菩提道次第广论手抄稿:旧版第八十七卷B面
（手抄稿 第十一册 p233）[00:03]
这个五样东西，就是指我们的五毒，任何一样就受一样害，任何一样的害处已经不得了了，现在你五样俱全，怎么办啊！[00:19]
p. 200 (4)
Moreover, the four craving for gain, fame, praise, and pleasure and dislike for their four opposites are quick to occur and difficult to get rid of.
【又易生难离，谓爱四事，】
这个东西啊，要想离实在难极了，生起是容易极了！哪些呀？[00:30]
Strive to remedy this, and stop these eight worldly concerns by meditating on the faults of cyclic existence in general and by cultivating the mindfulness of death in particular.
【利誉称乐及于此等四相违品，意不欢喜当修对治。】
“利”，利养啊，“誉”是名誉呀，“称”是称赞，“乐”是快乐，所以这个八风就是这个。反过来呢，“利衰、毁誉、称讥、苦乐”，就是这个。固然，好的固然不要动， (p234) 坏的也不要动。现在我们对治贪那方面来说的话，就这个四样，为什么？这个是特别难除。此相违品啊，“及此等相违品”，此等相违品的话，就是变成八风了。在这个“利誉称乐”，这是引我们的贪；然后呢，“衰毁讥苦”是引我们瞋；总之根本是痴。这个我们要排斥它，排斥它！“意不欢喜”，就晓得它的过患，不要为它所污，“当修对治”。[01:43]
【此复总修生死过患，特修念死，即能退除。】
真正的方法还是修这个，前面已经说过了。[01:50]
Eliminate pride, as it is the chief obstacle to the development of the path in this lifetime and causes future rebirth as a servant and so forth.
【慢于现法最能障碍当生之道，及当来奴贱等因，故应断除。】
除了贪瞋痴以外，“慢”呢？慢是现在“最能障碍当生之道”，这个的确是。慢，看是看不出来的，但是你有这个慢心在的话，你就没办法。啊！就是讲那个东西，觉得这个佛法就是这样，好像他也并不比我强，哎，这个不值得听。把“我”啊总是看得比别人强，就是这个。所以我们修学佛法之前，为什么一定要晓得自己病，一定要恭敬的原因就这个。你这个生不起来的话，听佛法根本没用；如果你这个有了以后，就算他比你差，一样地对你有受用。这我们已经了解了太多的理论，就现在就认真去做。如果你真的生起来的话，一个蚊虫对你是个善知识，骂人也是个善知识，何况是普通真正的一个善知 (p235) 识。所以这个地方就是讲慢，眼前是障碍，当来呢？下贱，所以要断除。[03:00]
The way to do this is stated in the Friendly Letter: If you reflect again and again, "Just as I have transcended illness, aging, death, and loss of the pleasant, so my karma and it's results are my own doing," You will overcome arrogance because you will be applying its remedy.
【断除道理，如《亲友书》云：“当数思惟老病死，亲爱别离及诸业，终不能越自受果，由对治门莫憍慢。”】
还是思惟生死之间，你把“我”看得这么大，结果我啊是生老病死的根本。然后呢，爱别离什么等等啊，八苦交煎哪！在任何情况之下，对不起，你就跳不出那个染污之业所感果，必然的这条死路啊！这样。所以了解了这个去对治的话，这个憍慢就生不起来。[03:40]
Once you have achieved certainty about the truths, the three jewels, and karma and it's effects, the affliction of doubt will not arise.
【若于四谛三宝业果获得定解，则不复生疑惑随眠。】
最后这个“疑”。那如果是你对这个四谛、三宝等等，以及业这个道理，能够产生决定的定解、胜解的话，那么所有的疑惑的随眠都生不起来了。所以现在最主要的─恶见，换句话说，见烦恼能够去除。然后呢，这个思烦恼：贪、瞋、痴、慢、疑要除掉，这个就是我们目前真正应该努力的。前面是告诉我们现在总的来说，我们现在最重要的干什么？要斗烦恼。而且斗的方式呢，随它什么时候行相一生，生已无间是马上去斗，这样。要想斗它，还要了解这烦恼的相，然后呢它的过患，断除的胜利等等。这一段告诉我们的就是别，各别地说，那么这个烦恼是哪一些，那这个烦恼的……哪一些烦恼，前面已经说 (p236) 过了，现在这个地方告诉我们对治的简单的方法。[04:59]
是，到现在这里为止，我们晓得了：啊！原来中士真正告诉我们的特质，我们能够从这个地方下功夫的话，无有不成者。如果以这一个念佛为正行，以这一个为助行的话，那一定往生哪，而且这个品位一定不小，因为眼前你烦恼没有了！你所以斗烦恼是为什么？怕生死，所以斗烦恼是要求极乐；所以一心一意本身你不念佛，本身就是最好的念佛了已经，何况佛还有这样的愿力在。所以同样的道理，你参禅、学教等等，没有一个例外的，都是在这个上头。所以我们晓得：啊！所以这个地方叫“共中士道”，这个就是走上去的整个的基础，这个是它的大要。[05:58]
我们上面这样的次第呢，所以现在我们就讲那个持戒的这个内容，已经有一个基本的概念，现在继续下去。[06:09]
The secondary afflictions - those called sleep, lethargy, excitement, laziness, carelessness, shamelessness, lack of embarrassment, forgetfulness, and lack of vigilance - are quick to occur and hinder your cultivation of the virtuous group of phenomena.
