菩提道次第广论手抄稿:旧版第八十八卷A面
（手抄稿 第十一册 p251）[00:11]
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？”平常我们世间的人，就是平常的一般状态，他完了以后，尽管人家劝下来，或者事过境迁了，他心里还是觉得：“这个家伙没有道理，我有道理！”这是什么？那就是“执彼品”，他自己觉得这样对的，他不了解这个瞋的害处；同样地，贪也是如此。是，境界现前的时候，我们不一定能够挡得住，尽管嘴巴上面讲不要贪，但是呢，人人有这个经验：啊，理论上面也知道，嘴巴上面也讲，境界现前又跟着它跑了。但是，境界现前可以跟着跑，平常事前跟事后，你心里随时要告诉自己：“哎呀，这个不对呀！这个不好啊！”我们平常如果说我们还在想：“哎呀，这个好！”那么这个就错了，这就错了。[01:06]
当然对我们现在一般来说，像这种世间的事情我们不会，世间事情我们不会。我们比较容易犯的，那个地方自己注意，自己注意。凡是我们容易犯的那些事情，平常的时候要 (p252) 了解：这是我真正跑到这个地方，要对治它的就是这个，不要把它看成功这个对我们有帮助的。观念上面，第一个要认得很清楚。在我所了解的，眼前我们在这方面，最难对治的是什么呢？倒还是饮食，它是生死第一增上缘，的的确确地。这个平常的时候不会，一跑到那个地方去看见了，心里面就来了，来了以后怎么办呢？现在这个地方告诉我们，欸，回来的时候想：“哎呀！这个是生死大怨家！我总要用什么方法，把它对治它。”千万不要完了以后，还说：“哎哟！这个营养重要，这个重要、那个重要、那个重要、那个重要。”那就完全错了。所以这个地方特别告诉我们“不执彼品”，就是这个。[02:14]
他上面前面已经说过了，所以没详细说。千万不要把这个东西，再看成功好的、清净的、美好的，然后内心上面去执着它。应该怎么办呢？把它看成功这个才是我们的对治的生死大怨家。那么这个贪、瞋，其他的都是如此，其他任何一件事情都是如此。就是说，随你个人自己的哪一个烦恼重，不是说我们现在一口气，要把这个东西，把它拿掉它，我们必定要懂得拿掉它的次第步骤。那个次第步骤，现在呢，第一件事情，就是在这个上头。所以这两句话大家注意，这个是眼前必不容少的，真正讲修行这是第一件事情，这是第一件事情。[03:07]
所以我们哪，“励力摄对治品，破除烦恼”。我们要努力，把这个对治这些烦恼的各 (p253) 方面的正确的方法，现在努力地学习，然后呢好好地把持住，去对治这个烦恼。能够这样去的话，那么自然而然哪，戒就能够清净，所以才能够“清净自内所受尸罗”。这很有意思，看见没有？他那个所受的戒，不是在形相上头的，而是在你内心上头的。就是你内心上头所受的戒，经过这样的话，清净了；你能够内心清净了，这个行相自然而然慢慢、慢慢地就相应了，相应了。[04:02]
这个地方我们并不是说忽视这个形相，形相非常重要。刚开始的时候啊，单单说那个内心，那个是说空话。刚开始的的确确地，我们要为外面的境界上面，要严加防范，防范了以后，把自己保护在最好的地方；然后呢，努力学习，从内心上面，根本上面认得它，于是里外夹攻，到那时候你就自然相应。这个我们必定要了解，你偏掉哪一方面都不行。现在听说，哎呀！对，净治烦恼，好像形相不管了，那是说空话。反过来说，你在那地方形相上面执得很牢，自己觉得做对了，里边一塌糊涂，那也没有什么用场─绣花枕头。这两点我们要都清楚。下面：[04:55]
p. 201 (6)
As the glorious Gon-ba-wa, disciple of the Great Elder, said to Neu-sur-ba.
【大觉窝弟子吉祥阿兰若师谓内邬苏巴云。】
那个就是个大祖师，是阿底峡尊者的弟子，跟他的弟子说：[05:07]
Ye-shay-bar, if, tomorrow or the next day, someone were to ask all your disciples, "What are you practicing as the core of your personal instructions?" They would answer that it was to attain super knowledges or a vision of their chosen deity. However, they should answer, " It is becoming more and more definite about the causes and effects of karma and, consequently, keeping purely whatever vows I have assumed."
(p254) 【智然，后有人问汝弟子众，以何为教授中心，则定答为已发神通或见本尊，然实应说于业因果渐渐决定，于所受戒清净护持。】
看、看！他为什么这地方特别提这个人？这地方有一个原因哦！这个正教的圆满的教授从这个地方来的，所以看看，行持这个圆满教授的真正的那个行持的行者，是怎么个作法的。他们是这样做的，说：“某人哪，后面有的人问你的徒弟，包括说你在里头了：‘你们现在学，主要的学习什么呀？’大家一定会说：‘喔唷！我现在发了神通了，见了本尊了！’那个是说得到了定。就是我们现在这样，哎呀！学定啊，乃至于念佛的，赶快得一心不乱哪！持戒的嘛，哇！这个，这个各方面好像三衣、瓦钵……每一方面，一举一动啊就这样。乃至打坐的话，他会跑得去得了定，或者说：“我这个一盘腿，可以盘几个钟头，我也可以盘双盘！”都是搞这个、讲这些。[06:23]
看看，这个地方呢，祖师告诉我们怎么说啊？嘿！妙咧！“实实在在应该说，是业因果渐渐决定。”啊！说经过了正确的认识，现在对业因感得业果的这个道理，由于认真如理地修习，内心上面产生决定不移的见解，这样的这个才是。因为你对这个“如是因感如是果”，正确地了解了，所以你不敢一步乱来，然后呢努力行持。这个时候的戒啊，拼命地护持，于是就能够持戒清净，这个是大祖师的典型的榜样。下面这个解释说明：[07:16]
Therefore, you should understand this is to indicate that the phrase "attainments which result from meditation" refers to the achievement of a reduction in afflictions such as ignorance.
