菩提道次第广论手抄稿:旧版第八十四卷A面
（手抄稿 第十一册 p105）[00:03]
p. 193 (3)
【伽喀巴云：“若能以大仙行，住苦行山间，始为文父真养子。”】
能够照着大仙，“大仙”就是我们佛陀，就是胜者，真正地住在山当中行苦行。我们刚才不是说了这么多快乐吗？欸，要晓得这个快乐对世间人来说，对世间人来说这就是苦事情。实际上呢，也的的确确你真正去做的时候，要克服你的很多习惯嘛！平常的时候你住的时候住得安安乐乐，吃的时候吃得舒舒服服，那些朋友……到那时候你都要克服那些恶习，那个倒的确是苦的。但是呢它产生的结果啊，那是无比的乐。所以真正地出家，我们要了解这一点，要做这一种努力精进地去。你能这样做的话，那个才是我们佛陀的真正的儿子。[00:58]
Sha-ra-wa said: When householders are very busy, you, monks, should dress nicey and visit them. They will then think, "The life of a renunciate is wonderful!" This establishes in them a latent predisposition for a future life as renunciate.
(p106) 【霞惹瓦亦云：“于诸在家事忙匆时，应披妙衣往赴其所，令彼念云出家安乐，则种未来出家习气。”】
嘿！你出了家以后，不但自己好，而且对于那个在家人忙的时候，你就披了这身衣服，嗯！跑得去让他看看，喔，说：“哎呀！这个我在这儿忙，看那出家人多好啊！”让他种个习气，让他种个习气。这个时候，哪怕你到在家人家里面去，这也是无量的功德。不过这个注意哟，你要如理地披起这件衣服来喔！所以这个地方有很多在家同修还在这地方，所以我想出家同学都晓得的，这是出家的戒律上面，乃至穿衣服，一举一动都要有它的威仪。为什么呢？哪！从这个形象上面，让他立刻感受到你的真实的内容的不同。所以我们不要说，哎呀！现在我们出家了，好像这不是我们的事情，完全错了！出家的事情就是这些！出家的事情就是这些！这千真万确的，你牢牢记住这句话。现在有太多的人，我一再地强调，太多的人不认识这个出家的真正的真相，这是非常可惜的一件事情，你必定要了解这一个特质。[02:28]
刚才我们说佛在世的时候，舍利弗遇见马胜比丘的公案。以前我们也一再提过，宋朝的大儒程颐、程颢，何等了不起啊！不但宋朝，宋、明以后，始终执儒家的所谓牛耳的，就是他们几个了不起的大儒。以这么样一个世间了不起的德行修相的人，跑到庙里去一 (p107) 看，一个普通的和尚，啊！佩服得五体投地，说：“啊！我们所宗仰的圣人的风格全在这里。”我们要有这样；你这样，然后呢你跑到人家家里去。所以我们在这里有一位同修，我真是欢喜，他有机会能把出家人的真实的形象，帮忙我们整理起来，慢慢、慢慢地我们都有这个机会的，都有这个机会的。[03:32]
再继续下去。那么他这样地看见了以后，他一念看见的欢喜，就种下了未来出家的习气。像平常我们看广告，你讨厌它都种下一个习气，何况他看见了以后这么欢喜。他种下一个习气，对不起，你的功德也就增长了，这个功德无时无地不在增长呀，一直在增长。你马路上面跑，人家看见你：咦！这个人样子不一样，这个人走出来很有威仪。哪怕他这个人觉得很奇怪，你能够这样如理如法的话，欸！代人家种下一个善根。人家只要种下一个善根，你的功德就增长了，有这样殊胜的好处啊！在家人可能吗？绝无可能啊！这个我们要了解的。[04:24]
但是要注意哦！始终要注意，不是说我今天剃了个头，穿了这身衣服就够了。如果你剃了个头，穿了这身衣服，叫人家一看就讨厌的话，是！人家是种子是种下来了，可是你第一件事情就是要下地狱哦，这个事情是非常划不来的事情哦！然后人家看了你讨厌的话，他也是受害，他受的害你还要代他还哦！这个业感、因果之间的关系，所以我们必定要了解，必定 (p108) 要了解。你同样地像我们刚才说的，以前你做过的事情，苦也好、乐也好，现在回想起来一个梦，可是眼前这个感受是真实的呀，向后的感受就是等在那个地方啊！既然如此的话，为什么我不努力一点呢？过去的事情都像梦一样，所以你努力一点，到现在是感觉不到什么坏，可是现在跟以后得到这样大的报酬─啊！美不可言哪！我们想到这里，自然不知不觉心里面好乐、踊跃之心生起来了，踊跃之心生起来了。[05:34]
所以最近有一个同修，因为学了这个本论，觉得很欢喜、很高兴，但心里很着急，说：“学是学了，就做是做不到啊！”哪有做不到的呀？我们不要忙深的，就眼前这么简单的，你懂得了以后，然后呢知见上面一转，说：我今天扫一个地，哎呀，高兴啊！以前忙那些世间杂染的事情，现在在这个地方维持三宝。做任何事情欸！实际上，你说这个干什么？如果说，你拿修行一定限在一个范围之内的话，那好像是苦事；实际上修行不是欸！在任何情况之下，扫一个地，然后呢点一根香，然后呢打一个板，乃至于吃饭。“以前吃饭讲那个口味，现在晓得了，啊，原来不是啊！”尽管你还做不到，你心里能这样想的话，这功德在增长。哪怕你睡觉，说：啊，那个以前睡觉的时候家里面这样，现在不是了，我睡的那个床嘛是如法如理的；睡觉了以后干什么？明天起来还要用功。所以你只要真正善巧的话，你随时运用这个道理，功德随时增长，随时在修行嘛！随时在修行嘛！[06:57]
(p109) 尤其前面已经告诉我们一个道理，说假定说你业障重、智慧浅，那个时候最佳的办法是什么？供养。大家还记得吧？在皈依那个里边，供养当中说得清清楚楚、明明白白。
所以我们现在说：“哎呀！我出了家我来修行了，还要忙这些事情啊！”欸，那个时候停下来想一想：我们深的，的确还没有学到，出家的目的已经把握住了，可是有一个基本概念认识的，什么？业感缘起，空，因果缘起。你为什么不能住在佛世？为什么不在极乐世界而在娑婆世界？没有别的，业啊！既然想到业，现在这种情况就是你以前积的业，既然你要想好的，你赶快在因上面努力啊！那就没什么好抱怨，这是第一件事情。第二件事情呢，假定没有机会的话，那倒很可惜，你知道了做不到；眼前是遍地黄金俯拾即是，哪里啊？就是这个嘛！那你这不在庙宇里边、寺院里面、长老面前你供养嘛，很简单哪！跑得去上一根香，你至诚恭敬地上一根香，抹一个桌子，我今天一定抹得干干净净，这样去做。[08:28]
