菩提道次第广论手抄稿:旧版第九十二卷A面

ENGLISH

（手抄稿 第十二册 p109）[00:06]

p 171 (4) (复习)

【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”，就是说他主要的中心，一定也个原因，平常我们无缘无故，不会有什么事情，有起来的时候，一定是为这个“我”，我是根本，我的常或者断，边见本身一定是离不开这个我，就是邪见本身好像跟萨迦耶见不太一样，细来说是一定跟着他相应的，粗的来说是有不太一样的地方。那没关系，总之，基于我们不正确的见解，然后在这种情况之下很执着。[00:56]

平常我们跟人家的诤论、问题什么等等啊，都在这上头引起的，对不对？这个是个烦恼。所以说大家不要讲道理，真正的讲佛法上的道理，你要看看这个道理所讲的内容是什么。佛法上的根本因，它所以讲那个道理，告诉你：喏，你这样的话，是生死痛苦的因(p110) 喔！这个道理指给你看这个。结果你学会了那道理，没有把那生死的痛苦的因认得，然后呢跟人家吵，那完全是走上这一条路去，这一条死路，这我们要清楚、很明白的。[01:38]

佛法的特质─智慧。智慧是什么？就是见到事实的真相。那么到现在为止，见到的事实的真相是什么呢？就是你之所以沉沦在生死苦海当中的原因啊，就是由于这个烦恼的主因把你绑住了。烦恼的原因，就是前面那个总相；这里的别相，就是这个别相当中─见取，你的见解，所以它叫“染慧为性”。同样地，你认得了清楚的话呢，那个正智慧现起的话，这个烦恼就拿掉了。所以不是跟人家讲道理，内明就是你懂得了道理，反照自己说：“喔，现在我懂得道理了！”你要讲的这个道理，是“原来我现在起心动念，只是懂得烦恼！”那不管你所讲的佛法，那一点用场都没有，那都是骗自己的，骗人容易，骗自己，那骗不了的，所以我们要了解这个见取的这个特质。[02:44]

除了这个以外，还“所依见者之蕴”，所依见者之蕴就是我们五蕴体嘛！把它“执为最胜，染慧为性”，把它这个看得最重要，把它看得最重要。那么五蕴当中也许你可以把五蕴的和合，那就是我们所谓的补特伽罗─我；五蕴分开来的话呢─色、受、想、行、识。就是把那个身体看得很重要，这个是色那部分，颜色的色；然后呢，你的想，你的想法；你的感受；意识，最后的心识，你的心理。执它的总相也好，执它的别相也好， (p111) 在这个上头，如果你不认得说这个东西本身是烦恼的根本的话，那你讲的道理啊，那都是空话。世间的人本来都是戏论当中，佛法而在这一点认不识的话，那你就错了。所以这一个见取这一点哪，这是我们平常最容易犯的，起心动念一直在这种状态当中。如果说没有、不起心动念呢，就是前面的痴相当中，一起心来的时候就落在这个里头。 而这个根本的话还是第一个，前面的说─坏聚见，就这样。[04:10]

（“见取”的定义是“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。”这是特别针对解脱果位的见解而言，指外道对究竟目标的认识错误，执着这些见解以为是最殊胜的，所以又称“非果计果”。实际上要达到什么果位才是正确、殊胜的呢？至少要阿罗汉果位以上。 )

A belief in the supremacy of ethics and religious discipline is an afflictive intelligence which observes an ethical discipline that renounces faulty ethical discipline, or a religious discipline which requires certain forms of dress, manner, speech, and physical behavior, as well as the mental and physical aggregates on the basis of which these forms of ethics and asceticism occur and regards them as cleansing you of sin, freeing you from afflictions, and removing you from cyclic existence. 

【戒禁取者，谓缘坏戒，可舍之戒，及诸行状轨则，身语定转，所有邪禁及缘彼等所依之蕴，见为能净罪恶，能解烦恼，能出生死，染慧为性。】

另外一种呢，“戒禁取”。戒禁取的话，就是我们现在的所谓“坏戒、可舍之戒”。平常我们说这种，指外道的牛狗戒啊这一类东西，牛狗戒啊这一类东西。也看看它的定义，说“及诸行状轨则，身语定转，所有邪禁及缘彼等所依之蕴，见为能净罪恶，能解烦恼，能出生死，染慧为性。”这个地方啊，我们，它的特别地来讲的话，还是指究竟于中士道上、究竟解脱烦恼的特质来说。那么这个戒，一定是佛戒。除了佛的，制定的戒以外，那都错的。可是就算是佛戒喔，它的内容我们有的时候还不真正地了解喔！他佛戒制的目的，干什么啊？能解烦恼、能出生死哦，这个才是戒的根本哦！所以大家不要说：“啊，我现在啊，受了这个戒啊！然后这个戒当中说这样的，这个戒当中是那样的……。”大家起争执：“我是持戒啊！你不持戒啊！”那时你又犯了前面这个毛病了。所以它本来这个戒的目的是净烦恼，结果你因为弄了这东西而增长烦恼，请问：你这个到底 (p112) 是在烦恼当中啊，还是真的在出烦恼当中啊？所以这个概念要清楚。[05:51]

所以眼前哪，我们从前面刚才说根本因，然后圆满因。持戒我们一开头的时候要持清净，这不大容易，不大容易。究竟来说的话，大乘要到二地菩萨才能够持清净，那何等不容易啊！所以这个圆满因，的的确确，我们心里面只有一心一意说追求─我们一定要做到！一定要做到！因要不错。不要说：“唉，二地菩萨才可以啦，我们现在啊做不到啦！”那你这个因已经弄错了就不管。那么基于这个理由，我们现在要一心恭敬去学，可是学的时候，那个本末要分得很清楚，根本因把握得住，这个大家重要的概念。[06:45]

