菩提道次第广论手抄稿:旧版第九十一卷B面

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（手抄稿 第十二册 p91）[00:07]

我今天特别地要说明一下。不但是发大乘，我们做任何一件事情，做任何一件事情，事无大小。那么为了针对我们目前的、一般的修行来说，是究竟我们圆满达成的是佛果没有错，晓得要发菩提心，乃至于要行六度万行。可是我们常常有一个感觉说：现在末法的时候，不容易做。不要说在家人做不到，出家人也的的确确很难。所以通常我们啊，会走佛陀给我们的一条方便的法门，说“念佛”。是，这是个方便法门，它尽管是个方便法门，这个法门你还是要把握得很正确，这一个前面那个辨别也要很正确。你了解它往生的最主要的条件是在哪里，换句话它根本的原因在哪里。[01:38]

就像前面譬喻当中，要种稻，你要稻种出来，是一定要田 (p92) 地啊，一定要水啊、土啊、阳光啊，这是一定需要的。可是这个水、土、阳光，放在这个地方，是，没有它的的确确长不出来，但是单单它……因为没有它是长不出来，所以你也可以确定地说，要得到那个稻种是一定要的东西，这个是没有错。但是单单有这个东西的话，你缺了一样东西的话，其他的再怎么弄都不行，对不对？这个概念我们要弄得清楚。万一你虽然有了水、土、阳光、肥料等等，放进去的是草，长出来的是草；放进去的是麦子，长出来是麦子；放进去的是花，长出来是花，所以这个叫作共因，不是不共因─它的特质。那么我们做任何一件事的时候，我们一定要把握得住，说这个根本原因在哪里，有了这个根本原因以后呢，然后使得根本原因圆满。[02:59]

就在我们业当中，有一个叫引业，有一个叫满业。这个引业是确定你这一生到哪里去的根本原因，满业是然后把这个你所要的这个内涵，把它加圆满。所以如果说，同样的道理，我们要求往生，你一定要把握住往生的根本因在哪里，然后你进一步求它的圆满因。你往生的根本因把握住了，那么去一定去，问题只是高下问题，哪怕挤到是边地，挤到边地也好啊！当然我们希望是挤个上品上生，乃至有人提出了，不但是上品上生，上品上生啊，还希望成佛咧！对啊，这个是圆满因，就这样。[03:51]

那么它的根本因在什么地方，你首先要把握得住，如果你在这个把握不住的话，它会 (p93) 产生什么流弊呢？产生流弊就是刚才我们讲的业里边，它有引业、有满业，你引业根本把握不住，如果你满业虽然做得很圆满的话，产生什么效果啊？佛经里有这个公案，叫“修慧不修福，象身带璎珞”（编者按：疑师口误，或应作“修福不修慧”）。喔！他做的这个因，圆满但是不是根本。修了很多慧啊（编者按：似应作“很多福”），结果他这人道得不到，跑到畜生道当中去，虽然那个畜生很享受，这个不是我们要的。[04:38]

换句话说，你虽然念佛，你念了个半天哪，欸，不能往生！结果说不定你生天了，说不定你在人间，结果弄了半天弄个三世怨。这个是为什么我们要辨别的，这一点很重要喔！那么究竟是……往生，什么根本因，现在我们这里先不深一层谈。同样地，持戒，持戒我们要把握得住，说持戒的根本因是什么，然后从那个根本上面再讲圆满。这点我们一样的道理，所以你能够把握住这一点去做的话，那问题自然解决。[05:18]

所以现在这个地方讲大乘，前面每一个地方讲辨的时候，我一定把那个概念说清楚。那譬如说他本论前面辨很多，我已经举了很多个譬喻，你们只要重新温习一下。我简单地说一下，为什么事前先要把那个事情弄得这么清楚？因为你是的的确确要学这个方法，然后能够得到你所要的结果。而我们现在学的这个方法是什么？从生死轮回的苦海当中，照着这个办法，所以“乘”不管是大小，不管是羊车、鹿车，乃至于什么……到大乘的大白 (p94) 牛车，都是想办法度脱生死苦海，到达彼岸。[06:23]拿我们现在来说的话，不管你用什么交通工具，用汽车、轮船、飞机，要度脱，这个不能弄错。有很多地方汽车可以去，有很多地方汽车不一定去。然后你同样地，说汽车或者飞机，那么什么是汽车，什么是飞机，你要把握得准，不是说讲一个道理。讲一个道理固然不行，你看见这个样子，样子也不行啊！你照那个样子做一个，那这部汽车不会开，就算是它会开了，但是如果出了毛病也不行。[07:03]

我说一个这上面比喻，比如说汽车。汽车最重要的，就是那一面来说，就是什么？它的引擎。然后呢这个轮胎，然后呢那个车身，然后呢上面圆圆满满的那种车篷，里面是讲沙发、舒服等等。这个里面你要抉择最重要的根本因是什么，根本因就是这个引擎最重要，这个不能出毛病，对不对？第二个呢，这个轮胎、这个车身，一定不能出毛病。这两样东西出了毛病的话，你如果弄得不正确的话，摆在那个地方可以，你玩玩可以，开出去的话，欸，马上出毛病的。至于这个车身本身不圆满一点，不舒服一点，那没关系呀，这个概念我已经说过很多次了，这样。[07:58]

所以在这个地方要进入上士道，万一对这个概念弄不清楚的时候，这地方请大 (p95) 家注意一下！千万你们不要说：“哎呀，我只要学念佛，学这么多，干什么啊？”不幸的是，很多念佛的人，不晓得这句佛号怎么念！所谓欣厌，欣些什么？厌，厌些什么？所谓信愿，信应该信些什么？应该愿些什么？不是说：哦，我信过了就算了，我愿意就算了。那么在以前，容或我们不懂，到现在从道前基础、下士，乃至中士，那地方就非常清楚、非常明白了。[08:45]

