菩提道次第广论手抄稿:旧版第八十五卷A面
（手抄稿 第十一册 p141）[00:09]
在这种状态之下，你的内心什么状态啊？跟以前完全不一样了。而这个小地方，却是很容易做得到的，的的确确的。欸！像我们平常一样，这个饮食啊，无始生死以来第一增上缘。说实在的话，说不贪，你们如何不知道，问我的话，我说告诉你不贪，我是骗你们，我看见好东西就是─啊！食指大动。怎么办呢？那就是平常我靠小的地方啊，处处地方起心动念，因为经常养成习惯了，所以这个心哪，经常不是说随着境界到处乱走，心经常啊，就自己在作主当中。所以因为你作主习惯了，所以当境界现前的时候，你很容易，欸！作主提起来。因为你提起来了：啊！想到这个饮食对你有这么大的害处啊，然后你防止了、遮止了有这么大的好处啊！那个时候你因为有过前面这个如理思惟观察，所以一提，提起来了，欸，挡住了！这个小小戒有这么大的好处啊！现在我们修学佛法，“欸！这个小小戒，可舍。”结果啊，小小戒固然可舍，是大大戒啊好了 (p142) 不谈，两句话。[01:20]
好就好在什么？好在幸好我们现在还有一个寺院住着保护，如果没有寺院的保护的话呢，那我们就完了！这千真万确的事实。我们不要看那些大菩萨啊，那大菩萨和光混俗的境界，可不是我们的哦！维摩诘大士示现在尘劳当中，他能够做到。所以我们不要说：欸，人家怎么办。哦，这个狮子跳的路线，我们这个兔子不要去学它，这你要注意的，种种行持是这样。反过来说呢，假定你对小小戒，能够见怖畏敬重的话，因为这个戒本身是什么？三世一切诸佛的清净幢相，你对它生起这一个念恭敬心的话，这个功德就不得了，不可思议。就算你做不到，你说：“啊！这是佛制的。”你无比地恭敬它的话，这就有无限的功德在，这个我们要了解的。这不管你从任何一个立场理解，了解了以后啊，这个做起来的确不难哪！难是不难，就功德却是这么个大法！[02:27]
眼前更好的啊，我们这里有环境，不管是老和尚也好，我们同修也好，都有这样好的现成的教授摆在这里。所以啊，不久的将来，我们可以从这地方学进去，啊！我真欢喜啊！再加上同修们这么精进。再下面，这个叫“无穿无缺”。哪！正因为你小的地方补满了，一点都不穿，一点都不缺，那大的就行了。所以平常我们有一句话：“小洞不补，大洞吃苦。”小的时候你不补的话，大就来不及了，大的时候就来不及了。最后，第六：[03:14]
p. 194 (10)
6) correctly undertaking and training in the fundamental trainings demonstrates flawless, pure ethical discipline.
(p143) 【受学学处者，显无颠倒尸罗清净。】
持了戒以后，还要什么？“受学学处”，要好好地学哦！那个时候怎么？“无颠倒”，你不努力地学，对不起，不懂得。所以真正的学戒，为什么出了家要依止五年啊？这个真正的内涵，你的的确确要好好地去学啊！我们现在世间随便学一样东西的话，你非十年的功夫不行啊；现在要修学佛法，居然剃了个头，跑得去啊，这样啊，登了一个坛，当然不可能！这个就是给你一个资格，说你从现在开始，既然你发这个心，你可以了，然后好好地努力去学。学了以后，你才晓得如何是对、如何是错─不颠倒。你有了这个不颠倒，然后呢，这个才能够圆满，这个是戒。这个六支具足的时候，这个戒就圆满了，这个是才真正圆满的时候。[04:18]
懂得了这个，我们再回过头去想一想，这个《海龙王经》上面，就是讲那个戒，这个“业决定”的时候，告诉我们正见、轨则、尸罗、清净这个四条，也完全清楚，完全了解了。这个正见就在这个要善学“受学学处”，你才能够正确地了解它的基本精神，基本精神。第二个，那个是定的自性，就是：[04:49]
"Four abode" of mind refer to the four meditative stabilizations. It means the training of mind, which is "blissful" because the mind abides blissfully in the lifetime.
【四心住者，谓四静虑，】
(p144) 就是四禅，[04:53]
【此于现法安乐住故，名乐成就，是为心学。】
就是指这个，这四样东西─四禅，通常我们也叫作“离生喜乐、定生喜乐、离喜妙乐、舍念清净地”。那么因为后面奢摩他是特别说这个，所以这个内容我们不讲了。[05:18] 最后，
The four (where the Sūtra requested by brahma reads "the four aspects of the four") are the four (noble) truths. The four aspects of these four are the four aspects of each of the four truths.
【四谓四谛】
就是慧学，
【各四行者，】
四谛是苦、集、灭、道。那么每一个谛当中，苦圣谛有四个行相，集圣谛、灭圣谛、道圣谛也是一样。
1. For the truth of suffering: impermanent, suffering, empty, and selfless;
2. For the truth of the origin: cause, origin, arising, and condition;
3. For the truth of cessation: cessation, pacification, excellence, and freedom
4. For the truth of the path: path correctness, achievement, and deliverance.
【苦中无常苦空无我，】
四个，集当中，
【集中因集生缘，】
四个，灭当中，是
【灭中灭静妙离，】
四个，道当中
【道中道如行出，】
四个。[05:53]
The 16 aspects - the knowledge of these 16 aspects - constitute the training in wisdom.
【达此十六有十六相，是为慧学。】
对这个十六样东西完全认识呢，那是智慧，这个认识从闻、思、修这么一步一步上去。到现在为止，苦、集两个简单地介绍了，关于灭、道二谛，这里没有说。因为本论是经过下士、中士引导到上士道去，在上士道里边啊，把这个灭、道二谛有更圆满彻底地说明；既然更圆满彻底地说明的话，这个浅近的暂时搁在那里，就像定也是一样。[06:53]
(p145) 关于苦、集二谛，只要回过头来想一想前面的，共下士当中特别讲的三恶道苦，以及共中士道当中讲的六苦、八苦、三苦，以及我们讲的念无常这些道理，那么苦、无常两样东西啊，就有一个基本认识了。看了这个十二因缘，对这个空、无我也有一个基本概念了。至于说真正的这个空、无我的特例，那是到后面，就是止观，“观”那一章的时候，会有很圆满的解释。那么集谛当中因、集、生、缘哪，也就是十二因缘当中，以及四谛当中，大家再回想一下，都已经交代清楚。灭、道二谛刚才说留在后头。[07:37]
If I were explaining here the path of persons of medium capacity alone, I would have to give a lengthy explanation of the three trainings.
