菩提道次第广论手抄稿:旧版第八十五卷B面
（手抄稿 第十一册 p159）[00:03]
请翻到《菩提道次第广论》195页，关于这地方我们讲戒，就是修行最基本、最基础。前面那个是准备工作，然后呢，有了这个准备工作，正式开始的是戒。而这个戒，不管是人天，声闻、缘觉，然后呢大乘显密二教，这个是根本，就像大地，什么东西都依它。十方一切诸佛，任何讲修行，这个必须要的。在这里呢，他首先告诉我们，修学的时候，我们所以不能如理相应的最主要的原因，先指出来，先指出来。在这个地方啊，大家应该感到庆幸、应该难得，了解了以后啊，要怎么样去如理思惟、如理观察。[01:27]
戒的特质在哪里？破烦恼，这个才是戒的中心。所以前面告诉我们，你要解脱生死，要了解生死本质是什么。就是说我们在生死轮回当中，有一个东西绑住了，谁在绑着你？绑住的是什么？这样。绑住我们的就是业跟烦恼，而这个烦恼为主。假定把那个烦恼拿掉 (p160) 了，剩下来，就是有业，它不会感得那种苦果。所以找到了病根，现在说对着这个病根，对症下药是什么─戒。所以戒是破烦恼，注意哦，这是重要的！现在我们非常难得，大家都很重视、了解，如果说那根本因把握不住，尽管你一番的好心，这好心弄了半天哪，结果往往转了个大圈子，吃了冤枉苦头，所以这是我们首先要把握得住的。[02:43]
烦恼的行相是什么？换句话烦恼的体相，然后呢，烦恼的生起的原因是什么，生起的次第是什么，它的过患是什么，这个都已经讲过了。这个要一而再地从文字上面认识，而观察到自己的内心上头去。你这个病相认识了，然后那个地方才用得着药。要不然的话，你病根本不认识啊，那就是没什么大效果。我们常常说种一个种子，现在学了十二因缘了解了，这个种子，你没有善法欲去启发的话，它不会结善果；恶种子，没有贪爱，无明相应的贪爱，爱、欲取去启发，同样地不结果，一样的道理，这样。那么在你没结善果之前，已经结的恶果，换句话说你虽然要持戒，持，不能持，原因哪里？他也告诉你，最主要的四个。那个戒律上面，有的地方讲四个，有的地方讲五个，不管它讲四个、讲五个，主要的就是这些。[04:06]
第一个是“无知”，第一个是无知。所以啊，在我们事前一定要晓得我们是在无知当中。前面也说，我们明明无知，还觉得很聪明呢，这个那就无药可救、无药可救！还有一 (p161) 种呢，叫世智聪辩，是八难中人。什么叫世智聪辩？这世间上面很聪明，不但脑筋灵活，啊！是口才又好，讲得头头是道。结果呢？却是不能修学佛法，八难中人。为什么啊？它真正讲的道理，是要让你去认识，哪！你要认识的对象什么，就是你起心动念。如果你不认识这个的话，你懂得再多是没有用。现在我们晓得，不但没有用啊，反而还伤害我们！所以这地方所讲的无知，多听闻的话，应该从这个上头。[05:10]
那么想，讲到那个听闻的时候，前面那个听闻的轨理等等，我们一定要了解。要不然你不了解这个的话，哎，听的不是当作耳边风嘛，你听的以后你还心里想：“这个家伙这样讲，我不相信他，我有我的想法。”如果你有你的想法的话，你不必来听。往往这样，就是这个样。所以听的时候，必定要具足听的条件；然后呢，要跟什么样的人，如何状态，那我们重新在脑筋里面，作个温习一下。关于这一方面不懂的人，赶快回过头去，再去检查，再去检查。要不然的话呢，你跑得去说：“唉呀，这个不配我胃口！”所以你不是来学呀，在这种情况之下，你不是来学哦！往往觉得他怎么这样讲的，好像你是要这样的─它不是跟你们买东西一样！所以啊这一点我们要了解，我们要了解。啊！这是我们学的之前，应该有什么条件，那个时候才能够用得上听闻这个。那懂了以后呢，懂尽管懂了，嗯！听过了，也让它耳边风，这个还是非常可惜。喔！讲起来啊，就讲得好像很有道 (p162) 理，这个。这个第二个“放逸”，不行！[06:36]
这个里边还有一个，特别的有一点叫“不恭敬”，就是我们心里面生不起那个恭敬心来。这个有它的特别的意义在，特别的意义在。所以我们现在不能进入的原因是什么呢？就是障碍重，资粮缺，没有、不够的资粮。譬如我们现在随便做一件事情，到哪里去，你的路费不够；你要上学，学费没有；要买东西，钱不够，这都是不够资粮啊！那么积聚资粮最好的是什么呢？就是供养，而供养里边最重要的啊─法供养，那个恭敬心。你以恭敬虔诚的心，哪怕你喝一口水，你至诚恭敬地供养，就积无边的福德。如果眼前没有东西，能够心里面至诚相应的话，这个就有无边的功德，就这样。反过来呢，法沉没的因，就是不恭敬，换句话说，就是自己愚痴的因。现在我们痴痴呆呆，正是什么？正是不恭敬。如果说再加上自己还以为懂得很多的话，世智聪辩，那是八难中人，更可惜！一样、一样。[07:56]
除了这些以外，还有最后理由呢，就是他的烦恼，那习性特别重。他这个每样东西告诉我们了，了解了这个，然后呢，要努力修学。那么，昨天就讲到这里，这段话重说一遍，因为它有特别重要性。所以195页最后一行。[08:20]
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.
