增上因果。都是邪恶业所产生的，所以我们现在千万要注意呀！[10:36]
Therefore, keeping many possessions and discontentedly seeking more is not the business of renunciates. If it were, they would not differ from househoilders.
【是故执持众多资具，求无喜足非出家事，若不尔者居家无别。】
(p77) 下面来了。好了，我们要出家了。出了家以后，还要“执持众多资具”，唉呀！这个还不够、那个不够，这个多、这个多，越好越多。还要“求无喜足”，这个是不知出家的事情，这个跟在家人一样。在家人凭他自己的劳力换饭吃，应该的；出家人，被了个清净幢相的话，你凭什么受人家？单单这个就够你要做畜生了。然后你被了一个清净幢相，坏了法的话，那非下地狱不可，所以这一点要特别知道啊！[11:24]
所以我记得虚云老和尚的那个公案当中，他在云居复兴的时候，住一个牛棚。到后来弄好了以后，大家请到他里面去，“欸，我满好！我满好！我还是住在这里。”那这都是古德的榜样啊！现在我们这里住了这么个舒服的地方，还嫌这个不够、那个不够。到了夏天，最好呀电风扇不够还要冷气。啊！所以这一点，大家千万注意！大陆上面那是苦得啊……吃饭呢都是一点汤，然后偶然什么捞到一块豆腐，大家高兴。现在我们天天这么丰富的菜，等一下还要这个营养不够，那个营养不够，唉呀，这个水果也没有，那个也没有。啊！不晓得我们忙些什么，这是我们千万要注意呀！[12:16]
Furthermore, since living in a household is at odds with religions, it is difficult to practice religion there.
【又居家者与法相违，故居家中难修正法。】
前面告诉我们出家人，居家的人呢，要了解这个。[12:27]
The same text states: If you do the business of the household, it is unfeasible to refrain from speaking falsely, And it is unfeasible not to punish others who do wrong. If you practice religion, householder pursuits suffer; It you attend to the household, how can you practice religion?
(p78) 【即前论云：“若作居家业，不能不妄语，于他作罪者，不能不治罚。行法失家业，顾家法岂成，】
你在家做在家人的事情，你不能不妄语。现在尤其是明显，现在这个世界的的确确的，这个西方人有一句话，这个话叫“white lie”。Lie，就是妄语，白的─本来这个说谎是不应该的，现在说这个说谎是应该的，应该说的谎言。喏、喏、喏、喏！这个其实大家公开，我想我们这个事情也是如此吧！这个就是居家典型的例子。对不起！你要说了这个，那一定堕落。就是啊，它逼得你非做不可。如果有了罪，你不能不去治罚。所以你要如法去做的话，如佛法去做的话，家就顾全不到；你顾全了家的话，这个法一定不成功。[13:32]
Religions activity is peaceful; A householder's aims are achieved through ruthlessness. Therefore, because of the flaw of being at odds with religion, who, desiring to help themselves, would live in a household?
【法业极寂静，家事猛暴成，故有违法过，自爱谁住家。”】
要晓得修学佛法是非常寂静的事情，注意这个“寂静”两个字喔！家事是粗猛暴恶，所以两个完全相违背的。所以真正自爱的人，他绝不贪恋这个家。[13:57]
And also: A household is a nest of vipers such as arrogance, pride, and delusion. It destroys tranquillity and the bliss of happiness. And is a place of many unbearable sufferings. Who would stay in a place so similar to a snakepit? Contemplate again and again the defects of dwelling in a household, and aspire to the life of a renunciate.
【又云：“憍慢痴蛇窟，坏寂静喜乐，家多猛苦依，如窟谁能住。”应数思惟，如是等类在家过患，发愿出家。】
(p79) 这我们要了解，家里面就是这样的─憍、慢、痴蛇的窟。这个蛇是瞋、痴、贪，一切的最糟糕恶毒的地方，在家就是这个样，就是这个样。总觉得每个人，现在我们平常不要说高高在上，普通人总是面子，唉呀，总觉得这个要一个门面，这个门面是什么？无非是憍慢。下面这最起码的、应该做的尚且如此，体面嘛，那尚且都是如此，其他的不谈啦！说这些事情，“坏寂静喜乐”，真正的喜乐，真正的喜乐，只有在这个什么，寂静当中，寂灭之乐才是真正的。家里面“多猛苦”，不但苦，而且猛得不得了！啊，就像洞窟，就像蛇窟一样，谁能够住在这里啊！所以我们应该不断地思惟它的过患，然后呢，已经出了家，坚固；没有出家的，要发愿出家。那个出家功德之殊胜！是，刚开始走的时候是有一点，因为你不习惯，你换了一个新环境是不习惯。但是假定你有正确的认识的话，这个意志力引导我们，克服这个困难正是进步。等到你慢慢地相应了，那时候你会体会到：啊，这个出家之美啊！出家之美啊！[15:45]
所以我也听见好几个人，怎么？我自己也有这个感觉，说：假定说眼前要选一条路让你走的话，你走什么路？出家！假定说没有路选择的？我还是出家！这个在家的的确确是一无是处，你真正地能够体会到了，自然里边有美不可言的事情。实际上呢，我们还是最粗浅的喔，它深入的内涵我们还没体会到喔！假定我们也体会到， (p80) 像鞞罗羡那那样，出了一天一夜家，然后呢，七返二十一劫这样生天。然后最后啊，下来，证果。只有一天一夜啊！这个功德我们都看不见的啊！所以我们一定要从这个地方多去思惟观察啊！这个出家真是殊胜，这个在家是在任何情况之下，你怎么弄，也绝不可能产生这样效果的。那么出了家，应该怎么办呢？哦！下面来了。[16:58]
In reference to this, renunciates are content with alms, simple religious robes, and alms bowls. In solitude, they remove their affictions and aspire to become objects of others' veneration.