所以我现在看见，我说实在的，我都是沾了你们的光，啊！是赞叹、随喜，以至怜悯、同情。哪怕打扫厕所，尽管我跟大家说马马虎虎算了，同学还是很用功地去做，我还是欢喜：“啊！他是很勤力。”有的人不是，叫他洗一个毛巾，他把那个水里面就沾一沾，那么搅一搅，袖子也不舍得卷起来。唉！要我以前的话我也会觉得：干那个！我现在觉得怜悯，我想：“唉，这种人真可怜啊！”那怎么办呢？我赶快努力啊！我要努力了以 (p110) 后想办法，我总要帮助他，这样。因为我自己了解这个道理，所以你真正了解了正知见的话，就是你不做，欸，我自己发现我的功德也在增长啊！这么大的好处，哪里有说不能修行的？你做，做也增长；你不做，不做也增长。请问：除了出家、除了学会正知见以外，你还有别的地方也能得到吗？所以现在真正重要的第一件事情就在这个上头，到那时候你自己脑筋里清清楚楚，你就这么欢欢喜喜欸！[09:37]
随便谈起那个事情，比如说又讲起刚才那位同修，那个老和尚又说了，啊！赞叹那个他：“哎呀！这个人转过来，将来了不起，我真欢喜啊！我真欢喜啊！”完了以后呢，他又说：“你不知道那个人多固执，喔，他那个时候还跟我争，但是我当前没发脾气，我心里面只是可怜他。唉呀！我觉得你这么一个难得的人才，学了佛还这么固执，没得到正知见。”当时我听完了心里就：“啊！老和尚的真正了不起的地方。”要碰见我们平常碰到这种地方的话，我们自己也发脾气，觉得：“这个大长老如理告诉你，你不听！”现在呢不管在任何情况之下，他不相应的境界，他不瞋，第一个成就他的忍辱；他还引发他的怜悯、启发他的慈悲。瞋境嘛，坏的境界增长功德，好的境界随喜也增长功德。所以呢你做，做也好；不做，不做也好。啊，实在好啊！实在好啊！这个是我们现在第一个应该了解的。了解了以后第二件应该什么？如法思惟。的的确确这个环境之好啊！[10:54]
(p111) 所以刚开始的时候我在这里，哎哟！我就怕人多，人太多了，这样。现在慢慢、慢慢地我觉得同学这么多，我就怕人少，越多越好嘛！你有一个人，欸，我在旁边随喜，随喜功德嘛只随喜到一个；你有十个人，我就有十个；你有一百个，那我的功德更不得了！我们同修，不但是我们，任何一个人都是如此。所以这个地方，我们想：啊，真好啊！现在呢，他下面再引经上面告诉我们，说：[11:29]
Also, the 《Questions of Householders Ugra Sūtra》 says that bodhisattvas who dwell in households should aspire in this way:
【《勇猛长者请问经》亦云：】
不管是前面讲的道理，然后论─祖师说的，现在经─佛亲口讲的：[11:41]
Householder bodhisattvas should think, "When will I leave the household, an origin of suffering, and experience the life of a renunciate? When will I rest in the actions of the community, the action of purifying and nuturing vows, the action of lifting restrictions, and the action of veneration?" In this way, they should delight in the thought of being a renunciate.
【“我于何时能得出离苦处家庭，】
说我要什么时候能够从这个苦的地方跳出来啊？哪一个苦？家。在家的人固然是千万要跳出来，出家人也注意喔！你别以为我剃了头就是出了家了，欸，这个“家”的定义要注意，你心是不是跟它相应了，这个最重要的。而心真正重要的，就是你知见是不是改过来，这个第一个。只要这个改过来了，下面的问题都解决了，自然而然一步一步，就这样。[12:19]
【如是而行，何时能得，作僧羯摩，长净羯摩，解制羯摩，】
(p112) 美极了。[12:29]
【住和敬业，彼当如是爱出家心。”】
出了以后怎么办呢？像这样的作法，嗯！这个是如理的，能够得到“作僧羯摩”。“羯摩”，这个是梵语，像我们现在来就是做的事情，出家人该做的事情。这个该做的事情内容只有什么呢？就是无非是增长我们的善净之业的，“增长清净羯摩”。“解制羯摩”，它这个种种有它的规矩，我们要立这个规矩是用什么方法，然后改变那个规矩的时候用什么方法，这个简单的内涵是如此。在讲到戒的时候，关于这些我们都会说得清楚。总之真正这个僧团，任何一个地方有它的规矩、法则。所以戒、律，“律”就是这个仪则，我们的行持，一举一动都有它的特质的内涵在。[13:37]
那个时候，“住和敬业”，所以这个僧团什么？和跟敬。和是六和，理和同证，事和同修。“理”，共同的，大家一定“证”，证得法性─空、缘起，所谓真如等等。“事”呢，就是六和，这六和之首是什么？见，见解，大家共同的见解，这个是最重要、最重要的。然后呢大家共同和敬，啊，那真欢喜啊！[14:15]
这个在家，拿情来系的，这个情这个东西染污得不得了。在一块的时候觉得好得 (p113) 不得了，但是大家碰到的时候痛苦不堪，所以是家家有本难念的经，偏偏又被那个染污之情捆在那里，跳也跳不走。跳嘛跳不走，一天到晚大家，哎呀，吵吵闹闹痛苦无比。出了家以后，你弄得不好的话，家世俗的这个情没有了，可是呢法没建立起来，然后跑到这个地方去的话，我看你不对，你看我不对，就出了毛病。现在不，这个地方是净化我们这个染污的习气，等到你净化了以后，欸，大家彼此间就好起来了。净化有一个标准，一个准则，准则就是我们共同遵守的，就是我们的目标。所以这个见解，见和─原来我们大家趋向这个完整的目标，然后呢共同携手合作，我帮助你，你帮助我，再没有比这个更好的。你自然会无比地和乐，无比地景仰。[15:26】
世间的法，有这个东西，你得到了我就少了；我得到了，你就没有了，是必定会生起诤论。佛法这个东西妙不可言，我给了你，你固然好了，我更好；反过来，你给了我，我固然好，你更好，就这么个好处，就这么个好处。我们现在不必谈佛法上面，说佛他圆满这个三十二相、八十随形好，要舍那些东西。就世间的我们来看，像那个俞先生，像那个袁先生，袁了凡先生，他做了一件小小的好事情，送给了一点东西，结果呢本来小官变成大官，本来没有儿子有了儿子，本来短寿变成长寿，你看这不是很明白吗？结果那东西给了别人，他自己更多，那个佛法还是最下士，只求世间的哦！这佛法真美啊！所以你看在 (p114) 这种情况之下怎么不和，怎么不敬呢？[16:36]
