菩提道次第广论手抄稿:旧版第三十卷A面
（手抄稿 第四册 p183）[00:15]
确信这个佛，不要信自己，说我要这个样，这个概念拿掉，他要告诉你怎么做，你听它招呼，它会带你最快速的，这是一个。第二个呢，你自己了解了这个全盘的内容以外，然后你从这一部分摸熟了、马上换，摸熟了、马上换，这两条路是可行之路。清楚不清楚？所以我们现在才刚开始的时候，真正重要的大家了解了，你了解了这个以后，去做的时候，就不会把我们有一点小小的体验，就死死地沈在这里。这个沈在这里的祸害很大、很大—习性！[00:45]
关于这个习性部分，以后讲到业那一部分的话，我会详细地讲。等到大家了解这个习性以后，回过头来一观察的话，自己就晓得了，原来在这种状态当中。那时候我们就开始，开始可以多多少少有一点修行的样子。现在大家自己的习性什么都不知道，做起来还觉得自己很对，陷在那个习性当中，不行！那是简单地说一下，的的确确，我们正式了解的人太少太少。那么应该怎么办呢？应该好好地、认真地去学这个东西。关于要学这个东(p184)西的话，那要很详细地说明了，所以他下面说：[01:27]
p. 58 (10)
Therefore, you should also create another concise presentation of what to sustain in meditation.
【故能略摄所应修事，亦可别书。】
所以尽管是讲修行，简单地说明，简单地说明这个修行的道理，也可以写一本书啊，不是三两句话就可说得清楚的。总之一句话，你事前了解得越多、越清楚，将来做的时候，是越占便宜、越快速、越省事、越省力，最后的结果是越好！[01:54]
Whether you understand that all of the scriptures are personal instructions follows only from whether you know this meditative process.
【◎ 能不能现一切至言皆教授者，唯是于此修习道理，获与未获决定知解，随逐而成。】
说我们眼前能不能现下当时了解这个道理，了解什么道理啊？说所有的大经大论，就是我们最好的引导。关于这个概念，一定要对于我们上面所说的道理好好认真地学习，不但学习，而且获得决定的认识。有了这个决定的认识，我们就会这样去做。没有这个决定认识啊，我们就不会。那么会是什么状态呢？会的话我们就会—样样如是了解了，然后照着次第去进去的，一步直超。不会的时候，我们碰到什么，唉呀，就碰到什么就沾在这个上头，然后自己觉得很得意、很欢喜。[02:57]
说到这里，请大家再回过头来，翻到第四十五页，讲那个正修的时候，讲那个正修的时候那一段话。正修的那一段话，除了前面告诉我们正式修习以外，正式修习以外，它那(p185)一段当中的第三行。它说：“此复若随任遇所缘，即便修者，则于所欲如是次第，修习尔许善所缘境，定不随转。”那个已经讲过了，大家又提一下，概念是不是很清楚？不但如此，“反于如欲善所缘境堪任安住，成大障碍。”这第二点。假定说，你没有把完整的次第有正确认识，而这个正确的认识又没有产生决定胜解，在这种情况之下，你不会照着你应该走的路子去走。那怎么办呢？你碰到一个，你马上照着去修了。这个时候它不一定能够像你所想的生得起来、修得起来。就是像我们现在的，哎呀，我赶快念得一心不乱哪！念了个半天，这么简单的事情，心里面是偏偏散乱！至于说要想得定，那更是比登天还难！不但如此喔，“反于如欲善所缘境堪任安住，成大障碍。”结果反而还成大障碍，这个是一个好可惜的事情。[04:50]
而这个大障碍，下面又告诉我们：“若从最初令成恶习，则终生善行是悉成过失。”我们就这个恶习当中，一生在这恶习当中自己还不晓得，自己还觉得很对：“哟，我还很认真努力修行噢！我一天念多少佛、拜多少佛，我啊在这儿可以不倒单，我在这儿一天只吃一餐。噢！这些东西，喔唷！我这个是什么……。”自己还执着在这个相上面，一生善行终成过失！这个，我们要弄得很清楚。现在我们重新再翻回去，翻到五十八页，继续下去。[05:34]
Even those who have trained for a long time in the classic texts of the Sūtra and mantra vehicles may, when meditating on the path, interpret texts in which they have trained to support misconceptions such as the ones mentioned above. What need is there to mention those who have not trained in the scriptural collections?
