菩提道次第广论手抄稿:旧版第九十五卷A面

ENGLISH

（手抄稿 第十二册 p215）[00:02]

你只要体会到这个心情，不管她怎么弄，不管她怎么说，你只有一个，那个时候你只有一个念头：你总怎么方式去报答她的恩？我现在能够做到，别的做不到，唉！她这样告诉我，总是好欢喜地接受。啊！对她这么欢喜，因为我心里很高兴。这人这个感情就是这个样，你欢喜呀，她不用你讲的，她也欢欢喜喜。所以在我家里面，我觉得短短的，我小的时候就这样，现在还是这样；别的人呢讲他母亲，那母亲总觉得：“我这个几十年的经验……。”在父母的心里你总觉得孩子，她觉得你不懂事，所以你告诉她，怎么，她也听不进的。欸，可是我母亲，我告诉她什么，她总归听得进。后来我了解了，因为什么？因为她告诉你什么，你无条件接受她；她也了解，的的确确你对她的心情就是这样。所以你不管怎么告诉她，她也会感受到你全部精神对她。所以尽管几十岁的人改不过来， (p216) 可是我告诉我母亲教她改的话，她就改了。[01:07]

那个时候，大陆上面很流行的一贯道，她也信一贯道，什么人跟她讲也没有用。我就告诉我母亲说：“这个一贯道骗人的。”“欸！真的啊？”“当然！”她这句话不是怀疑我，听见我讲，就这么凭一句话。然后我就告诉她，只有念“阿弥陀佛”，“那好，那好！”那说什么她这个东西就不念了，所以有这种力量，就这样。以后我离开了，我当然不晓得，可是我立刻反应就来了。那个时候，那个有一个很重要的人物，因为我有一个重要的亲戚，是这个里边影响很大的一个人，也住在那个地方。他们就从此以后……多少年没办法疏远的，我母亲就给他打开了。所以这个人与人之间的关系就是这个样，我只是随便一说，顺便谈到。[02:01]

这个地方，大家尽量地，你好好地从这个上头去看，你一定要把它那个因，慢慢地找到，这样。你不要在那个外面的行相上转，那自然而然你能够深入这个里面地去。继续下去，[02:19]

p. 217 (8)

【又此资具皆非易得，是负罪苦及诸恶名，受尽艰辛，求来授与。】

这些东西，都不是容易得到的呀！在我们眼前最清楚了，噢哟！赚一点点钱是千 (p217) 辛万苦啊！都是做了种种的罪苦、恶名等等，求来了以后，自己不用就给你。[02:41]

【又若其子有病等苦，较其子死宁肯自死，较其子病宁肯自病，较其子苦宁肯自苦，出于自心实愿易代，用尽加行除苦方便，总尽自己所知所能，但有利乐无不兴办，凡有损苦，无不遣除，于此道理，应专思惟。】

这个文字很容易懂。不管是你最严重的，如果说有病苦了，宁愿她自己死，宁愿她自己病，宁愿她自己苦，她总是甘心情愿地用种种的方式来帮你忙，所有的利乐，没有一样东西不办的。容或现在大家有感觉说：“咦，我这个父母好像不这样嘛？”这个倒是事实，眼前的，千真万确地，这个两代之间的代沟非常大。其实，像刚才一样，原因为什么？因为时代不同，所以对同样的一件事情的看法不一样。看法不一样的话，当然所产生的效果不一样；然后见解不一样，这个问题就来了。所以，懂得了佛法，佛法的中心思想叫什么？缘起空，任何东西都因缘而起。他这个概念所以这样，因为他有产生他这个概念的因缘。我这个概念所以这样，因为我现在所面对的接触的客观环境如此。既然接触的环境、因缘、条件不一样，我的见解感受，自然跟父亲的、跟母亲的见解感受，自然不一样。这个很明白，所以不能用我的感受去衡量她。[04:44]

(p218) 更进一步，当然你也可以说，欸，那么她也不应该用她的标准来衡量你呀！这个是对。问题现在是：她学佛？你学佛？你学佛啊，不是她学佛啊！你学佛的话，很简单嘛，就是你应该了解。否则的话，轮到她学佛，她成了佛来救你。我们现在学佛的话很明白，这懂得佛法以后的必然现象，世间人都不知道。所以这个只有能够自己说：“啊，现在我了解了！”你了解了，你就不会在这个行相上面转。而在这个原则上面，只了解到她真正的动机，你了解得清清楚楚，不会被眼前她不同的见解上面，那个代沟啊，对你来说是不会产生任何影响。那个时候，行了！那个时候，行了！[05:41]

所以，这个是千真万确的，我们之所以不能体会到这一点，就是不懂得这个道理。就是不懂得道理，于是觉得：“唉，这个老朽，这个人的脑筋这么糊涂，想这种事情莫名其妙！”你把她当初对你的这些恩，你忘得干干净净，等同畜生。既然造了这个业，对不起，一旦这一生一失去的话，连它人天都保持不住啊！所以现在这个时候，如果我们做子女的，应该这样想。反过来，我们做父母的不必要求子女，他子女没学佛嘛，既然没学佛，他现在这个概念是自然这样的。不要希望他这个子女来孝顺你，不要希望；但愿我能够孝顺我父母，将来成了佛，把父母救起来，把子女也救起来，那个才是对的，那个才是对的。[06:34]

(p219) 关于这一点，要干什么？了解。了解了呢，专一、精纯地思惟！喏，眼前我们真正修的就是这个。所以眼前真正修的，都要如理思惟，如理思惟，这是最重要的。[06:54]