整个佛法，跳出生死轮回都是讲这个事情。因为生死轮回的本质就是痛苦，我们世间人不认识它，那么现在特别指出来，这一点我们必定要认识的！如果不认识这一点的话，尽管你念佛，念佛也没有用。因为念佛的目的，告诉你清清楚楚，什么啊？这个世间是苦啊！一无是处啊！所以你现在只有要修学佛法，可是修学佛法又要这么多条件哪，现在在五浊恶世，这个条件不具足，所以那个时候，你只有用这个方法。[09:32]

条件是不具足是告诉你，修学佛法的条件不具足，所以给你最简单的方法。给你在最简单的方法当中，你不要忘记，这个圆满因不具足，不是说那根本因没有喔！如果你根本因没有的话─刚才说的，这个就像那个种田一样，这个土地比较瘦，然后呢，这个水分不大够，然后肥料不大够，那多多少少还可以长一个稻子；根本因没有的话，不管你弄得多好，你种下去的是草，对不起，那一点用场都没有！这个概念我们要弄得清楚。所以他 (p96) 一定是，主要的目的是解脱生死，就是这一件事情。那么生死的根本在哪里？这我们要把握得清楚，就这样。同时，为了策励你解脱生死之前，应该有些什么准备，这些概念都要清楚。[10:38]

所以你前面越清楚，不要急，你能够顺着这个次第来做的话，将来这个结果越圆满，这点原则特别说。当然最起码的，念佛固然是如此，然后最圆满的佛果还是如此。再退一步，说：“啊！我现在只希望想学袁了凡先生一样，怎么改善自己命运。”好啊！你只要肯做，一定达到。但是同样地在这个里面，你一定要把握得住两样东西─根本因是什么？然后圆满因是什么？这个就辨、就辨在这里，不要弄错，不要弄错！[11:34]

为了使得我们得到正确的认识起见，所以我们一定要去找圆满的教授。现在我们已经了解圆满的教授，有的，绝对有！因为佛之所以成佛，他的条件是什么？他要帮助一切人解决这个问题，他有这个大慈悲心。他不但有这个大慈悲心，而且大智慧，他晓得怎么解决。不但晓得怎么解决，彻底圆满地晓得，而且有大威神力，他有这个力量能够帮助我们。所以不是没有善知识，不是没有圆满教授，问题在哪里？还是在我们自己，这个概念你一开头一定要认识。[12:28]

如果关于这个概念不清楚的话，那么我们回过头去看一下，本论第三个大科：如何 (p97) 听闻相应正法的轨则。这个概念请大家特别注意。为了这一点，请翻到第十七页，翻到第十七页。他第一个，十七页之前面，先告诉我们，说听闻正法的时候，应该怎么个去听。事先嘛，先要思惟它的殊胜的利益，然后呢法师发起承事，然后正听轨理，前面两个我们都不在这里温习。特别是十七页上面说，正听的这个，正式听闻的时候，你一定要具足“断器三过，依六种想”。那现在这个地方，我们已经概念清楚了：哦，哪三样过错！这个自己好好地温习一下。[13:36]

在这个过错当中，如果说你不能把它净化的话，尽管佛是彻底圆满地成了佛，他的的确确要救我们，不幸的是，因为我们自己本身有这个问题啊，这个佛法就是进不来。就像一个盆，倒过来摆在那里，不管它那个甘露多好，那就是弄不进去，就是这种。你不愿听、你不想听，这个就没有用。为了策发我们听，所以他前面要告诉我们，思惟听法的殊胜利益啊！你想着：哎，它这么好的好处啊！那个时候能够把第一个毛病拿掉它。[14:27]

然后呢你听的时候，你内心所谓等起心啊，它有问题。换句话说，我们心里面，自己有我们自己的想法。所以这一点大家千万记住，我们到这里来干什么？来学佛。这个“学佛”这两个字，有两个内涵：一个是学，就是我自己的态度是什么？第二呢，要学的对象是什么？你千万不要忘记我跑到这里来学的！所以很多人跑到那个庙里来，总觉得我要这 (p98) 个样、我要这样……。你不是来学欸！这种心情是什么？心情好像跑到店里去买东西一样。我以前小的时候看见人家店家吵架，那个事情很多年以前，那个时候吵架，那个人跑到店里面，就跟那店里面吵起来了，那个买的人怎么说？“老子有的是钱，我要什么就要怎么！”就这样。“不配我的胃口的话，我就……。”这样，就这样跟他吵起来了。所以现在很多人都这种味道，“老子有的钱，跑到这个来，我要这个的。”对不起，那不是来学的态度，这个你们要记住喔！[15:44]

学是表示什么？就是我不知道，这很清楚、很明白。所以你千万，尤其是出家，不要说：“哎呀，这个不行、那个不行！”你这个不行的话，那个是你做生意的方式。你好像我跑得这里来，或者说你说付了学费─当然我们这里不付学费。乃至有人说，自己觉得：“喔唷，我放弃了一切，跑到这个地方来。”自己好像……正因为你放弃了一切，跑得来，那你更应该认真地学呀！你放弃了一切跑到这个地方来享受，那何必跑到这地方来呢？你大可以在外面赚了大钱，然后你去享受去呀！所以这个态度你要了解喔，你是来学的，是不懂。[16:27]