大家记一记，戒的主要的功效是干什么？破烦恼现行，对不对？所以假定你现在讲戒，而在烦恼增长当中的话，你就错了，根本因根本没把握得住。这个所以在这一点哪，请大家特别注意，请大家特别注意！所以这个后面的几位，将来你们都会出家的，那么这一点要注意。不要我们说，哎，看见哪，比如随便来讲吧，尤其是现在啊，怎么这个人也是那个样、这个人也是这个样，乃至于我们的唱念各式各样什么等等的话，这个不在行相上面，暂时不在这个上面注意。圆满的时候我们一一要圆满的，可是现在第一个要根本因，就是说当这一个所谓“智”这个特质─我们要认识烦恼，净除我们烦恼。[07:57]

你如果是把握住这一点的话，那么你就晓得了，念佛它还在这个法则当中；参禅还 (p113) 在这个法则当中；戒，根本当然是这个。为什么呢？念佛，请问念佛的时候，他的心里现在是什么状态？真正地把那个念佛的根本因把握得住的时候，他一定是说：“南无阿弥陀佛。”换句话说，一心皈投阿弥陀佛，这个其他的是一无是处。这个心哪，就是真实净化烦恼的心，对啦！他在持戒当中。所以这一句话，包括了持戒、念佛，这样。参禅的呢，参什么？“什么是你明上座本来面目？”“什么是个无？”“念佛的是谁？”一定要找到他！当你找到了那根本就……换句话说，这根在哪里，我要把它连根挖除。[08:54]

实际上呢，这根本不在别的地方，就在你起心动念。所以它这东西妙极了，就用这个方法，全部精神以一念把所有的杂念统统挡掉。然后呢，最后的话，这一念本身就是啊，把它自己的本身，欸，找到了，破除的。所以这一念一直摆在这个地方，它是正在、说正在持戒当中，这一个我们要了解的。所以人家说，啊，有的人叫乘急，有的时候说戒急，你如果把握住这一个原则─根本因─去做的话，乘急也好、戒急也好，都行。如果你把握不住的话，那都在那儿戏论。所以这一点哪，注意哦！这个文字啊，平常我们都说“非因计因，非果计果”，说了个半天，但是呢，根本的观念在这里。[09:50]

所以我在这个地方，今天特别跟大家说明一下。当你们把这个烦恼的这个行相认识了清楚，那时候就晓得了：哎呀，一点都没有错啊！现在我们平常都在病当中，自己不晓 (p114) 得病，还要跟人家谈！你谈些什么呢？还跟人家讲道理，那个道理是越讲越错啊，那个病是越弄越深哪！如果说不学佛法，那本来就是在那儿乱搞一通；你那个学了个佛法，你还在这上面转，那转些什么呀？所以这一个地方，我们一定要了解这个烦恼的相。了解了烦恼相，那么前面说告诉我们六想当中第一想，你就对了，“啊，没错、没错、没错啊！”这个概念就很清楚了。所以至于说它烦恼的生起的因等等啊，那么我们有了这前面这个力量，自然而然你能够推动。[10:51]那么我们进一步，把那个烦恼的生因，在这地方也重新地温习一下。

p 172 (复习)

烦恼的生因，这在172页。

The causes of the afflictions: 
1. Basis refers to the latent proclivity for afflictions. 
2. Object refers to the appearance of objects conducive to the arising of an affliction. 
3. Social context refers to the influence of bad friends and foolish people. 
4. Explanation refers to listening to wrong teachings. 
5. Habituation refers to the process of becoming accustomed to past afflictions. 
6. Attention refers to incorrect attention that projects "pleasantness" onto what has an unpleasant character, conceives an impermanent thing to be permanent, and the like [the four erroneous conceptions that mistakenly consider things that are actually impermanent, painful, impure and lacking a self to be permanent, pleasant, pure and possessed of a self.] 

【所依者谓烦恼之随眠，所缘者谓顺生烦恼境界现前，猥杂者谓随学恶友非善士夫，言教者听闻邪法，串习者谓增长烦恼昔串习力，作意者谓妄增益爱非爱相，及于无常妄执常等非理作意。】

第一行就说，能生烦恼的生因六个。“所依者谓烦恼的随眠”，现在我们晓得，这个就是烦恼的种子。前面当我们讲业的时候，业感果的时候，就异熟果、等流果，现在我们可以融贯起来了。当那个异熟感的时候、现起的时候，那个等流同时一定现起的；等流现起的时候，你为什么心理有这种状态，那就是以前跟着来的。所以啊，这个前面所说的异熟因果，这个地方所讲的就是什么？那烦恼的随眠。然后在十二因缘讲的是什么呢？十二因缘当中，就是前面的触、受，然后下面哪，这个触、受是第一重因果，大家还记得吧？然后呢，当那个受现起的时候啊，你一定又有爱跟它相应。 (p115) 这个爱不是单单你欢喜的喔，三种爱─对你欢喜的东西，叫不舍，这个是贪相应的；对你不欢喜的，是乖离，是瞋相应的；对于另外一种东西的话，你舍，这个就是跟痴相应法。这个什么呢？就是烦恼的随眠。所以不管是你哪一个，用哪一个定义来解释它，这个没关系，你一定要认识这个心理的行相。[12:50]

这个随眠生起的时候还要有个所缘，所谓“顺生烦恼的境界现前”。那么十二因缘当中说的，所以它说得很清楚，叫“触、受”，然后呢，下面就是跟着“爱”。这个触的特质是什么？三事和合生触─根、境、识，那个地方我们就认得很清楚。所以它烦恼生起来的时候一定在境界上面生起来的，境界上面生起来的。[13:26]