所以现在大家有这个机会还要偷懒，有这个机会让你种福，是真是啊，我代他可惜啊！反过来我是代他欢喜啊！真正重要的，不要代别人，自己还最重要的，这个真正最好的功德还是自己。然后呢别人既欢喜，你也欢喜，你在这个团体当中哪有不欢喜的道理！如果有不欢喜的，立刻感觉到：“欸，来了、来了、来了！就是我无始以来这个恶习。”你马上警觉到了，靠了个正法又把它净化，当下你也觉得清凉，好啊，好啊！那都靠什么？都靠这个同修当中，上面尊长的教导，同修互相规劝、策励。就是不开口，你看看别人，“喔唷，你看，他这么用功，我赶快努力啊！”那就来了啊！所以这个是和敬之业，“彼当如是爱出家心”，我们要这样做。[17:37]
This passage states that such bodhisattvas should principallyaspire to full ordination.
【此说在家菩萨应如是愿。】
上面是告诉我们这个在家人应该这样。另外一方面，就说明这个出家人有这么多的好处啊！[17:48]
【此之主要为慕近圆，】
这个主要的什么？比丘，注意，这个才是圆满德相。[17:55]
Furthermore, the 《Ornament for the Mahayana Sūtras》 says: The class of renunciates has limitless virtues. Therefore, the bodhisattva who observes vows is superior to the one who is a householder.
(p115) 【《庄严经论》云：“当知出家品，具无量功德，由是胜勤戒，在家之菩萨。”】
我们必定要晓得，这个出家的功德是无量无边，这个不得了的！前面一再说过，一再说过。所以你单单出家本身，就要远远地超过了在家菩萨，他同样地也是学，但是他在家。而且什么？“勤、胜”两个字，非常精进、非常超胜，非常超胜的精进的在家的菩萨；可是你呀这个出家的菩萨，你只要稍微做一点，功德就远超过他。啊！所以这个出家不得了的功德，所以我们想到这里的话，啊！那一定走这个路。所以你单单把这个幢相撑起来，就这样的功德，再做一点点那更不得了，下面还有得讲，所以我们这里暂时打住。[19:03]
This being the case, the life of a renunciate is praised for achieving the freedom that is liberation from cyclic existence. In addition, it is taught that is is the best life even for the accomplishment of omniscience by way of the perfection and mantra vehicles.
【如是非但修行解脱，脱离生死叹出家身，即由波罗蜜多及密咒乘修学种智，亦叹出家身最第一。】
不但是说“修行解脱”，这个解脱就是指只求解脱生死的，这种情况只有出家的身最妙、最好，最妙、最好。在这个地方，我们不妨想起那个老比丘被人欺骗那个故事。一个老比丘被人欺骗哪，叫他坐在角落里边，用一个球把他头上打一下，证了初果的。在家人你看可能不可能哪？我告诉你：不可能。为什么？在家人平常忙的什么？他忙的不是羡慕这个欸，对不对？他在他的圈子里边，在家人在忙的圈子里─“喔，他发大财，我可 (p116) 没有！”他要忙这个；“喔唷，他这个人等一下到了冬天来了以后，这个貂皮大衣穿在身上，我这件不是！”他也羡慕这个；“等一下人家那部汽车又换新的！”你羡慕这个，就这样。他一天到晚羡慕这个，他忙这个，然后呢越忙下陷越深。[20:24]
出了家以后，他干什么？他的圈子就是这样嘛，他自己尽管做不到，他去羡慕这个：“哎呀，你看这些年轻人多认真地做。”他一心地欣乐、好乐、羡慕，尽管他自己老得一点没有力量，他但是呢非常恭敬、非常羡慕，就这个心！欸，结果这个年轻人哪怕骗骗他，用那个球让他身上打四下，他就证罗汉果了，就是这样。[20:54]
这个里面有两个状态，前面已经说过了，在这里再说一下。第一个，出家以后他本身的环境跟心境本身，就完全不一样！这点很重要，这个是我们现在第一个要建立起来了。不要说，哎呀，看见那个出家人，反正一吃吃现成哪，我也去啊！那你完全错了。反过来说，你不要说现在出家了，找一个师父，那个寺院大啊，那有吃有住。你完全错了！这什么？欸！这个地方是如法如理的，再苦，这个是你要的，这个才是我们希望的。所以你跑到这个地方去的话，处处地方策发我：“哎呀！别人努力，我要努力，看见那个小地方千万不可以偷懒。”这是出家本身能策发我们的；而这个最主要的，就是要从这个地方把握得住出家的重心─正知见。[21:54]
(p117) 第二点，刚才说的，一再地要记住，这个东西，换句话说袈裟─十方一切诸佛的清净幢相，你一披，本身就是一个最大的无量大功德。就像交通工具一样，你一碰碰到的就是个火箭。你只要如理如法，换句话说，你对那个火箭的驾驶的技术，你只要一点都不出毛病，到美国什么……一去三两步“蹦！”一下就去了，这么个快法。所以说这个地方，“脱离生死赞叹出家身”，这是千真万确的！[22:36]
所以因为这两样的原因，所以尽管他是又老又衰，但是他心里面有好乐出家、欣仰出家，只要如法去做，外面这些功德帮助他，欸，被打四下，就行了。我们现在乃至于大打四下都不要，你出了家以后，你说我现在如法去做，我要愿求极乐世界，你就中品。这个是千真万确的事实哦！这是我们要了解的这个地方。然后呢，“即由波罗蜜多”，然后呢大乘……上面是说这是自己只求解脱，进一步大乘，大乘也是如此。反过来说，小乘尚且如此，何况你要更大的嘛，当然你要更圆满，而所有的六道当中，唯一真正圆满的，就是这个身，就是这个身。那么：[23:34]
Furthermore, among the three sets of vows, it is the vows of the renunciate that are the vows of individual liberation. Therefore, you should respect the vows of individual liberation, the root of the teaching.