【◎ 又睡眠、昏沉、掉举、懈怠、放逸、无惭、无愧、忘念、不正知等，诸随烦恼最易生起，障修善品。】
除了上面特别地告诉我们，我们戒的重要，以及如何持法以外，如何防范以外，那么这个地方提出几样东西来。这几样东西啊，这个平常虽然是很小呀，但是修行善 (p237) 法当中，这个障碍是最大，哪几样呢？[06:49]
“睡眠、昏沈”这是向下沉的时候，向下沉的时候，然后呢，还有向上昂的时候─“掉举”，平常是“放逸、无惭、无愧、忘念、不正知”，这个行相简单地说一下。这个睡眠就是我们平常睡眠，睡眠倒的确地，忙了一天你去睡，前面已经告诉我们了，说我们睡一定要睡，后面也会告诉我们，睡是一定要睡，可是那个时候睡的心情，我们要注意。身体需要休息，但是呢心不是，心不是，心要保持着怎么精进。那么在白天呢，平常的时候你坐啊或者什么等等的话，这个昏沈，这昏沈往往啊，比如尤其是当我们在学定的时候，自己还觉得：“哎呀，很好！”实际上呢，一直在昏沈当中。不但学定喔，在我们很多情况之下，比如说念佛，有很多念佛，念得好像：“哎呀，那个念得很好。”实际上呢，他就是在轻昏状态当中。轻昏状态当中啊，这个像养神那样的，他还觉得很好，这是一个很大的大障碍。我们不知不觉就想成功这样的话，自己也觉得对，这个是一个问题。[08:11]
除了这个以外，实际上呢，就是主要的就是你心里面啊，下面告诉我们的，要把正知、正念提起来。还有一个呢，就是心里面举起来的时候变成掉举，掉举就是跟贪相应地东缘、西缘，心里面老是想那些事情。放逸，放逸就是心里面不在善法上面努力地去精进，这样，所以心里面放宽了以后啊，觉得这样。无惭、无愧，自己对于错误不晓得惭 (p238) 愧。惭、愧这两个，心理的行相是一样的，一个呢，是由于自己反省观照而引发的：“哎呀，我怎么自己这么差呀！”还有一个呢，由于比之人家而感觉出来的，这个不同。[09:07]]
我们真正重要的，平常一定要保持正念跟正知；反之，你正知、正念一失去的话，那个问题都来了，所以“诸随烦恼最易生起，障修善品”，这一种，平常的时候最容易生起的。而这个因为生起了跟烦恼相应，当然你不在修行当中，所以我们正规的修行就要这样。那么持戒第一步呢，主要的就是这个，因为持戒最重要的一件事情什么？要正知见，而这个正知见要靠那个正念去护持它。那么像前面这样东西的话，那最容易把你的正知见、正念啊，损害的、失去的！所以这个一失去的时候，那什么都谈不到了，所以他就说这一个虽然看起来很小呀，但是它为害甚大、为害甚大！[10:05]
You should understand their faults and get used to reducing their strength through an immediate application of their remedy.
【当知过患修习对治，率尔率尔令渐微劣。】
这个真正的对治，它始终是有一个正确的方法，我们要晓得它对我们有什么害处。你晓得了害处以后，才心里想，每次把它看成功这个是我们的真正要对治、痛切的怨家，那么那个时候你就去对治它。下面这一句话，“率尔率尔令渐微劣”，“率尔率尔”就是心里面刹那、刹那，实际上呢，这个就是真正用功的时候。现在我们了解这个文字，你们真 (p239) 正修行的时候，这个很重要的。自己你一观察就晓得，如果不观察的时候，它自己就流失掉了，就在忘念当中，然后就在放逸当中。所以真正修行的时候一定是这样，一定这样，真正用功的时候，这个是很重要的一件事情。这是念念自己觉得：是的，我现在在正念、正知当中。那那时候你不要去管它。到后面还有详细地告诉我们，怎么样在这个上面用功的方法。那么说那个过患，那就是前面讲那些，过患他一一说明：[11:17]
With respect to their faults the 《Friendly Letter》 says: Excitement and regret, malice, lethargy and sleep, longing for the desirable, and doubt - understand that these five obscurantions are robbers who steal the riches of virtues.
【其过患者，如《亲友书》云：“掉悔、瞋恚、及昏沉睡眠，贪欲，并疑惑，应知如是五种盖，劫善法财诸盗贼。”】
就是我们通常说学定的时候─五盖，五盖：贪、瞋，然后掉悔，然后昏沈啊、疑惑啊，这个修定的时候最严重的，会障盖善法的。[11:49]
Also, the《Exhortation to Wholehearted Resolve》 discusses the faults at length: Phlegm, wind, and bile occur to a great extent in the bodies of those who take pleasure in sleep and lethargy, their constituents are in disorder.
【《劝发增上意乐经》云：“若乐睡眠与昏沉，痰癊风病及胆疾，其人身中多增长，令彼诸界极扰乱。】
这个就是啊，如果一个人好欢喜多睡觉，然后呢经常昏沈的话，这有这样的情况，这个人的身体里边，就会这一种东西多增长。因为这个东西增长的话，它“诸界”就是四 (p240) 大，四大界─地水火风，那么这个它就不能很平稳地在维持着，这样一来的话呢，身心就动乱了。[12:33]
For those who take pleasure in lethargy and sleep, their stomachs are unclean because of poor food, their bodies are heavy and their complexions unhealthy, even their words are unclear.
【若乐睡眠与昏沉，集饮食垢腹不清，身重容颜不和美，所发言语不清晰。”】
好昏沉睡眠的这些人，他有种种毛病。还有一个呢，饮食多了以后，通常吃得多的人都会犯这个毛病，饭吃多了以后啊，昏昏沉沉的，就这样。而这种状态，那所以结果呢，产生身体嘛沉重得不得了，做事情那个就提不起来，然后呢下面紧跟着都是这样。因为这样，所以他这个神志也就不清了，神志也不清。[13:17]
And: Those who take pleasure in lethargy and sleep are confused and their aspirations toward religion fade. These children lose all of their good qualities, their virtues degenerate, and they fall into darkness.
【又云：“若乐睡眠与昏沉，其人愚痴失法欲，凡稚退失一切德，退失白法趣黑闇。”】
他好欢喜睡眠昏沈的话，这一种人属于愚痴的人；真正的用功努力的人，那全部精神提起来在这个上面。他如果说走了这个昏沉睡眠这条路的话，那恰恰相反─愚痴，就这个。我们修学第一个─善法欲，其实这个道理，我们随便一体会就体会得到。譬如说，你对有一样东西特别起劲的时候，那时候你精神好得不得了，他叫你这个睡觉去啊，你做不到。我们常常说的，晚上大家看电视看得很起劲啊，“哎，是早一点睡觉啊！”“欸，没关系，没关系，没关系！”为什么？就是你那个时候的心里面的好乐之心很强，好乐之(p241) 心很强。那么反过来的话呢，你对它没劲的话，叫你就提不起来，现在我们修善法也是如此。所以平常有很多人懒懒瘫瘫啊，这个真正修行不行，绝对不行的！修行一定要提起大精进的力量来，这是必须要的，这是必须要的。在这种状态当中，那个就是啊，真是最愚痴的、最幼稚的凡夫啊！他什么样的修行都谈不到，修行都谈不到，已有的还要退失，已有的退失，就这样，所以是“退失白法趣黑闇”啊！[15:02]
The Mindfulness of the Excellent Teaching says: The one foundation of all the afflictions is laziness. Those who have it, those who have a single moment of laziness, will have no practice at all.