【若导寻常中士道者，此应广释于三学中引导之理，】
下面就说，假定我们这个地方只讲中士的话，那么我们会详细地讲。[07:49]
However, since this is not the case, I will explain the trainings in wisdom (insight) and in mind (meditative serenity) in the section on persons of great capacity and will not elaborate at this point.
【然非如是，】
这里不是这个样的。[07:52]
【故修止观心慧二学，于上士时兹当广释，今不繁述。】
所以心、慧二学，这个在止观后面会详细说明，那个时候再说，这里就不说它了。这里说什么呢？戒，特别的讲一讲，故[08:15]
Thus, I will briefly discuss the training in ethical discipline here.
(p146) 【◎ 当略宣说学戒之理。】
还是略说，为什么略说呢？就是说我们现在第一个重要的─增上生，至少戒的基本精神要把握得住。把握住了以后，然后呢如果受戒的话，戒相，然后戒行哪！你了解了戒的基本精神，受戒可以得戒体；得到了戒体的话，戒行就有，有行啊必具相，那个时候，行了！所以这个特质这地方先说一下。[08:46]
In the beginning, reflect repeatedly on the benefits of ethical discipline and develop enthusiasm for it from the depths of your heart.
【此中最初当数思惟尸罗胜利，令其至心增长欢喜。】
这第一重要的，第一重要的，你特别要多思惟，说这一个戒有什么样的殊胜的利益。前面我们已经说过了，说过很多。道理是懂了，但是啊，进一步还要什么？要思惟，如理思惟。我们人最好的法宝，最宝贵的东西，就是能思惟这个脑筋。千万不要把那个思惟这个脑筋，用在这个垃圾上头去啊！唉，东去妄想，西去妄想，得到了这个宝贝，丢掉了太可惜啊！[09:33]
要照着这个地方去看，啊！说戒有什么样的殊胜的好处。那你思惟的时候啊，把现在的现行烦恼切断掉了，然后呢，你现在的增长的这个时候，欸，如理思惟，眼前就得到快乐，将来得到好报，这么地好法呀！你越想啊是越欢喜，越想越欢喜，令我们的心里面， (p147) 是“至心增长欢喜”。这个就是增长业嘛！它现在增长的什么？欢喜，“哎呀，这个戒这么好！”这第一个。为什么要做这样呀？因为你对它产生了这样的功效，你就好乐之心。就好像现在说：“哎呀，美国多好！”你听见了，了不动心。然后告诉你，哎呀！这个告诉你美国的好，越听越好、越听越好……想想：“啊！这里是一无是处，美国简直是好得不得了！”到了那时候，你就无法忍耐了，啊！那拼命只想求去了。[10:30]
那眼前无不都是如此，所以啊，现在我们学任何东西，同样地。不过世间这个叫贪欲，现在我们叫“善法欲”：哦，这个真的好的哟！这个方法哦！得到种种好处的哟！所以透过这一个，引发你的强有力的善法欲，所以“欲为信依，信为勤依”啊！（编者按：疑师口误，师父应是要说“信为欲依，欲为勤依”。）然后呢精勤就来了，你有了精进的话，什么事情都做得成功。而精进的根本是什么？就在这里，所谓“胜解”嘛，前面告诉我们的，这个就靠如理思惟。经上面说：[11:14]
As the《Great Final Nirvāna Sūtra》 states: Ethical discipline is the ladder to all virtues. It is their foundation, just as the earth is the foundation for plants and the like. Just as a master trader goes first among all traders, so ethical discipline goes first among all virtues. Like the hoisted banner of Indra, is the banner of all teachings. It cuts down all sins and eliminates the paths to the miserable realms. Since it cures all the illnesses of the sins, it is like a medicinal plant. Ethical discipline is the stock of provisions for the terrible road of cyclic existence. It is the weapon that destroys the afflictions, the enemies. It is the spell destroying the poisonous snakes of the afflictions. It is the bridge to cross over the waters of sin.
【如《大涅乐经》云：“戒是一切善法之梯，戒是根本，犹如地是树等根本，戒是一切善法前导，如大商主是为一切商人前导，戒是一切法幢如帝释幢，戒毕竟断一切罪恶及恶趣道，戒如药树治疗一切罪恶病故，戒是险恶三有道粮，戒是甲剑能摧 (p148) 烦恼诸怨敌故，戒是明咒能除烦恼诸毒蛇故，戒是桥梁度罪河故。”】
他用种种不同的比喻，世间、出世间，从浅到深。第一个，向上爬，像梯子一样。第二个，建立任何东西，像“根本”一样。然后呢第三个，你要得“善法”，善法，是你的引导。这个做生意人的“大商主”，以前叫大商主，现在呢就是，哪！你要做生意一定要资讯，他把那个资讯调查得清清楚楚，他是个内行，他样样知道，你跟着他做，没错。然后呢，戒是“法幢”，啊！撑起来，就是这样。“帝释幢”，它所建立之处，那代表了这个。我们哪，帝释幢怎么样我们没见过，可是国旗我晓得，说起来，哦，这个代表国家，这样的威德。[12:40]
“戒毕竟断一切罪恶及恶趣道”，要想断一切的恶，就从这个地方。然后呢不但是如此，而且是“药树”，治“罪恶病”。平常的药是治身病，这个还治心病，心病一治，身病也彻底解决啊！这种种的好处啊！而这个根本在什么上面呢？根本。在这个恶道，险恶道当中，三有险恶道就靠这个资粮。而三有之所以在三有当中，主要的是烦恼，摧烦恼也是它。防烦恼是“甲”，摧烦恼是“剑”，所以不但是防止烦恼如盔甲，而且破坏烦恼是如剑！如“明咒能除烦恼诸毒蛇故”，有的时候鬼神等等，欸，你有这个。“度罪河”，这是容易了解的。[13:40]
The protector Nagaarjuna as well says:
(p149) 【龙猛菩萨亦云：】
佛经，佛是这么说，而祖师、菩萨又怎么说呢？[13:47]
Ethical discipline - like the ground supporting the animates and inanimate worlds -is said to be the foundation of all good qualities.
【“戒是一切德依处，如动不动依于地。”】
什么样都靠戒。[13:53]
And the《Tantra Requested by Subahu》 says: Just as every harvest grows without fault in dependence on the earth, so too do the highest virtues depend on ethical discipline, and grow by being moistened with water of compassion.
【《妙臂请问经》云：“一切稼穑依于地，无诸灾患而生长，如是依戒胜白法，悲水灌浇而生长。”】
《妙臂请问经》上面说：任何一切的收获都从地上长出来的。而且这个东西啊，长出来没有灾患，只有种种的好处。所以啊，这个一切的白法，一切的胜法都是靠戒，靠戒。不过这个戒还要进一层，不但是小乘，一切的都是用悲水去灌溉，这个就更深一层了。不但要自己解决，还要解决一切人，都从这个地方。[14:37]
You should reflect on the benefits of keeping ethical discipline in accordance with the above-cited passages.