(p186)【况于法藏诸未学者，纵于经咒广大教典，诸久习者，至修道时，现见多成，自所学习经论对方。】
上面有一部分人，实际上是大部分人，对于整个的完整的教法、法藏，没有学的人，那固然不谈，固然不谈；现在我们太多人要修行，可是不要去好好地学的。啊，这真可怜哪！纵使有一些人认真去学过了，显教也好，是密教也好，所以他“纵于经咒广大的教典，久修习者”，他说广大的教典，就是说，他自己去在经论当中摸索，得不到教授。[06:23]
教授跟教典这个概念大家要分得清楚，“教典”那是这个地方教典这两个字主要的，就是你自己读诵经、论、注、释，这样，这叫作教典；“教授”的话，你也是在这个经、论、注释上面，经过善知识告诉你：“喏，这个关键在哪里！”这差得天差地远！你有这个教授，你听顺这个教授，决定没有错，你只要肯做一定成功。单单摸索那个教典的话，往往是弄错，而且弄错的十之八九，这一个地方就是指这一个。他尽管对这个教典有长久的修习，可是等到修道的时候，嘿，怎么样？就说：啊，现在我们要修啦！刚才学的那一点放在那里，另外跑得去修一套。这变成功什么？“所学的经论的对方”，两件事情拆开来了，拆开来了！那既然拆开来了，请问你前面学的要它干什么？就是这个。[07:28]
(p187)所以一再地比喻说，就像看了地图指示你到哪里去，看完了地图指示你到哪里去，等到你要到哪里去，这张地图不要了；不但不要了，而且走反方向，那干什么？所以有一种人他不要经论的，他本来说我没有学，那还至少他没有学。现在你学了半天，你都不要了，请问你学它干什么？那真是个大浪费呀！那真是个大浪费呀！而且这种人多半变成什么？变成功三世怨。现在世间很多世智聪辩的人，往往有一部分这样来的。他因为辨别这个东西，结果脑筋是非常灵活，但是呢法义并没有入心。因为法义没有入心，下一世跟他就不相应了，但是辨别这个力量，聪明才智在的，就变成功世智聪辩。这是千真万确的事实，等到你们对业相认识的时候，你自己也会看得清清楚楚。继续：[08:31]
Therefore, there is a need to establish this in a more detailed manner. Nevertheless, fearing verbosity, I have not written more than just this.
【此亦虽应广为抉择，然恐文繁故不多说，】
关于这一点，真正说起来应该很详细地来说明，但是如果这样说的话太多了，这里也不说了。那么这个地方，不妨也讲一个故事，大家重新回忆一下，这个故事前面已经说过了。阿底峡尊者三个学生，大家想一想看，两个学生老是跟着老师，一个学生是专门自修，结果自修这个人不如另外两个，他还没走上错路哦！为什么？这个答案你们自己去找。最后两句话：[09:12]
This concludes the explanation of the refutation of misconceptions concerning the method of sustaining meditation.
(p188)【破于修理诸邪分别，已广释讫。】
“破于修理”，现在破除这个修行错误的道理，都已经说明了。[09:22]
p. 59
Now it is necessary to show the stages through which the guru leads the disciple who properly relies on the teacher as previously explained.
【◎ 今应显示，如前所说，如理依止善知识之弟子，尊重应当如何引导之次第。】
好！有了前面这个基础，我们就说了：那么能够如理依止善知识的这个修学的人，在这种状态当中，那个善知识应该怎么样引导他，次第又是如何。在这里我们不妨翻到前面的那个科判。那个科判分四大部分：前面那个一、二、三都已经说过了，到最后正学习的时候，告诉我们这个根本是亲近善知识。那么亲近了善知识以后，应该怎么办？看那个科判第一表的反面，第一表的反面哪，甲四，如何正以教授引导学徒之次第，这个分两大部分：第一个，道的根本亲近知识，现在了解了。下面，既亲近已如何修心，喏，这个次第非常清楚、非常明白。然后这个亲近以后的修习的次第，又分成两部分：先，于有暇身劝取心要，第二、如何摄取心要之理。[10:40]
关于将来这一个修行的纲要，你一定要记得很清楚，心里面非常明白，然后你修的时候，等到做的时候，很多地方现出有问题来了。这问题来的时候，那个时候因为你学过前面的次第，你只要稍微一想，晓得：“欸，毛病在哪里！”然后这个时候，你从有毛病(p189)的地方去把它补足，马上整个的这个概念就现起，然后你的修行就可以步步上升。就像我们这个讲一个机器一样，欸，机器万一有了毛病了，通常你晓得这个次第怎么样探索，打开来一看，晓得在哪里，一摸就对，问题解决、机器就动！那么，现在我们修行也是这个样。所以现在我们继续下去：[11:33]
B. The stages of how the students train their minds after they have relied on the teacher has two parts:
【第二依已如何修心之次第分二，】
已经依止了善知识，那么怎么样修心呢？这个也分两部分：第一个 [11:41]