第二个，你学的内容是什么？你学的是佛。佛的特质是什么？觉。你所以要学佛，因为你迷呀，这个概念你要很清楚啊！所以你在内心当中说明了一个什么？你在迷的当中， (p99) 这个你一定是要认得很清楚。所以你的起心动念，如果说你在这种心念当中，你觉得你要这样、你要这样的话，这个就像那个容器，虽然朝了天了，有毒的，那个没有用。那么第三个，大家已经了解了，不去细讲了。[17:05]

下面呢，依六种想。前面这告诉我们“如病”，那个病是什么？三毒啊、什么啊，当初的时候晓得名词，现在我们已经开始学了下士跟中士。下士告诉我们：暇满人身难得啊，这个暇满人身的意义，我们应该牢牢记住；然后无常这件事情应该牢牢记住；由无常怎么引发皈依，皈依的特质的内容如何。那么再更进一步的话，进到中士道。中士道就讲，是的啊，特别讲那个苦。为什么讲苦？这个我们要好好地体会一下，加深这个认识，一定要了解眼前我们贪着难舍的真正的内涵是苦。因为我们了解了这个苦，所以要策励我们跳出来；要跳出来，那要找一找是不是有方法、可能。欸，结果找到：是的，由它的苦的因，所以才感得苦的果，你只要把那个因拿掉，那么这个苦的果就可以解决。所以由苦谛、苦推动我们去修行，然后由集谛找到，啊！我们从哪里去下手。[18:36]

所以从这个上头的话，我们进一步就认识到：啊，烦恼─那是系缚我们的生死的根本。实际上我们现在在什么？在什么病当中？就在那烦恼病。这个就跟前面说的具六想当中的那个第一个概念就有了。当初告诉我们具六想，怎么说？假定那个“第一个想”不起(p100) 的话，下面都是空话；那个“第一个想”认识了以后，下面都有了。现在从中士道这个上面就让我们认识，哎呀，说我们现在千真万确啊，真是在那个大病当中。[19:16]所以在这点，大家请翻到170页。

p. 170 (复习)

现在我们在这个地方，再看一下，看一下。前面是先告诉我们，它生死轮回当中的主要的因，所谓集谛这就是什么呢？就是这个“惑”跟“业”两样东西，那个是会把我们绑在生死当中的，而最主要的上首啊，是惑，就是烦恼。那么它这个地方告诉我们：正明烦恼，生起次第，烦恼之因，烦恼过患。那么烦恼的过患的话呢，大家要好好地观察、去思惟，因为了解了过患，所以要去断除它。[20:13]

那个烦恼是什么行相呢？今天晚上，我重新再跟大家说一下，以及生起的次第。总相那个不讲了，就是反正任何一样东西生起来的时候，就那个心里不寂静。不寂静，我们体会不到，但是那个生起来的时候，你跟着它在转，就是这样。实际上眼前我们一切时处，我们现在的心相就是个烦恼相。我们现在坐在这里好好的，这个烦恼相是什么呢？可以说在痴相当中，还在集谛。虽然我们认真听什么等等啊，是，这随顺出生死的，但是呢仍旧是，如果一般状态当中，今天没有什么特殊的状态的话，那个是具足了痴相。[21:05]

实际上不只一个相，我一个一个分析的话，你们了解，在我们平常状态当中，是我们 (p101) 什么心理相。第一个“贪”，贪这个相是我们容易感受得到的，对吧？贪这个相我们容易感受得到。但是这个贪的细微相，我们就不大容易感受到了。实际上呢，我们一切时处，譬如说我们在这里做得累了，哎呀，我疲倦得要命，要去休息一下，想去躺一下，舒服一下；或者是觉得今天什么不好了，或者什么，这个里边就有贪相在里头。第一个呢，你要求个舒服，喔，你贪那个舒服。第二个呢，你觉得累了，或者你有种种的理由啊，什么……或者要睡一下啦，保护那个身体啦，或者什么，那个还是个贪相。但是这种细微，在我们觉得理所当然的，世间人本来应该这样；修学佛法的人哪，这个是我们要对治的，要去精进去对治的。所以这个贪相，若粗、若细我们都应该认得。[22:16]

这个“瞋相”也容易了解，这个“痴相”本身，不说不知道，现在说了，它慢慢就知道了。我们别以为我们现在平常的时候，觉得不起烦恼─在痴相当中，这样。那么这个“慢相”，这个就是在实际上，这个慢相也是随时随地都在生起，但是这个慢相啊我们不太容易发现它。总是当你人我之间产生的任何问题的话，这个慢相一定存在的，因为它这个慢的根本，是随着“我”来转。[22:54]

这个“疑”本身，平常我们觉得：“我们没有怀疑嘛！”欸，要晓得这个怀疑，这个烦恼当中的怀疑，是它有它的一个特质。平常你对事情不能肯定是怀疑，是，可是呢 (p102) 这个地方特别是指什么？对于我们所谓业感缘起的这个道理，缘于四谛啊、三宝啊……这些东西。所以这个疑，对于净信心来说的，净信心来说的。我们平常所以要想修学佛法，而做不到的根本原因，就是这个疑。说对于正确的道理，没有清净的净信心，所以常常说：“哎呀，这个明晓得，为什么做不到啊？”你不检查不晓得，仔细检查的话，那个时候就会发现，原来是什么啊？原来你并没有产生真正的净信心，这个是。那么要怎么产生净信心呢？那东西的的确确，关于这些道理都要了解得很清楚。[24:12]

下面这个“见”哪，我们称为“利使”。因为这个“使”，实际上就是烦恼的别名，这个东西非常利，一下就起来了，一下起来了，而且我们一直在这个地方转。关于这个利使，在这个地方今天重新说一下。

The reifying view of the perishing aggregates is an afflictive intelligence that observes the appropriated aggregates and regards them as "I" or "mine", that is, as the self or that which belongs to the self. Here, since "perishing" means impermanent "aggregates" as plural, the terms indicate that what are apprehended are simply impermanent and multiple phenomena; there is no permanent and unitary person. This is why it is called "the view of the perishing aggregates."