(p255) 【故修之成就，当知亦是无明等惑渐趣轻微。能感现后二世纯大罪苦，】
真正的修行的成就，不是说我现在能够盘多少腿，能够磕几个头，念几声佛。这个是的，可是我们必定要晓得，修行的中心目的在哪里？说断生死。生死的根本是什么？烦恼。所以“成就”是成就些什么？就是你能够把烦恼慢慢地减轻，这个才是嘛！所以他说要晓得，修行的真正成就是指什么？嘿，你的无明这些惑呀，渐渐轻微喔！这个关键很重要。现在很多人修了个半天以后，哎呀！讲的道理是讲得天花乱坠，真动听！然后呢功夫的话，讲起来，一天一定可以定什么几个钟头，意象是什么样。结果烦恼如何啊？一动都没有动！说不定还比别人还要厉害。这个、这个不是，这个不是！[08:33]
所以他告诉我们，这个是根本喔！所以真正的修行，你一定要从一开头时，认得修行的目的，那么达到这个目的，然后步步探索它的根本在哪里。所以修行的真正的成就，就指这个上头是不是在一步一步上升，所以在这里。为什么呀？因为这个东西才是真正的苦乐的因，如果说你这个净除掉了，那么增上生；否则的话呢，堕落！所以这个惑，这个无明啊，是能感得现、后二世的纯大罪苦。现在我们要修的，就是修这个，就是修这个。当你修了时候，然后渐渐增上生，由于这个增上生，最后获得决定胜。由于这个理由，然后你去念佛，欸，成！你去打坐，成！持戒，对！学教，对！这个基本的概念要把握得住。[09:39]
When people fight with others - something that yields only sins and suffering both in this and in other lifes - they endure all manner of suffering for however long it takes, even at the cost of their lives.
(p256) 【谓与他斗争，然于尔时一切众苦，舍命强忍。】
这个就告诉我们，说现在我们真正重要的修的，要对治这个东西，要斗。怎么修呢？就是要跟它斗，要跟它斗。在真正斗的时候，那个时候啊，的的确确要忍种种的苦，种种的苦。什么苦啊？就是你无始以来的习性就是这个样，现在要把整个的习性扭过来，这个不是一件简单的事情，这个就是修行，这个就是苦。你能够把这个习性扭过来了，那就问题解决了，那就解决了，这样。所以这一点我们必定要了解，所以“舍命强忍”，这个真正、真正要现在努力的时候，就是那个。命尚且舍得要努力，何况是眼前小小的事情？这个地方要注意啊！[10:41]
Then they show off the scars of their wounds, etc., and boast, "I received this one at that time." This being the case, it is even more appropriate for us to endure the hardships undergone while persevering joyously in destroying the afflictions.
【其伤疤等返自显示，谓此即彼时所伤，若断烦恼发精进时，忍耐苦行，极为应理。】
就是说平常我们哪，上面这个话这样：就平常假定有的时候，我们跟人家打架，那么为了打架，吵的时候，那个时候跟人家互相打，自己身上受了伤了。等到以后，欸，自己觉得：“你看！我这个受了伤以后啊，自己能够忍下来，能够把人家打倒。”自己觉得：“欸！很了不起吧，很了不起吧！”有很多强悍的民族，譬如现在的那个德国人，很有意思。以前遇见、看见德国人哪，他来的时候刮胡子，刮得满脸都是血，我们觉得说，他怎 (p257) 么老是刮了个满脸都是血？弄不清楚。喔，后来晓得了，他们从小就这个训谏。叫我们现在碰到一点，出了血了，喔唷！那害怕得要命！他这个就非常强悍，做任何事情，打起精神来。如果说你平常的时候刮得马马虎虎，刮不出血来的话，表示这个人很懦弱。他从小养成功这习惯了，所以他一点小苦绝不怕！养成功这种非常强悍的、精进的精神，所以德国人在欧洲之所以成就有他的道理的。[12:01]
世间尚且如此，现在我们小小的一点点，哎哟！一点点就受不了了，受了一点点风寒哪，就这样缩在那个地方，头就伸不起来。然后小小的伤风，就趴在床上，就爬不起来；然后呢稍微一点点东西啊，哎呀！觉得这个受不了，那个也受不了。这个不行！所以他告诉我们世间这样，就表示你的勇敢哪！现在我们断烦恼的时候，发勤精进，要忍耐这个苦，这是绝对合理的，绝对应该的，绝对应该的！[12:34]
《Engaging in the Bodhisattva Deeds》: Since ever a scar inflicted by an enemy for no reason is worn as if it were a decoration for the body, why should suffering bother me, when I truly strive to accomplish a great purpose?