1. An exhortation to take full advantage of a life of leisure and opportunity
2. How to take full advantage of a life of leisure and opportunity?
【① 于有暇身劝取心要，② 如何摄取心要之理。】
什么叫“有暇身”？什么是“取心要”？心要这个就是中心、重要的，其他东西都是虚假的，你忙了一生毫无意思！这个是中心，实在的而正确的，这个是我们所需要的。怎么啊？劝勉怎么样做这个事情。我们真正要修行，最重要的条件，最重要的条件有三个：对自己来说，第一个，要有修法的心，那么要有修法的心，要想修法的话，要找到善知识，要找到善知识这是第一个；能够跟这个善知识相应的，你必须要有修行的本钱，这个是叫作暇身；以及你要修行正确的方法。这三样东西并起来，事情就成功了。就像一个三(p190)角架一样，这个三个必不可少的，任何少掉一个，不行！这样。[12:52]
那么既然如此，说前面的善知识已经有了，现在呢，我们要去修的要靠我们的这个身体。这个有暇的身，是非常地重要，千万不要让它轻轻放过，一直要把这个概念提起来，劝自己说：“唉呀，不要浪费啊！这个人身何等难得，修行必定要靠这个啊！”那么劝勉自己修行。对于自己修行来说，这一点太重要了！假定这一点大家真的认识，我的感觉，我们现在常住的所有的问题都解决掉了。我们现在常住的那个鸡毛蒜皮这种问题，都在这一点上面没认识，都是没认识！我们现在不妨看下去，这第一个。等到自己有了这个认识，然后才谈得上如何摄取心要，那时再进一步再谈修。我们现在这个都没有，马上就修了，所以修不成功，不妨顺着次第看看：[13:51]
Taking full advantage of a life of leisure and opportunity is explained in terms of three aspects: ① identifying leisure and opportunity; ② contemplating its great importance; and ③ contemplating the difficulty of attaining it.
【初中分三，① 正明暇满，② 思其义大，③ 思惟难得。】
第一个，正释什么叫“暇满”。换句话，这个暇满的人身是什么，它有什么殊胜的大的利益，而这个东西又是非常难得，分成三部分。假定我们了解了这个暇满的人身的内涵，它有这么大的意义，又这么难得的话，我们很宝贝绝对不愿意浪费，绝对不愿意浪费！就像说，我们现在生一个必死之症，结果大幸而找到一个药，然后如法地吃下去的，(p191)一定能够把那个病弄好。那一种药我们非常珍贵，绝对不可能随便浪费掉，这样。现在这个治这个必死病的这个药，就是现在这个我们修行的这个暇满的身，这个不得了的意义，而非常难得。一步一步看下去：[15:00]
a. The identification of leisure and opportunity - 1) Leisure. 2) Opportunity.
【初中分二，① 闲暇，② 圆满。 今初，】
什么叫“暇”？什么叫“满”？[15:05]
The 《Verse Summary of the Perfection of Wisdom in Eight Thousand Lines》 says: Through ethical discipline you eliminate the eight conditions that lack leisure and many circumstances in a life as an animal. Through it, you always attain leisure.
【如《摄功德宝》云：“由戒断诸畜趣体，及八无暇常得暇。”】
这个上面说，由于戒、由持戒，宿生持戒的功德，才能够断除这个“畜趣体”，这个就是堕落畜生，以及“八无暇”。为什么叫无暇？无暇就是没有空闲。你要做一件事情没空闲是不行的，那么现在我们修学佛法呢，也是这样。你没有这个条件是你不行，不能修学的，就是这个修学佛法的条件，叫作暇满。下面解释：[15:44]
According to this, leisure means freedom from a rebirth in any of the eight conditions that lack leisure.
【谓离八无暇即是其暇，】
你只要把这个八样东西拿掉了，就是！所以平常我们说的八难，你离掉这个八难的话，就可以修行了。[15:54]
These eight conditions are stated in the 《Friendly Letter》: To be reborn with wrong views or without a conqueror's word,
(p192)【八无暇者如《亲友书》云：“执邪倒见，】
这第一个；
or as an animal,
【生傍生，】
这第二个；
a hungry ghost,
【饿鬼，】
是第三；
a hell-being,
【地狱，】
是第四；
【无佛教，】
是第五；
an uncultured person in a border region,
【及生边地，】
是第六；
a stupid and mute person,
【懱戾车，心智为騃哑，】
是第七；
or a deity of long life
【长寿天。】
是第八。这就是八难。
is to be afflicted by one of the eight faults that are conditions which lack leisure.
【于随一中受生已，名为八无暇过患，】
随便这个八样当中，你一旦堕落在这个上面，你就没办法，没办法修行。
After you have attained leisure, which is freedom from these, strive to end birth.