【出家律仪，即三律仪中别解脱律仪，故当敬重圣教根本别解脱戒。】
这个出家不是单单出个家，有它的一定的内容，就是这个律仪。这个“律仪”就是我 (p118) 们现在的“别解脱”，就是比丘戒。[23:56]
现在我们继续下去，那个是说我们修道的时候，要具什么条件─所依靠的身，现在了解了，啊！原来这样的。那么有了这个能修的工具以后，要修什么样的道？[24:18]
2 The kind of path you cultivate to halt cyclic existence.
There are three parts to this explanation.
1. The certainty of the enumeration of the three trainings
2. The determination of the order of the three trainings
3. The nature of huge three trainings
Train in the path which is the threefold precious training. The 《Friendly Letter》:
Were your head or clothing suddenly to catch fire, you should still set aside extinguishing these fires and strive to eradicate birth - There is no purpose higher than this.
【◎ 第二修何等道而为灭除者。如《亲友书》云：“或头或衣忽然火，尚应弃舍灭火行，而当励求无后有，因无余事胜于此。】
不管是你头上面、衣服上面着了火了，这个东西你可以放下来、停一下。像我们说起来说，你烧了房子了还可以停一下，烧到你头上了你还可以停一下？欸，那修学佛法的人就要这样！应该忙的什么？应该你真正更应该努力的，要净除我们的后有，灭除我们的后有。为什么要这样忙法？因为再没有其他任何事情比这个更重要了。就算是你身体上面着了火了，对不起，那个身体你不救它，它最后还是死啊！还是没有用，对吧？到最后还是一样在轮回当中。可是假定那个“后有”一天在的话，那个痛苦一天永远不了。你能够除灭掉了以后，你能够把后有除灭掉了以后，那这个身体根本没关系，身体根本没关系。尤其是现在佛大慈悲，开这个大方便法门，说念佛然后可以求生，丢掉了这个臭皮囊正好到极乐世界去，不是求之不得嘛！更是如此啊！所以现在真正这个地方千万注意，千万注 (p119) 意！强健的时候不要说：“哎呀，我还早。”趁强健赶快努力，到你病的时候来不及了。病的时候那也不必忧愁，哎呀！病是死因，我一天到晚忙求着去，现在病了嘛，快去了正好。好欢喜、好快乐，赶快去了！[26:17]
所以我以前就听见，我的老师当中有一个人就这么说，他听见他们一个修行人这么说：他们希望得肺病。我听了大为惊讶，干什么？欸！他说别的病得了以后，说不定三朝两朝就要送命的。那个现在─现在当然，现在肺病并不是可怕的，以前那个肺病是个很难弄的，喔！得了个肺病的话，这个东西这个是非常麻烦的，通常说起来慢慢拖、拖、拖、拖，拖死掉了。那个时候他想到病啊，什么都不忙了，赶快拼命努力念佛。正好还有几年的念佛，念到后来他慢慢地，开始拼命念、念、念、念，念到后来功夫来了，他不怕了，然后呢，“唉，越早越好，越早越好。”欸，别人一看起来他反正是病人，是嘛！不要说在家人，就是出了家，这个病人的的确确可以不要做的，那他可以专心专意去做。我想想倒真有道理，平常你身体健在的时候，唉呀！虽然道理是讲得通，但是到事情上面就是放不下。现在当你一旦想到病的话，唉！那反正病了就要死了，那你就放得下，帮助我们放下。该放的是帮助我们放下，该提的又帮助我们提起，真好啊！[27:44]
所以这个地方的的确确的，是，拿世间法来说跟佛法来说，因为目标的深远不同─ (p120) 真正的目标的究竟目标是一样的喔，大家都要得到快乐、去掉痛苦，可是世间人近视，说得更正确一点是颠倒。如果你能够正确地认识，这是必然结果，这个才是最重要的，其他的都次要的。所以这是我们应该忙的，那么忙这个灭后有是什么呢？[28:18]
Through ethical discipline, concentration, and wisdom, achieve nirvana, an undefiled state of peace and restraint: ageless, deathless, inexhaustible, free from earth, water, fire, wind, sun, and moon.
【应以戒慧静虑证，寂调无垢涅槃位，不老不死无穷尽，离地水火风日月。”】
我们应该以这个三学，戒定慧三学去证得涅槃，这个为止。这个是一点没有杂染垢秽，这个是调伏、寂静、安乐，没有生老病死无穷无尽的，不受这个地、水、火、风、明、暗……这个世间有为相，都不受这个困扰。所以：[28:54]
【应学宝贵三学之道，】
84A Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C23 P51)[00:03]
As Chay-ga-wa said: If there is someone living as a sage in the Valley of the Ascetics, then the father has fundamentally raised his child well.