【《入行论》云：“无义被敌所毁伤，若尚爱为身庄严，为大义故正精进，小苦于我岂为损。”】
这个经论上面就告诉我们，现在以世间的情况来说，我们随便跟人家为了一点小事情争吵，争吵了以后的话，跟敌人啊，当然，两个人互相打、争，然后受了伤了。受了 (p258) 伤了以后，自己觉得勇敢：“嗯，你看！我这那个时候，打得这个上面的一个伤痕！”自己觉得这个一个“庄严”，这个庄严表示他的勇敢。世间的毫无意义的事情哪，你觉得勇敢；现在为了无比的大义而精进啊，那个时候你更应该勇敢，那个勇敢才是你真正的庄严哪！你能够这样的话，那小小的苦，对我们根本一点都不会有什么问题。这个地方，这是我们特别要注意，特别要策励的喔！[13:39]
所以诸位务必要精进地，固然啊……这个地方更加强警惕，否则的话呢，真正我们下脚第一步，这个地方，心理上先要建立起来，心理建设，这个是很重要的。自己要告诉自己：“我一定要做到！一定要做！一定要做到！”你有了这样的一个决心，然后呢事情来的时候，你慢慢地有了。否则的话，你还没做啊，已经把自己保护得好好的，保护在哪里啊？保护在这个烦恼当中，你有什么用？[14:13]
Thus, the one who struggles against the enemy of the afflictions and defeats them should be called a true hero
【若能如是战胜烦恼，乃名勇士，】
你能够这样啊，那才是勇士啊！[14:20]
whereas the one who fights against ordinary enemies kills only a corpse, since these enemies will die naturally anyway even if they are not slain.
【战余怨敌如割死尸，虽不杀害自亦当死。】
你战胜别的人，那没有用啊！平常我们常常夸耀自己，自己觉得如何如何、如何如何…… (p259) 这个没有用啊！为什么？你夸耀，你就是不去杀他，他最后自己也要死欸，对不对？就是这样啊！真正重要的什么呢？你要斗烦恼才行。不管对方多强大的力量，多强盛的敌国，你不去伤害他，他最后还是要死的。欸，所以呀你虽然战胜他，这没有什么多大意思；烦恼这个东西，你能战胜它，这个才对呀！论上面告诉我们：[15:05]
Engaging in Bodhisattva Deeds: They are conquering heroes who scorn all sufferings. And defeat enemies like hostility, the rest are killers of corpses.
【《入行论》云：“轻蔑一切苦，摧伏瞋等敌，胜此名勇士，余者如斩尸”。】
那就是引那个论上面。我们事先对这个苦─轻蔑。有意思！平常我们哪，自己傲慢，他后面告诉我们，修那个精进的时候要用三种傲慢，对别的傲慢不可以，对烦恼傲慢应该的！说：“我就、就、就看不起你！”我们不要看不起别人，要看不起自己的烦恼。“不管你多大的烦恼，我就是不理你！不管你多大的贪、多大的瞋，我就一定要降伏你！”要有这种心情，这个才是，这个才是勇士。其他的人哪，对不起，那你胜其他的，像割那个死尸一样，为什么？他本来要死的嘛，所以你虽然伤害他，有什么用啊？[15:55]
Consequently, as the same text says: When I dwell amidst the horde of afflictions, I must withstand them in a thousand ways, just as foxes and their like cannot harm the lion, so the hosts of affliction will not hurt me.
【故又如论云：“住烦恼聚中，千般能安住，如野干围狮，烦恼不能侵”。】
如果你真的能够这样做的话，能够真正这样做的话，你能够轻蔑烦恼、战胜烦恼。虽然在这 (p260) 个娑婆世间、五浊恶世，到处都是烦恼，欸！你呀，在这个地方泰然无事。所以这个大乘的行者菩萨，他就不到净土，就在这个娑婆世界，为什么？他有这个力量啊！就像“野干”，野干是一种狐狸类，不管你再多，这个狮王在那里一站，它只敢围在周围喔！狮王是大吼一声的话，哈！不逃也爬在个地上，站都站不起来。要这样，那么这个对！[16:43]
Thus, do not allow the factors incompatible with the path to inflict harm on you, and conquer them all.
【道所治品，莫令侵害而当胜彼。】
现在这个地方呢，就是说修那个中士道所对治的那些，这个是烦恼。关于这些烦恼啊，我们一定要去战胜它，而千千万万不要被那个烦恼所损害。这个，到现在这个地方，是我们应该学的，应该学的。[17:13]