【应如思惟。】
哦！戒有这么多的好处，反过来，[14:42]
There are very grave consequences for you if you undertake an ethical discipline and then fail to keep it.
(p150) 【若受不护过患极重，】
你受了以后不去守护的话，这个害处很重哦！这个前面说过了，这两面我们同样地要了解。就像一把利剑一样，它可以做各式各样的好处，摧毁敌人，但是你弄得不好的话，那非常严重。虽然说这个火箭是最快的工具，你不会驾驶的话，你爬进去就弄得晕头脑胀，飞出去，一定是粉身骨碎。哦！这样，它有这么好处，欸，弄得不好的话，也有这么多害处。[15:26]
The《Sūtra Beloved of Monks》 says that, once you undertake a training, it will proceed in either an advantageous or disadvantageous direction:
The ethical discipline of some leads to pleasure;
The ethical discipline of others leads to pain.
Those who possess ethical discipline are happy,
Whereas those who break ethical discipline suffer.
Therefore, you should also think about the drawbacks of not keeping to ethical discipline and thereby generate great respect for the training.
【如《苾刍珍爱经》云：“或有戒为乐，或有戒为苦，具戒则安乐，毁戒则成苦。”此说受学通于胜利过患二品，是故亦应善思过患，敬重学处。】
那个经上面告诉我们，有的人有了戒而乐，有的人有了戒而苦，为什么呀？喏，你照着它去做的话，就安乐；如果你毁坏了就受苦。所以啊，这个我们受戒，它两方面我们都顾虑到哦！这个地方有的人想：“哎哟，想到就害怕了！”它的目的不是害怕，你想到了会犯的恐怖，后面就推你啊：哎哟！不可以后退。想到了胜利啊，前面的拉你，你拼命上前。后面有拼命推你的力量，前面有这么有力拉你的力量，那就成了嘛！这个是我们要懂得它的善巧，懂得它的善巧。[16:29]
(p151) 【◎ 如何修学之理者，】
戒怎么修？它不讲正面，先讲四样东西，叫[16:37]
There are 4 causes of an infraction : not knowing the precept, carelessness, disrespect, and various afflictions.
【四犯因中，】
看见没有？它先防，漏洞先防止。换句话说，你先把它弄干净，弄干净了以后，再上面好的东西弄上去。现在我们看，为什么我们在犯罪？ 它主要的有四样东西─无知、放逸、不敬、烦恼盛四样，那我们一样一样说。
As a remedy for not knowing the precept, listen to and understand the precept.
【无知对治者，】[16:57]
第一个是无知，对这个戒没有正确地了知。那么怎么对治它呢？对治就是说正对着它，能够治疗它的。[17:07]
【谓当听闻，了知学处。】
所以前面告诉我们，受学学处啊！我们真正的要想不犯戒，要想持戒，最重要的要对正确的了解。所以现在很多人出了家不要学的，我不晓得出家干什么？啊！所以大家常常记牢这个公案，你不要说：“哎呀！这个老婆婆念佛就行。”你不要说：“那么六祖大(p152) 师就这么开悟。”我已经一再说了，你们要学这些，你太没出息了！你们应该学佛，跑到那个地方，抬头一看，啊！证了果了，假如你们从这个上面去看的话。你们必定要懂─如此因如此果，你观察你的自心。如果说你现在就觉得生下来的时候，你已经自己晓得了清清楚楚，啊，跑上七步，“天上天下唯我独尊”，是的，你这一些东西可以不必。你有吗？那检查一下自己，不要说学这个，金山活佛那样，我们自己检查一下。[18:13]
所以我们第一个了解：我们内心认识得如何。如果现在自己不知道的话，不要害怕，好好地去学呀！对呀，现在作世间一般的人尚且努力，现在我们要得到这样殊胜的好处，说不学，有这个事情吗？第一个这个我们要了解的，所以应当学。学的话还要善知识，否则的话，他说他的，你说你的，万一你学错了以后，你完了！万一你学错了，你就完了！为什么呀？你晓得的是错的，因地当中你一直忙这个东西，请问：你有好的结果吗？这个第一个重要。那么第二个呢，虽然你知道了，但是你不认真去做，没用，所以第二个叫放逸。不可以放逸，要战战兢兢。[19:04]
As a remedy for carelessness, train in attitudes such as mindfulness, which does not forget which ends to adopt and which to cast aside; vigilance, which immediately examines the three doors of body, speech, and mind and understands the right or wrong in which you are engaged;
【放逸对治者，谓于取舍所缘行相，不忘忆念及以正知，率尔率尔观察三门了知转趣，若善若恶，】
(p153) 你了解了，学了以后了解了以后啊，那么说什么是该做的，要取；什么是不该做的，要舍。对于你心里面应该舍的、应该取的这种“所缘”，就是说这个心理状态，以及你身、口的行为。要保持一样东西，什么？“忆念正知”。大家记得四种资粮当中，密护根门第一个，以委重，什么？忆念正知，大家还记得吧，“以何防护”。换句话说，你拿什么东西防护？就是说要很殷切地、恒常地─正念正知，那就这个。现在你了解了，然后把那正念正知提起来。“率尔、率尔”，率尔、率尔就是刹那、刹那，观察我们自己的身、口、意，要了解我们的身、口、意，欸，现在怎么个动法。[20:21]
所以我刚才说啊，当小小戒要注意的，已经讲过了。我们现在不观察还觉得满好，一观察，我们发现我们刹那、刹那在干什么？无记当中浪费生命，只有一句话。而这个是什么？就是无始以来的染污习气养成功的等流心识。如果是不作意对治的话，它永远没有希望解脱，注定这个就是“行”，这个就是啊，真正我们要了解的五蕴，正对治的中心。所以现在要想学，下脚第一步─戒！第一个应该认识的，认识这个。认识了以后，努力地，所以不要放逸，那个时候叫率尔、率尔─你起心动念看见没有？所以这个学啊，的的确确这地方说得清清楚楚啊！不，绝对不是浮浮泛泛哪！不要以为说：“唉呀，我现在啊一天就拜几下拜。”拜佛的时候啊，头又缩着个脖子里边，这样。然后拜完了以后， (p154) 唉呀，觉得拜得很累，就休息一下。我不是说你不要休息哦！当然要休息。欸！你拜的时候，拿起精神来─全部；拜完了以后，你心里说：“啊！好，我现在精进了，要休息。”你心里这样作的话，你还在精进，这就对了！[21:50]
这主要的就是你的心里边的行相，这个我们要把握得住的。了解我们现在的心里面，是什么个状态？“若善若恶”。他前面已经告诉我们的，我们一切时处使得我们的心缘“善、无记”，只有两样东西。什么叫无记啊？这是无覆无记哦，就是你走路的时候，规规矩矩；坐的时候端端正正，这个是无记状态，可以的。否则的话呢，你心里面就善心，“啊！我要努力。”哪怕你要睡觉，“努力了半天哪，等一下这个后力不济啊！所以我要睡觉。”你这个念头，哪怕你想的睡觉，这也是善念，你睡在那儿还在善，还在善法增长。靠什么？就靠这个，哪！忆念、正知，率尔、率尔呀是观察自己。我们真的能够这样做，一定做得到；反之，你不能这样做的话，对不起，那一定犯。犯了以后啊，具了这个戒啊，就注定你倒楣。那么这种情况还要─这是内在的，还有呢，整个我们行持的时候，[23:00]
shame, which shuns faults committed with respect to oneself or the teaching; embarrassment, which shuns wrongdoing and thinks, "others will criticize me",
【依自或法增上力故，羞耻作恶是为知惭，恐他讥毁羞耻为愧，】
一个是知惭，一个是知愧，
and trepidation, which fears the future karmic fruition of wrongdoing.