【坏聚见者，谓缘取蕴，计我我所，染慧为性，我我所见，其中坏是无常，聚是众多，为欲显此所见之事，唯是无常，非一之法，全无常一补特伽罗，故为立名曰坏聚见。】

第一个叫坏聚见，坏聚见就是身见，或者叫有身见，实际上就是“我”。这个东西─根本，这个东西啊一切烦恼的根本。你在任何一件情况之下，如果说我们不要说佛法啦，你能够推己及人，代人家想一想的话，你这个问题，就自然而然会减轻很多。所以到现在为止，我们还没有学上士道当中，尤其到后面毗钵舍那那一部分，我们对于这个我见的根本不认识它。我们只能这样说，平常它起来的时候，你经常都是总归觉得“我”！人家好像委屈了我，他为什么不代我着想？我的立场是如何，我觉得什么、什么道理，我如何、如何……。那都是在以“我”为主的生起种种概念来，这个， (p103) 一切的根本。所以在这个地方，我们能够退一步想，或者代别人想一想。[25:45]

同样地，好像念佛法门当中，并没有强调这个东西耶？你不懂啦，你会感觉到没有强调，你懂了以后，念佛法门当中也强调这个。因为我们无始以来心里面哪，自然而然转起来的，一天到晚缘着我在转。念佛法门强调的是什么？六个字─南无阿弥陀佛，一心皈投阿弥陀佛。当这个念头念起来的时候，你一心一意只有皈投阿弥陀佛。那个皈投阿弥陀佛的时候，这个“我”啊，就不再重视它了。[26:31]

所以说，当死的时候，平常一般人死了以后，喔唷，生了病了，赶快保护它。可是前面啊，欸，你晓得得很清楚，这个东西就是生死痛苦的根本。所以我现在一心皈投阿弥陀佛，阿弥陀佛把我救去了，这个正是我不要的。生了病嘛─死，死了嘛正好是往生的因啊！所以你生病的时候，你不会去求医生去治那个病，只是说：“哎呀，赶快，阿弥陀佛你早些来救我，假定我能今天晚上走的话，我等不到明天啊！”你不会去想找医生了吧！对不对？这是我们平常真正讲的。所以他尽管道理没有讲的道理，可是告诉你这个方法上面，你只要信得过照着去做的话，就暗暗地吻合了这个道理，这个我们要了解的。所以今天我们有机会认识那个的话，肯根本上面把握住了，然后你去念佛的话，那事半功倍。[27:33]

至于说，这个第二个，什么叫边执见？

An extremist view is an afflictive intelligence that observes the self as apprehended by the view of the perishing aggregates and regards that self either as permanent and eternal, or as subject to annihilation in such a way that there will be no rebirth from this life into a future life.

【边执见者，谓缘萨迦耶见所执之我，计为常恒，或见断灭，无从此没，结生当来，染慧为性。】

这个边执见，平常总是说，这个常啊、断 (p104) 啊、常啊，要注意哦，这不是普通常、断，这是由于什么？由于计着这个我。所以计着这个我以后的话，他自然而然产生两种概念。有一种概念，说这个恒常不变的。平常我们讲灵魂，讲灵魂就是这样，好像一个人是从这个房子里面，搬到那一个房子里面，这样。那么有人会问了：“欸，那不是讲，那个十二因缘图当中是这样吗？”是，它只是个譬喻，真正佛法里面，并没说像灵魂有这么一个东西跑到那里，这个道理我们慢慢地以后再去说。如果像这种情况叫常见，这个到后面，我们再深一步去说它。[28:39]

至于说普通一般念佛的人的话呢，如果不了解，你关于这个常见，也可以不必很深入的。总之，你只要把握住这个念佛的根本因，厌恶这个生死，厌恶那这个东西，“我”这个东西，一心皈投依靠就可以。所谓“断见”，就是断灭见。现在世间一般的，这个所谓只讲究说，科学上面大部分持的态度，就是断灭见，就是人嘛就是这样，死了以后就完了。要晓得这个断，不是指这个以外的事情，这个特别的。[29:16]

下面哪，两样东西，见─见解的见，“见取”跟“戒禁取”。在我们平常一般犯的毛病都在这个上头，最容易。看看那个，它的定义是什么？

A belief in the supremacy of wrong views is an afflictive intelligence that observes one of the three views – the view of the perishing aggregates, an extremist view, and a wrong view – along with a view-holder's aggregates on the basis of which such a view occurs, and regards such a view as supreme.