【如是修已，若念恩心非唯虚言真实生者，次于父等诸余亲友，亦当知母如上修习。】

当这样的念恩的心里边哪，真实地生起来了─这个不是空话喔，这个不是空话喔！不是讲一个道理喔！这一点哪，在这个地方是特别强调喔！所以大家不要忙着懂得很多道理，我们往往看见：“哎呀，他懂得很多道理了。”然后呢，自己觉得很懂，看别人觉得：“啊，这个还差得很远，这个不懂！”实际上呢，对不起，这个文字上面哪！这个文字上面，这做世间学问是有用的，做佛法深入，没有用啊！世间的学问跟佛法的深入不一样的地方，就是你尽管是佛法，你辨别得很清楚，讲得头头是道，如果说内心当中不能如实生起的量，你转了一世，变成很会动脑筋的人，然后呢，啊！这个做起学问来，念起书来念得很好，但是对佛法深入没有你的份，这个是它最大的差别，就是这样。

所以，你如理思惟了以后，也许你文字都忘记掉了，但是你起心动念的话，就会有这种念头─啊，一个念起来了，你这个母亲，你只会感激她的恩，你不会感觉其他的不是。当然其他的也是如此啊，其他任何一件事情也是如此。那么，对母亲这样了，“次于(p220) 父等”，其余的亲友啊，也这个样去修，因为那些人呀，以往多生以来都是自己的父母。[08:41]

【次于中人知母而修，】

更进一步呢，跟你毫不相关的陌生人，也是这样想：那前生那些都是母啊！[08:50]

【若能于此生如亲心，则于怨敌亦应知母而正修习。】

那个时候，在怨敌上面再开始修。前面，第一个告诉我们修“无量舍”，有一个原因的：无量舍就是并不是教我们舍这怨亲，他怨跟亲没关系，但是不管若怨、若亲到你现前的时候，你自己心里面不会有他亲疏之感，只是调柔这个心。那么，进一步你修了这慈心以后，修了那个念恩心以后，你第一个看见那个怨家的时候，你不会呀……怨的这个概念，你脑筋当中已经拿掉了。所以在这种状态之下，你要念他的恩就很容易。所以，[09:38]

【若于怨敌起同母心，】

这个时候，“质”对了，质对了。就是自己的母亲固然是母亲，其余的亲友─母亲，完全不认识的事情，也是母亲，乃至于怨家对头都是母亲。这个时候，任何一个人没有一个例外的，你都能够从他身上缘想、思惟、感恩。其次呢，把这个“量”扩大。[10:06]

(p221) 【次于十方一切有情，知母为先渐广修习。】

质对了，慢慢地推广，所以这个质跟量之间的关系。实际上呢，这个质跟量之间的关系，那个次第完整、圆满地都在里头。念了恩，念了恩，第三呢，进一步，那就要去报恩了，进一步要报恩了。[10:32]

p. 218（2）

【◎ 三修报恩者。如是唯除转生死故不能相识，而实是我有恩之母，彼等受苦无所依怙，舍而不虑自脱生死，薄无惭愧何甚于此。】

这么一来呀，这时候我们就了解啦，只因为大家在生死轮回当中，一直在转，所以不认识啊！不认识是不认识，但是确实是母亲啊，所以这是千真万确的！而他们受苦，一无依靠啊，这种我们就不去管，只求自己解脱，那个这种人哪，是“薄”，这是太刻……不要说刻薄吧，那实在这个谈不到啊！对这点不感到惭愧吗？如果说无惭无愧是莫甚于此啊！我们不要说转了一世，你小的时候离开了父母，你长大了不知道。不要说小的离开父母，我们现在没有离开父母欸，我们都不知道自己父母的恩欸！这样。[11:43]

那你们看，为什么畜生感得畜生的原因，就是它主要的最大的原因，它并没有造严重的恶业，但是不懂得父母恩，这世间来说，感得畜生相。它多多少少还晓得一点，它这 (p222) 个畜生越高，这个胎生的畜生就比较高，这母亲还会带一点它，因为这个母子的关系，这个就是它的业嘛！你有多少感恩的这个心，感恩的业相应，你多少感得多少的果报，越是下等的越是没有。所以这因果之间的法则，你了解了，随便一看，就这么清楚、就这么明白，就这么清楚、就这么明白！那个鸡生了个蛋就算完了，它还要孵它一下，小鸡出来也不晓得，就这样。那个湿生更是糟糕！譬如说我说，我们啊，人是……所以为什么“五伦”，这个仁、义、礼、智、信，跟这个什么“五戒”，这人的根本等等，都有它的必然的这样的因果关系，就是这个。所以实实在在这是我们应该了解的啊！实实在在我们应该要了解，这我们真正应该为此而感到惭愧啊！那么这个道理说明了，下面就引论：[13:02]

【如《弟子书》云：“诸亲趣入生死海，现如沉没大水中，易生不识而弃舍，自脱无愧何过此。”】

所有的这个亲人哪、母亲啊，在生死大海当中，就像沈在这个大水当中─生死苦海当中。因为转了一个身，大家不认识而抛弃不管，只求自己解脱，那天下哪有这个，比这个事情更糟糕的啊！更应该自己感到惭愧的啊！现在我们居然说修学佛法，讲道德仁义的人哪，连他自己最亲的人都不管，还讲什么个道德仁义！我们骂人说：“这个人刻薄得不 (p223) 得了！”就这样。那刻薄，只是普普通通的人，现在对你自己的母亲都不管，还说修学佛法，天下还有这样的刻薄的人吗？唉！想到这地方，所以我们真正懂得了佛法，你一天到晚都是只有反省改过啊！[14:13]