【《念住经》云：“诸烦恼所依，独一谓懈怠，谁有一懈怠，彼便无诸法。”】
《念住经》上面有这一段话，《大智度论》上面龙树菩萨又特别引这个话，好多经论上面都说这个话。一切烦恼所依的依处，什么呢？懈怠，懈怠！不管是哪一个人，他懈怠一在的话，对不起，那佛法就根本谈不上。懈怠是什么呢？我不是指零零碎碎的、马马虎虎这个，就是精进的相违的所对治品。反过来说，懈怠相违背的对治就是精进，就这样。凡是你不精进的这个状态这个叫懈怠，刚开始的这个心理叫放逸，那么后面就是懈怠，就唯一的对治就是精进，而修学佛法必须要的资粮善当中，第一个是精进。[16:05]
不过这个精进注意喔，这个精进是指在善法上面精进哦！有很多人忙得啊，一天到晚忙这个、忙这个，这个也放不了，那个也放不了，什么事情也去忙，这个不叫精进，这 (p242) 个是大懈怠！一想：哎呀，这个人情也少不了，等一下这个事情也少不了，等一下又要请假，又要这个……这个是大懈怠，这个跟善法是完全不相应的。什么都舍掉了，只有一件事情─全部精神地摆在这个善法上面，跟烦恼斗，眼前我们真正要做的。然后呢，由这个一步一步地慢慢地向上。所以注意啊！这一句话特别地摆在心里面，一切“烦恼所依”，什么？懈怠。你一有了懈怠，好了，那么谈佛法就谈不到了。[16:57]
p. 201
The《Collection of Indicative Verses》 says: Those involved in carelessness are childish people who ruin their minds. As master traders guard their wealth, so should the wise take care.
【《集法句》云：“若行于放逸，即坏凡夫心，如商护财货，智当不放逸。”】
这个懈怠之前就是放逸，先开始的行相就是：哎呀，你好像无所谓的样子啊！那么下面紧跟着这个善法就松弛了，松弛了以后啊，烦恼都跟着来了。所以它一旦放逸了以后，那不要说佛法了，就是我们修学的人哪，这世间法都不行。很简单，就像我们做生意人，你要想去认真地去做……马马虎虎的，生意都做不好，世间的事情都做不好，何况是修学佛法。所以真正有智慧修学佛法的人，绝对不可以，绝对不可以！一切时处提起来，心念上面提起来，哎呀！观察：我现在在干什么呀？一点、稍微马虎一点就不可以！[17:55]
这个是所以你了解，为什么古人他会这样，哪怕坐在这里他端端正正，做任何事情这样。而我现在渐渐在了解，为什么以前的人说磨墨啊，这个墨歪了也不行；乃至于孔老 (p243) 夫子说肉，吃肉的时候，他那个肉如果切得不方正的话，他不吃。这表示他任何一个时候心念就保持得啊，我们常常说，一点一划都规规矩矩地，稍微错了，欸，他觉得：“欸，这个路走错了，不可以！”这样。就这样的心里面，他这种警惕的心情，在任何情况之下，看见一点不对都不可以。换句话，这个就是什么呢？那就是典型的精进不放逸的。反过来，放逸是什么呢？什么事情都是悠悠散散、马马虎虎、随随便便，心里面觉得轻轻松松，满好过的日子，这个都是愚痴畜生相、畜生相。然后呢佛法上面是这样；欸，跑出去忙别的事情，忙得个起劲啊，那不相应，这我们要了解的。[19:10]
The《Garland of Birth Stories》 says: O Prince of the Deities, rather than cast aside your shame and act at odds with the teaching in your mind, you would do better to take up an earthen vessel, put on poor clothing, and be seen arriving at the home of an enemy.
【《本生论》云：“舍惭为天王，意违于正法，宁瓦钵蔽衣，观敌家盛事。”】
所以经论上面告诉我们。通常我们碰见这种情况要认识：“哎呀，自己错了啊，不可以呀！”时时提醒自己要感到惭愧。反过来，如果我们不检察自心，不了解这个内心，而没有惭愧心，舍掉了这个惭愧心，哪怕让你做天王……。那世间的啊，这世间的比起天王根本比不上，不要说有钱的大老板，不要说有势力做一个什么小小的官，做总统那个比起天王怎么可以比呀！就是做天王，但是如果不……做了这个天王不能修学佛法─意违背正法，这个事情不要！所以在佛经上面告诉我们，他宁愿跑到最苦的地狱里边，如果这 (p244) 个地方有佛法他也要去；反之，如果虽然上天堂，那地方没有佛法，他不去。这里也是如此，他说：“你如果是不能内心当中维持正念，没有惭愧心提起来，违反正法的，就算叫你做天王，你不要！宁愿干什么啊？宁愿瓦钵蔽衣，穷得像个乞丐一样。”[20:41]
下面叫“观敌家盛事”，穷得什么都没有啊，看见的怨家对头就在那里耀武扬威，没有关系啊，我宁愿做个乞丐，看得怨家对头的“盛”就是，啊！非常好的耀武扬威的样子。那没关系！那是他的事情，我可是要内心当中怎么样─要修学佛法。而这个世间的事情，绝对不是我所要的事情，这是我们要了解的。所以这个地方的所谓放逸、懈怠、精进，他所指的，指跟法，尤其是正法相应、不相应而说。[21:23]
The《Friendly Letter》 says: Lord, mindfulness of that within the sphere of the body, speech, and mind is taught to be the one path by which the sugatas traveled. Apply yourself to this and maintain it well; all virtues will disintegrate with deterioration of mindfulness.