(p163) 【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。】
说：“这个没什么关系啦，这一点小事情哪！”就“放纵”。这个放纵，不是说怎么，好像轻视什么等等啊，就这么马马虎虎。这样的情况之下，“获纯苦”。实际上呢，这种小地方，我们要从小地方开始。现在我们眼前哪，所以总觉得：啊！这个小小戒可舍。这点昨天特别讲过。那么对诸位，譬如说，正式刚开始修学佛法的，譬如诸位净人、在家居士来说，有一个最好的机会，譬如我们现在这里，订立了随便的很多小小的规矩，你就把它看成怎么，这个就是佛制的戒。是，至少在这地方订那个规矩，是原则就是根据这个的，对吧？所以说，那个重点你要把握住，这是个原则，这个原则是法，拿法来净化情。你以非常恭敬努力的心情去做，就算做不到，这个心情本身就一直在积功德，一直在积功德。所以啊，我们特别要注意的：业从哪里讲起？从哪里开始？就是你那个心里嘛，这样。[09:55]
是的呀！现在我们常常说：“要做啊，心里就提不起来！”哪，这个时候就警惕了！你为什么提不起来？正是我们现在的烦恼重、业障重、资粮欠，这个地方如果不警觉的话，你没有机会了。现在已经重到提不起来了，但是多少幸运，还能够机会听见。请问：(p164) 你有机会听见，你不提起来，结果呢？马马虎虎，又每况愈下，等到那个时候连它听都听不见了，你就有机会提得起来了吗？对不对？这是个很重要的实际上的概念，实际上的概念，所以你……为什么在这个地方我一再说、一再提。这个以前人的经验，所以佛一直说：“佛啊，没有天生弥勒、自然释迦。”没有一个天生来的，没有一个佛例外的，都是刚开始的时候，一滴一滴积累起来的。所以现在，就我们从很小的小地方。所以我看见太多这种很小的小事情啊，我所接近过的很多善知识，他往往在这很多小的地方啊，很注意。我当时就觉得：“哎呀，那何必这种小地方呢？”后来慢慢地了解了，就是你在那个小地方慢慢注意的话，这是你做得到的地方。你能够这样慢慢地、慢慢地注意的话，大地方就做到了。[11:28]
这一点特别注意！特别注意！否则大而化之的话，那永远只是嘴巴上面讲讲，下一生多半是会是什么？如果没有做坏事，啊，人倒还是满好的，投，很可能鹦鹉。哎哟，你看起来觉得你漂亮，叫起来声音也满好，但是就是个畜生。现在很多这种典型的例子，这个因果之间哪，你很明白地可以看得很清楚。所以当你了解了以后，我常常说，我跑得去看见鸽子，我就觉得，啊，我就觉得叫作“和平鸽”。欸，它前生哪，这种人就是你看见的，啊，很好的，但是呢它本身的引业就是个畜生业，就是愚愚痴痴的，这样。我们 (p165) 眼前所以千万随时随地注意，不是说表面上面做得叫人家满欢喜就行了，你内心当中你的业是什么，这个才是最重要的。而这件事情，问我们自己内心最清楚、最明白不过，最清楚、最明白！所以不要说它：“唉呀，这个小地方啊！”反过来，真正我们下脚的地方，就是这个小地方。现在继续下去，[12:47]
p. 196
For, as the 《the Exegesis of the Discipline》 says,
Those who take lightly and slightly transgress
The teaching of the compassionate Teacher
Thereby come under the power of suffering -
Just as one who cuts a grove of small bamboo and spoils a whole grove of mango.
Here, those who transgress the King's pronounecments
Would not be punished for a few such transgressions.
But were they to transgress improperly the edicts of the Sage,
They would become animals, as did the naga Elapatra.
Therefore, strive not to be polluted by faults and infractions.
【如《分别阿笈摩》云：“若于大师大悲教，起轻微心少违犯，由是而获苦增上，折篱失坏庵没林。现或有于王重禁，违越而未受治罚，非理若违能仁教，如医钵龙堕旁生”。故应励力，莫为罪染。】
这个经上面这么告诉我们：对于我们佛所制的这个教法，这个他完全是大悲大慈，然后呢大智慧所遗留下来，帮忙我们解决真正问题的最圆满正确无误的方法。你稍微起一个“轻微”，轻就是不重视，稍微一点不重视，觉得：“哎呀，这个马马虎虎啦！”稍微违犯啊，在这种情况之下，你只有获得“苦增上”哦！不是说我们现在这里的懂了─尤其是懂了；不懂，你根本无所谓轻、无所谓敬嘛！对不对？你根本不懂嘛！现在你懂了又不摆在心里面，这个就是轻视。[14:09]
这个我们也很容易衡量得出来，我们平常的时候心里面重视的什么？哎哟……然后 (p166) 呢，这个世间的，普通一般事情我们都很重视它，然后呢身体一点点小小的事情，都很重视它，一点小小的利养都很重视它；但是对佛法的东西，一比，马上比得出来了。佛告诉我们怎么做的？然后我们自己的概念怎么做的？你一比啊，这个轻重就分出来了，这个轻重就分出来了，所以这个“轻微”就从这地方。[14:45]
如果你要真的获得快乐去掉苦的话，注意！那就要把佛法这东西啊，慢慢地把它这个分量提高，分量提高。你如果说不能这样做的话，那么，对不起，就像什么啊？“折篱失坏庵没林”。“庵没”是种果，庵没是种果，到底这个果是什么，我不敢肯定，我想像当中可能是像芒果一类的，反正非常好吃的，很好的一种水果。那么这个果啊，它有很好的保护，现在你把那个保护弄掉了以后啊，对不起，那个果园就糟蹋掉了。现在一样，说我们现世，如果对世间的王法有所违犯的话，可能你会逃得掉。但是对佛法这个制的戒，这个因果的道理，你违反了以后啊，那一点一滴都会感得果报，就像那个医罗钵罗龙王那个公案。[15:58]
医罗钵罗龙王是什么一个人呢？他好像是迦叶佛时代的时候，这个哪一个佛我不能肯定，总是过去七佛当中的一佛。这我的印象是迦叶佛，因为这个公案看得太久了。他是个修行人，非常努力的修行人。那他自己在这个禅观经行─不像我们现在，喔唷！高楼大 (p167) 厦样样现成哦─他就在那个尸陀林里面，坐在那个树底下。那种树也没有人去修饰，那个树叶那垂下来，那经行的时候那个树枝老碰到他头，“嗯！这东西很讨厌哪！”后来想：“欸，这个不对！这个佛制那个戒律说这东西啊，不能折那个东西的。”他就想：“大的戒律嘛是对，那个佛制那个戒是没有意思啊！”他就起了这么一个念头，“嗯！”心里：“怎么这个，这个又不能碰它，佛制那个戒干什么？”就这么一个念头。他是个很认真的修行人了，就这么一个念就堕落了。堕落了以后，然后呢，幸好他那个正见增上，以后后来又到了释迦世尊乃至于，一直堕龙。它那个龙的头上啊，有一个医罗钵罗树，这个树是臭得不得了，而且上面有各式各样的虫，专门那个龙的鳞当中，那个小虫钻进去，它是一点办法都没有。唉呀，又臭又痛苦！一直到现在都还没有解脱，就是对这个起了这么一念不恭敬。[17:33]
所以我们要注意喔！你平常，我们要心里面心心念念，要对小小戒啊，像大戒一样，恭敬珍重。那个时候你努力向上的话，虽然不一定做得到，但是不会遭到这种恶果，这我们要了解的。为什么？因为你的业本身，心业、起心动念之间，你一心恭敬，一心好乐。所以千要不要，哎呀，马马虎虎让它去啊，不管它啊！就这样。而现在的心里面一直跟那个烦恼相应的，这个是我们特别重要的，特别重要的！[18:13]
(p168) 所以在我们寺院里面，为什么我们处处地方要提醒：为什么要到寺院？哪！就是随时随地，啊！跑到佛堂看见：“哎呀，佛在这个地方！”跑到教室：“法在这个地方！”看见同修：“僧在这个地方！”处处地方拿这个东西来提醒我们，这是有它的特别的原因的。那么你现在看，这一位医罗钵罗龙王啊，他是一个这么修行的人，可是他对佛的这个教法，他起了一念轻忽之心，然后觉得：“这种真是不对劲！佛制这个真是没道理！”就这样害了。由此我们可以想见，我们现在在这样的一个好的环境当中，你如果是觉得：“唉呀！这个讨厌，这个……。”那遭到什么果报啊？哦，这个很严重哦！这样。[19:05]
所以说起来呀，并不要你费吹灰之力，问题就在哪里啊？起心动念之间。这个，你说它难是难极了，说它容易是容易极了。因为你坐在这里，闭上眼睛，躺在那里乃至于，就是你脑筋怎么去想它嘛！如果你恭敬、尊重、随喜、赞叹，那是再好不过的事情，睡大觉，也在增长无比的功德。[19:38]
所以反过来，如果你这个脑筋是没有的话啊，就把你磕头念佛，这个真对不起，你还在那儿堕落，因为你脑筋里想的不相应嘛！“唉呀！这个地方真麻烦！要这么作这个课，要拜那个佛。”但是你又没有办法，心里面哪，委委屈屈地拜，岂不是跟它相应吗？它是个典型的公案，千万注意！那么碰到这种情况的话呢，是，说：“现在我听见了这个，哎 (p169) 哟！要我相应，但是相应又做不到，那怎么办呢？”不要怕！那个时候你心里面，检查到你的不相应，然后呢你说：“现在我不相应啊，我要努力啊！这是我的罪障呀！”这个对了，这个心本身就是跟法相应的心。[20:26]
大家还记得吧？前面告诉我们正修的时候的前行，第一个皈依。但是呢，如果你罪障未除，资粮未集的话，虽然你要皈依啊，皈依不起来。为什么不起来？没讲理由。现在我们懂得了，原来我们烦恼的现行很重，宿生的这个等流习性很重。所以现在我第一个认得它，认得它、对治它，对治它─这不是在修行吗？所以尽管现在是不相应，可是你认得它不相应，然后你深生惭愧，说：“我要努力！我要努力！我要努力！”这个就在修行了，这个本身就是随顺正见了。然后这个因，步步只要走的话，自然而然你每天一直在赚钱，赚什么？法财之钱，跑到这里来的目的就是这个嘛！这个是个重要的概念喔！说它容易，所以容易极了，绝对容易！你有了这个概念，然后呢你去做什么事情，啊！那自然而然处处体会，教你说念书固然好，拜佛固然好，做事也好；然后有人骂你，骂你也好。对！干什么？“欸，净除我的罪障啊！成就我的忍辱啊！”这不是行了吗！[21:50]
所以这个第一个重要的概念，什么呢？就是那个时候，这个正知见。这个前面告诉我们，修学佛法的最重要的正知见。然后呢修学佛法第一步是戒，戒当中第一个是什么？无 (p170) 知对治。我们不是没有能动脑筋的这个力量，而是说以前这个脑筋动到哪里去了？动到错路上去，叫它无明。无明的特质，根据无着、世亲菩萨的解释─对真实的意义是不了解。因为你不了解，尽管你去想，想的都是错的。所以不是没有想的能力，不是不会想，而是想错了。所以现在呢，正知见，改过来；改过来呢，你还是用这个想，想对了就行了嘛！就像一把宝剑、就像钞票一样，做坏事也是它，做好事还是它呀！所以不要把钞票丢掉呀，要把那个钞票善为利用，而这个东西也只有人道才得啊！所以到这个地方的话，我们应感到庆幸、感到高兴，珍重地利用它。所以这个是我们应该努力的地方呀！千千万万不要“为罪染”！[23:17]
但是烦恼太重，有的时候就是你稍微不注意呀，那么又要误失掉了。不要说我们哪，祖师都是这样，我这个地方说一个公案。明末四大师，明朝末年离开我们现在四百多年，所谓憨山大师、紫柏大师、莲池大师、蕅益大师。两位禅宗的大师，两位净土的大师，那真了不起。紫柏大师，当年人对他尊重，不敢称他，称他为“尊者”。哇，那尊重到绝点！他已经大彻大悟了。他的习惯，平常吃饭之前一定先要礼佛，那么礼完了佛以后然后吃饭。嘿嘿！那一天哪，他不晓得有点什么事情，好像来了个信徒朋友，他谈得满起劲，吃饭了，忘记掉了！哪，你看，以这么一个大彻大悟，已经成为一代大师，他居然还 (p171) 会忘记啊！可是他忘记了，作法跟我们不一样喔！我们忘记了，“唉呀，今天怎么忘记了！”我们最多这样已经好了，说不一定还说：“唉呀，这个事，算了、算了，这么麻烦！”后来也就不要拜了，那是更糟糕。[24:29]
他大师之所以为大师的话，“欸！这个无始以来的习气，真如油入面！好好地痛切……。”然后呢，自己就趴到佛面前，叫他的侍者：“来！好好地打！”先跟那个侍者说：“今天有一个人犯了规了，你要代我去罚他。”那个侍者说：“欸，对呀！”那个师父告诉他罚，那师父命令他嘛就罚。结果带他到大殿，结果他自己把衣服褪下来，躺在地下：“打！”欸，一看，打的老师，“欸，这怎么可以呀！”然后呢，不打又不行，就轻轻拿着个板。“不行，一定要打！”打了还不行，“还再打！”然后这个侍者实在没办法了，就最后，他说：“打得两股尽黑！”换句话说，打得屁股上面那个血，统统打紫打黑，这样啊！那是大师之所以为大师。他后来说了一句话：“众生无始以来的习气，如油入面哪！”你把那个油摆在面里，拿得出来吧？一点拿不出来，你不把它好好地这样去的话，你一点办法都没有。哎呀！当时我看了好感动啊！[25:38]