【离此诸过得闲暇，故当策励断生死。”】
一直要离开这个八个难处，才能够有机会修行，所以当你得到的时候，要策励呀！努力呀！这个时候要断生死啊！下面是解释：[16:41]
With three of these eight you are unable to know what to adopt and what to cast aside: being reborn in a border region in which the four types of followers [fully ordained monks and nuns and novice monks and nuns] are not active;
【此复若无四众游行，是谓边地。】
通常我们说，这个说“人”，就这样，好像简单讲到人身、人身；实际上这个暇满的人身，不那么简单啊！佛法里边讲的人身难得，是指离开八难这个人身。所以你虽然得到人身了，假定这一个地方没有“四众游行”的话，这个叫“边地”，还是八难当中。[17:05]
什么是“四众”啊？就是比丘、比丘尼、沙弥、沙弥尼。这一个不是这个样子，而是这个里边的真正的正法。所以在很多经典上面，特别说明沙门有四种：所谓胜义沙门—胜道沙门，然后呢，示道沙门、命道沙门、污道沙门。什么叫“胜道沙门”？现证的、亲(p193)证这个法相的，那个都是圣者。什么叫作“示道沙门”？他们能够如法、法相一点没有错的，告诉我们这个正确道理的，这叫示道沙门。什么叫“命道沙门”？他自己努力如法修持，然后在这个道上面啊，以法来养活他的慧命，以食来养活他的这个生命，这个叫命道沙门。“污道沙门”，什么？剃了这个头、穿了这个衣服，不能如法去行的，这个叫污道沙门。[18:16]
我们自己想一想看，我们是什么沙门？这个也不去管它！这一个地方说四众啊，就是前面那个三种，不是这个污道沙门，污道沙门不行。不过就是污道沙门喔，这个《地藏十轮经》上说得非常清楚：在末法的时候啊，你真正要找的，还只有污道沙门。那么那个时候这个污道沙门，它有一个标准的，一个标准的，就是得正见的这个，还是可以。你随顺的随顺那个正见，因为所示的道就在这个里边嘛！如果说这个正见没有的话，那他不管做得好，没有用。总之，这个道就是如法的这个。[18:55]
换句话说，这个地方如果说没有这个正法的话，那么这个叫边地。为什么叫“边地”？这是说没有中道之处—中道说离“断、常”二边。这个文字大家都认识，容或有人不认识，你暂时记一下，说到后面那个“毗钵舍那”会说得很清楚。不仅仅是个理路，而且我们马上会感受到，这“边”是什么，“断、常”为什么指它二边，“中”是什么，(p194)“中道”是什么？那那个时候你就认得“道”。第一个。[19:33]
being mute, stupid, and having incomplete sensory faculties—which means incomplete limbs, ears, and so on;
【愚哑缺耳，断支节等名根不具。】
就算你生到人身，就算有佛法，可是呢，对不起！你愚痴、哑巴、耳朵缺、断支节，这个“根不具”。根不具，你没办法修行。尽管有人跟你讲，你听不懂没有用，听不懂没有用。那么还有其他的这个根不具，没办法修行的，这个不算！嗯，第一个说明。第二个呢，就是诸根不具，诸根不具，我们眼前有看见很多人好像诸根不具，好像没有关系，这个原因是这样，我要说一下。真正修行的时候，那个根不具足，不行！它有它很特殊的原因在，尤其是那个性比较痴呆、迟钝的那些人。当然我们也看见，有的时候这个，譬如《净土圣贤录》，有个“痴头道士”，他也念，念佛成功了，那是特例，那个特例，绝对不能拿这个特例，来作为我们衡量的标准。譬如我们现在说爱迪生这个特例，绝对不会说我们人人都是爱迪生，这个绝对不可能的，我们是用普遍的一般标准。一般标准修行的话，诸根不具，不行。[20:55]
第三类呢，就是
If you have a wrong view which misconceives the three jewels, karma and its effects, and former and future lives as nonexistent,
【妄执无有前世后世、业果、三宝，是邪见者。无佛出世名无佛教。】
不信因果的。(p195)那么没有佛出世，叫“无佛教”。
【四中初二及最后者，不能了解应取应舍。】
这个很清楚明白。这个四样当中，当中第一样、第二样，说没有四众游行，以及自己的迟钝，以及最后那个没有佛法，没有佛出世的这种情况之下，他不能了解“应取应舍”，不了解什么是我们该做的，什么是我们不该做的。
you do not believe in the sublime teachings.