If you can follow the sage, "sage" is our Buddha, the conqueror who truly lives in the mountain to practice ascetics. Didn’t we talk about the different types of happiness earlier? Well, you should know that this happiness is a misery to the worldly people. As a matter of fact, it is true that when you really try to practice this, you will have to overcome many of your habits! Normally, you live in peace and contentment and comfortably eat what you like. And your friends...by that time, you will have to overcome all those poor habits. It is indeed miserable to do that. But the result produced is incomparable happiness. Therefore, to truly become a renunciate, this is a point that we must understand. Hence, we need to persevere to make this kind of effort. If you are able to do this, then you are truly the son of our Buddha.[00:58]
Sha-ra-wa said: When householders are very busy, you, monks, should dress nicely and visit them. They will then think, "The life of a renunciate is wonderful!" This establishes in them a latent predisposition for a future life as a renunciate.
Hey! After you become a renunciate, this is not only good for yourself. For the householders who are busy, you can wear this robe, well! You should let them see you. [Then they will come to realize], oh, "Ah! I am busy with these things. Look at how wonderful it is to be a renunciate!" This will establish in them a latent predisposition, a latent predisposition. At this time, even the act of going to the houses of the householders, this also produces immeasurable merits. But you should pay attention to something. You must wear this robe in accordance to the teaching! Therefore, at this place, there are many lay practitioners here. I believe that all the ordained practitioners here know that for the vows of renunciate, to the extent of how you wear your robe and your every gesture, there is proper deportment. Why? There! It is to allow him to feel that you are actually different from others by just looking at your external appearance. Therefore, we should not say, "Ah! Now that we are ordained, it seems that we should not be concerned with these manners." It is completely wrong! These are exactly what you do when you become a renunciate! These are exactly what you do when you become a renunciate! This is absolutely true. You have to keep this sentence in mind. There are too many people at present... I want to emphasize this again that there are far too many people do not understand the true reality of becoming a renunciate. It’s a pity. You must understand the characteristic of this. [02:28]
We have just talked about the story of how Venerable Shariputra met Bhikshu Aśvajit during the Buddha's time. We have also mentioned before that the great Confucius scholars, Chéng Yí and Chéng Hào, from the Song dynasty. They were so remarkable! Not only were they renown in the Song dynasty, even after Song and Ming dynasties, they were still the acknowledged leaders in Confucianism. They were mundane world people with very high moral standards. But when they visited a temple and saw an ordinary monk, ah! They deeply admired him with great respect. They said, "Ah! The characters of a noble being that we admire are all right here." This is what we should have. If you can do this then you can go to someone else's house. This is why I am really happy for a fellow practitioner here. He has the opportunity to help us put together the true image of a renunciate. Gradually, gradually we will all have this opportunity. We will all have this opportunity.[03:32]
Let us continue. After he saw this, this one thought of happiness would establish in him a latent predisposition to become a renunciate in the future. This is much like when we watch commercials normally. Merely disliking it will establish in you a latent predisposition, let alone having been pleased upon seeing something. As he establishes this predisposition, sorry, you will have increased in merit as well. And this merit does not stop growing. It continues to increase. When you walk on the road and others see you, "Eh! This person is different. This person walks with great dignity." Even if he feels that you are strange, but if you are in accordance with the teaching, ah! This will establish the virtuous root in them. As long as this seeds virtuous roots in others, your merits will increase. Such supreme benefits! Would it be possible for lay practitioners to do this? Absolutely impossible! This is what we should understand.[04:24]
But, be vigilant! Always be vigilant. It is not adequate to just have your head shaved and wear this robe. If you have already shaved your head and you wear this robe, but you annoy others with your presence, yes! [It is true that] others will have planted the seed. But the first thing that will happen to you is that you will go to hell. This is very not worthwhile to do! Furthermore, if others find you annoying, they will experience an adverse effect. And you will have to pay for the harm that has been done! The relations between karmic outcome, cause and effect are what we must understand, are what we must understand. Similarly, for what we have said earlier, for the things that you had done in the past, whether you felt the suffering or happiness, it was like a dream as you recall it. But the feeling that is at present is real. What you will have to feel in the future is waiting for you! If this is the case, why don't I put in more effort now? The past has been like a dream. Therefore, though you strive a little more, you will not feel much unpleasantness presently. However, the recompense that you will receive now and, in the future, will be immense. Ah! Its beauty is beyond words! As we think of this, inclination and enthusiasm arise naturally in our minds.[05:34]
Recently, there was a fellow practitioner who had become very pleased and happy after learning this treatise. But he was worried, "Though I have learned this but I cannot accomplish what is taught!" How are you not able to accomplish it? We do not need to be preoccupied with the profound principles just yet. Even for things as simple as that which appear before you, after you understand the concepts and shift your views, then you will say, "I am sweeping the floor today, ah, I am happy! I had been busy with the defilements of the mundane world in the past. But now I am here to maintain the domains of the Three Jewels." This can be applied to everything! As a matter of fact, why would you say this? If you have to limit cultivation within a certain boundary then it would seem miserable. But in fact, cultivation is not like that at all! Under any circumstance, [you can be cultivating] when you sweep the floor, light the incense, sound the gong, or even when you eat. "I used to care much about the taste of the food. Now that I know, ah, that is not what I should be concerned with at all!" Even though you are unable to accomplish it, if you can think of this in your mind then you will be increasing your merits. Even when you are sleeping, you might say, "Ah, this is how I used to sleep at home, but not now. The bed that I sleep on here is in accordance to the teaching. What will I do after I have slept? I will rise again tomorrow to practice assiduously." Therefore, as long as you are truly skilful, you will be able to apply the principles at all times, increase your merits at all times, and cultivate at all times! You can cultivate at all times![06:57]