所以我们现在啊，就是不但不去对治，还处处地方宽慰自己：“哎呀，我为了什么呀，为了弘法呀，那为了利益众生哪！你这样做的话，他们不来啦，他们什么啊……。” (p172) 唉！这是大菩萨境界啊，我自己晓得我是个兔子，不敢跟他们走啊，只是自己反省就得。这是以前的人哪！我想到我自己的老师，我也有一个公案。那时候我们已经在，仁法师，那是在这个美国佛教会，我们这个后面那个禅堂，它因为要打坐的关系，所以平常不要穿那鞋子进去。平常我们这里到大殿都穿鞋，不管什么，在美国一般大家没有脱鞋这个习惯，当然家庭都是地毯啦！不过这个里边哪，是因为打坐，穿了鞋子进去不好，那么后来大家决定脱了鞋子进去。[26:35]
他老人家，这个到了冬天，看书总在这个地方，搬一个凳子进去了。搬一个凳子进去呀，那一天，这决定了这个法则以后，他进去的时候忘记了，把那个鞋子穿进去了。他只有一个人哪，要我们的话，赶快出来了，我把那鞋子脱掉了嘛就算了。然后呢，他大概想起来了，事先我不知道，我就看见他老人家跑进去。然后呢跑出来，跑出来穿好鞋，穿好鞋，砰砰砰砰，再跑去，跑到门口脱掉了鞋，然后再跑进去；再跑出来、再做。“砰咚、砰咚，干什么呀？”我出来看，站在后头。他一个人做得非常起劲，老做，他也不理我，一直做了几十遍，然后做完了以后呢，磕头。你晓得他干什么？因为我跟过他多少年，啊！我当时感动得啊，不得了地感动！没有一个人看见他哦！所以我觉得，啊！原来真正所谓修行人的榜样，就是这样！修行人的榜样，这样。[27:35]
(p173) 后来他大概也晓得我了，他也说：“唉！习气难改！啊，不痛下决心啊！”就这么一句话，告诉我这个。他自己就这么、这么轻微的一件事情─穿那个鞋子跑进去了。欸！发现了，马上起来。然后呢，跑到门口，把鞋子脱掉，再跑进去；然后呢跑进来，再跑进去，跑得个……。而且他做起事情来，这里有人曾经听说过他做，拿出全部精神跑得去，就做这么一件事情。这个是说明了什么？说明了就是我们哪，心里面应该依存着什么方式，你能够这样去对治的话，一定问题可以解决。所以说，如果有了违犯了，[28:22]
假設已染，莫不思慮而便棄捨，當如佛說還出罪犯，勵力悔除。
[28:29]
85b Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C24 P26)[00:03]
Please open up to The Great Treatise on the Stages of the Path to Enlightenment, page 195 (English text, page 343). At this point, we are speaking of ethical discipline which is the most basic and fundamental training. All the previous parts are preparations. After the preparations, we will formally begin by adopting ethical discipline. Whether it is for beings of the human realm, the deity realm, the Sravaka, the Pratyekabbudha, for the vehicles of the Perfection or the Mantra, this is the root, much like the earth. Every harvest is in dependence of it. For all the Buddhas of the ten directions, when they Speak of cultivation, this is what is required. Here, he first tells us that when we train, the primary reasons for us to not accord with the teaching are these. These are pointed out first, are pointed out first. At this point, we should all feel fortunate and realize this is a rare opportunity. After we understand it, we should reflect and analyze accordingly.[01:27]
What is the nature of ethical discipline? It is to destroy afflictions. This is the core of ethical discipline. Therefore, it was told to us earlier that if you wish to be liberated from cyclic existence, you need to know the nature of cyclic existence. It is that we have been bound in cyclic existence. What binds you? What has been bound? What binds us is karma and afflictions with afflictions being the predominant factor. Suppose we can remove the afflictions, then what is left is karma. But this by itself will not produce the fruits of suffering. Hence, we have found the root of the sickness. If you treat this root of sickness with the correct remedy, which is what? It is ethical discipline. Therefore, ethical discipline destroys afflictions. Pay attention to this. This is important! It is very rare for all of us to value this and understand this [importance]. However, if you cannot grasp the root cause, even though you mean well, but you could still go a roundabout way and waste your effort. This is what we must first grasp.[02:43]
What are the subjective aspects of afflictions? In other words, what are the characteristics of afflictions? And then, what are the causes of afflictions? What is the order in which afflictions arise? What are their faults? These have all been explained. You need to deepen your understanding of this from reading the words to analyzing your own mind. Only when you can recognize the sickness can you then use the medicine. Otherwise, if you do not even know the sickness, then there is no great effect. We would frequently call that planting a seed. Now that we have learned the twelve factors of dependent-arising, you know that without a yearning for virtue to nurture the seed, there will be no virtuous fruit. For a non-virtuous seed, without attachment, the attachment that accords with ignorance, without the nurturing of craving and grasping, it will not take fruition either. The same principle applies. So, before you produce a virtuous fruit, there could already be non- virtuous fruit present. In other words, say you want to Maintain ethical discipline, whether you can keep it or not, what are the causes? He tells you these too. There are four main reasons. For the vows of ethical discipline, there are four. Some places will describe five. But it does not matter whether it is four or five, there are mainly these.[04:06]
The first one is - "not knowing the precept." The first one is – not knowing the precept. Therefore, we should know ahead of time that we are ignorant. This was said earlier that despite our ignorance we think we are brilliant. This will make it hopeless, hopeless! There is another type of person who has great worldly intelligence and can out debate anyone. They are considered to be people struck with the eight conditions that make it difficult for them to see the Buddha or to listen to his teaching. What are these people like? They have great worldly intelligence. Not only are their minds versatile, ah! They have great eloquence and express ideas clearly and logically. As a result? They cannot learn Buddhism. There are people who are struck by the eight conditions. Why? The principles are really spoken for you to recognize certain things. There! What are you trying to recognize? It is your every arising thought. If you do not recognize what goes on in your thoughts, no matter how much you know, it will be useless. In fact, we now know that it is not only useless, but it could also actually end up harming us! Therefore, here speaks of not knowing the precept. If you want to listen to more teaching, you should begin here.[05:10]