【故若弃舍如是有恩，于下等人且不应理，况与我法岂能随顺。】

这下贱的人都不合理啊！如果有恩不报而弃舍的话，何况我佛法当中，岂是我佛法当中相应相顺的？所以这个证二乘的，对我们凡夫来说，圣者好了不起，因为我们不能解决的他解决了，所以我们是绝对地尊重。但是佛为什么要呵斥？为什么呵斥他焦芽败种的原因，现在我们了解了。这不是我们呵斥喔！我们可不能呵斥，我们呵斥的话，都要堕落的喔！我们呵斥的，不是呵斥外面，呵斥我们自己内心。所以想想看，我是不是这样的人哪？啊，不啊！不但不，还要感激啊！说那些大阿罗汉，都是菩萨示现哪，他是菩萨，他示现这个身，然后呢佛呵斥他，然后做个样子给我们看。就好像两个人扮了个戏给我们看，我们要感激他，这个是我们现在应该了解的用心之处。[15:28]

【如是思已，取报恩担，即前书云：“婴儿始产全无能，饮谁慈力授乳酪，依慈多劳此诸母，虽最下等谁乐舍。】

(p224) 他又说了，小孩子刚下地，你是的的确确地，天下没有一个人例外，没有母亲的话，没有一个人生活得下来。没有母亲，人类喔，畜生当然例外。所以，我们要想：不要说生人天、成佛作祖，你要保持人身这点都要记得千真万确─是谁的慈悲的心力，这样去做啊！这样的，由于这样的慈悲心，多少辛苦的这样的母亲，最下等、最下贱的人，他也绝对不会弃舍不顾啊！[16:25]

【又云：“由得谁腹而安住，由谁悲慎而取此，此母烦恼苦无依，最下众生孰乐舍。”】

也是一样的道理。[16:37]

【《无边功德赞》云：“有情无明盲，意乐衰损慧，为父子承事，慈悲饶益我。弃此独解脱，非是我之法，故汝发愿度，无怙诸众生。”】

那个《无边功德赞》上面，这赞佛的，换句话说，我们要应该修学的，一切的有情为这个无明所遮盖的─盲无慧目，有了眼睛，是开眼瞎子。所以他不认识啊，他这个心念当中没有智慧，都是想错的。这个必定要前面这个样地一步一步来，都是要这个亲子的慈悲，才能够我们得到这样。可是我们不认识，由于无明覆盖，居然不管那个无上的大恩， (p225) 只求自己解脱，这可不是我应有之法喔！可不是我应有之法喔！所以你们应该发愿，度所有那些曾经做过你母亲的众生。现在他们那些众生无依无靠，轮回在生死苦海当中。[18:03]

这里有人问：“欸，既然这样的话，佛就应该一次说大乘法，他为什么要说三乘法呀？”大家有没有这个疑问哪？对呀，佛就应该一开始就不要说三乘呀！这个地方我们要了解，正因为佛之成了佛，佛之所以成佛，是为什么成佛的呀？他就是因地当中，要了解了这一点，感一切人的恩，报一切人的恩，唯一的方法就是把他们救度出来。所以他由于这样的心，行这样的行，成了这样的佛。成了佛果以后，仍旧有这个大悲心的策动他，绝对不会安住，说“无住涅槃”，尽未来际，由悲心策动，以他的大智、大威神力，一直度众生，那时候他只有一个目标─度你！只是如此而已。那么，由什么方法相应呢，就用这个方法度你。这是他的悲愿的必然结果，这是我们要了解的。[19:08]

更进一步来说，有很多人就这样，譬如说，拿我们现在来说吧，教你学佛啊……现在大家好了，听见了本论了，听了相应了。大部分人一听：“哎呀，这么难学啊！好了、好了，打退堂鼓回去了。我还是在那儿，关在那儿念念佛就算了！”肯念佛的已经很了不起了，这个很明白的事实，对不对？所以我们要了解这个事实。那么，那个时候你对这里边，就一点不会有问题了。因为没有问题，所以你走上去的时候，步步平实，步步平正。 (p226) 好，现在我们念了，了解了。[19:50]

【若尔如何报其恩耶，生死富乐母自能得，然彼一切无不欺诳，故我往昔于由烦恼魔力所伤，如于重伤注硝盐等，于性苦上更令发生种种大苦，慈心饶益，应将彼等，安立解脱涅槃之乐而报其恩。】

现在我们说：“对啊！这个最下贱都不可以，何况是我们学佛啊！我们要报。”那么怎么报法呢？要晓得，在生死轮回当中，这种富有、快乐，就是我们眼前的世间这个名利、恩爱这些，这些啊不要我们，他自己一样会得到的。但问题呢，这些东西都是欺诳的啊！都是欺诳的啊！说以前由于我们烦恼，烦恼就是惑─迷惑、无明，被这个烦恼魔所伤明明是苦不知道，就像已经受了重伤，重伤了还加那个硝盐。硝盐平常不伤的时候，加上去痛得个要命，弄伤了，这痛上加痛呀！而这“性苦”这上面，它本来这个生死轮回，本质就是苦的，你还要加恩恩爱爱，贪瞋痴缠哪，苦上加苦啊！所以，你现在真正地以慈悲心肠，要救济帮助他们，应该怎么办呢？要把他们“安立解脱涅槃之乐”，那个才是报他们的恩哪！[21:33]

所以现在我们大家说：“哎呀，你要度众生哪，你要慈悲呀！”是一点都没有错。你 (p227) 慈悲，要救他们怎么救啊？要把他们从烦恼当中救出来，要使他们得到涅槃之乐。如果不懂得这个道理，也是跟他们这样臆想的话，那个不是佛法耶，这个地方很清楚啊！所以我们必定要知道啊！不要说：“哎呀，我在救众生哪！”你如果这不了解的话，我们一定也是会忙什么？忙这种世间的慈善事业。大家都说：“你看别人都做，你怎么不做呀？”再加上别人再说：“啊，你们佛教讲大慈悲！”对不起！我不一定。不是不做喔，不一定！看你怎么做法。[22:19]