【◎ 复应愿以粗劣衣钵乞活知足，于远离处净自烦恼，为他供处，】
这个是我们该做到的，要什么？粗的、劣的，不管是穿的、是吃的、是用的。乞食，还要去讨饭，“知足”，这个心理的状态。这一句话，这是我们悬的、标榜的。我很想把这句话写下来，贴在我们厨房里面。要粗劣的衣钵，这个“衣”是指什么？就是我们的触受。我们住在这个地方，现在我们已经很好了，有一个板凳了，哎呀，还要觉得坐了过了一下，唉！不大舒服，找一个软垫子来铺它一铺。[17:51]
我记得我到印度去那个时候的话，他们那个哪有什么，大家“蹦、蹦、蹦”出去了，重要的上了课，然后到外面有一些，那个论辩的课到外面。随便跑到哪里，跑到哪里就坐到哪里。然后看见那个地下脏，弄点树叶子，好、好，把那个脏就弄好了，以后这样。我(p81) 们大家觉得：“唉呀，这个地方满苦的。”校长跑得来就把大家喝斥一顿，那个校长真了不起啊！“我们在学校里的时候，我在学校里整整学了十几年，我袜子都没穿过。”然后他那个地方是什么地方啊？你们晓得西藏那个高山，不要说冬天，在夏天我们都受不了。我们现在一点点哪，唉，我自己现在想一想，真是觉得惭愧啊！刚开始的是冷，它外面也没有像我们现在，哪里说是地板，哪里说是水泥，就是那个石头高一块、低一块，然后这样的。这个老师讲完了，下面就“叭！”马上出去，跑到后来那个脚底下，那个冷热根本就不知道了。这个样啊！每一个人都是这样，那个脚冻得红红的、黑黑的乃至于，“那没关系，这个不是问题。”所以他们为什么真的有成就，就在这个上头啊！说我们现在的心，一天到晚不晓得忙些什么，这是我们应该深深警惕的。[19:15]
“于远离处净自烦恼”，为什么我们做不到呢？实际上我们这种心里面都是烦恼。所以我们了解了这个出家的好处，出家的目的干什么？净除我们的烦恼。你能够净除烦恼，那个时候是“为他供处”，为他供处。所以我当年我出家的时候，就有了一个误解，现在我一直在懊悔当中。我总觉得：欸，出了家了，该受人家礼拜，该受人家供养。人家跑得来的话，好像，唉，要该他端饭给你，端水给你吃，你做一点事情好像委屈，还要指挥他们，现在我深深为这个事情感到痛苦而忏悔。我净除了烦恼，那个时候─为他 (p82) 的供处，我现在满身烦恼啊！所以佛经上说得清清楚楚：如果说你跟这个不相应的话，那个不行啊！[20:21]
不过这里有一点：不是叫我们马上一下相应，我们应该了解了努力，向这个相应走的路上去做，这个就对了。所以我们初机走的路子，要有了正知见，你晓得现在错了走上去，这是我们现在该走的，这是该走的。这个概念要弄清楚，不是说一下要做到它。我之所以强调的话，就是我们对这个实际上并不了解，只以为剃了一个头就跑得去的话，喔！就是俨然是一个比丘自居。然后出家人跑得来─你应该向我磕头，应该供养我。这个观念就错了，这个观念就错了，这个当下本身就是跟烦恼相应之法。[21:07]
所以我们始终要了解，前面一步一步过来，它有一个特质，它有一个特点，指出来什么？喏，到这里，你真正要做的─破烦恼。你为什么要出家？为了破烦恼而出家，所以你那个出家的宗旨在那里。现在你出了家以后还在烦恼上转，相应吗？这个才是。所以你把握住了这一点，就算你烦恼还没有除掉，那没关系。假定我已经烦恼已经除掉了，那出家不出家没关系啦，我所以出家的是要除烦恼啊，这很明白。所以它真正的，是有烦恼的，只是我认得了，正除烦恼，这个就是我们现在出家人该做的事情。那么关键在哪里呢？就是知见上头，了解吗？而这个知见不是讲一个道理，就是拿这个道理来衡准自心。 (p83) 所以常常想：“啊，我错了！”是，那个时候我们也不必着急，这个错的心就推动我们向上，这就对啦！[22:08]
《菩提道次第广论》192页，第二段，昨天我们已经讲到，哦，现在要修什么道，晓得要修道的时候需要什么呢，要修道需要具要一个条件─要暇满的人身，这是唯一可以修行的。而这个暇满的人身当中，单单得到人身还不够，还要是啊具足种种圆满的德相，而这个德相唯有出家才有，所以出家殊胜的功德，处处地方赞叹，处处地方赞叹。我们讲如果你平常了解这个，你随时思惟、随时观察，一方面固然体会到出家的特别的好处，就那个思惟观察本身，就是一个最大的功德，这现在我们也了解了。为什么呢？业主要的是什么？思。业的最主要的主体就是思，你那个思惟观察本身就是在增长功德。然后你想想：“哎呀，这个出家功德有这么好！”你就欢喜，那是随喜功德，而这个本身的的确确有它不得了的功德在里头啊！[23:37]