Speaking of listening to the teaching, the previous section on how you should listen is something that we must understand. Otherwise, if you do not understand this, ah, you would either let what you hear pass by you or you would think, "This person is saying this. But I do not believe him. I have my own thoughts on this." If you have your own thoughts, there is no need for you to come listen to this. This often happens, exactly like so. Therefore, when you listen, you must first satisfy the prerequisites for listening. And then, what type of person are you going to follow? What should he be like? This is something that we can refresh in our mind, do a little review. For those who do not understand this, you should quickly go to the beginning to study it and then examine yourself, examine yourself. Or else, you'll be saying, "This does not appeal to me!" This means you did not come here to learn. In this case, you did not come here to learn from the outset! You will frequently feel that how come he says things this way? It would seem to you that it should be that way. We are not purchasing goods here! So this is a point that we must understand, we must understand. Ah! This is why before we learn we must meet certain conditions before we can actually put to use what we hear. After we understand things, even though we understand them, um! After we listen, we just let it pass. This is really a pity. Oh! When you speak, you seem to make great sense [but that is all there is]. This is number two, "carelessness." This will not work![06:36]
There is also something else here, something special called "disrespect." It is that we cannot have respect in our minds. There is a special significance to this, a special significance. What is the reason that we cannot immerse into the teaching? It is because we have weighty obscurations and lack merits. We do not have the collections (of merits), or it is inadequate. For instance, whatever that we are doing now, wherever you want to go, you may not have enough money to travel. If you want to go to school, you may not have the tuition fees. When you want to buy things, you may not have enough money. These are all examples of not having adequate merits! What is the best way of accumulating merits? It is to make offering. And the most important offering is to offer your practice, this attitude of respect. If you are respectful and pious, even if you are just drinking water, if you earnestly and respectfully offer it, you will accumulate boundless merits. If you do not have anything before you to offer but you are respectful and concord in your mind, just this will produce boundless merits. It is just like that. On the contrary, the cause for the teaching to decline is disrespect. In other words, this is the cause for being foolish and ignorant. We are foolish and dumb now, it is exactly the result of what? It is exactly disrespect. In addition to that, if you think that you know a lot, you have great worldly intelligence, then you are the person who has been struck by the eight conditions. That is even more of a waste! It is the same. It is the same.[07:56]
Other than these, the last cause is one's afflictions. The latent propensity is particularly strong. He has told us everything. After we understand these, we need to make effort to practice. I have explained this part yesterday and have repeated this part today because it has particular importance. Therefore, for this last line of page 195 (English text, page 343), this last line:[08:20]
[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 says, "Ah, this does not matter. It is so trivial!" This will be following the rules "in a lax fashion." This is to be lax. This is not to say that you belittle it. But that you are careless. Under this circumstance, you will gain "only suffering." In reality, for these inconspicuous places, these trivial things are where we must begin with. For us now, we would always feel, "Ah! This is a minor ethical discipline and we do not have to observe it." We had particularly talked about this yesterday. Then for all of you, for instance, for those who have just begun to formally train in Buddhism, it would be like the Upasakas at the temple or the lay practitioners here, this is the best opportunity now. For instance, we have set many little rules here. How should you look at them? You should look at them as the ethical disciplines which have been stipulated by the Buddha. Yes, at least when the rules were set here, they were made based on the principle. Isn't that right? Therefore, you need to grasp the key point. This is the principle. This principle is the teaching. You must use the teaching to purify your emotions. You must have a very respectful and hardworking attitude in your practice. Even if you cannot do your practice right, your attitude will keep accumulating merit for you, will keep accumulating merit for you. Therefore, we should pay special attention to this: Where does karma begin? Where does it begin? It begins from your mind. It is like that.[09:55]