是你已经发了这种大菩提心，那时候你救济他，你明明晓得这个这是苦的，你也产生绝大厌患之心；可是对他来说，你晓得唯一的方法，结他这个缘，只有这样做，那是绝对了不起！因为你自己明明白白，对它产生绝大的厌患。反过来，你心里面对这东西，乃至于又不了解，又舍不得，喔唷，就像什么？就像蚂蚁碰见糖，蚂蚁碰见蜜一样，就像苍蝇碰见那个大粪一样，马上沾在上面呀，赶都赶不走，然后自己就说：“哎呀，我是大慈悲！”那是完全错，完全是自欺欺人！这个事情自己衡量心里很容易明白，所以这个道理，我们一定要知道，一定要知道！[23:16]

这样了解的时候，我们才晓得，噢，我们要帮人家的是帮些什么啊！绝对不是他在那儿火上加油啊，他在生死轮回炽燃当中，你再给他来这个恩恩爱爱，绝对不是这个 (p228) 意思啊！[23:36]

【《中观心论》云：“又由烦恼魔，伤害已成疮，我如注灰水，反令苦病苦。】

就像那个论上面说，由于烦恼魔所伤害，伤害了已经成了疮了，那个时候我在上面，反而加一点灰水，就是石灰水，喔，那个东西痛得很欸！等于苦上加苦啊！这个不是我们要做的事情，不是我们要做的事情。所以我们一定要检查，如果我们现在心里边不检查，你乃至于不晓得自己在烦恼当中，那时候谈佛法，那都是开玩笑，都是空话。所以我们第一件事情一定要从下士、中士，一步一步上来，而这个不是讲一个空话，硬是你了解了道理，内心当中去观照：欸，看见了事实了！把这个量加大，从这个上面才进入到上士来。[24:41]

【若有于余生，慈敬及恩益，欲报其恩惠，除涅槃何有？”】

所以在这个情况之下，说现在由于我们辗转地这样了解了这个状态，感恩、念恩，然后要去报他的真正的恩的话，只有一件事情：不是用世间这种恩恩爱爱，跟三毒相应的方法，而是要告诉他世间的真相─苦。然后呢，从苦集灭道当中，不是走流转，而是走还灭，使他得到涅槃。除了这个，其他没有了，除了这个，没有了！这一句话，这是唯一的。所以现在很多修学佛法的人哪，还觉得这个放不下，“哎呀！我还有这个事情……。” (p229) 你完全错了！修学佛法的事情，你正因为要帮他忙，所以眼前必须先放下，你必须自己做到了，你才能报他的恩。自己都做不到，然后呢，把他缠在一儿的话，那完全是说空话，这一点是最重要！[26:09]

【不报恩担，重于大海及须弥担，若能报恩，即是智者称赞之处。】

不能报恩的这个，真正负的担子最大的就是这个，那个重得比大海还要重，比须弥还要重。世间最大、最重的就是这两样东西，换句话说，没有比这个更重的了，还超过这个。若能报恩的话，那个才是真正智者，这个智者就是圣者─佛菩萨。[26:36]

【如《龙王鼓音颂》云：“大海及须弥，地等非我担，若不知报恩，即是我重担。】

呵！拿它来说，大海虽然大、虽然重，跟须弥，但是，嘿嘿，这我不在乎！我现在如果不能报父母的恩，那个才是我真正的重担哪！这我们要了解。[27:00]

【若人心不掉，报恩及知恩，令恩不失坏，智者极赞此。】

假定我们心里面，真实地不散掉、胡思乱想，正确地了解。那么，要了解了恩，报答这个恩，使得这个恩不会走上错路，那个才是真正智慧者所称赞，所应该行的。[27:29]

p. 219

(p230) 【总之自母未住正念，心狂目盲复无引导，步步蹎蹶趣向可怖险崖而行，其母若不祈望其子，复望于谁。】

总之一句话，自己的母亲在生死轮回当中，她没有正知、正念，所以呀……当然，没有正知，就不能有正念哪！心是狂的、眼是盲的，换句话说，愚痴无明当中。又没有人去引导她，走路一脚高低呀，像这个正在于黑夜走在险处一样，这个悬崖上面哪！在这种状态当中，做母亲的不期望她的儿子，望谁呢？[28:24]

【若子不应从其险怖救度其母，又应谁救？】

做儿子的人哪，那个时候不从那个恐怖的地方，把母亲救出来，那么靠谁来救她呢？[28:41]

【故应从此而救度之。如是若见为母众生，由烦恼魔扰乱其心，自心无主而成狂乱。又离慧眼观增上生，决定胜道。又无真实善友引导，一一刹那造作恶行，如步蹎蹶。】

这个时候，我们看见像自己母亲一样的所有的这些众生，由于自己的烦恼魔，换句话说这个就是无明。心里面一天到晚在这个里面，自己做不了主，那是狂乱当中，却偏偏也没有正知见、慧眼，不管是增上生也好，抑是决定胜也好，这个都不了解，看不到。(p231) 自己既不了解，也没有别的人哪，真实的善知识去引导他。因为没有人引导，自己又不了解，所以任何时候都在造恶，就像一脚高低地这样地在这险路上面哪！总之，[29:55]

【总于生死，别于恶趣奔驰悬险，母当望子，子应济母。】[30:07]

english lr v2.p.39 (commentary v2.p21)[00:02]