我们有很多人说：“怕！”是！出家是出得不好是非常可怕，千真万确的事实。那是什么呢？不得善巧，尤其重要的善巧当中─正知见。如果你得到了正知见的话，那个事情是方便极了，你就坐在这个地方想想的话，那就增长功德，就是这样啊！平常那是在家要忙这个，要忙……这个不要你忙的，你就坐在那个地方能够如理地思惟，这个都在增长 (p84) 功德。然后呢，你如法去做的话，你真是吃、住统统不要忧愁，这是千真万确。可是反过来，假定你说：“啊！出了家以后，反正样样人家供养的。”你就是贪现成，那就完了！这个不是从行相上面着眼的，这我们绝对应该了解的一个事实。[24:31]
出家目的干什么呢？就是要得到究竟圆满的快乐，彻底解决一切痛苦，所以眼前本身就要一点点努力，要有一点代价。只是说这样的一点代价，得到的这个回报，那世间任何情况，在任何情况之下，没有办法比的，这一点才是我们事先要了解的。所以刚开始出家的时候，的的确确你对这个概念认识了，以后还要如法行持。所以他说“复应愿以粗劣衣钵乞活知足，于远离处净自烦恼”，哦，这样才“为他供处”。在外面的形相上面这样，不管是衣、食、住、行─粗劣，那是最粗糙的、最下劣的，却感觉得非常满足。然后内心呢，于寂静处是净自烦恼，这就是我们真正要做的事情。你如果了解了，得到了正知见的话，那你的的确确是越想越欢喜。[25:53]
就不要说我们怎么样的正知见，就眼前我们常常说的太多事实来比喻、来说的话，现在那个闹市上面的种种东西，的的确确是一无是处啊！一无是处啊！好像一点点小小的快乐，这个都欺诳之处。你看，现在我们坐在这个地方，多舒服、多安乐啊！那真好啊！我们从来用不着说：“哎呀！我这件衣服要值多少钱，我这件衣服要怎么样。”脏了嘛，洗；破了 (p85) 嘛，补，就这么简单哪！你丢在这里，小偷都不要你。既不要忙着去守护，又不要为了追求而痛苦，这些事情对我们都不要，我们一样穿得暖、吃得饱，这多好啊，你看！而且有无量无边的功德，虽然说这个地方眼前好像是小小的苦，实际上你仔细观察起来，这个不是苦，这是快乐欸！那些人把黄金做的枷锁套在脖子上，重得喘不过气来，我们现在把它拿掉了，轻松无比，哪有痛苦的事情？所以这一点，主要的都在我们的知见上头。[27:15]
因为你在世间要求名利，所以看见别人是打躬作揖。固然你的上司、你的老板，你也去打躬作揖；反过来，你看又现在是民主时代，你要想竞选一官半职嘛，你也看见任何人，要跑得去跟他说好话，给他笑面孔，要不然他不投你票，你拿他没办法欸！就是这样的状态。可是我们在这里谁都不求，这个就不是我要的！你看，多自在、多安乐啊！所以凡是这种地方，我们一定要了解。当你邪见增上，前面还记得不记得，讲业的时候，这个邪见增上的时候，就是我们错误的见解当中，就会把痛苦的事情看为快乐，而快乐的真相就会看不见，这个叫可怜中的可怜哪！这真是无明啊！[28:10]
现在呢，虽然我们道理是了解了，习惯还在，所以的的确确，克服这个习惯是要一点努力的。所以我们不要单想快乐那一面，真正出家，那我们一定要了解：出家，是！要下功夫的。在没有出家的事情，我们用种种的这个出家的殊胜，跟在家的过患来对比，(p86) 策发我们那个出家的心。可是正出家的时候我们了解，说正出家的时候，你要得到这个好处的话，你要努力，这个努力才有功德啊！天下没有一件事情，是坐在那儿掉下来的，这个是我们要了解的。所以它的生活的内涵，前面先把它指出来，下面就引那个经论上面，来说明这件事情。[29:03]
As it says in Guhyadatta's 《Edifying Tale of the Seven Maidens》: When will we thus come to shave our hair, Don clothes from the garbage and seek solitude?
Glazing ahead only a yoke's length, When will we, blameless, take in our hands earthen alms bowls, And, from household to household, partake of alms?