Yes! We would now frequently say, "We do want to practice. But we are just unmotivated!" There, this is the time that you should become alarmed! Why are you unmotivated?" It is exactly because we have weighty afflictions, weighty obscurations, and lacking merits now. If we are not alarmed by this, you will lose your chance. It is already so weighty that you cannot get motivated. But you are still somewhat fortunate to be able to hear this. May I ask, "If you already have this opportunity to hear this but you still do not get motivated, what is the result?" You are careless and you will end up making your situation worse and worse. There will come a time when you will not even hear it. Will you have a chance to get motivated then? Isn't that right? This is a very important and practical concept, a practical concept. This is why you...why do I explain this again and again? From the experience of the previous practitioners, this is why the Buddha continues to say, "Oh Buddha, no one is born as Matreya. No one is born as the Shakyamuni Buddha naturally." No one is born that way. No Buddha is an exception to this. They all began by small increments of accumulations. Therefore, for us now, we should start from the very trivial and inconspicuous places. I have seen so many very trivial things, for the many excellent teachers whom I had been in close contact with, they would frequently pay detail attention to the most trivial things. I used to think, "Ah-ya, why do you bother with these trivial matters?" I gradually realized that if you gradually pay attention to these trivial things, these are exactly where you can complete your practice. If you can slowly, slowly pay attention to these things, you will be able to practice to do the big things.[11:28]
For this point, you should pay special attention to this! You should pay special attention to this! If you are sloppy and do not take things seriously, then it remains something you say with your lips only. What will you become in your next life? If you have not done anything bad, ah, you might be a nice person now, so you could possibly end up being a parrot. Ah-yo, you might look beautiful and sing beautifully. But you are after all an animal. There are many examples like this now. The causality, you can clearly see it. Therefore, after you understand it, I had frequently mentioned this. I would see the pigeons, I would realize, ah, I see how they are called "doves of peace." Eh, this is because in its previous life, they are people who look nice to you. Ah, they look nice to you. But it had created a projecting karma to become an animal. They are just dumb and foolish. Like that. This is why we should absolutely be aware at all times. It is not the case where we should please others by our appearance only. What kind of karma is brewing in your mind is the most important. And this thing, it is most clear and evident, most clear and evident if we begin to examine our own minds! Therefore, you should not say, "Ah-ya, this is trivial!" On the contrary, the place for us to truly begin is exactly something small like this.[12:47]
Now let us continue.
For, as the Exegesis of the Discipline says:571
Those who take lightly and slightly transgress
The teaching of the compassionate Teacher
Thereby come under the power of suffering-
Just as one who cuts a grove of small bamboo and spoils a
whole grove of mango.
Here, those who transgress the king's pronouncements
Would not be punished for a few such transgressions.
But were they to transgress improperly the edicts of the Sage,
They would become animals, as did the naga Elapatra.572
Therefore, strive not to be polluted by faults and infractions.
This sutra tells us this: for the teachings that the Buddha has formulated, it is completely a work of great love and compassion, of great wisdom. It is a perfect, accurate, and flawless solution intended to truly help us solve our problems. If you just somewhat take it "lightly," lightly means you do not value it. If you have any slight thoughts of not valuing its importance, you might feel, "Ah-ya, do not have to pay detail attention to this!" If you slightly transgress, if this is the case, you will only "come under the power of suffering." We cannot just say that we already understand what is being discussed here - this is particularly the case when you say you understand. If you do not understand, you would not even care whether you should take it lightly or respect it! Right? You do not understand it at all! However now that you understand, yet you do not take it to heart, that means you are taking it lightly.[14:09]
This is very easy for us to examine ourselves to see how we are. What do we value in our minds normally? Ah-ya...and then, for the things of the mundane world, for the ordinary things, we would value them greatly. When your body has some minor problems, you really care about it. You really care about little gains and profits. But for Buddhism, when you make this comparison, you can immediately tell the difference. What has the Buddha told us to do? What have we done according to what we think? As you make this comparison, you can tell which one you value more. You can tell which one you value more. Hence you can tell whether you take it "lightly" from here.[14:45]