【第三不能信解正法。】
那么第三类呢，不能正信佛法，当然他不信佛法，不能“信解正法”，他正法不能信解，这个概念很清楚、很明白。[21:43]
概念是很清楚、很明白，实际上我们认识是一片模糊。我这个话怎么讲？所谓“认识”的话，了解了以后马上回过头来看看，说：“我能了解了应取应舍吗？我正信了佛法吗？”这个就是真实重要的。假定说你了解了应取应舍的话，你就可以成就；假定你真正的信解了正法，你就可以成就。所以这两点是大有文章、大有学问。在晚上晚自习的时候，我要把它特别地指出来。那个时候真正愿意修行的同修，务必很切实地衡量一下心里：“对！我具不具？”如果不具的话，种善根。种善根是足足有余哦，种善根是好得很哦！但是呢，真正要想正确地如法上升，绝无可能！这个差别我们要分得清楚。因为种善根，所以我们是绝对赞叹；因为我们要步步上升，所以是绝对严格认真，两个标准不同。继续下去：[23:02]
You will have great difficulty in developing a religious attitude if you are born in any of the three miserable realms, and, even if you do develop a little bit, you will be unable to practice because you will be tormented by suffering.
(p196)【三恶趣者，极难发生修法之心，设少生起，亦因苦逼不能修行。】
除了这四样东西，地狱、饿鬼、畜生，那个东西不可能修行佛法。就算偶然生起一点点的苦逼！没办法修行，没办法修行。我们不要说到三恶趣，在人道当中最苦、最苦的，比起三恶趣是不晓得要好多少，不晓得要好多少。就算我们在人道当中，我们能修吗？我们能修？今天牙齿痛了，今天头痛了，今天稍微一点不舒服了；不要说有痛，唉呀，今天吃过早饭了昏沈；肚子饿了是个虚弱。想想看，对不对？这个不行啊，不行啊！所以说三恶道一旦堕落是绝无可能。还有呢，[23:57]
Mahamati's 《Clear Words: Explanation of the "Friendly Letter"》 explains that a deity of long life is one who lacks discrimination and lives in the formless realm.
【长寿天者，《亲友书释》中说是无想及无色天，】
这个叫作长寿天。“无想天”就是第四天—色界第四天的无想天，寿非常长，寿非常长。那个无色界天是更上去。[24:14]
Aśvaghosa's 《A Talk on the Eight Conditions that Lack Leisure》 explains: that a deity of long life is one in the desire realm who is constantly distracted by activities of desire. Vasubandhu's 《Treasury of Knowledge》 states that the deities who lack discrimination exist in one area of Great Fruit—a land of the fourth meditative stabilization. This area is set off from the rest of Great Fruit in the way that a monastery is set off from a lay settlement. Even more, these deities have inactive minds and mental processes, except for the time immediately following birth and during death. Finally, they live for many great eons. It is incorrect to say that a noble being who exists in the formless realm is in a condition that lacks leisure. Therefore, we say that ordinary beings who are born in the formless realm are in a condition that lacks leisure because they do not have the opportunity to achieve the path to liberation. The same can also be said for being reborn as a deity of the desire realm who is constantly distracted by sensual pleasures.
【《八无暇论》中，亦说常为欲事散乱诸欲界天。无想天者，《对法》中说，于第四静虑广果天中，处于一分，如聚落外阿兰若处。除初生时及临没时，余心心所，现行皆灭，住多大劫。无色圣人非是无暇，故是生彼诸异生类，以无善根修解脱道，故是无暇。恒散欲天，亦复如是，故说彼等亦名无暇。】
(p197)这个《亲友书》当中说：这个“长寿天”，这是指无想天跟无色天，另外一个这个论当中说欲界天也是。那么下面说一下，为什么“无想天”不能修法呢？这个说在这个天啊，这就是色界第四禅当中的“广果天”。他想心所灭掉的，初生的时候他有想心所，一旦进入那个天当中，想心所灭掉了。既然想心所灭掉，他定在那里像木头一样，很长！到那时再出定，到临死离开要殁的时候，他动了一下。没有想心所，不能修行，所以他说像“聚落外的阿兰若处”。“聚落”是大家热闹的，有行为在这个里边发生的；外面寂静的是一点名堂都没有的，就是这个。[25:11]
那么所以这个现行的心识统统没有，我们要修行、修心，要把那个行心所现起，然后修改它。你现在那个行心所没有的话，你怎么修改呢？所以这没有用。“无色圣人”，那么无色界也是，但是在无色界的圣人不是，他因为证了圣果了，那个是在无色界当中。“异生”就是凡夫，为什么呀？因为这个地方，他没有善根修解脱道，所以叫无暇。那么欲界当中呢，很散乱，因为这地方太舒服，所以也没办法。这我们大家要了解的。[25:51]
Thus, with respect to calling these "conditions that lack leisure," the Clear Words: Explanation of the 《Friendly Letter》states: In these eight states there is no time for acts of virtue; therefore, they are called "conditions that lack leisure."