【及由怖畏恶行异熟，怀恐惧等，当如是学。】
(p155) 你这个心里面，这个忆念正知观察，若善、若恶，那个时候就靠你自己的心力提起来，或者以法的力量。所以你平常了解了，哦！你呀现在起心动念造业，造了善业嘛，是得到了好报；造了恶业嘛，得到了恶报。哎呀！那个时候啊，这是自己努力，自己如法，这个就是自力增上、法力增上。啊！说：“我这样的一个人，居然还做这种事情！啊，不值得、不值得，我要努力！”然后呢自己就惭愧。然后你看看别人，“哦！别人这么好，我这么差！”你知愧。所以“惭”心情的行相是相同的，但是由于自己内发而引起的，这个叫惭；同样的行相，由于外在的对境界，别人看见的引起的叫愧。所以经上面说惭、愧两个是最佳的白法，你时时怀着这个心念，处处觉得不对，你就努力增上了。而且害怕恶行的这个感得异熟的恐怖啊！那你这样的话，你努力学了，这个是第二。第三，[24:33]
As a remedy for disrespect,
【不敬对治者，】
不恭敬。[24:36]
have respect for the teacher, his rules, and your fellow practitioners.
【谓于大师，师所制立，同梵行所，应修恭敬。】
谓于大师，师所制立，同梵行所，应修恭敬。第三个，不恭敬的对治。这是个非常重要的哦！非常重要的！对不恭敬，一定要致力这个恭敬这件事情。这个不恭敬哪，有很大的祸害，有很大的祸害。就是说不管是， (p156) “大师”就是佛；佛所、“师所制立”就是法；“同梵行所”就是僧。就是佛、法、僧三宝一定要恭敬，那么跟它相顺相应的，一切时处都是恭敬。所以我们同学当中，我常常提的有一位同学啊，他进步特别快。我现在慢慢地晓得了，他就是说，他还没来的之前，以前很早以前听见人家说，哎呀，跑过任何地方，只要有三宝之所，他一定要敬礼磕头。欸！我心里就马上警惕，我自己觉得真惭愧啊！我讲那个道理，我就做不到，所以我现在也是一样。其实论上面，前面告诉我们清清楚楚啊！所以这样。[25:46]
所以不但你对佛，对经、对僧也是如此，你真正地能够提起来的话，啊，自己是增长无比的功德，然后那个团体啊也是和乐无比。因为我们的同学都是僧，你不会看到“喔！这个人不好，那个人不好。”你怎么会看到他呢？“喔哟！这个人把清净幢相被起来了！”你对他无比地恭敬。然后呢，你晓得你恭敬他，得到你的好处。幸好他撑起来了，你对他感激无比啊！自然而然哪，你又恭敬、又感激、又得到好处。是的，他也许行为不好，他下了地狱，你更感激啊！他不惜下地狱的这样的代价，让你得到生天的果报，让你得到净土的果报，让你得到成佛的果报，你还要说他是非吗？你这个人有心、无心？你想到这地方，你说谈人家是非这个问题，还有吗？所以现在往往说：“哎哟，不要说是非，这个道理是懂啊，做起来真难啊！”喏、喏、喏、喏，这么个简单法呀！所以你只要得到 (p157) 了正知见，妙极了！美极了！现在问题在哪里啊？你听见了这个法，要去如理思惟。最后一个，[27:07]
As a remedy for various afflictions, examine ur mind and energetically apply the remedies for whatever afflictions predominate.
【烦恼炽盛对治者，】
如果烦恼盛，怎么样呢？这第一个：[27:07]
【应观自心，何烦恼盛，励修对治。】
的确有的人啊，因为无始以来习气非常厉害，那个时候，你应该观察自己的内心哪一个盛，你要努力对治。所以我们初心修学的要“五停心观”，为什么？就是说，这一个特别强盛的烦恼在哪里？你只要把这个制伏了，以下的问题就根本解决了。[27:33]
Those who fail to make an effort in this way, who follow the rules in a lax fashion thinking that even though they have transgressed, "it is merely a small fault," will gain only suffering.