Attached to neither material gain nor veneration. Cleaning up the bramble swamps of the afflictions. When will we become Recipients of the townspeople's donations?
【如《七童女因缘论》云：“愿剃除发已，守持粪扫衣，乐住阿兰若，何时能如是。目视轭木许，手执瓦钵器，何时无讥毁，于家家行乞。何时能不贪，利养及恭敬，净烦恼刺泥，为村供施处。”】
83A Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C23 P20)[00:12]
For those who have attained a life of leisure and opportunity, dwelling in a household presents many obstacles to the practice of religion and has numerous shortcomings. However, the life of a renunciate, being the opposite of that, is the very best for stopping cyclic existence. The wise, therefore, should delight in such a life.
Oh! I now wish to cultivate. But to cultivate, ah! It is difficult to practice being a householder. You have no idea how difficult it is to practice this way! Not only is it difficult to practice, on the other hand, it is indeed too easy for a householder to commit sins. Of all the variety of things that you do at home, all day long, whatever that you think you should do at home actually all result in sins. But the life of a renunciate gives you the exact opposite. The life of a renunciate gives you the exact opposite. This is why it has innumerable auspicious good qualities, innumerable auspicious good qualities. Therefore, "for stopping cyclic existence," the life of a renunciate is most excellent. Those who are truly wise, they should delight in such a life and they must live the life of a renunciate![01:13]
Remember what was said earlier? This was said again and again in a few places. The first place was in the criteria for powerful actions. He particularly told us that there are these two people who are practicing the same way, who are both Bodhisattvas. But one is a householder Bodhisattva and the other is a renunciate Bodhisattva. The householder Bodhisattva would offer as much as the three billion world systems, using the best things to offer. But the result is that the merit produced from the renunciate Bodhisattva holding a lamp wick coated with a trifling amount of butter, ah! The merit produced from this act of the renunciate Bodhisattva is unimaginably greater. So then he said that in terms of attitude, the two Bodhisattvas had the same type of aspiration. The only difference is what? One is a renunciate and the other is a householder. Hence the situation is not only limited to what is described in the previous paragraph where it said, oh, there are many shortcomings for being in the household, it is difficult to practice at home. In fact, for the same thing that you do, even if you do the same thing, but because you wear this robe which represents the pure insignia, an enormous effect would be generated by a small deed. We have given you so many examples throughout the lessons. I can explain that again here. This is much like when we want to go somewhere and we need transportation. You might say, "I can use my two legs to walk." You can! But these two legs will not be as good as a bicycle. A bicycle is not as good as a car. A car is not as good as an airplane. And now there are rockets. May I ask which one do you want to use? There are many places where you can walk there with your legs. But there are many places where you cannot get to by walking. If you want to go to the United States, try walking there with your legs! This is what we must understand! This particularly explains the auspiciousness of becoming a renunciate, the auspiciousness of becoming a renunciate.[02:58]
And then, it told us later that truly for optimum cultivation, it is not ideal to just have a regular human life of leisure and opportunity. You will need the most complete tool. What is the most complete tool? You will have to become a renunciate. He is not talking about just being an Upasaka and living close to the temple. In other words, it will not work to just observe the five vows, the eight vows, or the fundamental trainings of the novice monks. One will have to observe the fundamental trainings for a monk in its entirety. He then went on to particularly analyze this. He said that if by becoming a renunciate, your desire is to only become an Arhat. Then there is not much meaning to that. It does not mean that it does not matter. It does matter but it does not matter much. We would say that it is difficult to become an Arhat. But actually, if a person is an Upasaka who observes the eight vows, abstains from sexual activities, he will be able to accomplish that. Event novice monks will be able to accomplish that. And novice monks only have to keep ten vows. You have to observe more than 200 vows. But you will get the same result. So why should you bother to do this? Therefore, this is not it! What are you doing this for? This is so that you can train for the most complete teaching. [Hence] in many places he would praise the life of a renunciate. The life of a renunciate is incredibly auspicious! We had already said the many good qualities of it earlier. So we should frequently recollect and analyze them.[04:20]
Repeated reflection on the faults of householders and the virtues of renunciates will lead those who have already become renunciates to have a firm attitude, while leading those who have not yet become renunciates to develop good inclinations [to become renunciates and the like] and then act on them.