【如《亲友书释》云：“此八处中，以无闲暇，修作善品，故名无暇。”】
这个八个地方啊，根本不可能修行，所以叫作无暇。这个了解了，这暇满的特质。(p198)那么真实的内涵啊，说留到晚上自习，所以希望各位在自习之前好好地体认一下，到那时候我一指出来的话，真正想修行的同修，马上就可以上路。这个很重要，这个概念很重要！否则你了解一点的文字的话，往往是自害；如果说你拿了这个文字还去衡量别人的话，那根本不晓得错到哪里去了！[26:34]
p. 60
2) Opportunity.
【◎ 第二圆满。分二。】
这个圆满有十个，两两分开，前面五个叫“自圆满”，后面五个叫“他圆满”。[26:46]
a) The five aspects of opportunity that pertain to yourself according to the 《Śrāvaka Levels》 the five are: Being human, being born in a central region, having complete sensory faculties, having reversible karma, and having faith in the source.
【五自圆满者，如云：“人，生中，根具，业未倒，信处。”】
这五样东西。[26:50]
"Being born in a central region" means that you are born in an area wherein the four types of followers are active.
【言生中者，谓能生于四众弟子所游之地。】
这个叫“生中”，这个叫中国，就是中道所在的这个国土，这个叫作中国。那么这个一定是什么？四众游行的地方。“四众”，佛陀也包含在里头。佛陀啊，就是比丘，大比丘相，是现的大比丘相，所以“我在僧数”，佛自己在说：“我在僧数。”当然他是佛宝，但是呢，他自己是算在这个僧当中，四众当中包括佛、僧。他游行的地方，就是法也带进去了。[27:28]
"Having complete sensory faculties" means that you are not stupid or mute, and that you have your main limbs, secondary limbs, eyes, ears, and the like intact.
(p199)【诸根具者，谓非騃哑，支节眼耳皆悉圆具。】
这个容易懂。[27:34]
"Having reversible karma" means that you have not done or caused others to commit the five deeds of immediate retribution.
【业未倒者，谓未自作或教他作无间之罪。】
什么叫作“业未倒”？就是没有自作、教他五无间罪。我们常常说，唉呀，这个业障、业障啊，真正能够障碍我们修行的就是五无间罪。造了五无间罪，不管你怎么修行，不可能得果；你只要不造五无间罪的话，我们修行就是净除这个东西。所以我们平常常说：“哎呀，我是凡夫啊！我业障很重啊！”那是自暴自弃！正因为你是凡夫，你业障，所以你要努力修行。大乘佛法当中，造的五无间罪都可以忏悔的，这个概念第一个要很清楚。[28:08]
"Faith in the source" means that you have faith in discipline, which is the root from which all mundane and supramundane virtues arise. Here, "discipline" refers to all three scriptural collections.
【信依处者，谓信毗奈耶，是世出世一切白法所生之处，毗奈耶者此通三藏。】
真正我们心“依处”什么，就是我们该信什么？信这个。这个“毗奈耶”不是单单指戒，是一切世间的、出世间的好事情都从这地方。看哦！不但出世间哦，世间的所有的好事情，都从这个地方出来了。所以严格地说起来，你了解这一点啊，你不管你要求什么，就是世间的也从这地方来，这个就是“通三藏”。讲那个“信依处”真难啊！我们大家说(p200)信佛，我们何止信喔，乃至于出了家没有绝对的信心，不可能出家。是，所以刚才说种善根来足足有余，还透了三分，单单要想讲真正修持上去的话，还欠一大截，我们的信心的的确确还欠一大截。[29:06]
These five are called "aspects of opportunity that pertain to yourself" because they are included in your mind-stream and are favorable conditions for practicing the teaching.
【此五属于自身所摄，是修法缘，故名自满。】
这个五样东西属于我们自己的，这个是修法必要的条件，所以叫作“自满”。自己具足了，还要外面同样地要有相应的条件。[29:25]
30A Commentary
English LR v.1 p.115 [00:15]
As for the second path, once you have understood the entire contents, then from this section on you familiarize with it and switch immediately to another one; become familiar with that one then switch immediately. These two paths are feasible. Is this clear? Therefore, now at this beginning of ours, the key is for everyone to have this understanding. Once we understand and begin to practice, we will not be stuck in our petty experiences and dwell on them. It is a grave misfortune to be stuck and a very serious latent propensity! [00:45]
With regards to latent propensity, later in the karma section, I will go over it in detail. Once everyone recognizes this latent propensity and look back to analyze it, then one will know right away what kind of situation we are in. By then, we can begin to more or less have some sign of practice. As of now, nobody can even recognize what is one’s own latent propensity. When engaging in something, we think that we are so right and are stuck in that latent propensity. This is not right! This is simply put, of course, not too many of us truly recognize it. Thus, what should we do? We should earnestly and sincerely study it. As for this study, that needs Lamrim Vol 1 Chapter 6 309 to be explained in great detail, so the author says the following: [01:27]
p. 58 (10)
Therefore, you should also create another concise presentation of what to sustain in meditation.