境界上面生起来的，当然，前面说“猥杂”、“言教”，那个是指说对方那个人，所以生烦恼的那些人的话，就是恶知识，非善友。善知识、恶知识的判别，就在这个地方。当那个境界现起的时候，如果说，譬如说我们现在在这个地方，假定说你有很尊敬的情况，虽然你平常看见一个好看的东西在那里，你看见：“哎哟，这个师父在那里，这老法师在那里……。”心里面就没有跟它去。反过来，这个平常的人哪，鼓励你，大家：“哎呀，这个好的！”什么东西，大家觉得好朋友，酒肉朋友跑在一块的话，就对。所以你们要辨别得清楚喔，这个地方的善、恶知识，实际上呢，就是……前面这个顺生烦恼的这个 (p116) 现起啊，那不！顺生烦恼所缘本身哪，讲它的总相，那个总相里边别开出来几个内容，这个非常重要，现在我们修学第一步最重要的，这一个。[14:38]

大家注意，这个恶友不是今天跟你吵架，一天到晚打架的对头，这个恶友就是，如果说这个人跟佛法不相应的，平常两个人碰在一块，哎呀，大家很好。喔唷，说这个，“跑到这个地方来啊，这个地方的这个老师啊，这个老法师，这个师父啊，老逼着你。”然后跑到这地方两个人还可以偷一点巧，然后聊聊天，跑到你这地方，我也给你暗示一点，你也给我暗示一点─完了、完了！这个是恶知识喔！这个要了解得很清楚的。讲反过来就是善知识喔！所以现在我们真正修学佛法的最重要的这个概念，就在这个地方，就在这个地方。然后呢，他也宽慰你说：“哎呀，某人哪，你现在怎么样啊？对啊，我们刚是个凡夫啊，他要求的条件太高啊！”什么、什么啊……。你还听得满对：“对啊，我就是个凡夫啊，他要求我这么高的条件，对我是不行啊！”嗯，这个是一个最危险的事情。我们应该了解：是，我因为凡夫，所以我要凡夫赶快努力啊！他那个菩萨都那么精进，我这个凡夫再不精进，那就完了啊！[15:53]

是的，精进的内容，他不是叫我们现在像学菩萨一样地，要叫你舍头目脑髓，这个不是。菩萨有菩萨的精进，我们有我们的精进，这个是内容里面要分别很清楚。菩萨的精进 (p117) 是舍头目脑髓，现在我们的精进呢？见了面就提起来。记得不记得后面那个阿底峡尊者，不管什么人看见了，他见了面一定问你，说：“你现在生善心否？”它这个文字是这样解，换句话说，我们碰见了以后，他会说：“哎呀，你功夫怎么样啊？是不是现在在缘念善法啊？是不是拿精进来策励自己啊？”对了，这样。或者说：“哎呀，刚才这个老师告诉我们，叫我们努力啊，这个话是对啊，可是我现在觉得摸不清楚啊！那时候心里面怎么样啊？”欸，你问他，他就告诉你，这个就对了。这是我们要从这个地方去体验，所以这个概念很重要、很重要！[16:55]

“言教”呢，“听闻邪法”。这个就包括很广了，现在我们极大部分的就在这个地方。啊！这个东西实在是好可怕、好可怕的东西！这是所以我们现在这个地方，报纸、电视一样东西都没有。不要说那些报纸、电视都没有，乃至于有很多那个佛教的杂志等等，对我来说的，我也实在觉得这个不是根本因；等到我们慢慢地根本因摸着了，这是圆满因，就是这样。这个大家千万注意一下，否则你弄错了，那就害了！那么还有“串习”、“非理作意”。这两个对我们来说，是比较重要的事情，大家特别注意！这个就是生起烦恼的几个主要的原因。你如果能够把这个两样东西认得了─这个烦恼的行相，跟那个生起烦恼的原因，你能够认识了，然后呢，把这个平常在心里面多去观察、多去认得 (p118) 它的话，那我们修行那就比较好了。[18:11]

此处是从烦恼的生因讲，后面呢，十二因缘讲，现在我们把这两样东西连在一块儿。十二因缘当中，告诉我们怎么说？说我们无始以来啊，一直随着“无明”，由无明而“行”，行而“识”。然后呢，这个识，因位识啊无量无边，我们现在目前的状态，它既没有感异熟，也没有对治，所以在这种状态当中，它一定会感生死的。但是它感生死，它有一个条件─一个俱有缘，换句话说，我们后面说的，它有一个圆满因，那是什么呢？就是“爱、取”。这个爱、取什么？就是烦恼。以前由于烦恼而留下这个识种，但这个识种不一定感果；而你眼前这个境界现起的时候，如果啊，你把这个原来这个烦恼跟它相应滋长的话，那么对不起，到那个时候它会感果的。现在我们既然修学佛法要跳出来的话，那时候你注意，当在这种情况之下，对境界的时候，你就心里很清楚、很明白，[19:35]勿再以爱取滋润它。

这里讲烦恼的生因的是说，烦恼的所依跟所缘境界现起的时候。在十二因缘当中就告诉我们更清楚，当一个境界现起了以后啊，“触”；触了以后呢，就“受”，你会感受；然后在这个你的感受境界当中，你要注意喔！这是十二因缘真正好的地方，就是眼前我们一切时处这个感受，这个感受，是下面紧跟着“爱”就来了。那么然后呢，这个时候生起来的是烦恼。所以我们要晓得那个烦恼相的话，不外乎前面的什么啊？就是五钝 (p119) 使、五利使；通常这个里面哪，一定有这个见解在这个里头，或者这个习性在里头，或者两样东西一定有，那个时候你就千万注意！[20:37]