【《亲友书》云：“大王应知念身住，善逝说为唯一过，故当励力勤守念，失念则坏一切法。”】
下面论上面告诉我们，说：你要知道啊，有一件事情很重要的，什么呢？念，念身住。所以佛一开头的时候，三十七道品，换句话说，我们修行第一个重要叫“四念住”。我们一开头的时候，要把我们的正念安住在这个地方，这个才是我们真正重要的。这个是唯一重要的，如果说这个东西一旦失去了，那就害了，那个东西一旦失去了就害 (p245) 了。所以佛陀说，唯一的过失是什么啊？就是你不能维持这个正念的时候，当那个正念失去的时候，那就害了。所以，“故当励力勤守念，失念则坏一切法。”所以我们眼前正式修行的时候，第一件事情啊，最最重要的应该干什么呢？努力地去守护这个正念。[22:32]
守护这个正念实际上还要一样东西─正知。欸，你晓得现在对了，然后就安住在这个正念上头，那个时候你保持着这个正念，你保持那个正念。所以这个时候的念体，是安住在这个正念上头，你也可以说叫“念体”，也可说叫“念身”。我们要晓得，喏，把我们这个心念的念体、念身啊，安住在这个善法上头，这个叫正念。一旦这个失去了，那么什么过失都来了，所以佛告诉我们，这个最大的一个过失。前面说的懈怠是最大的过失，这个地方说失去正念是个最大的过失，好像是两个不同，实际上是一个。他精进的什么？精进的就是把那个正念、念心提起来，懈怠就是没有这个东西。换句话说啊，一个是就他提起这个正念的这一种力量来说，策发那个正念，念念向上；一个呢，是正对着你所提的内容来说。所以说的是两样东西，指的是一个行为。假定说你不能做到这一点的话，那么什么好事都做不成，什么坏事都来了。[23:55]
《Engaging in the Bodhisattva Deeds》says：Even the faithful, the learned, and those who undertake joyous perseverance will be polluted by infraction through the fault of lack of vigilance.
【《入行论》云：“虽诸具多闻，正信乐精进，由无正知过，而令有犯染。”】
(p246) 这个论上面这么说，虽然你具足了很多佛法上头的认识─多闻，还有呢，不但多闻而且你启发了正信，还有你一心好乐地能肯精进，下面还有一样东西，什么？正知。因为你不能正确地了知的话，那不知不觉当中啊，就“有犯染”，有犯染。就是说，所以这个正知跟正念，它是像个左右手一样，但是这个正知随时检查，随时检查。比如说我们现在在这个地方念佛打坐，自己觉得坐得满好，实际上呢已经掉入轻昏状态，尤其是这个毛病。或者是轻微的这种忘念，想得不晓得到哪里去了，自己坐在那里不知道，坐了个半天，还觉得满好，实际上不晓得错到哪里。那么这个毛病在哪里呢？就是没有正知。这个详细的行相，以及修学的方法，在后面的“奢摩他”一章说得非常清楚、非常明白，到那个时候你们才去学定，那就千稳百当了。[25:30]
那么现在到这里为止，把前面所说的睡眠、昏沈、掉举，然后呢懈怠、放逸、无惭、无愧、忘念、不正知，每一个项目它的过失、祸患等，引这个种种的经论，在这个地方详细说明一下。所以我们了解要正式开始修行的时候，下脚第一步作那个戒基础的时候，这个地方要特别地努力，特别地认识，然后呢精进地去行持。[26:05]
Thus, even if you cannot arrest the afflictions or the secondary afflictions, it is indispensable to see them as enemies right now, without strengthening them or taking their side. Hence, side with the remedies and strive to overcome the afflictions. After you have accomplished this, completely purify whatever ethical discipline you have assumed.
【不能如是断诸烦恼及随烦恼，然当不顺烦恼，不执彼品，视如怨敌，是为现在必不容少，故应励力摄对治品，破除烦恼，清净自内所受尸罗。】
(p247) 是，现在我们已经了解了，说生死是痛苦的，而这个痛苦的根本的原因呢，最后追踪到根本上的是烦恼。这我们所有的现在的努力，就是要断除这个烦恼，但是它不是一口气，一下就能够把它断除的。“诸烦恼及随烦恼”，就是大大小小、各式各样。但至少有一点我们必定要了解哦─不随烦恼，这个地方，这一句话千万注意啊！是，我们目前的的确确不可能一下把它断除干净，乃至于经常要跟着它，但是这个时候要什么？不要随顺它。前面那个祖师告诉我们，怎么说呀？他有的时候被它压倒了，但是压倒了他并不服气，在下面咬着牙，切齿。换句话说，对不起，我今天虽然被你打倒了，但是我绝不服气，我一定要跟你斗！这是现在我们就要这个心情，这个很重要的。[27:41]
所以我以前一再地说，什么叫持戒？引那个《瑜伽戒本》上面菩萨戒，不是说你今天一持，哎呀，就像那佛菩萨一样，这个不可能的，绝无可能！我们因地上面是浑身烦恼的一个凡夫，怎么可能一下就完全持清净呢？天下绝无此事，佛法尤其不会讲。而是怎么办呢？照着次第一步一步地上去。就是你努力的时候，像前面说，第一个你要懂得要怎么样去正确地了解，要学、要学，所以啊对治这个不正知，这是我们第一─无知对治。然后呢，了解了以后还要不放逸，否则的话虽然你多闻，前面说：啊，你也晓得、也肯啊，但是呢你如果这个悠悠散散的不行！所以不放逸，然后呢对它起个大恭敬。[28:48]
(p248) 虽然在这种情况之下，这个烦恼还是盛，还是很强盛。不过下面就告诉我们，你不要随顺它，“不执彼品，视为怨敌”，这是重要的，这个是重要的！尽管你还是不知不觉被它拉了去，常常被它拉了去，心里面要怎么办呢？不要说：“欸，这个好的。”我们要内心当中：“这个真是我生死大怨家！”不管你贪心重、瞋心重、痴心重。平常比如说瞋心重的人，他往往自己啊看什么事情都看不顺眼，看不顺眼那个时候应该怎么办呢？完了以后，他立刻就感觉到：“哎呀，我这个……心里面怎么又瞋起来了？”[29:40]
87b Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C24 P.91)[00:03]
These five things refer to our five poisons. To have any of these, ah, you will suffer just as much. The harms caused by any of these are already horrendous, but now you have all five. What are you going to do?[00:19]
Moreover, the four cravings
These things, it is very difficult to get rid of them and they occur too easily! What are they?[00:30]
for gain, fame, praise, and pleasure and the dislike for their four opposites are quick to occur and difficult to get rid of. Strive to remedy this, and stop these eight worldly concerns
"Gain," things that are gained as profit. "Fame" is reputation. "Praise" is someone commending you. "Pleasure" is happiness. Hence these are the eight worldly concerns. To include the opposites, it would be "gain and loss, defamation and fame, praise and ridicule, pain and pleasure." It is exactly like that. Of course, you should be unaffected by the good things, you should be unaffected by the bad things as well. Since we are trying to remedy attachment, then we have to deal with the four mentioned. Why? These are particularly difficult to eliminate. These opposites, "... their four opposites," after including these opposites, they all together constitute the eight worldly concerns. In these "gain, fame, praise, and pleasure," they give rise to our attachment. And then, "loss, defamation, ridicule and pain" give rise to our hostility. In brief, the root to these is ignorance. This is what we must reject, reject! You should dislike them, know their faults and not be tainted by them. "Strive to remedy this."[01:43]
by meditating on the faults of cyclic existence in general and by cultivating the mindfulness of death in particular.