So even though we are discussing meditation briefly, even a brief explanation of how to apply it can fill an entire book. It isn’t something that can be explained in two or three sentences. To sum it up in one statement: the more and more clearly you know [this concept] in the beginning, later when you practice it will be more advantageous, quicker, and less work and effort, and the end result is better! [01:54]
Whether you understand that all of the scriptures are personal instructions follows only from whether you know this meditative process.
It says whether we are able to understand this perspective now – understand what perspective? That is, all of the great sutras and commentaries are our best guidance. Regarding this concept, we must earnestly learn all the preceding teachings. We should not only study, but we should also achieve certain recognition. With this certain recognition, we will carry it out accordingly. Without this certain recognition, we won’t [abide by it]. Then what is having proper recognition like? With proper recognition, we will comprehend everything accordingly, and then proceed Lamrim Vol 1 Chapter 6 310 according to the stages, forge ahead with full speed. Whereas if we lack this proper recognition, whatever we face, well, whatever we encounter, we will be attached to it and feel quite pleased with self-contentment. [02:57]
Up to this point, please turn back to [page 99], the teaching on the actual session – there is a segment in it. That is the section of how to sustain the meditation in general: other than the first paragraph - besides the actual session - there is the first line of the second paragraph from the bottom of the page in that section. It says: “you might try to sustain your meditation by jumping to this and that object of meditation. You may consider setting up according to your wish a variety of virtuous objects of meditation in no specific order. Though you may do this, you will not be able to take up your object of meditation with this method.” This was discussed before; some of you asked about it again. Isn’t this concept very clear? Not only that, “Consequently, you will greatly hinder your mind’s ability to be directed as you wish toward a virtuous object of meditation.” This is the second point. In the case where you don’t have a proper understanding of the complete stages and do not develop an uncontrived conviction toward this proper recognition, in this circumstance, you will not abide by the proper path you should take. Then what would happen? Upon anything you encounter, you then apply it right away. At this time, your practice may not necessarily arise according to your aspiration. Just like our present state, well, I need to hurry up and recite Buddha’s names with a one-pointed attention! After chanting for a while, such a simple task, yet the mind just gets distracted! Needless to say if one aspires to achieve meditative serenity, it will be even harder than climbing to the sky! Not only that, “Consequently, you will greatly hinder your mind’s ability to be directed as you wish toward a virtuous object of meditation.” In the end, it becomes a great hindrance. This is a great pity. [04:50]
As for this great hindrance, the text tells us below: “If you have made this a habit from the start, the virtuous practice of your whole life will be flawed.” We are in the midst of this negative latent propensity, spending our lives in it yet totally unaware of it – rather, one feels so justified: “Well, I am practicing earnestly! I recite how many times of Buddha’s names in a day, prostrate so many times, I can even meditate without much sleep, and I only take one meal a day. Oh! All of this, well! I am such...” We are so attached to these formalities, “the virtuous practice of your whole life will be flawed!” This we have to distinguish clearly. Now let us return to [page 116], continuing… [05:34]
Even those who have trained for a long time in the classic texts of the Sūtra and mantra vehicles may, when meditating on the path, interpret texts in which they have trained to support misconceptions such as the ones mentioned above. What need is there to mention those who have not trained in the scriptural collections?