【若不如是策励修学，思违越此，许其罪轻微，于诸佛制放纵而转，当获纯苦。】
这句话，如果你不自己这样努力地策发、努力地修学，觉得：“哎，没关系啦！这个呀，一点点啦！”那时候你心里面一样的，这样的一个“轻微”，把佛所制的放纵的话，对不起，你只有一条路─纯苦。这个“纯苦”有两种解释，可以说：这个纯苦，只有苦没有好的；然后呢，只有一个地方纯苦啊，什么地方？地狱。人间不是纯苦，畜生不是 (p158) 纯苦，饿鬼不是纯苦哦！所以心里面不要觉得，唉呀，浮浮泛泛，啊，觉得大概没关系！其实我们倒不会想大概没关系，就无始以来的习气啊，它不会提起这个警惕来的。这一点哪，我们必定要认识！那么今天就到这里。[28:34]
85A Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C24 P9)[00:09]
Indeed, with small matters, it is very easy to practice. Eh! Just like normally, food is the number one condition that is conducive to endless rebirths. Honestly speaking, about not being attached to this, I do not know about you all, but if you ask me and I tell you that I am not attached, then I will be deceiving you. When I see something that is good - Ah! The index finger moves*. So, what should you do? So, by regularly paying attention to my arising thoughts with regards to small matters, on all occasions, this has grown to be a habit. Therefore, my mind will not pursue sensory objects blindly. I am often in control of my mind. When you become accustomed to controlling yourself, when sensory objects appear, then it will be very easy for you to deal with them. Eh! You can control yourself and bring the correct thought to mind. Because you are able to bring the correct thought to mind, ah, you will realize the harm that food has brought you and the great advantage for preventing and stopping yourself from this attachment! At that time, since you have properly contemplated and analysed beforehand, thus as you try to bring the correct thought to mind, it will arise quickly. Eh, you will be able to stop yourself! [This is why] adhering to the most minor ethical disciplines will provide you this great advantage! Now what happens when we normally train in Buddhism? "Eh! This is a minor ethical discipline. We do not have to observe it." Since you do not observe the minor ethical disciplines, there is no need to mention whether you observe the more serious ethical disciplines. This sentence exactly describes it. (*please note that this came from a Chinese story how before this one person is about to eat something delicious, his index finger would first move.)[01:20]
But the good thing is what? The good thing is that we are still fortunate enough to have a monastery to protect us. Without the protection of the monastery, we would be doomed! This is absolutely the truth. We should not be thinking of those great Bodhisattvas. The level at which these great Bodhisattvas operate, the way they blend in with the conventional folks is not something that we can do! The great Vimalakīrti manifested as a person of the troubled world. He was able to accomplish that. So, we should not say, "Eh, but they do this." Oh, the way, a lion walks is not something a rabbit like us can imitate. This is what you need to pay attention to. This is how it is with the various conducts. On the contrary, if you dread the smallest misdeed and deeply respect ethical discipline ... what is ethical discipline in itself? It is the pure insignia of all the Buddhas in the three worlds. If you develop one thought of respect to this, the merit is incredible and inconceivable. Even if you are unable to accomplish it, you can say, "Ah! This was stipulated by the Buddha." If you still give it your utmost respect, there will still be infinite merit. This is what we should understand. Whichever way you approach this, after you understand it, it is indeed not difficult to do it! Not only is this not difficult, but the merit is enormous![02:27]
What is even better now is that we have this environment here. Whether it is the senior abbot or the fellow practitioners, we have such great personal instructions right before us. Therefore, in the near future, we will be able to truly advance from this learning. Ah! I am overjoyed! In addition, everyone has been so diligent. Furthermore, this is called "unspoiled." There! It is because you have completed your practice at the inconspicuous places, there are no holes in your ethical discipline. You will then be able to accomplish the more serious ethical disciplines. This is why we normally have this saying, "If you do not patch up the small hole, you will have trouble when it gets bigger." If you do not patch up the small holes, you will not be able to do anything when they get big. It will be too late when they get big. Finally, number six, [03:14]
6) Correctly undertaking and training in the fundamental trainings demonstrates flawless, pure ethical discipline.
After taking up ethical discipline, what else do you need to do? You will need to "correctly undertaking and training in the fundamental trainings." You will have to learn these well! What do you have to do? The ethical disciplines will have to be flawless. If you do not strive to learn, sorry, you will not understand. Therefore, to truly learn about ethical discipline, why is it that you will have to rely on your teacher for five years after you are ordained? The real meaning of this is for you to truly learn! For us to learn anything in the mundane world now, one will certainly have to spend at least ten years on it. And now for you to train in Buddhism, do you think that it can be done by simply shaving your head, by being there and going through the ceremony? Of course it would be impossible! That provides you a status in which you can now begin because you had made this aspiration. You can now work on it and strive to learn it. After you learn it, you will then know what is right and what is wrong - to be flawless. To be rid of the flaws is when you can perfect it. This is ethical discipline. When you have all six branches,pure ethical discipline will be perfect. This is when it becomes truly perfect.[04:18]
After understanding this, we can think back on Questions of the Naga Kings of the Ocean (Sagara-naga-raja-pariprccha). This expounds the ethical discipline. In the section on the "certainty of karma," it told us about these four: the correct views, the rituals (rites), the ethical discipline and purity livelihood. We are now completely clear about this and completely understand it. The correct view is this, "correctly undertaking and training in the fundamental trainings." You will then be able to understand its fundamental spirit, the fundamental spirit. The second one, it is the nature of concentration. It is[04:49]
"Four abodes" of mind refers to the four meditative stabilizations.
These are the four dhyānas.[04:53]
It means the training of mind, which is "blissful" because the mind abides blissfully in this lifetime.
It is exactly referring to these four things - the four dhyānas. We would normally call these - "the first dhyāna that experiences the joy of leaving the evils of life," "the second dhyāna which is the paradise of cessation of rebirth," "the third dhyana, which is the land of wondrous joy after the previous joys," and "the fourth dhyāna which is the Pure Land of abandonment of thought, or recollection (of past delights)." Since the section on serenity specifically addresses these, we will not go into them. Finally, "the four aspects of the four" are the training of wisdom. "The four aspects of each of the four truths" are suffering, the origin, cessation and the path. Within each of the truths, the truth of suffering has four aspects. It is the same for the truth of the origin, the truth of cessation and the truth of the path. Within suffering, there are these four, "impermanent, suffering, empty, and selfless." Within the origin, there are these four, "cause, origin, arising, and condition." Within cessation, there are these four, "cessation, pacification, excellence, and freedom." Within the truth of the path, there are these four, "path, correctness, achievement, and deliverance."[05:53]
The four [where the Sutra Requested by Brahma reads "The four aspects of the four"] are the four [noble] truths. The four aspects of these four are the four aspects of each of the four truths:
(1) for the truth of suffering: impermanent, suffering, empty, and selfless;
(2) for the truth of the origin: cause, origin, arising, and condition;
(3) for the truth of cessation: cessation, pacification, excellence, and freedom;
(4) for the truth of the path: path, correctness, achievement,and deliverance.
The sixteen aspects—the knowledge of these sixteen aspects—constitute the training in wisdom.
Complete comprehension of these sixteen things, that is wisdom. This understanding advances step by step through study, reflection and meditation. Up to this point, suffering and the origin have been briefly explained. The truths of cessation and the path have not been explained here. This is because the treatise progresses from small capacity and medium capacity to great capacity. In the great capacity, the two truths of cessation and the path are even more thoroughly explained. Since they are even more thoroughly explained, the more basic parts of the topics will not be discussed here. This is the same for concentration.[06:35]
In regards to the truths of suffering and the origin, as long as you can reflect on the earlier sections, the suffering of the three miserable realms that was specifically addressed in the teaching that is shared with the persons of the small capacity, the six sufferings, the eight sufferings and three sufferings that were addressed in the teaching that is shared with the persons of medium capacity, and also on the principles of mindfulness of death, then you have a basic understanding of suffering and impermanence. After going over the twelve factors of dependent arising, you also grasp the fundamental concepts of emptiness and selfless. In regards to exceptional concepts such as emptiness and selflessness, these are covered in the later sections, in the sections on serenity and insight. In the chapters on "insight," these are thoroughly explained. The cause, origin, arising, and condition in the truth of the origin, these are covered in the twelve factors of dependent arising and the four noble truths. You can recollect these. These have all been clearly explained. The truths of cessation and the path will be explained later.[07:37]
If I were explaining here the path of persons of medium capacity alone, I would have to give a lengthy explanation of the three trainings.