所以这个地方，特别重新提醒我们自己一下，现在我们真正重要的是什么？戒。注意喔！这个最重要的─戒。那么戒从哪里开始做起，戒从哪里开始做起？正知见，这个最重要。然后把你正确的认识，在念头上面提出这个，护持这个正念。把这个正知正念率尔率尔，那个率尔率尔就是刹那、刹那心里面在警惕：“欸，对不对？对不对？对不对？”一直这个样。如果说一直安住在正念上面就安住下去，然后还要那个正知观察，你时时看一下：对，现在对不对，现在对不对？如果说这个对了，你就安住在上头，如果不对了，随时把它提起来，这是我们现在修行的第一步。[18:04]
(p261) 用功的方式呢，他采一个字，很有意思─斗！斗。在别的地方斗是不好，那个地方斗就对了。我们不要跟别人斗，真正要斗的要斗烦恼。要去斗烦恼应该采取什么呢？轻蔑，“轻蔑一切苦”。是，斗烦恼是满苦。啊，叫你平常的时候啊，要好吃的，要什么……到那时候呢，偏偏吃得嘴巴里不舒服。“没有关系！这个苦我不在乎！饿，饿也不在乎！是累，累也不在乎！我一定要把它斗胜它！”现在这个情况，这个就是我们能够这样去做，你真的能够这样去做的话，无有不胜者。是，我们重新不妨再仔细地，这个细细地把前面那一段话，在脑筋当中好好地仔细一再反覆，一再反覆。从开头第一步，注意，一步一步上来，一步一步上来。你如果能够把那个次第把握得很清楚的话，那么到这个地方了自然哪，一点没有错，一点都没错。[19:13]
所以记得啊！前面有一句话，有人哪，这个如果来问你说：“你现在修行，修得怎么样啊？”要晓得，要晓得，你修行修些什么？不是说，啊！我现在打坐得了定啦，或者什么啦！嗯，不是！而是什么？对于业果、烦恼，渐渐决定，是这个。说这样的业因感得这样的业果，现在内心当中生起如理如量的殊胜的见解。以前虽然听人家这么说，“欸，是、是、是。”但是呢，听人家讲可以，乃至于你讲给别人听是可以，可是碰到事情上头的时候，你做的事情总不相应。乃至于现在说：“哎呀！佛虽然这样讲啊，可是现在这个 (p262) 时代不行欸！”或者说：“喔唷！现在是为了众生，要利益众生，如果你不这样做的话，你不好欸！”不是。你心里看得很清楚，你固然是发了大慈悲心，你明明晓得这样去要堕落的，“我为了救他们，我也堕落。”了不起！否则的话，你找什么样的藉口，那个都是开玩笑。开玩笑还只是开开玩笑，满开心的，你这样去做的话，只有一条路─自己堕落。[20:39]
为什么原因啊？因为我们了解得很清楚，我们来修行的目的是干什么？修行的目的，是要彻底解决生死的痛苦。不管是念佛也好、参禅也好，你为什么要念佛？你说，哎呀！这个世界娑婆是苦啊！所以你要跳出轮回，而自己又没有这个能力，现在又种种条件不具足，所以唯一的，就是藉着佛的大慈悲，开这个方便法门，所以你要去。这个原则很清楚明白摆在这里，你要跳出这个痛苦。那么现在的“修”是什么？痛苦的根本在哪里？在烦恼。所以假定说你修行了半天，烦恼不能渐渐地减轻，请问你修行有什么用啊？道理讲了一大堆，然后呢，跟人家、大家谈的时候，喔，谈完了以后，或者自己越谈自己越觉得，哎呀，很得意！这个得意是什么？我见、我慢、我爱、我痴在增长。你觉得懂得一大堆道理，却是这个烦恼的根本在那儿增长，有什么用呢？所以这一点是我们要了解的。[21:54]
古来是告诉我们哪，这怎么办哪？“但自心中解垢衣”，只要你自己内心当中把那个烦恼的垢，把它慢慢、慢慢、慢慢地把它减轻，“谁能向外夸精进”，这句话我一下记 (p263) 得不一定清楚，但是呢没关系。只是你里边啊，把这个烦恼垢渐渐地净除，而不是跟人家去夸我如何精进。“夸精进”是什么？增长烦恼、增长烦恼。这个了解了，很清楚、很明白。而要想从这地方了解，也不单单从这个地方，从戒。所以说，你一定要从前面那个次第一步一步、一步一步上来。现在你在修行上面的精进尚且不能夸口，而还忙世间的时候：“哇！这个人以前如何如何啊！”那你根本就错得不晓得到十万八千里以外去了！[23:02]
This concludes the explanation of the stages of the path shared with persons of medium capacity.
【已说共中士道次第。】
所以像这种地方，说讲到这里，现在关于中士方面已经讲完了。是呀，下面马上要紧跟着进入上士去，紧跟着上士去。所以如果说我们自己有力的同学，正是在那里依着次第上进的时候啊，一定要连贯着，从头至尾都把握住。其他另外一部分同学，是的，眼前也许一下跟不上，那没关系，那么怎么办呢？至少在那个知见上面，就是见解上面，要把握得清楚，这个是最重要的。说我们修行从哪里下手，步步深入的次第如何，你把握住这个，了解了这个，然后你参禅、念佛、持戒、学教，无往不利。好，我们现在休息几分钟。[24:03]
到上面，把中士道已经讲圆满，中士道讲圆满了。那么在这个下面的基础上面，第一个下士最……下士的前面一个，还有一个道前的基础。修道之前先要有个准备；准备了以后，然后呢基础；基础上面呢，然后建立，在这个一层一层上来。所以这个彼此间，有它必然的层次性，你前面这个没有，后面这个不可能建立得起来，这个概念我们要弄清楚。 (p264) 所以我们修学过程当中呢，也是一样，一步一步上去的时候，都踩在前面那个基础上面，踩在这个基础上面。现在我们进入上士。[24:58]
菩提道次第广论卷七终
菩提道次第广论卷八
p. 203
Respectfully I bow down at the feet of those excellent and revered persons wo have great compassion.