我们平常不要说：：“哎呀，现在这个烦恼很重啊！”是的，正因为烦恼很重，所以我们要修学佛法呀！然后呢，怎么办哪？就要认得它。这个是最重要的，第一个重要的概念！到现在为止最重要的─你要认得这个烦恼。如果这一个不认识的话，那么说修学佛法，那都是浪费时间，都是浪费时间。当然，你说我现在种了一个种子下去，然后什么时候感果的时候，你能够这样的话也好，我还是非常赞叹。那个佛也是这样的，所以有很多人就是没办法，他也只能这样，所以佛也只能给他种一个善根，就是我们当然不愿意这样做啦！这样。所以认得，认得了以后再下面一步，应该怎么办呢？就晓得：啊，要跟它斗，要跟它斗！所以告诉我们，由各方面去观察，如果你不斗那个烦恼的话，那对不起，这个没办法真正地清净。所以我们现在所谓修行、修行，不是别的，主要的就是这一点。[21:53]

关于斗烦恼这一点哪，现在大家，请大家翻到下面第198页，这个今天晚上温习的最后的两句话，我们把它看一下。

198页上告诉我们，现在我们正在修学的时候，到这里为止要讲戒，戒的原则我们已经了解了，看第二段，它有一句话：

p 198 (8) (复习) (p120)

Right now, only this internal struggle with afflictions is important. If you do not struggle with the afflictions, you will not achieve a pure ethical discipline, in which case, you will not attain the concentration and wisdom that, respectively, suppress and uproot the afflictions. Hence, as the Buddha says, you will have to wander continually through cyclic existence. 

【现在于内与烦恼斗，唯此为要，不斗烦恼戒不能净。若尔不生伏断烦恼，定学慧学，当须毕竟漂流生死。”】

“现在于内”，这个“内”字啊，这个地方我们重新温习一下。是的，是的！这个不要看别人，我们的烦恼都是看别人看出来的。现在当这个境界现起了以后，你不要说他不合理、他怎么样。当境界现起的时候啊，尤其是说，因为以前无始相应而转的等流因果现起来了，所以你看见的时候，你又看他，或者顺眼你就爱，不顺眼你就瞋，这个都在痴相当中。[23:05]

现在我懂得了烦恼以后，当这个境界现起的时候，你会发现内心上的状态。看看这个内心的状态是什么，是烦恼相应的，还是出烦恼相应的？你觉得他不合理，他是不合理啊！上次讲过了，他不合理是他的事情，你觉得他不合理的，对不起，那就是你的事情，那就是你的烦恼；如果你要修学佛法的话，就从这个地方要把它降伏它，所以叫“现在于内”，在里边要斗这个烦恼。“不斗烦恼是戒不能净”，这个戒的真正的特质。所以说，你只要真正能够持戒，戒持好了一定往生的原因，也就在这里，现在我们了解了。戒的真正的主因，就在这个上头。如果我们进一层，要想学定、慧的话，那更非从这地方不可。所以这一个不能清净的话，“毕竟漂流生死”。[24:14]

Therefore, as I explained before, once you have identified the afflictions, reflected on their faults and on the benefits of separating from them, and planted the spies of mindfulness and vigilance, you must repeatedly fend off whatever affliction raises its head. 

【又如前说认识烦恼，思彼过患离彼胜利，以念正知而为防慎”。】

至于说怎么持戒法呢？下面一行“以念正知而防慎”，说我们现在真的重要的，一定要保持这个正知、正念，这个现在我们才是真正重要的。然后呢，因为我们烦恼已经认 (p121) 识了，所以它只要一出来啊，你马上我们就用矛来刺它，换句话说，我们现在修的就是这个样。所以说真正的菩萨，菩萨要大瞋，为什么要大瞋呢？他瞋的就是瞋这个东西。所以他前面也说、后面也说，这烦恼生起来我们不能忍受。我们现在“忍非所应”，大家还记得这句话吧？我们忍耐啊，不应该忍的我们都忍了，它贪哪、这种烦恼一大堆，我们都忍了，还欢欢喜喜。我们不应该忍的这个烦恼啊，结果我们偏偏又做不到，这个就是我们现在真正应该重要的做的地方，而且当那个烦恼当下起的时候，都是这样。目前，是，我们现在还不一定完全懂得了能够跟它斗，但是呢，正因为我们不懂，所以我们努力，去努力这件事情。[25:37]所以后面告诉我们哪，这个真实的持戒，先不讲怎么持，他告诉我们哪，我们破戒的四个原因，大家还记得吧？破戒的四个原因这个在什么地方呢？破戒的这个四个原因，在195页。

p 195 (9) (复习)

There are four causes of an infraction: not knowing the precept, carelessness, disrespect, and various afflictions. As a remedy for not knowing the precept, listen to and understand the precepts. 

【四犯因中，无知对治者，谓当听闻，了知学处。】

四个犯因当中，第一个是“无知对治”，你无知的话，要多听闻、多了知。说到这地方，我们说我们又，刚才想起来，说六想当中，我们现在在大病当中，我们就是不知道！所以如果说碰见这种情况的时候，那时候你自己心平气和地想一想看：怎么办？所以了解了这些，心里你已经忏悔啊什么，整个地我们绕着这个中心转，都在绕着这个中心转。[26:38]

(p122) 目前如果大家对这概念不清楚的话，要把它弄清楚，这是最重要的第一件事情。好像现在有录音带出来了，我们照着那书本，经常可以合着去听闻这道理，听了道理以后注意，千万不要拿道理去衡量别人，一衡量别人这样就完全错了，完全错了。那是无价之宝，你却把无价之宝丢在水里。古人有一句话叫“买椟还珠”，他有一个无价之宝，用一个非常美的庄饰的东西装着，有人跑去看，觉得这个装饰用的木匣很好，就买了。买了以后打开来，看见里面有一粒珠，不认得，就说：“我要买的是漂亮的木匣！”就把珠还给人家。那是个笑话，但是是我们现在应该注意的。今天晚上就讲到这里。（以上复习）[27:56]

english lrv2 (Commentary V2.P82) [00:06]