It says next that if we are only explaining the path of persons of medium capacity alone, then we will explain this in detail.[07:49]
However, since this is not the case,
But this is not the case here.[07:52]
I will explain the trainings in wisdom (insight) and in mind (meditative serenity) in the section on persons of great capacity and will not elaborate at this point.
Therefore, for the trainings in wisdom and in mind, these will be covered in meditative serenity and insight in detail. These will be explained then and so will not be covered here. What is the discussion here then? Ethical discipline! It is specially discussed.[08:15]
Thus, I will briefly discuss the training in ethical discipline here.
It is still a brief discussion. Why briefly discuss? This is to say that the most imperative for us now is to attain high status rebirth. Hence, we need to at least grasp the fundamental spirit of ethical discipline. If we can grasp this and undertake ethical discipline, there will be the ethical discipline's manifested forms and ethical conduct! After you understand the fundamental spirit of ethical discipline [or precepts], you will be able to obtain the essence of precepts when you undertake the precepts. If you have obtained the essence of precepts, you will engage in ethical conduct. With ethical conduct, you will possess the ethical discipline's manifested forms. Then you will be right on! Hence this characteristic is first covered here.[08:46]
In the beginning, reflect repeatedly on the benefits of ethical discipline and develop enthusiasm for it from the depths of your heart.
This is most imperative, most imperative. You will need to contemplate repeatedly on the sublime benefits of ethical discipline. We have already covered this before, it was expounded greatly. Though you may understand the principles, however, what will you need to do in addition? You need to contemplate, contemplate accordingly to the teachings. The best treasure that humans have, the most valuable tool is the ability to contemplate with your mind. You absolutely do not want to use your mind's ability to contemplate on garbage! Ah, you will misconstrue this and misconstrue that. After obtaining this treasure, it will be a waste to abandon it![09:33]
You need to analyze this according to what is stated here. Ah! This describes a variety of auspicious benefits of ethical discipline. Then when you contemplate, you will sever the current manifestations of afflictions. And then, what you are increasing now, eh, proper reflection. Not only will this bring you happiness now, but that you will also harvest good effect in the future. It is this excellent! The more you think about this, the happier you become. The more you think about this, the happier you become. Therefore, in your mind, you will "develop enthusiasm for it from the depths of your heart." This is exactly karma that has been accumulated! What has been accumulated? Joy. "Ah! this ethical discipline is so excellent!" This is the first one. Why should we do this? When this produces this type of effect on you, you will become very interested [to practice]. This is much like when someone says, "Ah! the United States is great!" When you first heard this, it did not matter to you. But after someone tells you, ah! he would tell you how great the United States is. The more you listen, the more you realize how great it is. The more you listen, the more you realize how great it is. So, as you think of this, "Ah! There is nothing good about staying where I am now. The United States is absolutely great!" By then you will find it unbearable to stay put. Ah! You will desperately want to go there.[10:30]
Everything before us works in the same manner. Therefore, it is the same when we want to learn anything. However, this type of mundane desire is called attachment. What we have here is called a "yearning for virtue." Oh, this is truly excellent! This is a method! We can get all kinds of benefits from this! Through this method, it will inspire a powerful yearning for virtue. Therefore, "faith is the basis for yearning, yearning is the basis for diligence." You will then be diligent. When you are diligent, everything that you do will be successful. What is the basis for diligence? It is right here. To obtain the so called "conviction," we are told earlier that we have to rely on proper contemplation. The sutra states,[11:14]
As the Great Final Nirvana Sutra states:567 Ethical discipline is the ladder to all virtues. It is their foundation, just as the earth is the foundation for plants and the like. Just as a master trader goes first among all traders, so ethical discipline goes first among all virtues. [270] Like the hoisted banner of Indra, ethical discipline is the banner of all teachings. It cuts down all sins and eliminates the paths to the miserable realms. Since it cures all the illnesses of the sins, it is like a medicinal plant. Ethical discipline is the stock of provisions for the terrible road of cyclic existence. It is the weapon that destroys the afflictions, the enemies. It is the spell destroying the poisonous snakes of the afflictions. It is the bridge to cross over the waters of sin.
(Translator’s note: the sentence that says "It is the weapon that destroys the afflictions, the enemies." In the Chinese text, it is more like this, "It is the armor that shields and the weapon that destroys the afflictions, the enemies.") Ah! He uses all kinds of analogies from the perspectives of both the mundane and the supramundane worlds. The depths of the analogies range from the basic to the profound. The first one, to climb upward, so it is like a ladder. The second one, to be able to establish and support anything, it is like the "foundation." The third one, you want to gain "virtues." Virtue is your guidance. For business people, they have a "master trader." This used to be called the master trader. But nowadays, this is what it is! When you do business, you certainly need information. This kind of person investigates very thoroughly the required information. He is the expert. He knows everything. So as long as you follow him, you can do no wrong. Ethical discipline is the "banner of all teachings." Ah! You need to raise it up. It is exactly like that. It is the "hoisted banner of Indra." Whatever that has been established, this banner represents it. We may not have seen the banner of Indra. But I know what a national flag is. Speaking of which, oh, this represents the country. There is an associated power to that.[12:41]
"It cuts down all sins and eliminates the paths to the miserable realms." To eliminate all sins, you will have to begin from this. Not only that, it is a "medicinal plant" that cures all the illnesses of the sins. Conventional medicines treat physical illnesses. This treats mental illnesses. Once the mental illnesses are resolved, the physical illnesses will be completely resolved as well! There are all kinds of benefits! What is the root to this [problem]? The root. The root is this non-virtuous road, this terrible road of cyclic existence. The stock of provisions for the terrible road of cyclic existence is needed. The predominant cause for remaining in cyclic existence is afflictions. What destroys afflictions is this too. Guarding against afflictions is the armour whereas destroying afflictions is the weapon. Therefore, not only does it guard against afflictions like the armour, it also destroys afflictions like the weapon. It is like "the spell destroying the poisonous snakes of the afflictions." That is like when ghosts or spirits come to hinder you, eh, this is what you will use. "It is the bridge to cross over the waters of sin." This is easy to understand.[13:40]
The protector Nagarjuna as well says:568
That was from the sutra, the Buddha had said this. But what did past masters and bodhisattvas say?[13:47]
Ethical discipline—like the ground supporting the animate and inanimate worlds—Is said to be the foundation of all good qualities.
Everything depends on ethical discipline. [13:53]
And the Tantra Requested by Subahu says:569 Just as every harvest grows without fault In dependence on the earth, So too do the highest virtues depend on ethical discipline, And grow by being moistened with the water of compassion.