【敬礼至尊成就大悲诸善士足。】
现在每一个地方，一开始的时候，主要的一定皈敬，皈敬。不但是诸佛，不但是佛世尊，而且还有菩萨等等。这地方是“成就大悲诸善士”，特别是指菩萨，大乘僧众。为什么原因？因为这是要进入那个上士道，进入上士道，求他们的加持。这个原因我们已经了解了，那就看文。[25:51]
After such extended meditation on the faults of cyclic existence from various perspectives, you will see all of cyclic existence as a pit of blazing fire. Then you will be completely consumed with the desire to attain liberation, the elimination of suffering and the afflictions. If you learn the path of the three precious trainings, you will attain liberation,
【如是恒长修习生死种种过患。见一切有如同火坑，欲证解脱息灭惑苦，由此希求策逼其意，学三学道，能得解脱脱离生死。】
经过前面这个次第，这个次第当中，“恒长修习生死种种过患”，这个简单的几句话， (p265) 也把前面那个纲要也说明，也是我们修习过程当中的一个原则指导。前面一定是先要了解生死的特质，原来这不是可爱、可乐的，而是有种种祸害、过失的，这个。那么了解了以后呢，还要经过思惟观察，这个思惟观察不是马马虎虎，而要恒长地练习。那个时候内心上面，生起相应的如理如量的正确的认识，这句话的意思是这样。否则的话会变成什么呢？嘴巴上面说说空话，再不然的话，他是说就是酸酒上面哪，撒一点点面粉，没有用！[27:28]
现在你能够如理如量地，能够生起了相应的正知见以后，那时候我们的见解是什么？“见一切有如同火坑”。所有的眼前的这些，就像火坑一样地可怕。这个，一个量，这是修行的，到现在这里为止的，所谓成就。我们可以拿这个来东西检查一下，当眼前我们看见什么样子？我们看见，是不是看见像火坑？如果你看见火坑的话，喔，逃都来不及，对了！如果我们现在看见了说：“哎呀，这个很欢喜！”错了！所以这个地方，是我们一个检查的标准，是检查的标准。不管我们的见解也好，或者是我们的习性也好，嗯，这个地方觉得舒服，这个地方快乐，这个地方满好，这个地方什么，那错了！三有当中任何一样东西，那你看见像毒蛇一样，看见像火坑一样，逃都来不及。这个就是到前面共中士，我们应该修习的内容。[28:51]
那么怎么办呢，晓得这些东西正是策发生死大苦的，你看看好像是快乐，实际上 (p266) 呢，无边大苦就在这个糖衣毒药下面哪，藏在那里。一心要求解脱，从这种错误的无明当中救脱出来，才不会沦落这个生死，感大痛苦。为了要得到这个，那么只有一样对治，一个正对治，什么呢？三学。所以呀，努力地策励自己，啊！全部精神要去学这个─戒、定、慧。那么学了这个，就能够从生死的苦海当中解脱出来了，解脱出来了，这个是前面所说的。[29:48]
which is free of cyclic existence and indeed irreversible, unlike the glory of high status within cyclic existence. However, your elimination of faults and attainment of good qualities will be incomplete. Thus you will not have accomplished your own aims and can only accomplish the purposes of others in a limited way. Eventually, a buddha will exjort you, and you will have to enter the Mahayana.
【又此解脱无所退失，非如善趣，然所断过及所证德仅是一分，故于自利且非圆满，由此利他亦唯少分，后佛劝发当趣大乘。】[30:11]
88a Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C24 P.107)[00:11]
For us ordinary mundane world people, this is the state that we are in: afterwards, even though one has decided to not pursue this at the time upon hearing others' advice, or perhaps the incident has been long over, one may still feel, "This person is unreasonable. I am the one who is reasonable!" What is this? That is "taking their side." He feels that what he does is correct. He does not know the harms to hostility. Similarly, this is the same for attachment. Yes, when sensory objects appear, we may not necessarily be able to stop ourselves. Even though we do not want our mouths to crave, however, everyone has had this kind of experience: ah, we know it in principle and we talk about it, but when sensory objects appear, we will just pursue them. However, you could pursue it when the sensory objects appear, but before that and afterwards are times that you should keep telling yourself, "Ah, this is not right! That is not good!" But if we are still regularly thinking, "Ah, this is great!" Then that would be wrong, that would be wrong.[01:06]
Of course, for us in general, we will not do that for the mundane world things. We will not do that for the mundane world things. For what is easy for us to do wrong, you should pay attention to that. Pay attention to that. For things that we will readily do wrong, we should know: the real purpose for me to be here is to remedy this; do not look at this object as something that will help us. In terms of concept, we must first recognise this very clearly. According to what understand, in regard to this, the most difficult thing to remedy for us is what? It is still food. It is the number one condition that aids cyclic existence. This is indeed true. Even though we will not do this regularly, but as soon as we see food at a certain place, it will start to brew in our minds. What should you do when it brews? Now this tells us, eh, after you come back, you should think, "Ah! This is my enemy in cyclic existence! I need to use some kind of method to remedy this." After finishing [the encounter with food], you should absolutely not say, "Ah! Nutrition is important. This is important. That is important. That is important. And that is important." Then you are completely wrong. Therefore, this place particularly tells us, "not taking their side." This is the meaning of it.[02:14]
He had already said this earlier and therefore did not go into it in detail. You should absolutely not look at this as a good thing, a pure thing, as something wonderful anymore and take the side of the afflictions. What should you do instead? You should look at it as what we need to remedy, the enemy of cyclic existence. This the same case with attachment, hostility and all the rest. This is the same for everything. This is to say that it will depend on what affliction is weighty for you. This is not to say that we can remove this thing in one breathe. We must know the steps and stages for removing it. In regard to the steps and stages, for now, the first thing is right here. Hence you should know these two phrases. This is indispensable now. When you talk about cultivation, this is the first thing to do, the first thing to do.[03:07]
Therefore, we should "side with the remedies and strive to overcome the afflictions." We should now strive to practice the variety of correct methods that will remedy the afflictions. We should strive to learn and get a good grasp of them in order to remedy the afflictions. If you can do this, then naturally, you will be able to maintain pure ethical disciplines. You will be able to "completely purify whatever ethical discipline you have assumed." This is really interesting. Did you see that? The ethical disciplines are not adopted externally. It is done internally. This means that for the ethical disciplines that you have adopted internally, after going through this process, they are purified. If you can be pure in your mind, then naturally, your behaviors will gradually, gradually accord, gradually accord.[04:02]
At this point, we are not saying that we neglect the external form. The external form is very important. In the very beginning, to be just talking about how to train your mind right away, it would be speaking empty words. In the beginning, indeed, we need to take great precaution of the external sensory objects. This precaution is to protect and situate ourselves in the best environment. And then we should strive to learn to recognize the root of the problem in the mind. After that, with both the internal and external factors being favorable, you will naturally accord. This is what we must understand. You cannot be biased toward either side. You might hear something and say, "Ah! Yes, I need to remedy my afflictions." It seems as if you would neglect the external form. So, it would seem to you that external forms become unimportant. You would then be speaking empty words. On the contrary, if you persist in grasping the external form, you might feel that you have done it correctly, but you may have completely strayed internally. Then there is no use for this at all - we would call this an embroidered pillow [meaning it is greatly embellished for no real great purpose.] We need to be clear of both these points. Next,[04:55]
As the glorious Gon-ba-wa, disciple of the Great Elder, said to Neu-sur-ba [280]:
That was a great master, a disciple of Je Atisha. He told his student,[05:07]
Ye-shay-bar (Ye-[shes]-'bar), if, tomorrow or the next day, someone were to ask all your disciples, "What are you practicing as the core of your personal instructions?" they would answer that it was to attain superknowledges or a vision of their chosen deity. However, they should answer, "It is becoming more and more definite about the causes and effects of karma and, consequently, keeping purely whatever vows I have assumed."