(Translator’s note: the Chinese text describes the fruit as Ān méi which is a name not commonly known in Chinese. Hence Shifu explains it. Since the translation in this round follows every sentence Shifu says, this part is also translated.) If you really want to obtain happiness and alleviate suffering, pay attention to this! You need to gradually, gradually elevate the importance of Buddhism in your mind, elevate the importance of it in your mind. If you cannot do that, then sorry, what would this be like? It is like "just as one who cuts a grove of small bamboo and spoils a whole grove of mango." Ān méi is a type of fruit, a type of fruit. What kind of fruit is this, I am not certain. I think that it should be like mango. Anyhow, it is a delicious and excellent fruit. This fruit has excellent [surrounding] protection. If you destroy the protection, sorry, the grove will be spoiled as well. It is the same with us here. In this life, if you have transgressed the king's pronouncements of the mundane world, you might be able to get away with it. However, for the ethical disciplines that have been stipulated in Buddhism, by the principle of cause and effect, if you transgress these, you will have to pay the consequence for every little bit that you have done. This is much like the story of Naga Elāpattra.[15:58]
Who was Naga Elāpattra? I think he was a person of Kāśyapa Buddha's time. I cannot remember which Buddha. But he was a person who lived in one of the seven ancient Buddha's time. My impression is that he lived in the Kāśyapa Buddha's time. But it has been too long since I read that story. He was a practitioner, an assiduous practitioner. He was practicing dhyāna-contemplation and walking meditation. It is unlike us now. Oh-yo! We have skyscrapers and high-rise apartments, everything is ready made. He sat in a place for exposing corpses. He sat under a tree. No one trimmed those trees and so the branches drooped. Every time he walked by he would hit the branches. "Um! This thing is really annoying!" He later thought, "Eh, this is not right! The Buddha had stipulated the ethical discipline to not break these." He continued to think, "The more serious ethical disciplines are correct to follow. But this particular ethical discipline that the Buddha has set is meaningless!" He had just this one thought. "Um!" This was on his mind, "This thing, I cannot even touch it. Why did the Buddha set this ethical discipline?" He was a very conscientious practitioner. But he fell into the miserable realms for this one thought. Though he had fallen, fortunately, he still had the correct philosophical view. He continued to be reborn as a naga even until the time of the Shakyamuni Buddha. On his head, there was an Elāpattra tree. This tree had an awful stench. And there were all kinds of bugs on it. These bugs tend to creep in between the scales of the naga. He could do nothing about it. Ah-ya, it was reeking and there was much suffering! He is still not freed from this even now. This was all because he had that one thought of disrespect.[17:33]
Therefore, we should pay attention to this! Ordinarily, in our every thought, we should treat the minor ethical disciplines like the greater ones, revere and cherish them. At this time, as you are striving to advance, even though you may not be able to accomplish things, but you will not have to suffer this kind of non-virtuous effect. This is what we should understand. Why? This is because your karma, the mental karma, in your arising thoughts, you have been wholeheartedly respectful and fully devoted. Therefore, you absolutely do not want to do this, ah-ya, be nonchalant to just let things go and not care about it!. Just like that. Your present mental attitude will continue to accord with afflictions. This is particularly important for us, particularly important![18:13]
Hence in our monastery, this is why we remind you of this on all occasions: why are you in the monastery? There! It is that at all times, ah! You would go to the Buddha Hall and see, "Ah-ya, the Buddha is right here!" We would go to the classrooms, "The teaching is right here!" When you see your fellow practitioners, "The Sangha is right here!" These are used to remind us at many places. There is a special reason for this. Now that you look at this, this Naga Elāpattra, he was an assiduous practitioner. But to the teachings of the Buddha, he had this one negligent thought. He went on to think this, "This doesn't seem right! It does not make sense for the Buddha to be stipulating this!" He was harmed in that way. From this we can imagine that in this kind of a good environment, if you feel this, "Ah-ya! This is terrible, this..." What kind of effect will you have to endure? Oh, this is very serious! It is like that.[19:05]
Therefore, speaking of this, it is not asking you to spend much effort. But where is the problem? It is in your arising thoughts. For this thing, if you want to say that it is difficult, it is extremely difficult. But if you want to say that it is easy, it is extremely easy as well. That is because when you're sitting here, when you close your eyes, even when you lie down, this is a matter of how you think about it in your mind! If you are respectful, reverential, rejoicing and praising, then there is nothing better than that. Even when you are sleeping, you will be accumulating boundless merits.[19:38]