What is the actual method? You have to train in this. This was mentioned earlier.[01:50]
Eliminate pride, as it is the chief obstacle to the development of the path in this lifetime and causes future rebirth as a servant and so forth.
Other than attachment, hostility and ignorance, what is "pride"? Pride is "the chief obstacle to the development of the path in this lifetime." This is indeed the case. Pride is something you cannot tell by just looking. But when you have pride, you just won’t have any means. "Ah! You just explain that all the time." You will feel that Dharma is just like that. "It does not seem that he is better than me. Ah, this is not worthwhile to listen to." So, you will always hold your "self" to better than others. This is it. Therefore, before we train in Buddhism, this is why we must know that we are sick, why we must be respectful. If you cannot give rise to this, it is basically useless to be listening to Dharma. Once you have this, even if he is inferior to you, you will still benefit from him. We know too many theories by now. It is time to conscientiously practice them. If you can truly generate this kind of attitude, even an insect is an excellent teacher to you. When others reproach you, they are your excellent teachers too. Not to mention a real excellent teacher. Hence this section explains pride. It is an obstacle to you at present. What about the future? You will degrade to a lowly status. Hence you will have to eliminate this.[03:00]
The way to do this is stated in the Friendly Letter:588
If you reflect again and again, "Just as I have not transcended Illness, aging, death, and loss of the pleasant, So my karma and its results are my own doing," You will overcome arrogance because you will be applying its remedy.
It is still about reflecting life and death. You see the "I" as so big; as a result, it is the root to birth, aging, illness and death. And then you will have separation from what is pleasant and so on, the eight sufferings will torment you! Under any circumstances, sorry, you cannot escape the effects produced by your defiled karma. This is an inevitable dead end! Just like that. Hence after you understand this and remedy it, this arrogance will not arise.[03:40]
Once you have achieved certainty about the truths, the three jewels, and karma and its effects, the affliction of doubt will not arise.
The last one is "doubt." If you can achieve certainty and conviction about the four truths, the Three Jewels and karma, the affliction of doubt will not arise. Now the primary culprit is the wrong views. In other words, you will need to eliminate the afflictions of views. And then, the afflictions of perceptions: attachment, hostility, ignorance, pride and doubt must be eliminated. This is what we should truly strive at present. The earlier section is trying to explain to us that in general what is most important for us to do right now? We need to fight against the afflictions. And the way to fight, it is whenever the subjective aspects of afflictions appear, as soon as they appear, you will immediately fight off them. Just like that. In order to fight against it, you will need to know the characteristics of afflictions, their faults and the benefits for eliminating them and so on. This section here is explaining the individual ones, explaining the afflictions individually to let us know what they are. So these afflictions.... these afflictions were covered earlier. This section tells us the simple methods to remedy the afflictions.[04:59]
Yes, by now we understand this: Ah! So, the key point conveyed in the teachings for persons of medium capacity is that if we exert effort on this, there is no one who cannot achieve. If you recite the Buddha's name as your actual practice and use this as your supporting practice, then you will certainly be reborn in the Pure Land. And your status there will certainly be high. That is because you have no more afflictions at present! What is the reason you fight with the afflictions? You are scared of the cyclic existence. Therefore, to fight with afflictions is to seek for Pure Land. Therefore, your entire attention is on that even when you are not reciting the Buddha's name. Having this mentality is already in itself the best way to recite the Buddha's name. Not to mention having the Buddha's aspiration [to help you]. Similarly, for you to be practicing Zen or learning the teaching, without any exception, every teaching method is based on this. Hence, we should know, "Ah! This is why that this section is 'shared with the persons of medium capacity.'" This is the foundation that is used to advance. This is the main point.[05:58]
With the stages set as above, for the content of maintaining ethical disciplines, the basic concepts have been covered. Now let us continue.[06:09]
The secondary afflictions—those called sleep, lethargy, excitement, laziness, carelessness, shamelessness, lack of embarrassment, forgetfulness, and lack of vigilance—are quick to occur and hinder your cultivation of the virtuous group of phenomena.