The Tantra Requested by Subahu said that everything that is harvested grows from the land. And this thing has no fault but many benefits. Therefore, all the virtues, all excellent qualities depend on ethical discipline, depend on ethical discipline. However, this ethical discipline has to be kept at a higher level. Not just at the level of the Hinayana, everything is moistened by the water of compassion; this is the deeper level. Not only do you have to resolve your own problems but the problems of everyone else. All begin from here.[14:37]
You should reflect on the benefits of keeping ethical discipline in accordance with the above-cited passages.
Oh! Ethical discipline has these many benefits. On the contrary,[14:42]
There are very grave consequences for you if you undertake an ethical discipline and then fail to keep it.
If you have undertaken ethical disciplines but do not keep them, the consequence is grave! This was explained earlier. We need to understand both sides of this. It is much like a very sharp sword. It can do all kinds of good. It can destroy the enemy. But if you do not do it right, then the consequence can be very serious. Even though the rocket is the fastest transportation, but if you do not know how to navigate it, you will end up being very confused when you are inside the rocket. And if you happen to fly it, you will certainly crash it and kill yourself. Oh! There are these great benefits to it. Eh, but if you do not do it right, there will be many problems.[15:26]
The Sutra Beloved of Monks (Bhiksu-prareju-sutra) says that, once you undertake a training, it will proceed in either an advantageous or disadvantageous direction:570 The ethical discipline of some leads to pleasure; The ethical discipline of others leads to pain. Those who possess ethical discipline are happy, Whereas those who break ethical discipline suffer.
The sutra tells us that some ethical discipline will lead to pleasure. Some ethical discipline will lead to pain. Why? If you follow it to conduct yourself then you will have pleasure. If you break this, you will have pain. Therefore, as we undertake ethical discipline, we must consider both sides of this! At this point, some people will say, "Ah! As I think of this, I feel frightened!" The goal of this is not to frighten you. But when you think of the harm from breaking ethical discipline, there will be a force that pushes you from behind, "Ah! I cannot back away from doing this." When you think of its benefits, this force will keep pulling you forward. You will strive to move forward. There is this force that pushes you from behind and another force that pulls you forward, then you will succeed! Hence, we need to understand how to adeptly interpret this, how to adeptly interpret this.[16:29]
Therefore, you should also think about the drawbacks of not keeping to ethical discipline and thereby generate great respect for the training.
How do you train in ethical discipline? Eh, he does not talk about the positive side of this but instead talks about these four things. These are,[16:37]
There are four causes of an infraction: not knowing the precept, carelessness, disrespect, and various afflictions.
Do you see this? It tells us to prevent first, to prevent the flaws. In other words, you will have to purify first. After you clean it all up, then you put something good on it. Now let us take a look. What causes us to commit an infraction? These are the four main things - not knowing the precepts, carelessness, disrespect and various afflictions. We will talk about it one by one.[16:57]
As a remedy for not knowing the precept,
The first one is not knowing the precept. You do not have a correct understanding of the precept. What is the remedy for this? Remedy is the exact antidote that can treat this problem.[17:07]
listen to and understand the precepts.
This is why it was stated earlier that we need to learn the precept! If we truly do not want to commit an infraction and we want to keep the ethical discipline, the most important thing is to have a correct understanding of it. There are many people who are ordained now but do not want to learn. I do not know why they renunciates? Ah! This is why everyone should remember this case study firmly. You do not want to say, "Ah-ya! It works just as well when an old lady recites the Buddha's name." You do not want to say, "The sixth patriarch had become awakened [without much learning]." I have said this time and again that if you want to learn this way, you are really good for nothing! You should then learn to be like the Buddha, who had gone to this place and lifted his head, ah! He attained his enlightenment. If you choose to look at these cases, there is one thing that you must realize - there were exact causes that produced these fruitions. You should try to analyze your own mind. If you think that from the time you were born, you had been very clear [like the Buddha]. Ah, [like him,] you would walk seven steps and say, "In all of heaven and earth, I am the most supreme." Alright, then you will not need these learning. But can you do that? You should examine yourself. Not to mention being like the Buddha. Even to be like the living Buddha, Jīn Shān, [can you be like him]? We should take a moment to examine ourselves.[18:13]
Therefore, the first thing we should understand is whether we know our own minds. If we do not know our own minds now, we do not have to be afraid. You just need to learn well! Yes, even the mundane world people will work very hard. Now that we wish to obtain such auspicious advantages, how can we not learn, is there such a thing? This is the first thing that we must understand. So, we should learn. But in order to learn, you will need an excellent teacher. Otherwise, this person will say one thing and you will say something else. If you happen to err in your learning, you are doomed! If you happen to err in your learning, you are doomed! Why? Because what you know is wrong. If you continue to busy yourself with this in the causal period, may I ask, would you get a good result? This is the first important thing. The second one is that even though you know but you do not conscientiously put it into practice. This would be useless. Therefore, the second one is called carelessness. You cannot be careless. You should proceed in your daily conducts with great caution.[19:04]
As a remedy for carelessness, train in attitudes such as mindfulness, which does not forget which ends to adopt and which to cast aside; vigilance, which immediately examines the three doors of body, speech, and mind and understands the right or wrong in which you are engaged;
After you understand this, after you learn and understand it, you know the things that you should adopt and the things to cast aside. You know what to take and what to leave aside. "Which does not forget which ends to adopt and which to cast aside," this describes the mentality and the actions of the body and speech. You need to keep up with one thing, what is that? "Mindfulness and vigilance." Do you remember the four preconditions? The first one in restraining the sensory faculties was "You restrain them with a constant maintenance of your mindfulness and a continuous persistence at mindfulness." Do you still remember this? "That with which you restrain the sensory faculties." In other words, what do you use to restrain? You will need to earnestly and persistently use your mindfulness and vigilance. This is it. Now that you understand, you will need to bring to mind your vigilance and mindfulness. "Vigilance" means moment by moment we are observing our body, speech and mind. We must understand our body, speech and mind as to how they are acting.[20:21]
[This is why I just said this, that you must pay attention to the most minor ethical disciplines. I have already explained this. We might feel fine when we are not observing ourselves. But as soon as we examine ourselves, we will discover that, what do we do at every given moment? We are wasting our lives in an ethically neutral state. And what is this? It is the causally concordant consciousness that has been nurtured by our defiled habitual tendencies since beginningless time. If we do not intentionally bring the correct thought to mind to counter it, there will never be hope for liberation. We are destined to continue our"compositional activities." This is exactly the heart of the problem that we are trying to remedy, the real reason for us to understand the five aggregates. Therefore, if you want to learn now, your first step is ethical discipline! This is the first thing that you should understand, that you should understand. After you understand this, you must strive. Therefore, you will not want to be careless. At this time, you will be vigilant. Have you seen clearly what your arising thought is? Therefore,to learn, indeed, this is said very clearly here! No, you absolutely cannot have a nonchalant state of mind! Do not think that, "Ah-ya, I prostrate so many times in a day." And when you prostrate to Buddha, your head is tucked close to your shoulder. After you finish your prostrations, ah-ya, you feel really tired and want to rest. I am not saying that you should not rest! Of course you need to rest. Eh! But when you prostrate, you need to focus - with all your attention. After you finish prostration, you should say to yourself, "Ah! All right, I am being diligent and I shall take a rest now." If you think like this, you will still be persevering. This is then correct![21:50]
What’s primary here is the subjective aspect of your mind [or mental behaviour]. This is what we need to grasp. Understand what is the state of our minds now? That is "understands the right or wrong in which you are engaged." He had told us before that on all occasions our minds should focus on "virtues and that which is ethically neutral." We should focus on only these two things. What is ethically neutral? It should be unobscured and ethically neutral. That is when you are walking or when you are sitting, you follow the rules and act properly. This is called the state of being ethically neutral. That is OK. Otherwise, you can also have virtuous thoughts. "Ah! I need to strive." Even if you want to sleep, you would say to yourself, "I have been striving for a while. I may not have enough strength later if I keep this up! So, I need to sleep for now." If you have this kind of attitude, even if you think about sleeping, it is still a virtuous thought. It is still virtuous as you are sleeping. You are still accumulating virtue. What does this rely on? It relies on this. There! It is mindfulness and vigilance. You need to be examining yourself moment by moment. If we can truly do this, we will certainly do it [i.e. uphold ethical discipline]. On the contrary, if you cannot do this, sorry, you will certainly commit an infraction. If you commit an infraction after adopting the vows, it will certainly bring you problems. This type of condition describes that as internal. There is more that pertains to our entire conduct.[23:00]
shame, which shuns faults committed with respect to oneself or the teaching; embarrassment, which shuns wrongdoing and thinks, "Others will criticize me"; [271] and trepidation, which fears the future karmic fruition of wrongdoing.