Thus, on the contrary, if you do not have this kind of mentality, even if you prostrate to the Buddha and recite the Buddha's name, I am really sorry, you will still fall into the miserable realms. This is because your thoughts do not accord! "Ah-ya! It is so troublesome here! Why do we have to do this routine, to prostrate to the Buddha?" But there was nothing you could do about it. In your mind, you would feel sorry for yourself as you prostrate. Are you not heading in the same direction as Naga Elāpattra? He provided a classic example for us. Absolutely pay attention to that! When you come across a situation like that, yes, you should say, "Now that I heard this, ah-yo! Even though I should accord with what is correct, but I cannot seem to do it. What should I do?" Do not be afraid! At this time, in your mind, you have already detected no accordance. Then you should say to yourself, "Though I have no accordance now, but I need to make an effort! This is due to my sinful obscuration!" This is correct. This attitude itself accords with the teaching.[20:26]
Everyone still remember this right? It has told us earlier that for the preparation before actual meditation, the first one is refuge. However, if you have not eliminated obscurations and have not accumulated the collections of merit and wisdom, even if you go for refuge, you will not be able to give rise to it. Why can't you give rise to it? The reason was not given. Now we know that our actual manifestations of afflictions are very prominent. We have very strong causally concordant latent propensity. Therefore, the first thing to do now is to recognize it, recognize it, apply remedies, and apply remedies - isn't that cultivation? So even though you do not concord now, but once you recognize it and feel this deep shame, then you say, "I need to strive! I need to strive! I need to strive!” This is then cultivation. This behaviour accords with the correct view. And this cause, as long as you advance step by step, you will naturally be making a profit every day. What type of profit are you making? You are making a profit of the Dharma wealth. You have come here exactly for that purpose! This is an important concept! If you want to say that it is easy, it is extremely easy, absolutely easy! Once you have this concept, then for anything that you do, ah! You will naturally experience the teaching everywhere. It would be fine if you are studying, prostrating to the Buddha or doing anything else. Even when others reproach you, it would be fine. Yes! "Eh, it clears away my obscurations! It helps me to accomplish my patience!" Wouldn’t that work![21:50]
Therefore, this is the first important concept. What is that? It is the correct view. This was told to us earlier that the most important thing in training in Buddhism is the correct view. After that, the first step to cultivating Buddhism is ethical discipline. What is the first thing to do when you keep ethical discipline? It is the remedy for ignorance. It is not that we do not have the ability to use our brains. But that where have we used our minds? We have used it in the wrong place. We call that ignorance. The characteristic of ignorance – according to the explanation of Asanga and Vasubandhu Bodhisattvas, it is the lack of understanding of the truth. It is because you do not understand. So even though you try to contemplate, but all your contemplations are wrong. Therefore, it is not that you do not have the ability to think, but that you have thought wrongly. And therefore now, you use the correct view to change it. After you change it, you are still using your mind to think. But it will be right when you think on the right track! An analogy for this is that it is like a sword, like money bills. You can use them to do bad things or good things! Therefore, do not throw away the bills. You need to skillfully use the bills. And these items only exist in the human realm! Therefore, at this point, we should feel fortunate and happy. We need to cherish them and make use of them. This is what we should strive at! We absolutely do not want be "polluted by faults and infractions!"[23:17]
However, afflictions are weighty. Sometimes even if you are just slightly careless, you will make a mistake. Not to mention us. This is the same for the past masters. I will tell you a story here. The last four masters in the Ming dynasty, it has been 400 some years since the end of the Ming dynasty. These masters are Han Shan Master, Zi Bai Master, Lianchi Master, and Ouyi Master. Two were from the Zen sect and two were from the Pure Land sect. They were really incredible. Zi Bai Master, people referred to him as "the honorable one." Wow, extremely held in esteem! He had already become greatly awakened. His habit was such that he would always prostrate to the Buddha before he eats. After the prostrations, he would then eat. Hey, hey! One day, something happened, I think he had a believer friend who came to visit. So, they had a great conversation. They proceeded to eat and he forgot [to prostrate first]! There, look at that. A person who had become greatly awakened, who was a master of the time, he actually forgot! But after he forgot it, what he did was drastically different from us! If we had forgotten something, "Ah, how come I had forgotten that today!" We would at most act this way and that would be a pretty good reaction. We might even say this, "Ah, this thing, forget it, forget it. It is so troublesome to do this!" So, you decide to not prostrate anymore. That would be an even more terrible reaction.[24:29]