If we continue to contemplate in this way, what would be the benefit? Ah! It is excellent! There all kinds of faults and problems with being a householder. There is unsurpassed merit to the life of a renunciate. If you have already become a renunciate, you will have a "firm attitude." Ah, you will feel joyous and happy! Eh, do not overlook this. It is exactly this type of joy and happiness that will make our attitude to become a renunciate strong on the one hand. On the other hand, this joy and happiness is the good quality of rejoicing. This helps you to grow your collection of merit. Therefore, for the same phenomenon of being happy, if you are a householder, after feeling some happiness, I am sorry! You will be rejoicing defilement. This will surely cause you to sink deeper and deeper in cyclic existence. But if I am sitting here, leading the life of a renunciate, "Ah! I am joyous, I am truly happy!" This type of rejoice would become immeasurable and boundless. This is why the life of a renunciate is that auspicious. In any case, you absolutely cannot compare the two. The more we understand this, the more we reflect, the firmer will be our attitude. What is particularly good about this is that the contemplation of this is in itself one of the greatest merits. To contemplate like this also creates one of the greatest merits.[05:41]
For instance, for us householders, what are householders thinking of? Ah-ya, the stocks are going up or going down. The housing values are rising or falling. How is my business doing? These are what we do as householder. These follow as a matter of course. You will have to earn a living to support your family and so on. These are nevertheless defiled karma. Therefore, there are "many obstacles" and "numerous shortcomings." But for us renunciates, even though we are like this now, "Ah-ya, I am full of errors. I still cannot accomplish what is right!" Eh, but your very thought already accords with the teaching." Look at that! When the householders think that they are 100% right, those are the times that they are completely wrong. When we feel that, ah-ya, there is nothing right about ourselves, that is when we have begun the path of the sublime teaching. Think about it. How can you compare the two! These two can never be compared, can never be compared! Therefore, this point is something that we must know, must know.[06:40]
Therefore, "those who have not yet become renunciates," they will reflect and analyze in this way "to develop good inclinations." If you have not developed good inclinations, by doing this, you can develop this type of marvellous inclinations. You can plant the seed first now. There will be a day when this seed will sprout. Eh, it will be fast. It would be best if it is this lifetime. If it does not work out in this lifetime, then the sooner the better. Whenever this seed manifests, you will have accomplishment.[07:14]
I will explain how this is so.
This point is very important so he still needed to explain this.[07:21]
Householders, if they are wealthy, suffer in their efforts to protect that wealth, and, if poor, suffer from exhaustion brought about by seeking wealth. In this way they lead confused lives that have no pleasure, and they imagine these lives to be pleasurable. Understand that this misconception is the result of bad karma.
Those who are wealthy will have to protect their wealth. Ah-ya, there is indeed great hardship to do so. Ah-ya! You will want a safe. If the safe is not enough, you will engage the service of an insurance company. It may not work out with the insurance company and people still end up robbing you, you will then try to sue in court. You will want to do this and want to do that, there is not one thing... actually, these are all meaningless. They are nothing but suffering. How about the poor people? Ah, poor means you do not have anything. But the sufferings from pursuing these things are boundless! Not only that, for what is obviously suffering, we confusingly perceive it to be pleasurable. Therefore, between these three things, there is not one which does not increase the defiled karma of cyclic existence! You should know that this is the result of bad karma! The past causes have produced the present effects. If you do things this way now, this will then produce another effect in the future. There is no value in this at all.[08:28]
The Garland of Birth Stories:557 Never consider as pleasurable The household, which is like a prison.
The household, which is like prison, do not consider it as pleasurable. It would be preposterous to do so! The word "household" in Chinese is an intriguing word. The top part of the word "household" is a "cover" which indicates the house. This indicates that, there, you are thus bound inside. In other words, you will make this your primary focus. But the bottom part of the word "household" is a "pig." Ah! Those who are foolish would feel this way, "Ah! This is a pleasurable place." This is called home! Therefore, we should absolutely understand this. The ancient noble beings are truly magnificent! They are truly magnificent! If we take a look at this now, this is a point that we should absolutely pay ttention to. You should not say, "Oh! I have become a renunciate. I have become a renunciate." No! What have you renounced? You should recognize the subjective aspect of becoming a renunciate. Just because you have shaved your head, you should not say, "Ah, I can go there to enjoy the product of others' efforts." Then you are doomed. You will be worse than householders! They will tell us next the true characteristic of becoming a renunciate.[09:33]
Whether they are rich or poor, Those who dwell in households are greatly ailing.
It does not matter whether you are rich or poor. There are great faults to being a householder! There are great faults![09:45]
One undergoes afflictions by guarding wealth, While the other becomes exhausted by seeking it. Whether they are rich or poor, They have no happiness.
[09:54]
The confusion that delights in this householder's existence Is merely the consequence of sin.
This is obviously something that is wrong and preposterous. Yet you do not know and delight in it. Why? This is the consequence of your sin: the fruitional effect, the causally concordant effect and the environmental effect. These are the three. You should not misconceive this and say, "Ah-yo, this person is rich now." Being rich – this is the fruitional effect. When you have money, you will want even more money – this is the causally concordant cause and effect. And for the mundane world now, people would feel, "Ah-ya, we have progressed!" This is the cause and effect of the environment. These were all produced from sinful karma. Therefore, we should absolutely pay attention to this now![10:36]
Therefore, keeping many possessions and discontentedly seeking more is not the business of renunciates. If it were, they would not differ from householders.
There! Here it comes. Here it comes. It says, "Alright, we are going to be renunciates." After becoming renunciates, we keep "many possessions." Ah-ya, there is not enough of this, not enough of that. I need more of this and more of that, the more the merrier. And we would be "discontentedly seeking more." This indicates a lack of understanding of what it means to become a renunciate. This is being like householders. The householders will use their hard work in exchange for food. They should do that. As a renunciate who wears the robe of the pure insignia, what right do you have to use these goods from others? By just doing this will cause you to become an animal. And for you to be wearing this purity insignia and engage in activities that destroys the teaching, this will certainly result in you going to hell. Therefore, this is a point that you must know! [12:16]
Furthermore, since living in a household is at odds with religion, it is difficult to practice religion there.