Look, look! Why did he specifically mention this person? There is a reason for this! The complete instructions of the sublime teaching come from here. Hence, take a look at what those practitioners who practiced the complete instructions did; take a look at how they practised. They did this. They said, "So and so, if people later asked your disciples, including yourself, 'What are you mainly learning now?' Everyone would certainly say, 'Oh! I have attained superknowledge. I have seen my chosen deity!'" This is in reference to people who have attained concentration. For our current situation now, we might say, "Ah! We should learn meditative concentration." Or perhaps for those who recite the Buddha's name, they might say, "Need to quickly attain one-pointed focus of the mind!" For those who uphold the ethical disciplines, they might say, "Wow! You need to do this." These, such as the three regulation garments of the monk, the alms bow... every aspect and every move have to be a certain way. Even when you sit in a meditation session, you will be seeking for concentration. Or they would say, "When I meditate in a lotus position, I can do that for several hours. I can do a full lotus position!" That is all you do, all you say.[06:23]
Look at that. At this point, what did the past master tell us? Hey! It is marvelous. "Honestly, you should say, you are becoming more and more definite about the Indeed, this is determined by the causes and effects of karma." Ah! After correctly understanding this, for the principle of how karmic cause will produce an effect, because you have conscientiously trained on this, you have developed an unwavering view. That is what should occur. Because you have correctly understood that "for a certain cause, a corresponding effect will be produced," that is why you do not dare to do anything bad. You will then strive to practice. The ethical discipline to you at this time will be something that you will maintain assiduously. Hence, you will maintain pure ethical discipline. This is the classic example of a great past master. The next part provides more explanations.[07:16]
Therefore, you should understand this to indicate that the phrase "attainments which result from meditation" refers to the achievement of a reduction in afflictions such as ignorance. When people fight with others—something that yields only sins and suffering both in this and in other lives—
True attainments in meditation is not measured by how long I can sit in a lotus position, how many prostrations that I can make, or how many times I can recite the Buddha's name. These are valid practices. But we must know, what is the core purpose for cultivation? It is to eliminate cyclic existence. What is the root of cyclic existence? It is the afflictions. Therefore "attainments" mean you have attained what? It is that you have gradually reduced your afflictions. That is the case! Therefore, he said that you should understand what true attainments in meditation refer to. Hey, your ignorant delusions will gradually reduce! This key point is very important. There are many people now who have trained for a long time, ah! They will give extravagant speeches about the principles that sound so persuasive! And if you talk about his effort, he can tell you that he can be in concentration for a few hours a day, but what about his afflictions? Nothing has changed! He perhaps may have more afflictions than others. This, this is not it. This is not it![08:33]
Hence, he tells us that this is the root! For true cultivation, you must from the very beginning recognise the goal of cultivation. In order to reach this goal, you need to explore step by step to find the root of it. This is because the true attainments of meditation are measured by whether you are advancing step by step on this. It is about this. Why? This is the real cause to suffering and happiness. If you can eliminate this, then you will move on to attain high status rebirth. Otherwise, you will "fall [into miserable realms]!" Hence, this delusion, this ignorance will produce sins and sufferings both in this life and other lives. What we should train now is to train on this, to train on this. After you have trained on this, you will gradually attain higher status rebirths in your subsequent lives. By attaining higher status rebirths in your subsequent lives, you will finally obtain certain goodness. If you use this as the reason to recite the Buddhas' names, eh, you will succeed! If you use this as the basis for your sitting meditation, you will succeed! If you maintain ethical discipline in this way, it is correct! If you learn the teaching in this way, it is correct! You just need to grasp the fundamental concept.[09:39]
they endure all manner of suffering for however long it takes, even at the cost of their lives.
This is telling us the real important practice now is to remedy this thing. You need to struggle with it. How do you practice this? You will need to struggle with it, struggle with it. When you are truly struggling with it, at that time, indeed, you will have to endure many different types of sufferings, many different types of sufferings. What kind of sufferings? Your beginningless latent propensity is just like this. You now need to turn your latent propensity completely around. This is not an easy thing to do. This is practice. And it is a suffering. But if you are able to turn your latent propensity around, then your problems are solved, your problems are solved. Just like that. Hence, this is a point that we must understand. Therefore, "even at the cost of their lives", this is the time to truly strive, to truly strive on that. You will have to strive at this even at the cost of your lives, needless to say the trivial matters that are before us now. This is what you should pay attention to![10:41]
Then they show off the scars of their wounds, etc., and boast, "I received this one at that time." This being the case, it is even more appropriate for us to endure the hardships undergone while persevering joyously in destroying the afflictions.