This is the reason that a master is a master, "Eh! This is a beginningless latent propensity. It is like putting oil into flour! I need to take great pains [to get rid of it] ..." And then he bent over on the ground before the Buddha and called his attendant, "Come! I need you to do a good beating!" He first told the attendant this, "Today, someone broke the rules and you will need to punish him for me." So, the attendant said, "Eh, yes!" The teacher told him to punish someone and so he will do it. But as a result, when the attendant was brought to the central hall, the teacher disrobed and lay on the ground. "Hit me!" Eh, the attendant looked at him, it is the teacher. "Eh! How can I do that!?" And then, the teacher told him that he had to do it. So, the attendant hit the teacher gently. But the teacher said, "No, you must hit!" And after the beating, the teacher was not satisfied. He said, "Hit again!" The attendant couldn’t do otherwise. At the very end, the teacher said, "Beat me until I am black and blue!" In other words, his rear end was bleeding with black and blue bruises. That was the case! This is the reason that a master is a master. In the end he said, "The beginningless latent propensity of the sentient beings, it is like putting oil into flour!" When you put oil into flour, can you take it out? You cannot take any of it out. If you do not apply a good remedy, you cannot make it budge. Ah! When I read this, I was really moved![25:38]
So, what do we do in our current state? Not only do we forego correcting ourselves, but we easily forgive ourselves in all respects: "Well, what am I doing this for? I am doing this for propagating the Dharma. It is for benefiting all living beings! If you act like this, they wouldn’t come here anymore. They would do so on and so forth... "Ah! This is truly the state of practice of a great Bodhisattva. I know I am a rabbit. I do not dare follow their path. But I can just reflect on myself. This was someone from long ago! This makes me think of my own teacher. I also have a story [about him for you]. At that time, we were already at the American Buddhist Association with Venerable Ren-Jun. We had a meditation room in the back, for the purpose of meditation, so we usually do not wear shoes inside the meditation room. Usually, when we entered the central hall, we wore shoes. However, regardless, people in the U.S. didn’t usually have the habit of taking shoes off. Of course, homes were covered by carpets! But in here, because it was for meditation, it was not appropriate to enter the meditation room with shoes, so we all decided to take our shoes off before we entered it.[26:35]
He, at his old age, in winter time, would always read in the meditation room. So, he carried a stool in. He carried a stool into the room. That day, after the rule was decided, he forgot as he entered, and went inside without taking off his shoes. He was by himself, alone. If it were us, we would just quickly exit from the room again, take off our shoes, and that would be it. And then, he probably remembered. I didn’t know what had happened before. By the time I saw him, he was already running inside and then outside again. He would put on his shoes, then run over and take off his shoes again at the door, enter the room again, then run out of it again, and repeat. "Peng-Dong, Peng-Dong [sounds of running], what is he doing?" I looked on, standing behind. He was very energetic as he did all this. He kept doing this and never minding me. He went on to repeat the action for a few dozen times. And then what? He went to bow. What do you think that he is doing? Because I had followed him for many years, [so I know.] Ah! At that time, I was so moved, so deeply moved! Nobody saw him! So, I felt, Ah! It turns out that what we call real role models for all practitioners are just like this. A role model for all practitioners is like this.[27:35]
It seems that he later on knew that I was there. He also said, "Ah! The habits are hard to correct! Ah, [this will not change] unless I am resolutely determined!" Just this one sentence, was what he told me. He himself was like that, such a minor issue - going into the meditation room without taking off his shoes! Ah! Once he discovered, he immediately got up. Then, he ran to the door, took off his shoes, then entered the hall again; and then ran here, and then ran there, running with such... Also, whenever he is doing something; here, there are people who have heard of his way of doing things, bring out all of his energy to go there to do the one thing that he is doing. What does this illustrate? This just illustrates that for us, this is the type of approach we should rely on in our minds. If you can apply yourself in this way, your problems will definitely be solved. Therefore, if you should become polluted by these.