Hence, as long as you appreciate this frame of mind, regardless of what she did or said, you only had one thought at that time – you just want to find ways to repay her kindness. This is the least I can do if nothing else. Well! Whatever she told me, I always took it delightfully. Ah! Because of my delightful attitude toward her, I faced her happily. People’s feelings are just so, if you are happy, mother does not need you to tell her anything, she will be happy too. Even though I was home for a short period of time, I was like that at youth and still with the same attitude. When other people talk about their mothers, their mothers always feel, “I have decades of experience…” In the parents’ minds you are always the child and she considers you don’t know enough, so when you explain to your mother, she won’t listen. However, whatever I told my mother, she always heard me out. Later I understood why, because whatever she told me, I take it from her unconditionally; she can also sense that my attitude toward her is with such sincerity. So no matter what I told her, she will also sense my entire being toward her. Although it is hard for people to change when they are older, when I told my mother to change, she did.[01:07]

Back then, I-Kuan Tao was very popular in China, and she believed in them too, and no one else can change her mind. I just told my mother, “This I-Kuan Tao is deceptive.” “Oh! Really?” “Of course!” Her statement was not doubting me; she just heard what I said and based it on this one sentence. Then I told her just to chant Amitabha Buddha, she replied, “That is good, great!” She just dropped the chanting of I-Kuan Tao teaching. Therefore, the impact was such. Later I left of course I was not aware of what happened afterwards. But it dawned on me right away. At that time, there was a very important person, because I had an important relative who was a very influential person in I-Kuan Tao and also lived there. Yet, even though my mother and this relative were inseparable for years, she distanced herself from him. So this is how relationships between people work, I just brought this up in passing.[02:01]

Here, everyone should introspect from this angle; you must gradually find that cause. Don't dwell on the external factors, then you will naturally be able to study profoundly. Continue.[02:19]

Even more, what she gave to you were not things that she had obtained easily but that she has secured through great hardship while engaging in wrongdoing and receiving ill repute and suffering.

Ah, these provisions are not easy to obtain! This is very clear for us now, wow! Making a little money is filled with so much hardship! Our parents had to go through various wrongdoings, ill reputation etc., once they obtained the provisions, our parents did not use it on themselves but gave it to you.[02:41]

If you suffered from illness, pain, or the threat of death, your mother made the choice from the depths of her heart that she would rather be sick than you be sick, she would rather be in pain than you be in pain, she would rather die than you die. By putting this feeling into action, she did what was needed to alleviate these troubles. In short, contemplate one-pointedly how your mother provided help and happiness and cleared away harm and suffering to the best of her knowledge and ability.

The text is easy to understand, regardless of how serious it is, if you are ill, your mother would rather be the one to die, to be ill, and to endure the suffering. She is always willing to benefit you in whatever ways, and there is no exception. Everyone may feel now: “Well, my parents are not like so?” It is indeed that case; at present, it is absolutely true that the gap between two generations is huge. In fact, like the above case, why? Because different generations have different views about the same given thing. When the views are different, of course, the effect will be different; and because of the different opinions, problems arise. Hence, understanding Buddha Dharma, what is the essential perception of Buddha Dharma? It is dependent arising; the arising of anything is because of dependent arising. This concept arises due to its cause and condition. My perspective is as such, because of the objective environment that I am facing. Since the environmental conditions and circumstances are different, my point-of-view and feelings naturally differ from my parents’. This is very clear, so I should not use my feelings to judge them.[04:44]

Furthermore, of course you can say, well, so she should not use her standard to measure you! This is correct. But the question is: is she studying Buddhism or are you studying the teaching? You are studying Buddha Dharma, not her! If you are study Buddhism it is very simple, you should have this understanding. Otherwise, if that is her turn to study Buddhism and she becomes a Buddha to come to help you. This is very clear with our current studies, and this is the natural phenomenon upon our understanding of the Buddha Dharma, whereas the worldly people aren’t aware of this. So, we can only tell ourselves, “Ah, now I understand!” Once you have understood, you will not be occupied by external appearances. Rather, you will be occupied with this principal to focus on understanding a mother’s true motivation. Once you have clear understanding, you will not be influenced by her present view – the generation gap – will not have any impact on you. By then, there is mutual understanding![05:41]

Thus, this is absolutely true, the reason why we cannot realize this is that we do not understand this principle. Because of not knowing this concept, you think, “Sigh, this old senile has such a muddled mind, with such absurd thoughts!” When you totally forget her past kindness to you, this attitude is animal-like. Once this karmic deed is done, regretfully, once this life is over, you will not retain a human or deity rebirth! So, at this time, as children, we should think of it this way. Conversely, as parents, we should not demand the children unreasonably. Since our children have not studied Buddha Dharma yet, their current concept is naturally like this. Don’t expect children to be obedient to you, don’t wish for that; instead, wish that I can be filial to my parents, and after I achieve Buddhahood, I will help my parents and my children, this is the right attitude – the proper way to go.[06:34]

What should we do about this? We need to understand. This understanding is to focus on stainless contemplation! Well, for the time being this is what we actually need to apply. So our actual application now requires proper contemplation, this is the most important.[06:54]

By cultivating a remembrance of your mother's kindness, you will not remember it just in words. Once you have given rise to such a remembrance, recognize that other friends and relatives such as your father are your mothers and cultivate a remembrance of their kindness.

remembrance of their kindness. When such gratitude truly arises in your heart, it is not just empty talk - not hollow words! It is not talking about theory! This is to be specifically emphasized here! So, everyone should not be occupied to know a lot of reasoning, often we see: “Wow, he knows a lot.” However, while you consider yourself to know a lot and upon seeing others, feel, “Ah, this one is far from it, and this one did not get it!”; in fact, be honest, this understanding is superficial! The literal understanding may be useful for the studies in the mundane world, but for profound study of Buddha Dharma, it is of no use! The worldly study and profound Buddha Dharma study differs in: even if you are studying the Buddha Dharma and you are able to distinguish very clearly, making a lot of sense, if the actual capacity does not arise accordingly deep down, after your rebirth you will come back as someone who is quick witted. Ah! You will excel in acquiring knowledge and studying, however regarding the in-depth understanding of Buddha Dharma, you have no share of it. This is the biggest difference, just like that.[08:10]

Thus, upon your proper contemplation, maybe you already forgot about the wordings. However, in your mental momentum this concept will arise – with the thought of appreciating your mother’s kindness, you will not notice the other flaws. Of course, this applies to other people and things. So, this is how to treat mothers, “such as your father” also treat other relatives the same way, because they have been our parents for many past lives.[08:41]

Then do the same with persons toward whom you have neutral feelings.