【见取者，谓缘萨迦耶见边见邪见，三中随一，及彼所依见者之蕴，执为最胜，染慧为性。】

这个叫见取。[29:54]

ENGLISH LRV2.P26 (cOMMENTARY V2.P.73)[00:07]

Why does he specifically distinguish this here? At this point, I want to especially explain something today, especially explain something. Not only is this true for developing the spirit for the Mahayana, but that this is true in everything that we do, in everything that we do. It is the same for any big or small task. If we talk about our current cultivation or cultivation in general, we do know that we should attain the ultimate and perfect Buddhahood. We know that we should develop the spirit of enlightenment and we know even to practice the six perfections. But we would frequently feel this way, "We are in the degenerate time and this is not easy to do." Not to mention that this is impossible for the householders to do, it is indeed very difficult for renunciates as well. Therefore, we would normally take on this convenient teaching method that Buddha has given us, which is to "recite the Buddha's name." Yes, this is a convenient method. Though it is a convenient method, you will still need an accurate comprehension of the method. You will still need to have a correct discernment of what was discussed earlier. You need to know the primary prerequisite for going to the Pure Land. In other words, you need to know what the root cause is.[01:38]

Just like the analogy described earlier, the analogy described earlier, if you are to plant rice, if you want the rice stalks to grow, you will certainly need a field to plant, will certainly need water, soil, and sun. These are all necessary. But to just have water, soil and sun, yes, without the seeds, you will indeed not be able to grow rice. But to just have the seeds...it is true that you cannot grow rice with only seeds. Hence you can be certain to say that the rice seeds are certainly necessary. This is unmistaken. But to just have the seeds without any of the other factors mentioned, then you will not be able to grow them. Right? This is a concept that we should be clear of. But suppose you have water, soil, sun and fertilizers, but you put in seeds of grass, then you will grow grass. If you sow the seeds of wheat, you will grow wheat. If you sow the seeds of flowers, you will grow flowers. Hence these factors are what we called the general cause, not the specific cause - this is the characteristic. Hence when we do anything, we must have a good grasp of this. We must know what the root cause is. After obtaining the root cause, you will then need to make the root cause complete.[02:59]

Among our karma, there is a type of karma called the projecting karma and another called the completing karma. The projecting karma is the root cause that dictates which realm you will be reborn. The completing karma will help you to complete and perfect what you want. Therefore, by the same principle, if we seek to go to the Pure Land, you will certainly need to have a handle on the root cause on what will get you to the Pure Land. And then you can go a step further to seek for the completing causes. Once you can grasp the root cause for going to the Pure Land, then you will certainly make it there. The issue is only how high or low would be your status when you enter. Even if you squeeze in to get to the border region, it is still good if you can squeeze yourself into the border region! But of course it is our hope to squeeze into the highest status category in the Pure Land. And actually someone has bought this up, not only do you want the highest status in the Pure Land, not just the highest status, but that you hope to become the Buddha! Right, this part is the completing cause. It is just like that.[03:51]

So what is the root cause here becomes something that you must first grasp. If you cannot do that, what kinds of problem will this cause? The problems can be explained in the context of karma as we just described. There are projecting and completing karma. For the projecting karma, if you cannot grasp the root, even though you may create perfect completing karma, what would this result in? There is a story in the Buddha's scriptures depicting this. It is called "To train for merit without wisdom, it is like the elephant wearing a chaplet of precious stones." Oh! He had planted the causes, but only the completing ones instead of the root cause. After much accumulation of merits, consequently, he was not able to become a human again but instead had gone into the realm of the animals. Though he enjoyed luxuries as an animal, but that is not what we want.[04:38]

In other words, even though you have been reciting the Buddha's name, after reciting for a long time, eh, you cannot go to the Pure Land! As a result, you could go to the heaven or the human realm, but the result of your much effort could be the dilemma of the three lifetimes. This is why we need to discern this here. This point is very important! So ultimately...to go to the Pure Land, as for what the root cause is, we will not go in depth to talk about this yet. Similarly, when you maintain ethical discipline, we need to have a good grasp of how to maintain ethical discipline. We should know the root cause to maintaining ethical discipline. Then from having had a good grasp of the root cause, we can then talk about how to make it complete and perfect. The same principle applies. Therefore, if you can have a good idea of this concept then your problems are naturally solved.[05:18]

So at this point, it is explaining the Mahayana. Whenever the text made a special discernment, I always made sure to explain the concepts clearly. For instance, many discernments were made earlier in this treatise and I had given ample examples to illustrate. All you need to do is to review them. Let me just briefly explain why you have to ensure it is that lucid prior to your cultivation. This is because you will indeed have to learn this method in order to attain the fruit that you so desire. And what is this method that we are learning now? It is that in this ocean of cyclic existence, by following this method, it does not matter whether it is the big or the small "vehicle," whether it is the goat cart, the deer cart or whichever...up until the Mahayana's white ox cart, these are all ways for you to escape the ocean of cyclic existence, to reach the other shore.[06:23]

If we use the framework of the present days, no matter what transportation you use, you can use cars, ships or airplanes. If you want to escape [cyclic existence], you cannot afford to get it wrong. There are many places where cars can get you. But there are others where cars cannot go. Similarly, whether you are traveling by car or airplane, what kind of car or airplane does it have to be, you will need to figure it out exactly. You cannot just say by theory this is how it is. A theory will not work. But even if you just know what it is supposed to look like, it will not work either! If you just go by what it looks like and make one looking exactly like that, it will not run. Even if it runs, there will be problems. That will not work either.[07:03]

Hence the analogy that I suggested earlier was not just about the car. I know that what is most important in a car? It is the engine. You then need the tires and the body. And then you need the accessories that will make the car perfect. Inside, you will need the car seats and the comfort things. For the car, you will have to decide what the most important root cause is. The root cause is that the engine is the most important. This cannot go wrong. Right? These tires, the body of the car, they cannot have any problems. If these two things are defective, say you got them made wrong, it would be fine when the car is only on display for fun. But when you drive it out, eh, there will immediately be problems. If the body of the car is slightly awkward and not that comfortable, that is alright. I have said this concept many times. Like that.[07:58]