In particular, the text has already explained a principle earlier. It states that suppose you have weighty karmic obscurations and little wisdom, what is the best method to overcome this? Making offerings. Does everyone remember this? This is explained clearly and plainly in the offering section of refuge. Therefore, for us to be saying this now, "Ah! I am a renunciate so I am here to cultivate. Why should I busy myself with these things?" Ah, that is why you should stop and think about it. Though we have not learned the profound principles, but we have a
good understanding of the purpose of becoming a renunciate. We have an understanding of the basic concept, what is that? We know karma and dependent arising, emptiness, cause and effect, dependent arising. Why did you not live in the Buddha's time? Why are you not in the Pure Land, but in this Saha world? There is no other reason than karma! Upon contemplating karma, realise that the situation that you are now in is the result of the karma that you have accumulated from the past. Since you want what is good, you should quickly strive on creating the causes! If that is the case, then there is nothing to complain about. This is the first thing. The second thing is that if there is no opportunity, it is indeed regrettable because you cannot accomplish what you know. However, there are gold pieces everywhere on the ground now. All you have to do is pick them up. What are they? They are exactly these things! Do you not reside in a temple, a monastery? Elders are there. All you have to do is to make offerings. It is very simple! You can light an incense stick, very sincerely light an incense stick, or wipe the table. "I am going to wipe it really clean today." You would do so like that.[08:28]
Therefore, when I see you now, honestly, I have benefited from your zeal. Ah! I praise and rejoice, as well as have compassion for and sympathise with you. For instance, regarding cleaning the lavatories, even though I had told you that you do not have to clean them so scrupulously, students still worked hard at cleaning them. I am pleased, nevertheless, "Ah! They worked really hard." But some people are not like that. When you ask him to wash a towel, he will just put it in the water for a little bit and somewhat whirl it around. He does not even bother to roll up his sleeves. Ah! If it was me in the past, I would feel, "What is he doing?!" But now I feel sympathetic. I will think, "Ah, this type of people is truly pitiful!" What should I do? I should quickly strive! After I strive, I will be able to think of some ways. I will have to help him somehow. It should be like that. This is because I have understood the principles myself. Therefore, if you have indeed understood the correct view, even when you are not doing anything, ah, you will discover that you are still accumulating your merits. May I ask, "Other than becoming a renunciate, other than learning the correct view, can you obtain this opportunity elsewhere?" Therefore, the foremost important thing is this. By then, your mind will be clear and you will be that happy![09:37]
We can just use anything to illustrate this. For instance, for the fellow practitioner I had just mentioned, this is what the senior abbot said. Ah! He praised the person. "Ah! For this person to have transformed, he will surely be brilliant in the future. I am so pleased! I am so pleased!" After he finished saying this, he further said, "You have no idea how stubborn he was. Oh, he even argued with me at the time. But I did not lose my temper. I only pitied him. Ah! I felt that he has such great potential. But he was still obstinate even after learning Buddhism. He did not obtain the correct view." After I heard this, I thought, "Ah! This is the real magnificence of the senior abbot." If we had encountered this normally, we would get mad. We would feel, "As a great elder, I have given you proper advice in accordance with the teachings. But you do not want to listen!" Now under any circumstance, though one encounters a situation one is not agreeable with, one does not harbour any hostility. The first thing this does is to accomplish one's patience. Furthermore, this will engender in him sympathy and compassion. This hostile situation which could have brought hostility, this negative situation ended up increasing his merit instead. You can also increase your merit by rejoicing virtuous encounters. Therefore, when you take action, it is good when you take action. When you do not take action, it is also good when you do not take action. Ah, this is indeed excellent! This is indeed an excellent! This is the first thing that we should understand now. After we understand that, what is the second thing we should do? We should contemplate in accordance to the teaching. This environment is indeed excellent![10:54]
Therefore, when I was here in the very beginning, aho! I was afraid of having too many people here, having too many people here. It was like that. But now, gradually, gradually the way I feel about having many students here is that I am only afraid there will be less. The more the better! If there is one person here, eh, I can rejoice him. But the merit of rejoicing is limited to rejoicing just that one person. If there are ten people here, I can rejoice ten people. If there are 100 people here, my merits will be incredible! Our fellow practitioners, this does not extend to only us but every person. Therefore, at this point, we think, "Ah, it is truly excellent!" Now, he cites from the sutra to explain this to us.[11:29]
Also, the Questions of Householder Ugra Sutra says that bodhisattvas who dwell in households should aspire in this way:[267]
For the principles explained earlier, the commentaries were expounded by past masters. And here, the sutras were expounded by the Buddha.[11:41]
Householder bodhisattvas should think, "When will I leave the household, an origin of suffering,
This says when will I be able to leave this place of suffering? What place of suffering? The household. Of course, the householders should try to leave the household. But renunciates should pay attention to this as well! Do not think that just by having your head shaved means you have become a renunciate. Ah, pay attention to the definition of "household". Do you accord with the meaning [of a renunciate] in your mind? This is the most important. The real important matter of the mind is whether your views have changed. This is number one. As long as you are able to change that, all the rest of the problems are solved. Naturally, you will be able to progress step by step. Just like that.[12:19]
and experience the life of a renunciate? When will I rest in the actions of the community, the action of purifying and nurturing vows, the action of lifting restrictions,
Ah, this is so beautiful![12:29]
and the action of veneration?" In this way they should delight in the thought of being a renunciate.