This is to say that normally for us, like how it is said, suppose we had gotten into some fight. So, as a result of this fight...during a heated argument, there was a physical fight. You may have gotten injured. Afterwards, eh, you would feel, "Look at that! I was hurt. But I was able to endure the pain and defeat him." You would feel, "Eh! I did well. I did well!" There are many races in this world that are very brave and intrepid. For instance, the Germans, they are very interesting. I had met and seen some Germans before. Once this person came, he would shave and his face would have blood all over. So, we thought, "How come his face has blood everywhere?" We were confused. Oh, we found out later that this was a part of their training from childhood. If this happened to us, if we bleed, oh-yo! We would be so scared! But they are quite fearless. When they do anything, they will give it their full attention. So, if you are normally careless as you shave but you do not bleed, it would mean that you are very cowardly. So, once they have nurtured this habit from childhood, they will absolutely not be afraid of any little suffering! They will have successfully cultivated this extremely fearless and persevering spirit. There is definitely a reason why the Germans have had great success in Europe.[12:01]
This is even the case in the mundane world. But for us now, any little thing that happens to us, ah! We cannot take any small incident. If we suffer from a little cold, we will withdraw and huddle ourselves up. Our heads will be down. A little cold will make us lie in bed, unable to get up. Any little thing that happens to us, ah! We will feel like we cannot tolerate this, cannot tolerate that. This will not work! Therefore, he tells us that the mundane world is like this. This demonstrates your bravery! So, as we eliminate afflictions now, we need to persevere joyously and endure the suffering. This absolutely makes sense and it is absolutely necessary, absolutely necessary![12:34]
Engaging in the Bodhisattva Deeds:597
Since even a scar inflicted by an enemy for no reason Is worn as if it were a decoration for the body, Why should suffering bother me, When I truly strive to accomplish a great purpose?
So, the scripture tells us that in the case of the mundane world, we might argue over some very trivial matter. Once we begin this argument with the enemy, of course, this may escalate into a physical fight. We could be injured from this. After we are wounded, we might feel that we have been brave, "Hmm, look at this! That was when I got this scar right here!" We would even feel that it is a "decoration" for the body. This decoration demonstrates bravery. For something so meaningless in this mundane world, you would think that means bravery to you. Now, to be persevering for this matchless purpose, this is when you should be even more courageous. This type of courage is your true decoration! If you can do this, the small sufferings will absolutely not cause any problems. This place, this is what we should pay special attention to. We should particularly use this to exhort ourselves![13:39]
So, everyone must persevere joyously, even though... this is where we should take even more precaution. Otherwise... our real first step, at this point, it is to build the right mentality. Building the right mentality is very important. You have to tell yourself this, "I must be able to accomplish this! I must accomplish it! I must accomplish it!" Once you have this kind of determination, when things happen, you will gradually achieve your goal. Otherwise, before you do something, you will already protect yourself. Where would you keep yourself? You will protect and keep yourself in your afflictions. What use are you?[14:13]
Thus, the one who struggles against the enemy of the afflictions and defeats them should be called a true hero,
If you can do that, then can you be called a true hero![14:20]
whereas the one who fights against ordinary enemies kills only a corpse, since these enemies will die naturally anyway even if they are not slain.
For you to conquer others, what use is there? We would normally praise ourselves, we feel we have this and that... this is useless! Why? So what if you praise yourself? Even if you do not kill him, he will eventually die anyway. Isn't that right? This is exactly the case! What is really important then? You will need to fight your own afflictions. No matter how powerful the enemy is or how strong the enemy state may be, even if you do not harm them, they will naturally die. Eh, so even if you have conquered them, there is not much meaning to that. But for this affliction here, if you can conquer that, then it is right! The treatise tells us,[15:05]
Engaging in the Bodhisattva Deeds:598
They are conquering heroes Who scorn all sufferings And defeat enemies like hostility; The rest are killers of corpses.
If you can truly do this, can truly do this, if you can truly scorn and conquer afflictions, even though you are in this Saha world, this world where the five impurities are rapidly spreading, and there are afflictions everywhere, you will be just fine right here. This is the reason why a Mahayana Bodhisattva practitioner does not want to go to Pure Land. He will want to be in this Saha world. Why? He has that kind of power! Much like the example here, no matter how many "foxes" there are, when the lion king appears, they only dare to stand by the side! If the lion king should roar, ha! Even if they do not run away, they would crouch down, being unable to stand. This is what is required. Then it would be right![16:43]
Thus, do not allow the factors incompatible with the path to inflict harm on you, and conquer them all. This concludes the explanation of the stages of the path shared with persons of medium capacity.