In your mind, to have mindfulness and vigilance to analyze your thoughts to see whether they are virtuous or non-virtuous, this requires your own mental power or the power of teaching. So, once you understand this, oh! You know your arising thoughts will create karma. Virtuous karma will bring good effects. Non-virtuous karma will bring non-virtuous effects. Ah! By then, you will work hard to be in concordance with the teaching. This is by the power of your own and/or the teaching. Ah! You would say, "For someone like me, how can I do something like this! Ah, this is so not worthwhile, so not worthwhile. I must strive [to change]!" So, you will feel this shame. And we look at others, "Oh! They are so good and I am so inferior!" We will feel embarrassment. Therefore, the subjective aspect [or mental behaviour] of "shame" is the same as embarrassment. But this shame is derived internally. When the same subjective aspect arises from looking at others, this is then called embarrassment. This is why the sutra describes shame and embarrassment as being the two best virtues. When you carry this thought at all times, when we feel that we are incorrect in many places, we will strive to improve. And we will also be afraid of the fruitional effects from non-virtues! If you become this way, you will strive to learn. This is number two. Number three, [24:33]
As a remedy for disrespect,
Disrespect.[24:36]
have respect for the Teacher, his rules, and your fellow practitioners.
This is number three, the remedy for disrespect. This is very important! It is very important! With disrespect, you must make great effort to engender respect. Disrespect has great faults, has great faults. It does not matter whether the object is the "Teacher" who is the Buddha, "his rules" which is the teaching, or "your fellow practitioners" who are the Sangha members. You must respect the Buddha, the Teaching and the Sangha, the Three Jewels. Whatever that accords with these, you should give respect on all occasions. Therefore, among us fellow practitioners, I often will mention this person who has improved especially fast. I now have gradually realized something. Before he came here, I had heard others say this about him before. Whenever he visited a place of the Three Jewels, he would always prostrate and pay respect. Eh! I was immediately alarmed as I heard this. I feel really ashamed! I have spoken the principles but I was not able to practice it. This is why I am the way I am now. But actually, the earlier part of the treatise has already explained this to us very clearly! Therefore,[25:46]
not only should you view the Buddha and the scriptures this way, but you should do the same for the Sangha members. If you can truly give rise to this attitude, ah, you will accumulate unmatched merits. And there will be great harmony in the group. This is because all our fellow practitioners are Sangha members. You will not be looking at, "Oh! This person is not good, that person is not good." How would you look at them? "Oh-yo! This person has sustained the pure insignia!" You will give your utmost respect to them! And then, you know that by respecting him, you will gain benefits. Fortunately, he is able to sustain this insignia. You will be extremely grateful! Naturally, you will be respectful, grateful and reap benefits from doing so. Yes, perhaps he may not have great conducts and end up entering hell. You will have even more gratitude! He has paid the price of going to hell for you to produce the effect of going to heaven, of going to Pure Land, of becoming a Buddha, how can you criticize him anymore? Do you have a heart or not? As you think of this, would you still be criticizing others? So now we always say “Aiyo, we do understand the concept that we should not criticize others, but putting it into practice is difficult.” There, there, there, there, it is that simple! Therefore, as long as you have the correct view, it is extremely marvelous! It is extremely beautiful! So, what is the problem now? It is that after you listen to the teaching, you need to properly reflect. Here comes the last one.[27:07]
As a remedy for various afflictions,
What should you do when you are very afflicted? This is the first one.[27:12]
examine your mind and energetically apply the remedies for whatever afflictions predominate.
Indeed, there are people who are overwhelmed by the strong latent propensity from the beginningless time. At this time, you should analyze your own mind to see which affliction is particularly strong and strive to apply remedy. Therefore, why did we initially have to learn "the five meditations for settling the mind and ridding it of the five errors of desire, hate, ignorance, the self, and a wayward or confused mind"? This is to say, which affliction is particularly strong for you? As long as you can discipline it, the following problems will be fundamentally resolved.[27:33]
Those who fail to make an effort in this way, who follow the rules in a lax fashion thinking that even though they have transgressed, "it is merely a small fault," will gain only suffering.
This is the sentence. If you do not strive and make an effort to train, you would feel, "Ah, it does not matter! This is...I've only done this small thing!" If you feel that way in your heart, this "merely," if you follow the rules in a lax fashion, sorry, there is only one path for you – only suffering. There are two definitions for "only suffering." You can say that this only suffering means there is only suffering, nothing good will come of it. And then, there is only one place which has only suffering, where is that? Hell. The human realm does not have only suffering. The animal realm does not have only suffering. The hungry ghost realm does not have only suffering! Therefore, your mind should not feel, ah, like floating about, ah, feeling that it is probably okay to do this! Actually, we probably wouldn't think that it would be okay. However, this beginningless latent propensity [or habitual tendency] is such that our mind is not vigilant. This is a point that we must recognize! We will stop here for today.