So other than what has been specifically explained earlier, in regards to the importance of ethical discipline, how to maintain them, how to restrain yourself, a few things are covered here. For these few things, even though they seem to be usually pretty minor, but these present the greatest hindrance to our cultivation of virtues. So which are the ones?[06:49]
"Sleep, lethargy" describe the times when we submerge [in our consciousness], the times when we submerge. And then when we become too enlivened - it is "excitement." And in general, this is what we do, "laziness, carelessness, shamelessness, lack of embarrassment, forgetfulness, and lack of vigilance." Let me briefly explain the characteristics of these. Sleep is how we usually sleep. Indeed, after being busy for the day, you will go to sleep. This was explained earlier that even though we must sleep, this is also covered in a later section, even though we must sleep, but the attitude you carry to your sleep is what we need to pay attention to. The body needs to rest. But the mind does not. The mind does not. The mind needs to maintain perseverance. So during the daytime, when you are sitting or doing something, this lethargy, you will frequently fall into lethargy. For instance when we are learning meditative concentration, we might feel that, "Ah, I am doing great!" But in fact, you were lethargic throughout the session. This does not only occur when we learn meditative concentration. In many cases, let’s say when we recite the Buddha's name, there are many who recite the Buddha's name will feel, "Ah, I have recited well." In fact, he was in a state of slight lethargy. In the state of slight lethargy, it seems like you have rested to restore your energy. You still feel really good. But this is actually a big obstacle. If we unknowingly misconstrue this to be the correct way, and we think that we are right, this becomes a problem.[08:11]
Other than this, in fact, the most important thing for you to do is to bring about vigilance and mindfulness as told in the next part of the sentence. Another thing that could happen is when your mind begins to be enlivened, it could turn into excitement. Excitement accords with attachment which will cause you to clamber upon this and that. Your mind will continue to think about all kinds of stuff. Laziness, laziness is not striving to persevere in cultivating virtue. It is like that. So after you give yourself a lot of room, you will become like that. Shamelessness and lack of embarrassment is not feeling shameful and embarrass for your mistakes. The subjective aspects of shamelessness and embarrassment are the same. One will come about through self-reflection, "Oh no, how can I be so terrible!" The other one is a feeling generated by comparing yourself to others. The difference is this.[09:07]
So, the real important thing for us to do is to regularly maintain vigilance and mindfulness. On the contrary, once you lose vigilance and mindfulness, all sorts of problems will surface. Therefore, these (secondary afflictions) "are quick to occur and hinder your cultivation of the virtuous group of phenomena." These (secondary afflictions) readily appear regularly. Once they arise, you will accord with afflictions. So, of course you will not be cultivating then. Hence when we formally train, this is what we must do. The first step to keeping ethical discipline is primarily this. What is the most important thing in keeping ethical discipline? Correct view. The correct view must be upheld by mindfulness. Those (secondary afflictions) that are mentioned above will most readily defile and even cause you to lose your correct view and mindfulness! Once you lose that, no more need be said. This is why he said that even though this may seem minor, but it will cause you great harm, cause you great harm![10:05]
You should understand their faults and get used to reducing their strength through an immediate application of their remedies.
For a true remedy, there is always a correct method. We should know their (secondary afflictions) harms caused to us. And after you know the harms, you will then get used to thinking that this is the terrible enemy that we must counter. Then, you will actually apply the remedies. This next sentence, “get used to reducing their strength through an immediate application of their remedies.” “Immediate,” that means you do this every moment in your mind. In fact, this is when you are truly making an effort. Now that we understand the words, by the time you truly engage in cultivation, this becomes very important. As soon as you examine yourself, you will know. When you are not examining yourself, it will be gone. You will be not mindful. You will be lazy. Hence, true cultivation must be like this; it must be like this. When you make real effort, this is a very important matter. It is in your every thought: Yes, I am being mindful and vigilant right now. So, at that time, you will not have to worry about it. There will be detailed explanations later in regard to how to exert effort on this. So as for the faults, they are as listed before. The faults are explained one by one. [11:17]
With respect to their faults the Friendly Letter says:589
Excitement and regret, malice, lethargy And sleep, longing for the desirable, and oubt— Understand that these five obscurations Are robbers who steal the riches of virtue.
We usually would say that when we cultivate concentration, there will be these five obscurations. The five obscurations are attachment, hostility, excitement and regret, lethargy, and doubt. Ah, these are most serious while training in concentration because these will obscure virtues.[11:49]
Also, the Exhortation to Wholehearted Resolve discusses the faults at length:590
Phlegm, wind, and bile Occur to a great extent in the bodies Of those who take pleasure in sleep and lethargy; Their constituents are in disorder. [279]
This essentially means that if a person loves to sleep a lot and is frequently lethargic, if this is the case, these things will increase [in the body]. When these things increase, the "constituents", which are the four elements, (the four constituents - earth, water, fire and wind), will not be in balance. As this occurs, the body and mind will be disturbed.[12:33]
For those who take pleasure in lethargy and sleep Their stomachs are unclean because of poor food, Their bodies are heavy and their complexions unhealthy, Even their words are unclear.
Those who take pleasure in lethargy and sleep experience all kinds of unpleasantness. In addition, after eating too much, people who eat too much usually have this problem. After eating too much, people become very lethargic. Just like that. The outcome of being in such a state is that the body becomes really heavy, and there is no motivation to do anything. And then, immediately all sorts of things will follow. Because of this, the consciousness becomes muddled, consciousness becomes muddled.[13:17]
And:591
Those who take pleasure in lethargy and sleep Are confused and their aspirations toward religion fade. These children lose all of their good qualities, Their virtues degenerate, and they fall into darkness.
Those who enjoy sleep are foolish. Those who really strive will focus all of their energy on cultivation. If a practitioner starts to go down this track of taking pleasure in lethargy and sleep, that would be the exact opposite – foolish [or confusion]. It is just that. When we train, the first thing that we need is - a yearning for virtue. Actually, this principle is something we can immediately relate to. For instance, when you are particularly enthusiastic about something, you will have great energy. When others ask you to sleep, you will not be able to do it. We would frequently talk about how people will watch television with great enthusiasm. "Ah, you need to go to sleep a little earlier!" "Eh, no problem, no problem, no problem!" Why? That is because your interest at the time is really high. Your interest is really high. On the contrary, if you are not interested in it, you will not be motivated. This is the way we train in virtues as well. Therefore, usually, there are many who are lazy and indolent. As such, they cannot truly cultivate. Absolutely not! Cultivation must be done with a great power of perseverance. This is necessary. This is necessary. In this case [i.e. one takes pleasure in lethargy and sleep], one would truly be the most foolish and childish ordinary being! He would not be able to accomplish any sort of cultivation, any sort of cultivation. For what one has already gained through cultivation, it will degenerate. The gains will degenerate. Just like that. Therefore, "Their virtues degenerate, and they fall into darkness!"[15:02]
The Mindfulness of the Excellent Teaching says:592
The one foundation of all the afflictions Is laziness. Those who have it, Those who have a single moment of laziness, Will have no practice at all.