(Translator note: the Chinese text uses the word "karma" for action.) So, what will you have to do after you become a renunciate? This is what you will have to do! Alas! This is in accordance with the teachings. You will have to rest in the actions of the community. Karma is the Sanskrit word [for action]. These are the actions that we take when we come here, actions which renunciates ought to take. What is the significance of such actions to be taken? If nothing else, the actions increase and magnify our virtuous and pure karma, "the action of purifying and nurturing vows". "The action of lifting restrictions," there are various kinds of practices. There are methods for setting the practices and there are methods for changing the practices. This is a simple way of explaining this. When we are on the topic of ethical discipline, we will explain these things more clearly. In brief, for a true and genuine Sangha community, there are practices and rules for everything. Hence, there are precepts and disciplines. “Disciplines” are the guidelines for our conduct. For our everyday conduct, every gesture and movement have its own unique significance.[13:37]
(Translator note: please note that "the action of veneration" is translated more as "the action of harmony and veneration.") By then, you will engage in "the action of [harmony and]veneration." Hence what makes up the Sangha community? It is harmony and veneration. It is harmony and veneration. Harmony is the six points of harmony or unity. There is the harmony in the principles for us to collectively realize. There is also the harmony in actions for us to collectively train. "The principles" are shared. So everyone will surely "realize" them, will realize the nature of phenomenon - emptiness and dependent-arising. This is the so called existing in the Absolute or bhūtatathatā and so on. The "actions" are the six points of harmony or unity. What precedes these six points? Perspectives, views, the views that everyone shares, this is the most important, the most important. After obtaining these [views], everyone will share in this harmony and veneration. Ah, that is truly joyful![14:15]
Households are held together by affections. This type of affection is exceedingly defiled. When we get together, we might feel that is incredibly great. But when something goes wrong between people, we are incredibly miserable. This is why every household has its own hardship to tell. Yet we are bound by the defiled affections and are unable to leave. Since we cannot leave, so all day long, ah, the fights only add to the miseries. After you become a renunciate, if you do not do things right, after ridding yourself the affections of the mundane householders, you still will not have established the teaching in your mind. What would happen is that when you all come here, you will observe the faults of others and others will observe the faults of yours. There will be problems. But with what is said here, this type of situation should not occur. This place will help us purify our defiled latent propensities. After being purified, there will be good rapport among the community. There is a standard for purification. There is a guideline. A guideline is what we collectively follow. It is our goal. Therefore, for the views, it is the harmony or unity of the views - all of us will move toward this perfect goal and work with each other. I will help you and you will help me. There is nothing better than this. You will naturally feel immense harmony and happiness. You will have tremendous admiration and revere [for the community.][15:26]
For the phenomena of the mundane world, for any material goods, if you get these then that means I will have less of these. If I get these then you may not have any of them. This is why there will always be disputes. But Buddhism is so marvellous that it is beyond words. If I give things to you, not only do you benefit but that this is even better for me. Conversely, if you give things to me, not only does this benefit me, but that this is even better for you. It is that great. It is that great. We do not even need to tell you what Buddhism explains on this matter such as how the Buddha obtained the thirty-two forms and the eighty physical characteristics from giving away [many of his possessions]. Even if we look at this from the mundane world perspective, for Mr. Yu and for Mr. Yuan, Yuan Liao Fan, he had only done a small good deed and given away some things. As a result, he got promoted to a higher ranked official status, had a son [that he had hoped for], and lengthened his life. Look at this. Isn't this very obvious? Even though he had given away things to others, but he got more in return. From the perspective of Buddhism, this only portrays the teachings for a person of the most basic small capacity. He only wanted mundane world retribution! Buddhism is truly beautiful! Hence under this circumstance, how can you not be in harmony and veneration?[16:36]
Therefore, for you to be lazy when you have this opportunity now, when you have the opportunity to accumulate merits, truly, I feel how you have wasted it! On the contrary, [for those who work hard], I feel happy for them! But what is more important is do not act for others. You are the one who is the most important in this. It would truly be best if you accumulate the merits yourself. Other people will rejoice you and you will be happy. How can you not be happy in this kind of a group? If you do not feel happy, you will immediately become aware that, "Eh, here it comes. Here it comes. Here it comes! This is my nonvirtuous latent propensity from the beginningless time." You will immediately be alarmed and rely on the correct teaching to purify it. You will feel this coolness right away. This is excellent, excellent! What have I relied on to do this? I have relied on the fellow practitioners, the guidance of my teachers, the admonishment and counsel of the fellow practitioners. Even if no one speaks to you, as you watch others, "Oh, look at how he is so assiduous. I need to quickly strive!" Here comes your motivation! Therefore, this is an action of harmony and veneration. "In this way they should delight in the thought of being a renunciate." This is what we should do.[17:37]
This passage states that such bodhisattvas should principally aspire to full ordination.
This passage said that this is what we as householders should do. On the other hand, this explains the many advantages of being a renunciate![17:48]
What does this primarily indicate? Bhikshu, [the full ordination,] note this, only this indicates having the perfect qualities. [17:55]
Furthermore, the Ornament for the Mahayana Sutras says:563 The class of renunciates Has limitless virtues. Therefore, the bodhisattva who observes vows Is superior to the one who is a householder.
(Translator note: the Chinese text also describes the householder Bodhisattvas to be assiduous and excellent in maintaining their vows.) We must know that the merit of becoming a renunciate is immeasurable. It is immense! This was said time and again earlier. This was said time and again earlier. Therefore, by just being a renunciate [Bodhisattva], this in itself is superior to being a householder Bodhisattva. Even though a householder Bodhisattva is learning as well, but he is a householder. And what else is there? "Assiduous and excellent," this is a very diligent and excellent, a very excellent householder Bodhisattva. But for a renunciate Bodhisattva, you just have to do a little work and your merit will far surpass the householder Bodhisattva. Ah! Thus, you can see the incredible merit of becoming a renunciate. As we think of this, ah! One will certainly walk this path. Just by you sustaining the insignia will produce great merits. If you go as far as just doing a little work, it will be even more incredible. There is more to cover next. We will pause here for now.[19:03]
This being the case, the life of a renunciate is praised for achieving the freedom that is liberation from cyclic existence. In addition, it is taught that it is the best life even for the accomplishment of omniscience by way of the perfection and mantra vehicles.[20:24]
After you become a renunciate, what would you do? He is bound by another type of circle. Even though the old Bhikshu was not able to accomplish many things, but he was able to admire this, "Ah, look at how diligent these young folks are." With his whole heart he was overjoyed, excited and had a high regard for them. Even though he had no strength but he was extremely respectful and filled with admiration. That was the attitude! Eh, consequently, even though the young people made fun of him and knocked on him four times with a ball, he was able to attain Arhatship. This was exactly the case.[20:54]
There are two things that are involved here and I have explained this previously. I will expand on this again here. The first thing is after one has become a renunciate, his external environment and his mind will be completely different! This point is rather important! This is what we first need to establish now. You should not say, "Ah, look at the renunciates,
they get to eat everything that is readily made available by others. I should do that too!" Then you are completely wrong. On the other hand, it should not be the case where just because you are ordained, so you will look for a master with a great temple that can offer you both food and board. Then you are completely wrong too! What should it be like? Eh! If this place is proper in accordance with the teaching, no matter how hard it is, it is what you desire. This is what we hope to see. Therefore, as you go to a place like this, every inconspicuous place should serve to admonish you, "Ah! Others are assiduous. I should strive as well. I should not be lazy even with the trivial things." This is what the life of a renunciate can exhort us to do. And the most important thing is to grasp the focus of a renunciate - the correct view.[21:54]
The second point, it was said earlier that you must remember this again and again. This thing, in other words, this kasaya [i.e. monk’s robe], it is the pure insignia of the Buddhas in all ten directions. As soon as you wear this, there is great merits. Just like transportation vehicles, everything you touch would compare to a rocket. As long as you can act according to the teaching, in other words, if you are skilled in controlling the rocket without problems, to get to the United States... bounce... You are there! You will be there in this instant. It will be that fast. So, it says "the life of a renunciate is praised for achieving the freedom that is liberation from cyclic existence", this is absolutely true![22:36]
Hence due to these two reasons, even though he was old and feeble, he admired and had a high regard for the life of a renunciate. Then as long as you act according to the teachings, when external conditions become favourable, eh, by being hit four times, he was able to achieve attainments. For us now, we do not even need to be hit four times. After you become ordained, say you practice accordingly and wish to enter the Pure Land, then you will be born in the middle grade there. This is absolutely true! This is what we need to understand. And then, "In addition, it is taught that it is the best life even for the accomplishment of omniscience by way of the perfection and mantra vehicles." And for Mahayana... the earlier part describes how one seeks for liberation for oneself. Moreover, for Mahayana, it is the same for Mahayana as well. Conversely, if this is already the case for Hinayana, needless to say that if you want something greater, of course you will have to be even more suited. And amongst all six realms, the real perfect suitability is this kind of a life. It is exactly this kind of a life. So then,[23:34]
Furthermore, among the three sets of vows, it is the vows of the renunciate that are the vows of individual liberation. Therefore, you should respect the vows of individual liberation, the root of the teaching.