This is called the supremacy of wrong views." This is the primary core. There has to be a reason. Usually, without a good reason, nothing will happen. But when something occurs, it had to be for what? It had to be for this "ego self"! This ego self is the root. And then, whether it is a permanence or annihilation, the view of the extremist cannot be spoken independent of the ego self. Even if you speak of the wrong view, yes, it would seem as if the wrong view has nothing to do with the view of the perishing aggregates, they seem to differ. But if you get to the subtle parts of them, they are connected. If you coarsely distinguish them, yes, they do differ. That is fine. But in brief, what does this mean? It is due to some form of incorrect view that we become very attached to it.[00:56]

Normally, when we argue and dispute with others, the disputes all stem from here. Right? This is an affliction. This is why everyone should not just be talking about principles. For the principles spoken in Buddhism, you should examine to see what the meaning of the principles mean. The root cause of Buddhism, this is why it explains the principles. It is to tell you: there, if you do this, it is the cause for cyclic existence! It reveals this principle to you. But as a result, after you learn the principles, not only did you not recognize the cause of the suffering of cyclic existence, you start to argue with others about it. You have completely then walked on that path, a dead end. We should be clear about this.[01:38]

The unique characteristic of Buddhism - it is wisdom. What is wisdom? It is to see the reality of phenomena. Up until now, what realities have you seen? You have seen the reason why you sink in cyclic existence. It is because of this primary cause – the afflictions, this is why you are tied down. The reason for afflictions, it is the general definition described earlier. Here, it is the specific definitions. In these specific definitions – a belief in the supremacy of wrong views, it is the view that you have, hence it is called "an afflictive intelligence." Similarly, once you understand it, whenever the correct wisdom arises, the afflictions will be removed. Therefore, we do not want to just talk about the principles, but that to illuminate internally means that you will reflect upon yourself after understanding the principles, "Oh, now I know the principles!" The principle that you speak of, yes, "So in my arising thoughts now, I only know afflictions!" [If that is the case,] then no matter what Buddhism you speak of, there is no use for any of that. These are all for just deceiving yourself. It is easy to deceive others, but if you are going to deceive yourself, then you will not be able to. Therefore, we should understand the characteristics of the supremacy of wrong views.[02:44]

Other than this, it is also, "…along with a view-holder's aggregates on the basis of which such a view occurs…" "View holder's aggregates," these are the compound of the five aggregates! One has "afflictive intelligence…regards such a view as supreme." You will view it as the most important, as the most important. So among the five aggregates, perhaps you would see the composite of the five aggregates, which is the pudgala, as the ego self. When you separate the five aggregates, then it is the form, feelings, perceptions, compositional activities, and consciousness. It is the case where you value the body as very important. This is the form part. And then, there are your perceptions, your thoughts. There are also your feelings. Consciousness, it is the last mental consciousness. It is your mentality. Whether you are grasping the general or the specific aspects of it, if you do not recognize that this thing is the root of afflictions, then for all the principles that you explained, these are all said in vain. The mundane world people are always engaged in mere elaborations. But if you do not recognize this in Buddhism, then you are wrong. Hence for the belief in the supremacy of wrong views, this is what we have problems with mostly. Our arising thoughts are constantly immersed in this. When we are not immersed in this in our arising thoughts, then we are in ignorance. As soon as our thoughts arise, we fall in this. And the root of this remains to be the number one view explained earlier – the reifying view of the perishing aggregates. It is just like this.[04:10]

The other kind is "A belief in the supremacy of ethics and religious discipline." This is the so called "bad ethical disciplines or the disciplines which we should give up." Normally when we say this, such as the dog or the ox disciplines of the non-Buddhists, it would be this kind of things. (Translator note: dog or ox disciplines mean there were those who observed that once a dog/cow died and ascended to heaven. So they decided to act like a dog or a cow.) Look at the definition of this, "an afflictive intelligence which observes an ethical discipline that renounces faulty ethical discipline, or a religious discipline which requires certain forms of dress, manner, speech, and physical behaviour, as well as the mental and physical aggregates on the basis of which these forms of ethics and asceticism occur, and regards them as cleansing you of sin, freeing you from afflictions, and removing you from cyclic existence." At this point here, the specific definition of this is still relative to the characteristic of the teaching for the persons of medium capacity, on the ultimate cleansing of afflictions. An ethical discipline has to be one set forth by the Buddha. Other than the Buddha, all other ethical disciplines are incorrect. But even if they are Buddha's ethical disciplines, we may not necessarily understand their true meaning! What is the purpose for Buddha to set forth the ethical disciplines? It is to alleviate afflictions, to escape cyclic existence. This is the root of ethical discipline! Therefore everyone should not say, "Ah, I now have adopted this ethical discipline, and this is what ethical discipline says. And that ethical discipline says this..." Everyone then argues, "I uphold ethical discipline! You are not upholding ethical discipline!" Then you will commit the fault of what was said earlier. The original intent of ethical discipline is to clear away afflictions. Yet after you got this, you increase your afflictions. May I ask then, "Are you in afflictions, are you coming out of afflictions?" So you need to be clear of this concept.[05:51]

Therefore for now, we have moved from the root cause (specific cause) that we discussed earlier, and then the complete cause (the general cause). When we uphold ethical discipline in the very beginning, it would be very difficult to uphold pure ethical discipline. This is not that easy, not that easy! Ultimately, a Mahayana practitioner will have to go to Bodhisattva level two before one can uphold pure ethical discipline. How difficult is that! So therefore for this completing cause, indeed, our mind will wholeheartedly seek for this - we must be able to do this! We must be able to do it! The cause should not be wrong. We should not say, "Ah, only Bodhisattvas on the second level can do this, we cannot accomplish it now!" Then you have already gotten it wrong because you do not care. Hence it is because of this reason that we should be respectful and learn wholeheartedly. But when we learn, we should know the fundamentals versus the incidentals very clearly. We should grasp the root cause. This is an important concept.[06:45]