In the Mindfulness of the Excellent Teaching, there is this sentence. In the Great Treatise on the Perfection of Wisdom, the Nagarjuna Bodhisattva had particularly cited this. Many scriptures and commentaries will say the same. The one foundation of all the afflictions, what is it? It is laziness, laziness! No matter who, as long as the laziness is there, sorry, you cannot talk about Buddhism. What is laziness? I do not mean some scattered behaviours or simple carelessness. What I am referring to is the direct incompatible factor to joyous perseverance, what joyous perseverance remedies. To say this from the reverse angle, that which is incompatible with laziness, and is the remedy for it is joyous perseverance. It is just like that. In the beginning, the [preceding] mentality is called carelessness. As it progresses, it becomes laziness. The only remedy for that is joyous perseverance. Of all the required collections of virtues necessary for Buddhism, the first one is joyous perseverance.[16:05]
But you have to pay attention to this joyous perseverance. Joyous perseverance refers to persevering on virtues! There are many people who are busy. They are busy all day long for this and that. They cannot let this go or let that go. They get busy with everything. This is not called joyous perseverance. This is a great laziness! As you think of this, ah-ya, when you normally feel that you have to do something to maintain a relationship, you cannot let this go, cannot let that go, and you want this.... this is great laziness. This is completely not concordant with virtue. After you give up everything, there is only one thing that remains - all of your energy is used on virtues, to fight against afflictions. This is what we should really do now. And then, you can advance slowly one step after another. So make a note of this! Put this one sentence in your mind. It is the "foundation of all the afflictions." What is that? Laziness. As soon as you have laziness, alright, you can no longer speak of Buddhism.[16:57]
The Collection of Indicative Verses says:593
Those involved in carelessness Are childish people who ruin their minds. As master traders guard their wealth, So should the wise take care.
Before laziness occurs, it is the state of carelessness. The subjective aspects [i.e. mental behavior] that first occurs is: Ah, it does not seem that you care! Immediately, you will lose your grip on virtues. After you lose this, all the afflictions will follow. So as soon as you become careless, not to mention Buddhism, meaning for us practitioners, but even for the mundane world matters, it won't work either. This is very simple. Much like being a businessman, you must conscientiously do your business... if you are careless, you will not have good business. You will not even do the mundane world business well, not to mention training in Buddhism. Hence those who truly have wisdom and train in Buddhism, you absolutely cannot be like that, absolutely cannot be like that! You must in all occasions lift up, lift up in your mind - ah! Observe yourself, "What am I doing now?" Any slight, slight carelessness is not allowed![17:55]
So now you understand why the ancients were the way they were. Even if they are just sitting, they would be sitting upright. They will engage everything in the same manner. And I now have gradually come to understand why the people in the old days would say that when you rub the ink stone to produce the ink, the ink stone cannot be misshaped as it reduces. Even when Confucius ate meat, when he ate meat, he said that if the meat was not squarely cut, he would not eat it. This meant that at anytime, his mind was maintained well. We would frequently say, for every dot and stroke, he would follow the correct etiquette. If there is a slight deviation, eh, he would feel, "Eh, this is the wrong path. It is not allowed!" Like that. This is the kind of mentality. This type of cautious mentality, in any situation, he would not allow any slight error. In other words, what is that? It is a classic example of perseverance and not allowing for carelessness. On the contrary, what is carelessness? That is, you are nonchalant, careless, and casual towards everything. Your mind is very relaxed and that you feel like you live a good life. These are all characteristics of animals, characteristics of animals. And then, you are like this towards Buddhism; eh, when you go out to get busy with other things, you are quite enthusiastic. There is no concordance. This is what we should understand.[19:10]
The Garland of Birth Stories says:594
O Prince of the Deities, rather than cast aside your shame And act at odds with the teaching in your mind, You would do better to take up an earthen vessel, put on poor clothing, And be seen arriving at the home of an enemy.
Therefore, the scripture tells us this. Generally, when we encounter a situation like this, we should recognize that, "Ah, I am wrong. I should not do this!" We should constantly remind ourselves to feel shame and remorse. On the contrary, if we do not examine our mind-streams, do not understand our own minds, do not feel shame and remorse, and cast aside this mentality of shame and remorse, even if you become the Prince of the Deities... The mundane world, this mundane world cannot even be compared to the heavens. Not to mention a wealthy business tycoon, not to mention an official position with power, even the president of a nation cannot be compared to the Prince of the Deities! Even if you become the Prince of the Deities, but if you do not... If you become the Prince of the Deities, but you cannot learn Buddhism, and you act at odds with the teaching in your mind, you would rather not become one! Hence, the Buddha's sutras tell us that he would rather go to the hell of the greatest suffering if there is Buddhism there. On the contrary, even if he could go to the heaven but there is no Buddhism there, he would not go. This is the same case here. He is saying, "If you cannot maintain mindfulness, cannot feel shame and remorse, and act at odds with the teaching, then even if you are asked to be the Prince of the Deities, you would rather not!" What would you rather do? You would rather take up an earthen vessel, put on poor clothing and be as poor as a beggar.[20:41]
The next part said, "And be seen arriving at the home of an enemy." This shows that as you are as poor as having nothing, you will see how your enemy shows his prowess and power. It does not matter. I would rather be a pauper. When you see his power, ah! He is showing his prowess and power. It does not matter! That is what he does. What should I do in my mind? I wish to train in the teaching. But this mundane world thing is absolutely not what I want to do. This is what we should understand. Hence for these terms: carelessness, laziness and perseverance, they describe how one relates to the teaching. In particular, it describes whether one accords with the sublime teaching or not.[21:23]
The Friendly Letter says:595
Lord, mindfulness of that within the sphere of the body, speech, and mind Is taught to be the one path by which the sugatas traveled. Apply yourself to this and maintain it well; All virtues will disintegrate with deterioration of mindfulness.