Therefore at this point, we are entering the path shared with the persons of great capacity. If you cannot get this concept clear, I ask that you all please pay attention here! You should absolutely not say, "Ah-ya, I just need to recite the Buddha's name. Why should I learn this much. What is this for?" Unfortunately, many who recite the Buddha's name do not know how to recite this one epithet! For the so called joy and disenchantment, what are you joyous over? For this disenchantment, what are you disenchanted with? For the so called faith and aspiration, what should you have faith in? What aspiration should you have? This is not the case where I can say, "Oh, I believe and that is that. I aspire to this and that is that." In the past, it was fine that we did not understand. But we have gone through the foundation of the path, to small capacity, and even medium capacity, so this becomes very clear and transparent.[08:45]

In all of Buddhism, it always talks about escaping cyclic existence. This is because the nature of cyclic existence is suffering. We as people of the mundane world do not recognize it. So now this is specifically pointed out for us. This is a point that we must recognize! If we do not know this, even if you recite the Buddha's name, it would be useless to recite the Buddha's name. This is because the purpose of reciting the Buddha's name has been clearly told to you, what is it? This world is filled with miseries! It is devoid of any merit! Hence you will want to only train in Buddhism. But to train in Buddhism requires this many conditions. But now in a world where five impurities are rapidly spreading, these conditions cannot be met. So at this time, you can only use this method.[09:32]

Not having the conditions means there aren't adequate conditions to learn Buddhism properly. Hence you are given the simplest method. But when this simplest method is given to you, you should not forget that just because the completing (the general) causes are not there, this does not mean the root cause should go missing! If you do not have the root cause - just like what we said earlier, this is much like cultivating the field, even if the soil is less fertile, there isn't as much water or fertilizer, but you could still more or less grow and harvest some rice. But if you do not have the root cause, no matter how great the other conditions are, if you plant the seeds of grass, sorry, it is useless! We need to be clear of this concept. Hence the primary purpose for doing so must be liberation from cyclic existence. There is only this one purpose. So what is the root of cyclic existence? We need to have a clear grasp of this. It is just that. At the same time, in order to exhort yourself to strive for liberation, what kind of preparation do you need? These concepts should be clear to you.[10:38]

Therefore, the clearer you are in the beginning, no need to be hasty, if you can follow the stages to practice, the more perfect will be your result in the future. I wanted to specifically address this principle. Of course at the very least, this is what you would do for reciting the Buddha's name. But the most perfect Buddhahood will come about the same way. If you take a step back and say, "Ah! I just want to learn to be like Mr. Liao Fan Yuan to just change my own destiny." Excellent! As long as you can do this, you will be able to reach your goal. But similarly, while doing so, you will still have to have a grasp of these two things - what is the root (the specific) cause? What are the completing (the general) causes? For the discernment that was made, what was discerned is right here. Do not get this wrong. Do not get this wrong![11:34]

Therefore, in order for us to obtain the correct understanding, we must find the perfect instruction. Now that we have understood the perfect instruction, yes, this definitely exists! What is the reason the Buddha has become a Buddha, what are his qualifications? He wants to help everyone solve this problem. He has this great compassion. Not only does he have this great compassion but that he has great wisdom. He knows how to solve this problem. Not only does he know how to solve this problem, but that he knows the perfect and ultimate solution. And he has great power. He has the power to help us. Therefore, it is not that there aren't excellent teachers, not that there aren't perfect instructions, but what is the real issue? It still lies within ourselves. This is a concept that you must understand from the very beginning.[12:28]

With regard to this concept, if you are not clear, then let us go back to look at the text, the part III of the main outline (English Text, Volume 1, Chapter 3), How to listen to and explain the teachings. This concept is something that everyone needs to make a special note. For this, we should turn to page 55, page 55. The first thing, before page 55, he first told us that when we listen to the teachings, how we should listen. Prior to listening, one needs to contemplate the excellent benefits of listening to the teachings. And then one should develop reverence to the instructor. After that it is the actual listening during the session. We will not review the first two. But particularly on page 58, How you actually listen, when you actually listen to the teachings, you must “abandon the three faults of the vessel and rely on the six ideas." So by this point, we already know very clearly, “Oh, these are the three faults!” This is a topic that we should thoroughly review.[13:36]

With these faults, if you cannot eliminate them, even though the Buddha has completely and perfectly become a Buddha. He does indeed want to save us, but unfortunately, because of our own faults, the teaching cannot enter. It is just like a bowl that is upside down. No matter how great the nectar is, it just can’t get in. It’s just like this. If you are unwilling to listen, if you do not want to listen, then it is useless. In order to exhort us to listen, this was the reason he explained to us earlier to contemplate the excellent benefits of listening the teaching! When you think, “Ah, there are these great benefits! Then you will be able to get rid of the first problem.[14:27]

Then when you are listening, there could be problems with your motivation. In other words, in our minds, we have our own thoughts. So this is a point that everyone must remember. Why have we come here? We came here to learn from the Buddha. To “learn from the Buddha,” these few words, there are two meanings behind this. One is to learn, which means, what should my attitude be? The second one, who are you learning from? You absolutely do not want to forget that “I came here to learn!” Therefore many people came to the monastery and felt that, “I want to do this. I want to do that.” [By acting this way,] you did not come here to learn! What kind of mentality is this? It is a mentality of buying something in a store. I had seen people arguing with the storeowner before when I was very young. This occurred many years ago. At the time of the fight, this customer had gone into the store and all of a sudden began to argue. What did that customer say? “I am the customer with the money. I can do whatever I want!” It was just like that. “If this thing does not suit my taste, then I will…” It was just like that. And a heated argument began. But many people behave in the same manner. “I have lots of money. I have come here and this is what I want.” I am sorry, you did not come here to learn. You should remember this![15:44]