So, then the earlier section is explained to us renunciates. But for the householders, you should understand that. [12:27]
The same text states:558 If you do the business of the household, [265] It is unfeasible to refrain from speaking falsely, And it is unfeasible not to punish Others who do wrong. If you practice religion, householder pursuits suffer; If you attend to the household, how can you practice religion?
To do things as householders, it would be impossible to not speak falsely. This is even more apparent these days. This is indeed the way things are in the mundane world. The westerners would say something like this, calling something "a white lie". Speaking falsely is to lie. But they would claim that it is white. One should not lie. But now they are saying that lying is necessary and these are what one should lie about. There, there, there, there! So this is done with public consent. I believe that is how things are with us here too! This is a classic example of being a householder. I am sorry! If you do say something like this, you will certainly fall into the miserable realms. But the situation is such that you are forced to do it. If you have sinned, you must not leave it alone without rectifying it with punishment. Hence if you are going to do things according to reason, according to Buddhism, you will not be able to come to agreement with the members of your household. If you want to be in agreement with the members of your household, you will certainly not be able to succeed in your practice of the teaching.[13:32]
Religious activity is peaceful; A householder's aims are achieved through ruthlessness. Therefore, because of the flaw of being at odds with religion, Who, desiring to help themselves, would live in a household?
You should note that learning Buddhism is something that is very peaceful. Pay attention to the word "peaceful"! Matters of the households are done with ruthlessness. Hence the two types of activities are completely at odds. Thus, those who genuinely desire to help themselves will never become attached to the household.[13:57]
And also: A household is a nest of vipers such as Arrogance, pride, and delusion. It destroys tranquillity and the bliss of happiness, And is a place of many unbearable sufferings. Who would stay in a place so similar to a snakepit? Contemplate again and again the defects of dwelling in a household, and aspire to the life of a renunciate.
This is what we should understand. This is how it is in the household – a nest of vipers such as arrogance, pride, and delusion. The snake is hostility, ignorance and attachment. This is the most terrible and heinous place of all. That is how it is being in the household. It is exactly like that. For everyone, not to mention those of us who have higher ranks, but even for the common folks, they worry about their face. Ah, they would always feel that that there needs to be some type of a facade. What is a facade? These are nevertheless arrogance and pride. What is said is the very minimum that one would want to have done, [such as] one must look presentable. If this is even the case, not to mention others matters! All these things "destroy tranquillity and the bliss of happiness." The real bliss of happiness, the real bliss of happiness is truly obtained through tranquillity. Only the bliss of peace is real. The household has "many unbearable sufferings". Not only suffering, but that it is unbearable [and intense]! Ah, it is like the pit, the snake pit, who wants to live there?! Therefore, we should continue to reflect on its defects. And then, for those who have become a renunciate, make the attitude firm. For those who have not become a renunciate yet, you should aspire to become a renunciate. The good quality of becoming a renunciate is very auspicious! Yes, in the very beginning you may feel that you are not used to it, you are not used to a new environment. But if you have a correct understanding, there will be a motivational force that will draw you forward. To breakthrough this difficulty is exactly making progress. Wait until you gradually become concordant. That is when you will feel, "Ah, it is so beautiful to be a renunciate! It is so beautiful to be a renunciate!"[15:45]
I have heard this from quite a few people. What have I heard? I feel this way myself. People would say, "If you have to choose a path for yourself, what path would you take?" "To become a renunciate!" Suppose this is not a path which you could choose? I will still become a renunciate! To be a householder is indeed something that is devoid of any merit. Once you are able to truly experience it, you will naturally realize there are things whose beauty is beyond words. In reality, what we are able to experience now is still the most coarse and superficial. We have not been able to experience the deeper meaning yet! Suppose we are able to experience, just like... last time, my memory is suddenly failing me again. To be like Virasena, who became a renunciate for one day and one night, and thereafter, went to the heavens seven times in twenty-one eons. Ah! And then finally, he came down from heavens and attained the fruit (abhisambuddha). He had only done that for one day and one night! It is just that we are unable to see the merit of this! We must reflect and analyze this some more! It is truly auspicious to be a renunciate. By being a householder, under any circumstance, no matter what you do, you will not be able to produce this kind of effect.
After you become a renunciate, what should you do? Oh! Here it comes.[16:58]
In reference to this, renunciates are content with alms, simple religious robes, and alms bowls. In solitude, they remove their afflictions and aspire to become objects of others' veneration.
(Translator note: please note that for the word "simple" here, it is explained as coarse and inferior in the Chinese text.")