Everyone should remember this. What is the primary effect of this? It is to clear away the manifestations of afflictions. Right? Therefore, suppose you now talk about ethical discipline, and you are increasing afflictions, then you are wrong. You have not been able to grasp the root cause. Hence on this point, everyone please pay special attention to this. Everyone please pay special attention to this! For those who are in the back, you will all be ordained in the future. So you will need to pay attention to this too. Not to mention us, ah, I have seen, let us just use any given example. In particular now, how come this person acts like this and that person acts like that. And then when we chant and pray, there are all kinds of ways. But this is not spoken of with respect to how we do things. We do not focus on that right now. However, at the point when we want everything to be perfect, then we will make everything perfect one by one. But for now, the number one thing to have is the root cause. That is the characteristic of the so called "wisdom" - we need to recognize and clear away our afflictions.[07:57]

If you can grasp this point, then you will know that reciting the Buddha's name still falls within this principle. Practicing Zen is still within this principle. Ethical discipline, the root is still of course this. Why? Reciting the Buddha's name, may I ask then when you reciting the Buddha's name, what is your mental state? That is when you are able to grasp the root cause of how to recite the Buddha's name, you must be like this, "Namo Amitabha Buddha." In other words, you will wholeheartedly take refuge in the Amitabha Buddha. But other than this, nothing else matters. This mental attitude though will actually purify afflictions. Yes! He is upholding ethical discipline. Hence this one sentence includes upholding ethical discipline and reciting the Buddha's name. Like this. For those people who practice Zen, what are they practicing? Yes! He is maintaining ethical discipline while doing this. Hence this one sentence includes upholding ethical discipline and reciting the Buddha's name. It's like that. What about practicing Zen, what are they practicing? "What is your original face?" "What is nothingness?" "Who is the person reciting the Buddha?" We must find him! When you find the root...in other words, what is the root? I need to uproot that.[08:54]

Actually, the root is not anywhere else, but in your arising thought. Hence this is marvelous. You just use this method, when you devote yourself entirely on this, you will block all other defiled thoughts with this thought. And then, lastly, with this thought it means, eh, you have found what is needed to clear away [afflictions]. Hence this thought will continue to be there. And this thought is maintaining ethical discipline. This is something that we understand. Therefore some would say, ah, some people will say haste in the vehicle, or haste in the ethical discipline. If you can grasp this principle - the root cause - to practice, then it would work whether you practice haste in the vehicle or in ethical discipline. If you cannot grasp this, then you are engaged in mere elaborations. Therefore on this point, pay attention! These words, normally we would say, "You make what is not the cause to be the cause. You make what is not the effect to be the effect." You would be talking at length for a long time. Yet, the basic principles are all here.[09:50]

Therefore at this point, I wish to particularly explain this to everyone. When you recognize the subjective aspects of afflictions clearly, then you will know, "Ah-ya, it is absolutely unmistaken! We are all sick but we do not know that we are sick. And we want to tell others! What do you say? You are explaining principles to other people. The more you explain them, the more you are wrong. The sickness becomes more and more severe! If you do not learn Buddhism, then you are making a convoluted mess. After you learn Buddhism, you are still whirling about in it. What are you making up in the midst of all this? Hence at this point, we must understand the characteristics of afflictions. After you know the characteristic of afflictions, then you will have the first of the six ideas that was explained, you will be on track. "Ah, this is unmistaken, unmistaken, unmistaken!" You will naturally become clear of this idea. As for the order in which afflictions arise, once we have this power as explained earlier, you will naturally become motivated.[10:51]

Furthermore, we can then review again the causes of the afflictions. For the causes of the afflictions, what are the causes of afflictions? The causes of afflictions, oh, it is still on page 172, page 172 (English text, page 301), not anywhere else. The first line of page 172 said that there are six causes of afflictions. "Basis refers to the latent proclivity for afflictions." Now we know that this is the seeds of afflictions. When we talked about karma, when karma produces effect, there are the fruitional and the causally concordant effects. We now can see the coherence of this. When the fruitional effect is produced, the causally concordant must arise at the same time. When the concordant effect arises, why do you have the mental state that you have? That came from before. Hence it said the fruitional cause and effect earlier, but how is that translated to what we are saying here? It would be the latent proclivity for afflictions. And then how do the twelve dependent arisings explain this? In the twelve dependent-arisings, it explained contact and feeling. Then after that, it explained that contact and feeling are from the first instance of causality. Everyone still remember that? And then, after feeling arises, you will certain accord with craving. This craving is not only what you like, but that there are three kinds of grasping. For what you find attractive, you cannot let it go - this accords with attachment. What you find unattractive, you wish to be separated - this accords with hostility. For the rest, you have a neutral feeling - this accords with ignorance. What are these? These are the latent proclivities of afflictions. Hence no matter which one it is, whatever definition you use to define it, it does not matter. But you must recognize the subjective aspects in the mind.[12:50]

So when the latent proclivity surfaces, you will need a sensory object that which you have focused on, hence "Object refers to the appearance of objects conducive to the arising of an affliction." In the twelve dependent-arisings, it said this very clearly there are there are "contact and feeling." Immediately after, there is "craving." What is the distinguishing characteristic of contact? It is "the coming together of these three things will produce contact" - sensory faculties, objects and the consciousness. So now we recognize this very clearly. Hence afflictions must arise from objects, from objects.[13:26]