What does it mean to learn? It means to acknowledge that “I do not know.” This is very clear and understood. Therefore, you must never, especially if you are ordained, to say, “Ah, this is not acceptable, that is not acceptable!” If you find this not acceptable, then it is just like a business transaction. You would appear as though you have come here and paid some tuition fees– of course we don’t charge tuition fees here. Some would even go as far as saying, “Oh, I had given up everything to come here.” It would seem like you… precisely because you have given up everything to come here, you should be even more diligent in your learning! If you have given up everything to enjoy yourself here, then why do you bother to come here? You might as well stay outside to earn a lot of money and enjoy yourself! So you should know what should be the attitude. You have come to learn, you do not know things.[16:27]

The second one, what is the content of your study? You are learning from the Buddha. What is the characteristic of the Buddha? Enlightenment. The reason you want to learn from the Buddha is because you are confused. You should know this concept very clearly! Therefore, this is indicative of what with regards to your mind? You are in the midst of confusion. This is something you should recognize very clearly. Therefore in your intentions and arising thoughts, if you are immersed in these [confused] thoughts, for you to be demanding this and that, then it would be like a container that is right side up, but it contains poison. So it is still useless. So number three, everyone already understands this now. I will not explain more in detail.[17:05]

The next part, relying on the six ideas. The beginning tells us that we should think that we are “sick.” What is that sickness? It is the three mental poisons. What are these? Earlier, we only knew these terms. But after we have learned the teachings for persons of small and medium capacities, the teachings in the small capacity told us that it is difficult to obtain a human life of leisure and opportunity yet, the meaning of a human life of leisure and opportunity is something we should firmly retain in our minds. We should also firmly retain impermanence in our minds. From impermanence, this leads to taking refuge. We then got to know the meaning and the characteristics of taking refuge. Furthermore, we went into the teachings in medium capacity. The medium capacity specifically explained suffering. Why did he explain suffering? This is something we should try to thoroughly understand and deepen our understanding. We must understand the truth behind what we are all attached to and difficult to let go is suffering. Because we understand this is suffering, this will exhort us to escape. In order to escape, we should find whether there is a method, whether there is a possibility. Ah, as a result, we found the answer. Yes, it is because of the cause of the suffering that is why we produce the effect of suffering. As long as you can remove the cause, then the effect of suffering can be resolved. Hence through the truth of suffering, this suffering will motivate us to cultivate. We then found the truth of origin. Ah! This is where we begin.[18:36]

Therefore from this, we further understand that, “Ah, afflictions – this is root to what ties us down to cyclic existence.” Actually, what are we doing now? What kind of sickness do you have? You have the sickness of afflictions. If you get this, you get the first of the six ideas. When the text explained the six ideas earlier, what did it say? If you cannot develop the first idea, then rest of the ideas are said in vain. Once you recognize the first idea, everything below falls in place. Now from the medium capacity, we now understand, ah, we are now absolutely struck by this great sickness.[19:16]

Therefore on this point, everyone please turn to page 170, page 170 (English text, Volume 1, page 298). Now at this point, let us take a look at this again. Let us take a look. It has explained to us earlier that the primary cause of cyclic existence, the truth of origin, what is it? It is comprised of "afflictions" and "karma." These are what bind us in cyclic existence. Yet the primary one is delusions, which are afflictions. So it tells us at this point, identifying the afflictions, the order in which the afflictions arise, the causes of the afflictions and the faults of the afflictions. As for the faults of the afflictions, everyone needs to analyze thoroughly and reflect. It is because you know the faults of them that will make you want to eliminate them.[20:13]

So what is the characteristic of afflictions? Tonight, I will explain this one more time, and also explain the order in which they arise. I will not talk about the general characteristics. It is nevertheless the state in which the mind is disturbed whenever there is an affliction. The mind is disturbed. We may not experience that. But when it arises, you will follow and shift according to it. It is just like that. In fact, at all times and places, the characteristics of afflictions are pervasive in our mental subjective aspects. We may be seated perfectly here, but what is the characteristic of affliction at this time? You can say that you are in a state of ignorance. It still falls within the truth of origin. Even though we may diligently listen and so on, yes, this accords with cyclic existence, yet we still...ordinarily, without anything special occurring today, we would be in complete ignorance.[21:05]

Actually there is not just one characteristic. If I continue to analyze them one by one, you will then understand that ordinarily, what characterizes our mental subjective aspects. The first one is "attachment." The characteristic of attachment is something that we can easily relate to. Right? We can easily relate to attachment. But the subtle aspects of attachment are something we cannot get a feel for. In fact, at all times and places, for instance, if I become tired after working hard, ah, I feel really tired, I need to take a rest, I need to lay down a little bit, and get comfortable for a while. Or you might feel that something is not quite right today, or anything, there is attachment within this. First of all, you are seeking to become comfortable. Oh, you are attached to that comfort. Secondly, when you are tired, or you have all kinds of reasons, whatsoever...or you need to take a nap, take care of the body, or something else...these are still characteristics of attachment. But this is more subtle. We would feel that it is absolutely reasonable, that is what mundane world people do. But for those who are trained in Buddhism, this is what we should remedy. This is what we should persevere to remedy. Hence this attachment, whether it is coarse or subtle, we should recognize it.[22:16]