This is what we should do. What should we do? Whatever that is coarse and inferior, you would use things of this nature whether in clothing, food or things that you use. You will go out for alms. You will need to beg for food. Being "content," this describes a state of mind. This sentence is what we should hang on the wall and broadcast. I really want to write this sentence down and hang it in the kitchen. We should have coarse and inferior (simple) religious robes and alms bowls. What do "religious robes" refer to? They refer to our contact and feeling. For us to be living here, the conditions here are already very good. There are stools here to sit on. But, ah, after sitting on it for a while, ah! You do not feel comfortable. So, you would look for a cushion to put on top of it.[17:51]
I remember the time when I went to India, what material things did they have? Everyone would run out, "bong, bong, bong." They would have important lessons first. Then there would be some classes outside. They would go outside for dialectics afterwards. They would just pick any place. They would sit at whatever place they picked. If the ground was dirty, they would put some leaves down. Alright, alright, the filth would then be covered. Then they would go on to do what they need to do. However, for us in those days, we would feel that, "Ah, it is miserable here." The principal would then come and reproach everyone. The principal was indeed excellent! He said, "When we were in school, I was in school for more than ten years and I had never worn socks." Do you know where he went to school? You should know that for the mountains in Tibet, needless to say the wintertime, we would not even be able to stand the conditions in the summer. For the little sufferings that we have now, ah, when I think about this myself now, I really feel ashamed and embarrassed! In the beginning they had to get used to the coldness. Outside their classrooms, it was not like what we have here. There were no levelled grounds, no cement filled grounds. There were just rocks, jagged and uneven. That was the case. After the teacher finished giving instruction, "pa!" They would immediately go outside [for dialectics]. After a while, they could no longer feel whether it was warm or cold with the bottom of their feet. That was the case! Everyone was like this. Their feet would be red or even black from the cold. They would even say, "That does not matter. That is not a problem." This is why they obtained true attainments. This is the crux! But for us now, we have no idea what we are busying ourselves with all day long. We should be deeply vigilant about this.[19:15]
"In solitude, they remove their afflictions," why is it that we are unable to accomplish this? Actually, we are rife with afflictions in our minds. Therefore, we should understand the benefits of becoming a renunciate. What is the purpose of becoming a renunciate? It is to clear away our afflictions. If you can clear away your afflictions then this is when you can "become objects of others' veneration," become objects of others' veneration. When I was first ordained, I had this misconception for which I regret constantly to this day. I always felt that, "Eh, I am a renunciate now. I deserve others' prostrations. I deserve others' offerings." When others came, it was as if, eh, he is supposed to serve you food and water. For you to carry out some tasks, you would feel that you have been taken advantage of. And you would want to direct them [in their activities]. This pains me deeply and I regret it. If I have cleared away my afflictions, then I would have made myself worthy of others' veneration. But I am rife with afflictions now! Therefore, the scriptures had explained it this very clearly: if you are not able to accord with this, it would be terrible![20:21]
However, there is one point [that you need to know]: this is not telling us that we must accord immediately. We must understand and then strive on the path to accord. Then we would be correct. Thus, the path that we should walk as beginners is to have the correct view. This is so that you know you have done wrong and [can correct yourself to] advance. This is what we should do now. This is what we should do now. You need to be clear of this concept. It is not the case where you must accomplish it immediately. The reason I emphasize this is because we do not understand the real situation. We thought that as soon as our heads are shaved, oh! We presume ourselves to be Bhikshus. So, when renunciates arrive – you should bow to me, should make offerings to me. This is the wrong concept, the wrong concept. To have this concept is to accord with afflictions.[21:07]
Therefore, we should always understand that as we progressed step by step from the beginning, there had been this special characteristic, a unique feature [to the teachings]. What is it? There, up to this point, what you are truly supposed to do is to break your afflictions. Why do you want to become a renunciate? You became a renunciate to break your afflictions. This is the purpose of the becoming a renunciate. Thus, for you to be churning your afflictions after becoming a renunciate, are you in accordance? This is the situation. Once you are able to grasp this point, even though you have not eliminated afflictions, it does not matter. Suppose you have already eliminated your afflictions, then it does not matter whether you are a renunciate or not. The reason I became a renunciate is to eliminate afflictions. This is pretty obvious. Thus, it is indeed true that you have afflictions. But as long as you recognize it and apply the remedies to eliminate the afflictions, this is exactly what we as renunciates should do. So, what is the key to this? It is the view. Do you understand it? This view is not just a principle. We need to use the principle to gauge our own minds. This is why you will frequently realize, "Ah, I am wrong!" That is right and we need not be hasty at that point either. This awareness of our own faults will propel us to move forward. Then it will be right! [22:08]
The Great Treatise on the Stages of the Path to Enlightenment, page 192, second paragraph. (English text, page 337). We have already discussed this yesterday, oh, we now want to train on the path and we need to know what is necessary in order to train on the path. You will need one condition to train on the path – the human life of leisure and opportunity. This is the only way to practice. But to have the human life of leisure and opportunity is not enough by itself. You will still need all kinds of good qualities. These good qualities are exclusive to the life of a renunciate. This is why the auspicious qualities of a life of a renunciate are praised on all occasions, on all occasions. If you have already understood this then you can reflect and analyze this whenever you get a chance to. On the one hand, not only will you become aware of the particular advantages for being a renunciate, but that this type of reflection and analysis would be a great merit in itself. We already know that. Why is that the case? What is the primary component to karma? It is the thought. The primary component of karma is the thought. Therefore, reflection and analysis in itself [on this topic] will increase the collection of merit. After you think about it, [you will realize,] "Ah, the good qualities of a renunciate are excellent!" You become delighted. This is the good quality of rejoicing. This in itself will indeed bring about incredible merit.[23:37]