Furthermore, towards total strangers, also think of this way: they were all my mothers of past lives![08:50]

Once you have produced an attitude toward them which is similar to how you feel toward your friends, recognize that your enemies are your mothers and cultivate a remembrance of their kindness.

remembrance of their kindness. Next, cultivate (feelings towards) your enemies. Earlier, we were first told to cultivate “immeasurable impartiality” [v.2 p.36] there is a reason: immeasurable impartiality is not to teach us to forsake the enemies or relatives; it has nothing to do with enemies or relatives. However, whether it is an enemy or relative, when they appear in front of you, you will not have any feelings of closeness or distant in your heart. You will just soften your heart. Furthermore, once you have cultivated the loving kind attitude and mindfulness of appreciation, at your first sight of the enemy you will not…the attitude of resentment is already been removed from your mind, so under such conditions, it will be easy for you to remember their kindness. Thus,[09:38]

When you have an attitude toward your enemies that is like the one you have toward your mother,

At this juncture, the “quality” is right – proper quality. That is, although this mother is mine, the other relatives – totally not related – are also my mothers; even enemies are my mothers. By then, there is no exception, you are able to contemplate, analyze and appreciate all of them from this aspect. And then you expand this “capacity”.[10:06]

recognize that all beings in the ten directions are your mothers, and then gradually and with increasing extensiveness cultivate a remembrance of their kindness.

and with increasing extensiveness cultivate a remembrance of their kindness. When the quality is accurate, gradually expand it, so this is the relation between quality and capacity. In fact, the relation of quality and capacity to include the complete systematic order in it. After remembering their kindness, the 3rd one is to take a step further, and that is to repay their kindness.[10:32]

(iii) Cultivating the wish to repay your mothers' kindness These beings, your kind mothers (whom you do not recognize due to the process of death and rebirth) are suffering and have no refuge. There is nothing more shameful than to do your best to liberate yourself from cyclic existence while considering these beings, your mothers, unimportant and abandoning them.

Thus, now we know, because we are in the endless cycles of cyclic existence, we don’t remember each other! Even though we don’t recognize them, they were indeed once our mothers and this is definitely true! They are suffering and have no refuge, and we leave them behind and only seeking our own liberation, this kind of person is “shameful”… let’s not describe it as harsh, it is actually not kind at all! Are we not ashamed of it? There is nothing worse than this! Let's not talk about during a different life, you could have left your parents at a young age, when you grew up, you do not remember them. We haven't left our parents, yet, we don't even know the kindness of our parents! As such,[11:43]

You can look into the cause of being reborn as animal; the primary cause is not engaging in serious negative deeds but not knowing how to appreciate parents’ kindness, from the worldly perspective it these people migrated to animal realm. The higher the animal is, the higher the probability the animal born from the womb will be. The mother will also somewhat take care of it because of the mother-child relationship. This is its karma! However the more gratitude you have, the comparable karma will lead you to experience more effect. Conversely, the lower the level of appreciation, the less the effect. So once you have understood the law of cause and effect, just take a random look, things can be this clear and this obvious – so clear and explicit! The hen lays an egg and that is done; although the hen hatches it, the hatched chick won’t know the kindness of its mother, just like that. The moist birth is even worse! For instance, humans have the “five cardinal human relations” – the kindheartedness [between ruler and the ruled], righteousness [between father and children], manners [between siblings], wisdom [between spouse], and trust [between friends]. And the “five precepts” the basic guideline as human beings etc., there all have certain cause and effect relationships, just like that. So this is what we should truly understand! We should know it properly; otherwise, we should honestly feel embarrassed! Thus, the concept is explained, next is the quote from commentaries.[13:02]

Candragomin’s Letter to a Student states:

While you see that your relatives are engulfed in the ocean of cyclic existence,

And are as if fallen into a pit of fire,

There is nothing more shameful than to work for your own liberation,

Neglecting those whom you do not recognize due to the process of death and rebirth.

All of your relatives and mothers are in the ocean of cyclic existence as if submerged in a huge body of water – in the suffering ocean of samsara. Because the process of death and rebirth, everyone forgot about each other and abandoning each other, only seeking for personal liberation, how can there be anything worse than this in the world! One should feel embarrassed! Now those of us study Buddha Dharma and talk about morality, if we don’t even take care of our closest relatives, what is there moral to talk about! We criticize others as, “This person is very harsh!” Just like that. This harshness is toward to average others, now you are not taking care of your own mother, yet you claim study Buddha Dharma, is there anyone harsher than this? Sigh! Upon this thought, once we truly learned Buddha Dharma, we can hardly reflect and improve day and night![14:13]

Therefore, reflect, "If abandoning such kind beings is unsuitable even for disreputable persons, how could it be appropriate in my case?"