To become a monk does not only mean to renounce the household. There is a specific significance to this which is exactly the keeping of the vows. This "vow" that is indicated here is the "vows of individual liberation," which is the vows for the Bhikshu.[23:56]
Now let us continue. That is to say when we train, what kind of qualification we should have – the kind of life we should have, we now understand this. Ah! So that is what it is. After obtaining this tool for cultivation, what kind of path should you cultivate?[24:18]
you set it aside when your head is on fire? Eh, that is what people who train in Buddhism should do! What should you busy yourself with? You need to truly strive on what you should work on. It is to eradicate
ii) The kind of path you cultivate to halt cyclic existence There are three parts to this explanation:
1. The certainty of the enumeration of the three trainings
2. The determination of the order of the three trainings
3. The nature of the three trainings (Chapter 24)
Train in the path which is the threefold precious training. The Friendly Letter:564 Were your head or clothing suddenly to catch fire, You should still set aside extinguishing these fires And strive to eradicate birth- There is no purpose higher than this
. Whether your head or clothing catches fire, you can still set aside that, let that go for a moment. When we think of this, we might say, it is alright to set aside for a moment if your house is on fire, but how can birth, to eradicate birth. Why should we go to this extent? This is because nothing is more important than this. Even if your body catches fire, sorry, the body will perish even if you save it! It is still useless to you. Right? In the end, you are still in cyclic existence. But as long as "birth" exists, there will be unending suffering. If you can eradicate that, eradicate birth, then it will not matter what happens to your body, will not matter what happens to your body. Especially at a time like this when the Buddha has given this greatly adept method out of his compassion - one can seek to enter the Pure Land. It is just right for you to discard this reeking bag of skin and go to Pure Land. You cannot ask for more! It is exactly what you want! Hence at this point, truly, you should absolutely make a note of this! You should absolutely make a note of this! When you are physically strong, you should not say, "Ah, it is still early for me." You should quickly strive when you are strong and able. If you wait until you are sick, it will be too late. But by the time you are sick, you do not have to worry either. Ah! Sickness is a cause of death. Since I had wanted to go to Pure Land all the time, now that I am sick, it is just the time to go. I am overjoyed and ecstatic. And you will quickly want to get there![26:17]
I had heard this before. One of my teachers said that he had heard a practitioner said that he hopes to get some type of pulmonary disease. When I heard that I was astonished. Why would he do that? He said that if he got any other type of disease, he may have to die very quickly. In the present day, of course pulmonary disease is not as horrible. But this used to be a very difficult disease to treat. Oh! If you got that, it is very troublesome. In general, this type of disease will drag on and on, and on until death. But he said that when he thinks of his disease, he will not busy himself with anything else but to recite the Buddha’s name quickly and desperately. It will serve him just right to have a few more years to recite the Buddha's name. As he gradually and desperately begins to recite, recite, and recite, he will reach a level where he will no longer be afraid. By then, he will feel like this, "Ah, the sooner the better, the sooner the better." Eh, others will only look at him as a patient. Yes! Not to mention householders. Even for renunciates, a sick person indeed does not have to do anything and can focus entirely on that. When I think of this, it does really make sense. When you are still physically fit, ah! Even though you know the principles, but you just cannot let it go when you run into situations. But now, [if you are sick,] as soon as you think of your sickness, ah! Death will follow after this sickness anyway. So, you will be able to let things go. This will help us let go. This will help us let go of what we should let go and motivate us on what we should be doing. It is just excellent![27:44]
Hence this place indeed, yes, if you compare the mundane world to Buddhism, the goals differ in depth and time frame. But the real ultimate goal is the same. Everyone wants to have happiness and to alleviate suffering. But the mundane people are short-sighted. The more correct way of putting this is that their views are topsy-turvy. If you can correctly understand things, this is ultimately what would happen. This is what is most important. Everything else is secondary. This is what we should busy ourselves with. How do you eradicate birth?[28:18]
Through ethical discipline, concentration, and wisdom, Achieve nirvana, an undefiled state of peace and restraint: Ageless, deathless, inexhaustible; Free from earth, water, fire, wind, sun, and moon.
There, we should use the three trainings, the three trainings of ethical iscipline, concentration, and wisdom to achieve nirvana, to train until that occurs. Nirvana is completely undefiled. This is disciplined, peace and happiness. There are no inexhaustible birth, old age, sickness and death. You will not be disturbed by the earth, water, fire, wind, light or darkness... all the mundane composite characteristics. You will not be disturbed by them. Therefore,[28:54]
a' The certainty of the enumeration of the three trainings This is explained in terms of three aspects: (1) the stages of disciplining the mind, (2) their results, and (3) the objects that they
eliminate.