There are many of us who would say, "I am scared!" True! If you do not live the life of a renunciate correctly, it is very horrendous. This is absolutely the truth. But what is the problem? It is because you are not skilled. The most important part of being skilled is to have the correct view. If you obtain the correct view, things will become extremely convenient. Even if you just sit here and contemplate, you will be increasing your merit. It is exactly like that! Normally we would have to be busy for this and be busy for that... this does not require you to get busy to do something. All you have to do is to sit there and contemplate properly. Just by doing this will increase your merit. And then, if you put the teachings to practice, you truly do not have to worry about food or living. That is absolutely true. However, on the contrary, if you say, "Ah! After becoming a renunciate, all the necessities will be offered by others anyhow." You will be greedy for all that is made ready for you. Then you are doomed! This is not the case where you can solely look at the appearance. This is a fact that we should absolutely understand, a fact that we should absolutely understand.[24:31]
What is the purpose for becoming a renunciate? It is for obtaining the ultimate and complete happiness, to completely alleviate all sufferings. Therefore, you will have to make a little effort now. You will have to pay a little price for it. By any means, by any means, nothing in the mundane world can be compared to the [immense] retribution that you will obtain for this little price that you paid. This is what we must understand first. Therefore, when you are first ordained, you will indeed have to know this concept and thereafter conduct yourself according to the teachings. This is why he said, "In reference to this, renunciates are content with alms, simple religious robes, and alms bowls. In solitude, they remove their afflictions..." Oh, only then will they become "objects of others' veneration." In appearance, whether it is clothing, food, living, or traversing – the objects used should be coarse and inferior. We should use the coarsest and most inferior objects and all the while being very content. As for your mind, in solitude, you will remove your afflictions. This is what we should really be doing. If you understand this and have obtained the correct view, then you will indeed become more delighted as you contemplate this.[25:53]
Not to mention having an extensive amount of correct view. Even if we just use the readily apparent facts that we frequently refer to as examples, all sorts of stuff in the metropolitan areas are indeed devoid of any merit! They are devoid of any merit! Whatever that may seem like a little pleasure is in fact a deception. Look at us. As we sit here now, how comfortable, peaceful and happy we are! It is truly excellent! We would never have to say, "This piece of clothing of mine is worth this much money. I am going to do this with this piece of clothing." When it is dirty, you will just wash it. When there is a hole, you will sew it up. It is that simple! If you leave it somewhere, even thieves will not want it. You will not need to have to safeguard it neither will you need to suffer in order to seek after it. These are all unnecessary for us. We can still be warm and get full. How great is that? Look at that! And there are immeasurable merits to this. Even though it may seem a little bit miserable to you right now, but actually after some careful examination, you will realize that this is not suffering but rather happiness! Those people have made a golden shackle for their necks. It weighs on them so heavily that they can barely breathe. We have now removed this and feel utterly free. How can this be miserable? Hence, for this point, how we feel about it is mainly dependent on the view we take.[27:15]
Since you are seeking for profit and fame in the mundane world, you will have to greet and bow to others. Of course, you will have to greet and bow to your managers and bosses. Conversely, since this is the age of the democracy, in order to be selected as an official, to whoever you see, you will have to please them with pleasantries and smile at them. Otherwise, they will not vote for you. You cannot do otherwise to them! This is exactly the situation. But when we are here, we do not ask for any of these things. These are exactly what we disregard! Look at that, how free and happy we are! Therefore, for situations like these, we must understand them [correctly]. When wrong views are prevalent, do you remember this from the earlier section when we talked about karma? When wrong views are prevalent which is when we are amidst our wrong views, we will see sufferings as happiness. We will not be able to tell what the truth to happiness is. This is the greatest pity of all! This is truly ignorance![28:10]
So now, even though we have understood the principles, but our habits remain. Therefore, indeed it will take some effort to break this habit. Therefore, we should not only be thinking about being happy [now]. To truly become a renunciate, we must understand this: to become a renunciate, yes, this will require effort. Before we become a renunciate, we would compare the many benefits of being a renunciate to the faults of being a householder so as to engender the desire to be ordained. But once we have become renunciates, we realize that as renunciates, to obtain these benefits, we will have to make an effort. You will have to make efforts before you can gain these good qualities! There is not one thing in this world that would just fall from the sky and into your lap. This is what we should understand. Therefore, the context of the way they live are first explained. The next part will reference the scriptures.
When will we thus come To shave our hair, Don clothes from the garbage And seek solitude? Gazing ahead only a yoke's length, When will we, blameless, Take in our hands, earthen alms bowls, And, from household to household, partake of alms? Attached to neither material gain nor veneration, Cleaning up the bramble swamps of the afflictions, When will we become Recipients of the townspeople's donations?