This attitude is even unreasonable for a disreputable person! If we don’t repay others’ kindness and abandon them, as Buddha Dharma practitioners, is this attitude aligning to the teaching? Thus, for the Theravada attainment, to us ordinary beings, the sages are great because they have resolved what we are not able to achieve, thus we definitely respect them. However, why did Buddha reproach them? Now we know they are reproached for being rotten seeds. This is not for us to reproach them! We shouldn’t reproach, if we do that, it is hell-bound! Our reproach is not toward outsiders; we have to reproach our own mind. So think if I am such a person? Ah, no! Not only that, one should show appreciation! Those great arhats are all manifestation of Bodhisattvas. The arhat is a Bodhisattva appeared in this physical form, and then Buddha reproached him, that is to show us. It is like two of them perform in the show for us, we need to appreciate the arhat; this is what we should understand their intended meaning.[15:28]

and then assume the responsibility to repay their kindness. The same text states:

The infant on the mother's lap cannot do anything

And suckles milk which flows through love,

While through that same love the mother endures many hardships,

Who, even among the very disreputable, would like to abandon his or her mother?

Candragomin stated again, when baby was born, there is no exception in the world; if we were not taken care of by a mother, none of us would survive. This refers to humans without a mother, of course animals are exceptions. Hence, we need to contemplate, needless to say about higher realms or achieving Buddhahood, for you to maintain this human form honestly we should remember this – whose compassion made my survival possible!? Due to such compassion, mothers go through so much hardship, even the most disreputable person must not abandon their mother![16:25]

Who, even among the most disreputable, wants to leave

And abandon those who provided a home,

Who carefully looked after the child with compassion,

And who are afflicted, without refuge, and suffering?

This is also the same concept.[16:37]

Triratnadasa's Praise of Infinite Qualities states:

"It is not my way to liberate myself while abandoning these beings

Whose blind ignorance ruins their intelligence

And who are my fathers and children, serving and lovingly helping me."

Thinking this, I made aspirational prayers to liberate these protectorless beings.

This Praise of Infinite Qualities is praising Buddha. In other words, this is what we should cultivate, because all beings are covered by ignorance – blind ignorance ruins their intelligence, they have eyes but not able to see clearly. Therefore they don’t realize that they lack intelligence in their mind, their thoughts are all incorrect. This recognition has to be cultivated from the above teachings step by step, and this cultivation requires all the loving kindness between parents and child that we can obtain such (achievement). However, as we are blinded by ignorance, we don’t recognize it, so we ignore the sublime kindness and only seek for personal liberation, this is not what I should abide by! And this is not the teaching I should follow! Hence, you all should be inspired to liberate all those beings that have been your mothers in the past. Now those beings are protectorless submerged in the ocean of cyclic existence.[18:03]

Here some may ask, “Well, in this case, Buddha should impart the one and only Mahayana training, why did he impart the teachings of three vehicles*?” Do you have this doubt? That is right; Buddha should not begin with the three vehicles teachings! Here we should understand, just because Buddha achieved his Buddhahood, and what is the cause? We need to recognize this: at his causal stage, Buddha appreciated everyone’s kindness, and repaid all of their kindness - and the only way to pay back is to help liberate all beings. Therefore, due to such attitude and deeds he achieved his Buddhahood. After achieving his Buddhahood, Buddha still propels by this great compassionate attitude, he will never dwell in “non-abiding nirvana”. Instead, Buddha is propelled by compassion, which is supported by his great wisdom and great power, his one and only goal is to constantly liberate living beings like you! That is all. Thus, how can Buddha help liberate you with applicable means? The means is this compassion. This is the inevitable effect of his compassionate aspiration, and this we have to know.[19:08]

[*Three Vehicles: Theravada and Mahayana – which are divided into Sutrayana and Tantrayana; or sravaka, pratyekabuddha and Bodhisattva]

Furthermore, for example, many people are as such – for example, take us at present, you were told to learn from Buddha…for those of you now, after hearing about the Lamrim teaching, you accord with it. Most people, after hearing it one, exclaim “Wow, it’s so hard to learn! Well, well, give up and retreat. I might as well chant Buddha’s name in my retreat, that is it!” This willingness to chant Buddha’s name is considered remarkable and this is very obvious fact, right? So we need to recognize the fact [that we are able to study Lamrim]. So once you are certain about studying this Lamrim teaching, because you have no obstacle, your advancement will be progress steadily. Good, now we have covered this section and we should appreciate it.[19:50]

Qualm: How can you repay their help?

Reply: No matter how much wealth and happiness your mothers obtain in cyclic existence, it all deceives them. Thus you must repay their help, thinking, "Formerly, my mothers were seriously wounded because the madness of the afflictions possessed them. Then, I produced a variety of further sufferings for these beings who were already suffering, as if I had applied sea salt to their deep wounds. Now, I will establish these beings, who lovingly helped me, in the happiness of liberation, nirvana."

So now our consideration is, “Right! Even the most disreputable should not forget to repay their mothers’ kindness; let alone those of us who study Buddhism! We need to repay.” Then how to repay? We need to know in cyclic existence the wealth, happiness, even the worldly fame and love, our parents can obtain these without us. But the issue is these are all deceiving! They are not sustainable! In the past due to our affliction, affliction leads to confusion – confusion and ignorance, we been hurt by the demon of affliction yet without aware of this is suffering, it is like we topped with salt on deep wound. Normally when there is no wound, applying salt on the skin hurts, with the wound it hurts even more! As for this “nature of suffering”: the nature of cyclic existence is suffering; yet you are adding adoration to entangle more attachment, more anger and more ignorance, that is suffering on top of suffering! So now you apply sincere compassionate attitude to help these beings, and what should be done? You need to settle them “in the happiness of liberation, nirvana”, that is the way to repay their kindness![21:33]

So now that we all claim, “Well, you need to liberate beings and you need to be compassionate!” This is absolutely right. You need to be compassionate, but how to liberate them? It is to liberate them from afflictions and enable them to attain the happiness of nirvana. If we don’t understand this concept, yet we also have the above imagination, then that is not Buddha Dharma, this we should be very clear! So we have to know it clearly, instead of claiming, “Alas, I am liberating living beings!” If you don’t have this understanding, what will you be occupied with? We will be occupied with worldly philanthropic activities. Everyone says, “You see everyone doing charity work, so why don’t you do it?” And others may say, “Ah, your Buddhism teaching talks about great compassion, right!” Sorry, I may not necessarily do worldly charity work. This is different from not doing it! It all depends on how you do it.[22:19]