They arise from objects. Then of course, it said earlier "Social context" and "explanation." These refer to those people. So those people who will give rise to your afflictions are thus bad teachers, not good friends. The distinction between an excellent teacher and bad teachers is right here. When the objects arise, if say for instance that suppose there is someone here how you respect very much. Even though when you see something which would draw your interest ordinarily, but because you see, "Ah-ya, master is here, the senior monk is here..." So you will not pursue that object of interest. On the contrary, ordinary people would encourage you, everyone would say, "Ah-ya, look at how good this is!" Whatever it is, since everybody feels buddy-buddy, when your fair-weather friends gather, they would say you are right. So you must make a distinction here very clearly as to what is a virtuous or a bad friend. In fact, it is...the order in which arise was explained earlier, but no! The order in which the afflictions arise explains [only] the general characteristics of it. But there are specific contents which are delineated from the general characteristics which are very important. So now it is the very first step to our training. This is the one.[14:38]

Everyone one should pay attention to this. A bad friend is not someone who argues with you today, who fights with you without end. A bad friend is someone who does not accord with Buddhism. Normally when say two of them get together, ah-ya, everyone gets along well. Oh-yo, they will say, "We have come here, but the teacher here, this senior monk, the master keeps pressuring you." And then the two will escape somewhere to evade some responsibility, to chat, to go somewhere where I would hint at you for something and you would give me other hints...then you are doomed, you are doomed! This is a bad friend! This is what we should understand very clearly. A virtuous friend is in contrast to that! Hence the most important concept for truly training in Buddhism is right here. It is right here. And then, he will comfort you to say, "Ah-ya, so and so, what are you doing now? Yes, we are ordinary people only. He demands too much for us!" And then he will say something, something else. You will listen to him and feel that seems to make sense, "Yes, I am an ordinary person. It does not work if he demands that much from me!" Um, this is most dangerous. We should understand, "Yes, it is precisely because I am an ordinary person that is why I need to quickly strive as an ordinary person! If he is that diligent as a Bodhisattva, I would be doomed if I am not diligent being an ordinary person!"[15:53]

True, to be diligent does not mean for you to learn to do what the Bodhisattvas do, to give up your head, eyes, brain and marrow. That is not it. There are ways for the Bodhisattvas to be diligent. There are other ways for us to be diligent. You need to distinguish clearly what should be done. A Bodhisattva's diligence would be to give up his head, eyes, brain and marrow. What is our type of diligence? When we see each other, we should remember to bring up our motivation. Remember later that Je Atisha would ask anyone who passes by, he would always ask if he sees you, "Meanwhile, have you had a good mind?" This is how you interpret it, in other words, whenever we see each other, he will ask, "Ah-ay, what is your progress now? Have you been focusing on virtue just now? Have you been exhorting yourself to joyously persevere?" Right, it is like that. Or perhaps you would say, "Ah-ya, the teacher just told me to strive. This is right. But I feel that I do not know this very clearly! What should my attitude be?" Eh, so you would ask and he would tell you. This is then right. This is what we should try to experience. Hence this idea is very important, very important![16:55]

"Explanation refers to listening to wrong teachings." This would include a lot. For most of us now, we are consumed by this. Ah! This thing is really horrendous, really horrendous! This is why here we do not have newspapers, televisions, or any that type of things. Even for the many Buddhism magazines, to me, I truly feel that these are not the root cause (the specific cause). Once we slowly have a grasp of what the root cause is, then you will figure that this is a complete cause. It is exactly like that. Everyone should absolutely pay attention to this. Otherwise, if you get this wrong, then you are doomed! There are also "habituation" and "paying incorrect attention." These two are more important to us. Everyone should pay particular attention to this! These are the main causes for afflictions to arise. If you can recognize these two things - the characteristics of afflictions and the causes of afflictions, if you can understand them and keep them in mind to analyze and look for them, then it will be better for our cultivation.[18:11]

Hence this place explains the causes of afflictions. Later, the twelve dependent-arisings explain this as well. So now we will connect the two. In the twelve dependent-arisings, what does it say? It says that from the beginningless time, we have pursued "ignorance." Through ignorance we did "compositional activity," and this compositional activity deposited a latent propensity into the "consciousness." And for the consciousness, there are limitless causal period consciousnesses. In the state that we are in now, these [causal period consciousnesses] have not produced a fruitional effect and neither have we applied remedies for them. Hence under this circumstance, these will for sure produce cyclic existence. But for these to produce cyclic existence, there is one condition - you need to provide a condition. In other words, this is what we said later, there requires a completing cause (a general cause). What is that? That is "craving and grasping." What is this craving and grasping? They are afflictions. The consciousness seed deposited from the past afflictions. But this consciousness seed may not necessarily produce a fruit. However, for this sensory object that presents itself before you, if you continue to nurture the original afflictions and accord with them, then sorry, the seed will produce a fruit. But now since we are training in Buddhism and wish to escape, then you should pay attention, under this circumstance, when you are facing the sensory object, you will see it very clearly and plainly in your mind.[19:35]

In this section on the causes of afflictions, it explains that the causes are the basis on which the afflictions arise and also the appearance of an object. In the twelve dependent arisings, this is explained even more clearly. When an object appears, there is "contact." After the contact, there is "feeling." You will have feelings. During the time of the feelings, that is when you need to pay attention! This is the real advantage of the teaching on the twelve dependent-arisings; that is it addresses the feeling that pervades all occasions. You will have this feeling and then "craving" will immediately follow. So, at this time, those which have arisen are the afflictions. Hence, we should know that the characteristics of the afflictions are nothing more than the aforementioned, which are what? They are the five dull envoys and the full keen envoys. There had to be the presence of a view, a latent propensity, or perhaps both of them. That is when you need to pay absolute attention![20:37]