So, the scripture tells us, "You should know that there is one thing that is really important. What is that? "Mindfulness of that within the sphere of the body, speech, and mind." Therefore, in the very beginning the Buddha explained the thirty-seven conditions leading to Buddhahood. In other words, the first priority to cultivation is called, "The fourfold stage of mindfulness." (Translator’s note: this is a part of the thirty-seven conditions.) In the very beginning, to maintain our correct thoughts, that is what really matters for us. This is the only thing that is important. If you lose this, then it will be bad. As soon as you lose this, it will be bad. Therefore, the Buddha said, what is the only fault there is? That is when you are unable to keep your mindfulness. When you lose your mindfulness, then it is dreadful. Hence, "Apply yourself to this and maintain it well; All virtues will disintegrate with deterioration of mindfulness." Therefore, when we formally begin to train now, the first thing to do, what is foremost important to do? We should strive to maintain mindfulness well.[22:32]
Actually, you will need one more thing to maintain your mindfulness - vigilance. Eh, if you know that you are being correct now, then you continue to maintain this correct thought that you are on. At this time, you continue to maintain this mindfulness, maintain this mindfulness. Hence the substance of your thoughts at this time rests on a correct thought. You can also call this "mindfulness of that within the sphere of the body, speech, and mind." We should know that to have the substance of the thought or the thought within the sphere of the body, speech and mind maintained on virtue, this is called mindfulness. As soon as you lose this, all kinds of faults will appear. Therefore, Buddha tells us that this is the greatest fault. But it was said earlier that laziness is the greatest fault. Here it says that losing mindfulness is the greatest fault. These two may appear to be different. But they are the same in reality. What is joyous perseverance? Joyous perseverance means to keep up your mindfulness, your correct thoughts. Laziness means a lack of this. In other words, one (vigilance and mindfulness) is a power that will maintain mindfulness, to give rise to mindfulness, to make sure that every thought is positive. The other one (laziness and lack of mindfulness) would go directly against what the previous one does. Hence even though they may appear to be two different things, but they would cause the same behavior. If you cannot accomplish this one thing, then you will not be able to do any virtue. All nonvirtues will appear.[23:55]
Engaging in the Bodhisattva Deeds says:596
Even the faithful, the learned, And those who undertake joyous perseverance Will be polluted by infractions Through the fault of a lack of vigilance.
This commentary said this, though you know many concepts in Buddhism - you are learnt. And then, not only are you learnt, you have generated faith and have undertaken joyous perseverance with great enthusiasm. But there is one more thing required. What? Vigilance. That is because if you cannot correctly perceive what you are doing, then unknowingly, you will be "polluted by infractions." This is to say, vigilance and mindfulness are like your left and right hands. This vigilance will inspect at all times, examine at all times. For instance, we are now sitting here to do stabilizing meditation. We might feel that we did well in the session. But in fact, we have already fallen into a state of slight lethargy. This fault is particularly prominent. Or you might have slight wandering thoughts. You don’t even know where your mind has gone, yet you are not aware of this. After sitting for a while, you might end up feeling pretty good. But actually, you have no idea how wrong you are. What is the problem with this? It is because you did not have vigilance. The intricate subjective aspects of this and the way to train are explained very clearly and distinctly in the chapter on "serenity." If you wait until then to learn meditative concentration, then you will be steady and confident in this training.[25:30]
So by this time, for the abovementioned sleep, lethargy, excitement, laziness, carelessness, no shame, no embarrassment, the faults and problems of every one of them has been explained in detail with references from the scriptures and treatises. Hence before we formally begin to train, for the very first step in building the foundation, this is where we should especially make efforts, spend time to understand and finally practice with joyous perseverance.[26:05]
Thus, even if you cannot arrest the afflictions or the secondary afflictions, it is indispensable to see them as enemies right now, without strengthening them or taking their side. Hence, side with the remedies and strive to overcome the afflictions. After you have accomplished this, completely purify whatever ethical discipline you have assumed.
Yes, now we have understood this. We know that cyclic existence is suffering. The root of the suffering has been found to be afflictions. Therefore, all of the efforts now have been made to eliminate the afflictions. However, you cannot eliminate this right away. "The afflictions or the secondary afflictions," this means that there are all kinds of bigger and smaller afflictions. But at least there is one point that we must understand - do not strengthen your afflictions. For this right here, pay absolute attention to this one phrase here! Yes, it would indeed be impossible to completely clear them away. And we would even pursue them frequently. But what should you do at this time? You should at least not strengthen or nurture it. What did the past master tell us earlier? Even though there are times that he was buried under the afflictions, but he would not give in just because he was buried. He would continue to clench his teeth beneath them. He would bite down [and keep working at it]. In other words, sorry, even though I have been defeated by you, but I will never give in. I will certainly maintain this struggle with you! This is the kind of attitude that we should have. This is very important.[27:41]
Therefore, I had said this again and again earlier, citing from the Bodhisattva vows written in the 瑜伽戒本. This is not the case where just because you have maintained the vow for one day, ah-ya, you are already like the Buddha. That would be impossible, absolutely impossible! We are ordinary beings fully immersed in afflictions in the causal period, how can we maintain pure ethical disciplines completely? There is absolutely no such thing in this world. Buddhism especially will not make such claim. So, what should you do? You should follow the order and advance step by step. That is when you strive, much like what was said earlier, you need to first know how to correctly understand it. You need to learn, need to learn. Therefore, to remedy this not knowing, this is the first thing to do - to remedy ignorance. And then, after you understand it, you will have to not be careless. Otherwise, even if you have heard a lot, it said earlier, ah, you know and are willing to practice, but if you are nonchalant, then it will not work! Therefore, you will have to not be careless and generate great respect.[28:48]
Even though under this circumstance, the afflictions are still strong, are still quite strong, but it tells us next that, "it is indispensable to see them as enemies right now, without strengthening them or taking their side." This is important. This is important! Even though you may unknowingly be pulled away by your affliction, [in fact], you are frequently pulled by them, what should you do in your mind? You should not say, "Eh, this is good." We should in our minds think, "This is my true enemy of cyclic existence!" It does matter whether you have more attachment, hostility or ignorance. For example, for those who have great hostilities, they will frequently be annoyed with everything. So what happens when they are annoyed? After that appears, one will immediately become aware of it, "Ah-ya, how come I have... how come I have become hostile again?"