You already have aspired for this kind of spirit of enlightenment, by the time you are helping other beings, you clearly know this is suffering, you also have developed great renunciation; however, toward this other being, you know the only way is to provide him or her this condition, such establishment is absolutely remarkable! For you are clearly aware and have developed determined renunciation. On the other hand, if in your mind you lack the understanding and won’t let go of the worldly concerns, well, it is like what? It is like ants that encounter sugar or honey, or like flies encountering dung, can’t even be chased away. Yet one will consider, “Wow, I have the great compassion!” This is totally wrong, totally deceiving self and others! This can be easily understood by measure against the teaching. So this concept we must know – we have to recognize![23:16]

Upon such understanding, we then realize, oh, what we need to do to help others! Definitely it is not to add fuel to the flames – living beings are already in the burning cyclic existence, you add on the adoration again, this is definitely not what Buddha meant![23:36]

Bhavaviveka's Heart of the Middle Way states:

Furthermore, like applying salt

To the wounds of those who have been possessed

By the madness of their afflictions,

I created suffering for those sick with suffering.

Just as stated in the above commentary, due to the harm done by the demon of affliction, this wound is already turned into sore. Then we applied salt water or limewater, wow, that hurt is excruciating! It is like suffering on top of suffering! This is not what we want to do - we should refrain from so doing. So we have to examine, if we don’t check now, we won’t even notice that we are in the middle of affliction, to discuss Buddha Dharma at that time is a joke or empty talk. So, the first thing for us to do is definitely progress from small, medium scopes step by step, and this is not an empty talk; we must understand the concept and reflect accordingly, “Ah, I see the true reality!” We expand this capacity and then from there we advance to great scope.[24:41]

Now, what else is there other than nirvana

To repay the help of those

Who in other lives

Helped me with love and service?

So, under such conditions, due to our gradual understanding of this situation, we appreciate and remember their kindness, and in order to sincerely repay their kindness there is only one thing: don’t apply the worldly affection that accords to three mental poisons, instead, we should reveal to them the worldly truth – suffering. And then, from suffering, the origin of suffering, cessation, and path to cessation; instead of taking the forward progression [v.1 p.325] take the reverse progression and help them to achieve the state of nirvana. Other than this, there is no other better payback, nothing other than this! This statement tells the only way to repay. Hence, nowadays many Buddha Dharma practitioners feeling this can’t let go “Alas! I still need to tend to this…” This attitude of yours is totally wrong! The task of applying Buddha Dharma, just because you want to help him, thus you have to let go what you are engaging at present moment; and you need to make this happen first, then you are able to repay his kindness. If you are not able to let go of the worldly concern, yet you try to involve others in [the worldly concern], that is totally empty talk; this is the most important point![26:09]

It is said that a kindness unrepaid weighs more than the heavy burden of the ocean together with Mount Meru and that repaying others' kindness occasions the praise of the learned.

The burden of not repaying – the actual greatest burden is this – that is weightier than the ocean and Mount Meru. These two are the largest and weightiest worldly things, in other words, there is nothing exceeding such weight. To repay others’ kindness that what truly wise one will do, and such wise one is the sage – Buddhas and Bodhisattvas.[26:36]

The Verses from the Nāga King's Drum says:

The ocean, Mount Meru, and the earth

Are not a burden to me.

Whereas not repaying others' kindness Is a great burden to me.

Ah! Take this as an example; even the ocean and Mount Meru are huge and weighty, however, well, it is not my concern! If I can’t repay my parents’ kindness, that is my true weighty burden! This we have to know.[27:00]

The learned praise persons

Whose minds are not excited,

Who recognize and repay others' deeds,

And who do not waste others' kindness.

If we are honestly focusing on proper understanding without any wandering thought. Therefore, understanding and repay the kindness, and allow this kindness not taking wrong direction that is considered truly praised by the learned, and this what we should do.[27:29]

In brief, your mother is crazed, unable to remain composed. She is blind, has no guide, and stumbles with every step as she approaches a frightful precipice. If she cannot place hope in her child, in whom can she place hope?

In summary, our own mother is in cyclic existence, she lacks proper awareness and mindfulness, thus…of course without proper awareness, the proper mindfulness will not arise! With a crazed mind and blind eyes, in other words, she is in the midst of ignorance. There is no one guiding her stumbling steps; it is like walking near the frightful precipice! Under such a circumstance, who can the mother can count on, if not her own child?[28:24]

If her child does not take responsibility for freeing her from this terror, who should take responsibility?

As the child, not freeing mother from that terrible place then, who should she count on to be saved?[28:41]

Her child must set her free. Likewise, the madness of the afflictions disturbs the peace of mind of living beings, your mothers. Thus they are crazed because they have no control of their minds. They lack eyes to see the paths to high status [rebirth as a human or deity] and certain goodness [liberation or omniscience]. They have no true teacher, who is a guide for the blind. They stumble because their wrongdoing cripples them at each moment.

Thus, at this time, we notice, all motherly beings due to their own demonic affliction; in other words their ignorance. Their mind is constantly in the midst of ignorance, they have no control of the mind, which is in the crazed state, and totally lack proper perception and wisdom eyes. Regardless of high status or certain goodness, they don’t get it and they don’t see it. They don’t understand themselves, and they don’t have true guidance from a virtuous teacher. Due to the lack of guidance and self-understanding, they are constantly engaging in negative deeds, it is like stumbling along a dangerous path!