Therefore normally, we should not just say, "Ah, my afflictions are weighty now!" Yes, it is precisely because our afflictions are weighty that is why we train in Buddhism! But then, what should you do about it? You need to recognize them. This is the most imperative, the foremost significant concept! Up until now, the most important thing is – you need to recognize your afflictions. If you cannot recognize this, then what need is there to talk about Buddhism? You have only wasted time, only wasted time. Of course, you can say that I have planted a seed and it will at some point be brought to fruit. If you can do that, that is fine too. I still very much commend that. The Buddha had done the same for some people. There were many people who could not do otherwise, so this was all they could do. Hence the Buddha could only allow them to plant roots of virtue. However, we of course are not willing to do that! This is the case. Hence, we now recognize this. And after we recognize this, we can take the next step. What should we do? We should know that: ah, we need to fight, need to fight with it! Therefore, the text tells us that we should analyze this from all different angles. If you do not fight with the afflictions, then I am sorry, you cannot make it pure. So, for us who are doing what is so called cultivating, cultivating, cultivation is nothing more than this. The main focus is this.[21:53]

In regards to struggling with afflictions, let us now, let us open up to page 198 (English text Vol 1, page 347 last para). These are the last few sentences that we will review for tonight. Let us now take a look. On page 198 (347), it tells us that when we truly train, by this point, we are talking about ethical discipline. We know the principles of ethical discipline. Let us look at the second paragraph. There is a sentence here, "Right now, only this internal struggle with the afflictions is important. This word "internal," let us review this again. Yes, yes! We should not be looking at others. Our afflictions arise from scrutinizing others. This is why when an object appears before us, you do not want to say he is being unreasonable and he is this way. When an object appears, in particular, this is the time when your causally concordant effect has arisen from the beginningless times, hence when you see him, when you see him again, if it pleases you, then you will enjoy. If he, does not please you, then you will be hostile. These are all signs of ignorance.[23:05]

Now that I know what afflictions are, when an object appears, I should be able to uncover my mental state. We should look at what our mental state is. Does it accord with afflictions or no afflictions? If you do not think that he makes sense, it could be [the right assessment] that he does not! [But] I have said this before. It is his business that he does not make sense. If you feel that he is being unreasonable, sorry, then this now becomes your issue, your afflictions. If you want to train in Buddhism, this is where you must begin to discipline and tame [your afflictions]. Hence it says this, "only this internal struggle…." You must struggle with the afflictions internally. "If you do not struggle with the afflictions, you will not achieve a pure ethical discipline." This is the true nature of ethical discipline. Therefore, as long as you can truly maintain ethical disciplines, you will be able to go to Pure Land if you maintain ethical disciplines well. This is exactly the reason for it right here. Now we know. The main reason for maintaining ethical discipline is right here. If we want to go to another level to learn meditative concentration and wisdom, then you must go through this to get there, nothing else will suffice. Hence if you cannot maintain pure ethical discipline, "You will have to wander continually through cyclic existence."[24:14]

As for how we should maintain ethical discipline? Read the next sentence, "…and planted the spies of mindfulness and vigilance." What really matters for us now is to maintain vigilance and mindfulness. This is what matters for us now. And then, since we already recognize the afflictions, as soon they appear, we will throw spears at them. In other words, this is what we are training in. Therefore, for a true Bodhisattva, a Bodhisattva should generate great hostility. Why should they generate great hostility? They are hostile toward this [- afflictions]. Therefore, this was said earlier and later that we should not acquiesce to the afflictions when they appear. But we now "acquiesce to what we should not." Do you remember this? We would acquiesce. But we would acquiesce to what we should not, such as attachment and a great deal of afflictions. We have acquiesced to them all and feel joyous. We should not acquiesce to the afflictions but we cannot stop ourselves. This is what we should truly work on now. When our afflictions arise, we all behave the same way. For now, yes, we may not necessarily know how to struggle with them. However, it is precisely because we do not understand, that is why we should strive, should make an effort on this.[25:37]

This is why it told us later that to truly maintain ethical discipline, he did not tell us how to maintain it first. Instead, he told us the four causes for an infraction. Do you still remember that? The four causes of an infraction are spoken where? The causes for an infraction, we should…it seems to be in an earlier section, and if you look at afterwards, doesn’t the earlier section make sense now? It is on page 195 (English text vol 1, page 343). Among the four causes of an infraction, the first one is "a remedy for not knowing the precept." If you are ignorant of it, you should listen and study more, get to know them more. Speaking of this, we should now remember again what we were just saying earlier about the six ideas, we have this great sickness and yet we do not know! Hence when we come across situations like this, this is the time you want to calmly think about this: what should I do? After you know all this, you will already be confessing in your mind. So, our whole cultivation will revolve around this central theme, will revolve around this central theme.[26:38]

Hence for us now, for us now, if we do not know this concept clearly, we should make it clear for ourselves, make it clear. This is the most important matter now. It is a good thing that we have recorded tapes, have recorded tapes [of the teaching]. So, we should follow along this text and frequently listen to the principles explained. After you listen to it, you need to be careful of this: you absolutely do not want to use this to weigh others. As soon as you use this to scrutinize others, you will be completely wrong! You will be completely wrong! This is an invaluable jewel. Do not toss this invaluable jewel in water. The ancients have a saying, "Buying the jewellery box and returning the pearl." There was an invaluable jewel encased in a very beautiful jewellery box. So, after you looked at this, ah, you felt that this jewellery box is beautiful and so you made the purchase. After you bought it, you opened it up and saw a pearl. Since you did not recognize its value, you would say, "Ah, what I wanted to buy was this, [the jewellery box]. I can return this pearl to the merchant." That is a funny story. But it is precisely what we should be careful with now. The main review for tonight will end here.