So here, this talks about the incompatible factors that the training in the path shared with persons of medium capacity specifically remedy, namely the afflictions. Regarding these afflictions, these are what we should conquer. We must absolutely not allow them to inflict harm on us. Up to this point, this is what we should learn, what we should learn.[17:13]
Hence at this point, we should refresh our memory to remind ourselves. What really matters for us now? Ethical discipline. Pay attention to this! The most important thing is ethical discipline. Where do you begin to practice ethical discipline? Where do you begin to practice ethical discipline? You begin with the correct view. This is most imperative. And then, you should take your correct understanding and bring it into conscious in your thoughts. Maintain this correct mindfulness. You should immediately apply vigilance and mindfulness. Immediately means you are cautious at every given moment, "Is this right? Is this right? Is this right?" You continue to do that. For you to maintain your correct mindfulness, you will still need to use vigilance for analysis. You will need to examine yourself at every moment: yes, am I being correct now, am I correct now? If the thought is correct, you continue to maintain that thought. If it is incorrect, you should readily bring to mind the correct mindfulness. This is the first step to cultivation.[18:04]
What is the way to practise? He used one word which is very fitting - struggle! You will struggle. It is not good to struggle or fight otherwise, but it would be correct to struggle with afflictions. We need not fight with others. Who we should really fight is our afflictions. What sort of attitude should you have when you struggle with afflictions? You should be scornful. "Scorn all sufferings." Yes, it is pretty miserable to struggle with afflictions. You would in general, be wanting food that is delicious, and wanting something else... by then, even when you eat something that does not suit you well, "It does not matter! I do not care about this kind of suffering! Even if I have to go hungry, it does not matter! Even if I am tired, it does not matter! I have to fight and conquer it!" For the situation at hand, this is something that we might want to review from the beginning. We should carefully take the teaching explained earlier and thoroughly go through them again and again in our minds. From the very first step, note this, you will have to go through it step by step, step by step. If you can grasp the stages of the path very clearly, by the time you get here, you will naturally not make any mistake, naturally not make any mistake.[19:13]
Therefore, you should remember this! There was a sentence earlier. If someone comes to ask you, "You are meditating now. How is your meditation?" You should know that, should know what you have been meditating on. It is not the case where, I have gained meditative concentration or something else! No! Instead, what should you have gained? It is that you have gradually become certain of what karma and afflictions are. It is that. You know that for a certain cause you will produce a certain effect. And your mind will develop a valid cognition of this auspicious view. Even though you have heard others say this, "Yes, yes, yes." However, it was fine when you heard others say it or even when you explained it to others. However, when situations occur, you are just not concordant. Perhaps you would even say, " Even though Buddha says this, but this does not work in this day and age!" Or perhaps you would say, "We need to do this for the sake of the living beings. In order to benefit the living beings, if you do not do this, you are not right!" No, this is not it. You will see your mind very clearly. Even though you have developed great compassion and you know very well that you will fall into the miserable realms if you do this, however, "For the sake of saving them, I will have to fall [into the miserable realms]." [If that is indeed the case,] you are magnificent! Otherwise, whatever excuses you find for yourself, they will all be said in jest. It is amusing to say things in jest. If you actually followed through with it, there is only one path for you - you will fall into the miserable realms yourself.[20:39]
What is the reason? This is because we understand very clearly that what is the goal to our cultivation? The goal to cultivation is to thoroughly eliminate the sufferings of cyclic existence. Whether you are reciting the Buddha's name or practicing Zen, why should you recite the Buddha's name? You might say, this Saha world is filled with suffering! So, you must escape cyclic existence yet you do not have the ability. And now you do not even possess the prerequisite. Hence, the only alternative is to rely on the great compassion of the Buddha who has given you this convenient method. This is why you want to go [to the Pure Land]. This principle is very clearly displayed right here. It is because you want to escape suffering. So, what are you "cultivating" now? What is the root to suffering? It is afflictions. Suppose you have meditated for a while but you are unable to reduce your afflictions, so may I ask, what use is your cultivation? After expounding greatly on the principles, and as you speak with others, oh, after the conversation, you feel that you are ever more... pleased with yourself! What is this? It is my view (holding to the ego idea), my pride, my self-seeking, and my own ignorance that are increasing. You will feel that you know a great deal of principles but the affliction root continues to strengthen. What use is there? Therefore, this is a point that we should understand. (Translator’s note:
我痴 – ignorance in regard to the ego;
我見 – holding to the ego idea;
我慢 – self-esteem, egotism, pride;
我愛 – self-seeking, or desire, both the latter arising from belief in the ego.)[21:54]
The ancients would tell us, what should we do? "We should only eliminate the filth of our own afflictions." We should slow, slowly, slowly reduce the filth of afflictions that are in our mind. "Who can boast of their diligence to others?" I do not remember this sentence that clearly. But it does not matter. As long as you can gradually eliminate the afflictions in your mind instead of boasting how diligent you have been. What is "boasting diligence"? This is an act of increasing afflictions, increasing afflictions. You can understand this now. This is very clear and apparent. If you want to understand this, it is not only through this way. You will need to begin with ethical discipline. Therefore, you must go from the stages explained earlier to move up step by step, step by step. Not only should you not boast your diligence in cultivation, to be talking about the achievements of the mundane world, "Wow! This person used to be this and that!" You have no idea how far you have strayed![23:02]
Therefore, in places like this, speaking of this, we have now completed the teachings on medium capacity. Yes, we will immediately move on to great capacity, immediately move on to great capacity. For those students who are capable, who are following the steps to progress, you must connect them all and have a good grasp of this from the beginning to the end. For those other students, yes, perhaps you may not be able to catch up immediately, that is fine. What should you do? You should at least for the concepts, for the views, you should have a clear grasp of them. That is most important. As for where we begin in our cultivation and the stages in which we go in depth step by step, you should grasp that. Once you know this, you will be benefited in every way as you choose to practice Zen, recite the Buddha's name, maintain ethical discipline, and learn the teaching. Alright, let us know rest for a few minutes.[24:03]
By this time, we have finished the medium capacity, finished the medium capacity. Before this foundation, there is still the very first section on the small capacity, and also the foundation to the path before the small capacity. Before you train on the path, you must prepare first. After you prepare, you establish the foundation. You establish the foundation and build one layer after the other on this foundation. Hence, between these segments, there is a definite order to them. Without the previous sections, you will not be able to establish the latter. This is a concept that we need to be clear of. Hence, it is the same when we cultivate. As we advance step by step, we are stepping on the foundation that has been laid down earlier, stepping on the foundation that has been laid down earlier.[24:58]
<Editor’s note: 88A [25:51]-[29:48] of the translated commentary is missing from the PDF>