For the "characteristics of hostility," this is easy to understand as well. But for the "characteristics of ignorance," if not mentioned, it might not be known, after I have told you, you will slowly become aware of it. Do not think that during our normal moments, we are without afflictions - you are amidst ignorance. It is like that. So for the "characteristics of pride," in reality, the characteristics of pride are occurring on all occasions as well. But it is not easy to discover the characteristics of pride. But in brief, whenever there is any problem between people, mental subjective aspects of pride are certainly present. That is because the root of pride revolves around the "ego self."[22:54]

For the "doubt" itself, we would always feel, "We do not have doubt!" Eh, you should know that for this doubt, the doubt of afflictions has a unique characteristic. Usually, when you are unsure of something, this is called doubt. Yes, however, what does this specifically refer to? It is referring to the principles of karma and dependent arising, the four noble truths, the Three Jewels...these things. Hence this doubt is specifically defined in relation to clear faith, in relation to clear faith. We do ordinarily want to train in Buddhism, but the primary reason for not being able to put things into practice is because of this doubt. For the correct principles, we do not have pure and clear faith. Therefore, we would frequently say, "Ah-ya, we do know this but how come we cannot accomplish it?" You will not know without examining this. When you examine this carefully, you will then discover what? It is because you have not truly generated clear faith. This is what it is. So how you will develop clear faith? That indeed will require you to understand the relevant principles very clearly.[24:12]

As for the "views," we call them the "keen envoys." That is because "envoys" is in fact another term for afflictions. This is very keen. It appears very quickly, appears very quickly. And we are always whirling inside it. Regarding the keen envoys, I will explain this again today. The first one is called the "reifying view of the perishing aggregates." Normally, this reifying view of the perishing aggregates is the view of the body. Or you can say that it is the illusion that the body is real. In fact this is called "self." This thing - this is the root. It is the root for all afflictions. Under any circumstance, not to even mention Buddhism, but if you can just consider others in your own situation, or to just think for others, your problems will naturally be considerably reduced. Hence up until now, before we learn the great capacity, especially toward the last part on insight, we do not even understand the root of the view of the self. We can only say that whenever it arises, you will frequently feel that it has to do with the "ego self"! You would feel that others have wronged me. Why didn't he think for me? What is my standpoint, I think that it is this and that principle, and I feel this and that... All these concepts will arise based on the "ego self." This is the root of everything. Hence at this point, we should take one step back and think for others.[25:45]

Similarly, for the teaching method of reciting the Buddha's name, it does not seem to emphasize this? If you do not understand, you will feel that this is not emphasized. But once you understand, you will realize that this is emphasized as well in the method of reciting the Buddha's name. This is because from the beginningless time, our minds will naturally focus and shift according to the ego self all day long. But what does the teaching method of reciting the Buddha's name emphasize? It is these few words - Namo Amitabha Buddha. When you devote yourself entirely to the Amitabha Buddha, you will no longer pay attention to this "ego self."[26:31]

Therefore when we die, when we are about to die in general, oh-yo, we would feel that we are sick and hope to protect this body. But by what you learned earlier, eh, you know clearly that this thing is the root to the suffering of cyclic existence. Therefore, I take refuge in the Amitabha Buddha wholeheartedly so the Amitabha Buddha can save me and take me away. This [body] is exactly what I do not want. Now that I am sick - I will die, and this is exactly the cause for going to the Pure Land! Hence when you are sick, you will not go to the doctor to cure your sickness. You will only say, "Ah-ya, quickly, Amitabha Buddha, please come earlier to save me. If I can go tonight, I really cannot wait until tomorrow!" You will not want to find a doctor! Right? This is what we have been actually explaining in the past. So even though the principles were not explained, but for the method that was taught, as long as you have faith to put it into practice, it is congruent to the principles. This is what we should understand. Therefore, if we have the opportunity to recognize this and are able to grasp the root, then when you recite the Buddha's name, you will get twice the result with half the effort.[27:33]

As for number two, what is called the "extremist view"? This extremist view, we would usually say it is the view of being permanent and eternal, or subject to annihilation. You should pay attention to how this is the not the usual views of permanence and annihilation. What are these said in references of? It is in reference to the view of the self. In regards to the view of the existence of self, one will naturally derive two kinds of ideas. One idea is to determine that it is eternal and unchanging. Normally when we say a soul, this is how we view a soul. It is as if a person is moving from a house to the next house. Just like that. Then someone would ask, "Eh, but didn't you say this is how it is in the diagram of the twelve dependent-arisings?" Yes, but that was only an analogy. In real Buddhism, there is no such thing as a soul going somewhere. This principle is something we will gradually cover later. But this kind of view is called the view of permanence. In the future, we will explain this in depth.[28:39]

So then, as for people who are reciting the Buddha's name in general, if they do not understand it, in regards to this view of the permanence, it is fine if you do not go in depth on this topic. In brief, as long as you can grasp the root cause (the specific cause) for reciting the Buddha's name, that you are disgusted by cyclic existence, disgusted by it, this "ego self," and you wholeheartedly go for refuge, then it will be good enough. As for the view of "annihilation," it is the view of no birth from this life into a future life. For the mundane world in general, for the greater part of the scientific world, they hold this view: this is how human life is, after one dies, there is nothing else after that. You should know that this annihilation is said specifically in regards to this and nothing else. It is very specific. The next one, there are these two, the views –"a belief in the supremacy of wrong views" and "a belief in the supremacy of ethics and religious discipline." These are the basis of which most of our problems arise from most readily. Look at that. What is the definition of that? It is "an afflictive intelligence that observes one of the three views – the view of the perishing aggregates, an extremist view, and a wrong view – along with a view holder's aggregates on the basis of which such a view occurs, and regards such a view as supreme."