Well for some people mentioned in the text above, actually for the majority – but those who have not studied the complete teachings and scriptures will not be included in this discussion. Nowadays, too many of us want to meditate but have no intention to study well. Ah, how pitiful! Even some who have studied earnestly – regardless of whether it is the Sutrayana or Tantrayana – the text says, “even those who have trained for a long time in the classic texts of the sutra and mantra vehicles,” this says classical texts, meaning that [those practitioners] exploring the sutras and commentaries on their own will not obtain the instructions. [06:23]
The difference between personal instructions and classical texts should be distinguished clearly. “Classical texts” are mainly when you read and study sutras, commentaries, annotations, and explanations; these are considered the classical texts. As for “personal instructions,” you are still reading the sutras, commentaries, and annotations, and through the instruction from your virtuous teacher: “Well, the crucial point is here!” The difference [between the two] is as far apart as heaven and earth! Once you have the personal instructions, and you listen well to it, then it is not possible to err – as long as you are willing to practice, you will succeed. If you are exploring the classical texts on your own, it will very likely be wrong – and the probability for error is about 80-90 percent, this is what this section is referring to. Even though one has trained for a long time in the classical texts, but when applying it in meditation, well, what happens? They would say, “Oh well, now we are going to meditate!” Leaving behind what little was just learned, and going on to meditate on something else. What would the effect of this be? “Interpret texts in which they have trained to support misconceptions such as the ones mentioned above.” The two things [study and meditation] are split apart, unrelated! Since they are not related, then may I ask, why do you bother to learn all the preceding teachings? That’s it. [07:28]
Hence, the text repeatedly presents the example: just like reading a map guiding you to a location, after reading it, by the time you are going, the map is not needed. Not only that, but you also go in the opposite direction, what is that map for? So there is a type of person who does not study scriptures, and he may say, “I have not studied yet,” so at least this person has not studied. However, now that you have studied for a while, and you do not need the map, may I ask, why do you want to study it? That’s just a big waste! What a big waste! Moreover, what do the majority of these people end up as? They become the plight of three lifetimes. In the present world, many are equipped with the worldly intellect, and usually, these arise from the above [tendency]. Because one has the ability to discern, thus the mind is very agile; however, the teachings do not stay in the mind stream. Since the teachings did not remain in the mind, then in the following life the teaching will not align with him. However, the strength to distinguish and the intelligence remain, thus it turns into worldly intellect. This is absolutely true, once you understand the characteristics of karma, then you will be able to see it very clearly. Continuing: [08:31]
Therefore, there is a need to establish this in a more detailed manner. Nevertheless, fearing verbosity, I have not written more than just this.
Regarding this point, in fact, it should be explained in great detail. Nevertheless, it will be too long, and so it will not be covered here. Well then, here I might as well tell a story for everyone to recall, this story was mentioned before. Three of Venerable Atisha’s students – everyone thinks about it, two of them were attendants to the teacher, one focused on his own study. In the end, the achievement of the one who studied was not as much as that of the first two. Notice that he did not take any wrong turns! How is that so? You can figure out the answer on your own. The last two statements: [09:12]
This concludes the explanation of the refutation of misconceptions concerning the method of sustaining meditation.
“Refutation of misconceptions,” the principles of refuting the misconceptions have been explained. [09:22]
Now it is necessary to show the stages through which the guru leads the disciple who properly relies on the teacher as previously explained.
Ok! Once we have this foundation in the beginning, then we can say, for those cultivators who can properly rely on the excellent teacher, in that situation, how the excellent teacher should lead the student and what are the stages. Here we might want to go to the outline on page 355. The outline [of the entire Lamrim chenmo] is divided into 4 parts, so Roman numeral I, II and III have all been explained. At the end of that where we begin the actual learning, it tells us the root, that is relying on an excellent teacher. Then once you rely on the excellent teacher, what should you do? Look at the outline on page 356, Roman numeral IV, “How to lead students with the actual instructions”. This is divided into two parts. The first one is “how to rely on the teacher, the root of the path,” now we know that. The next is “the stages of how the students train their minds after they have relied on the teacher.” There, this order is very plain and clear. Then with “the stages of how the students train their minds after they have relied on the teacher,” it is further divided into two parts. First, “an exhortation to take full advantage of a life of leisure and opportunity,” the second one is “how to take full advantage of a life of leisure and opportunity.” [10:40]
Regarding the outline for cultivation in the future, you must remember it very clearly, be very clear in your mind. Then when you cultivate, when you actually do it, there will be problems surfacing in many places. When these problems come, and since you have learned through the stages previously, you just have to think about it a little, and you know, “eh, the problem is here!” Then at this time, you can mend the problem areas, and immediately, the entire concept will arise. Then your cultivation will advance upward one step after another. Just like when we talk about the machine, if there is some problem with the machine, usually if you know the stages, you would know how to explore. You open it up and you would know where to look, and get to the right spot right away. The problem is resolved and the machine will start again! Well then, with cultivation, it is the same. So now let’s continue. [11:33]
B. The stages of how the students train their minds after they have relied on the teacher has two parts:
Once you have relied on an excellent teacher, how should the students train their minds? This is divided into two parts. The first one: [11:41]
1. An exhortation to take full advantage of a life of leisure and opportunity
2. How to take full advantage of a life of leisure and opportunity?
What is a “life of leisure and opportunity”? What is to “get what is crucial”? (Translator note: The Chinese text seems to have translated the sentence to be “how to take full advantage of a life of leisure and opportunity to get what is crucial.” And so Master goes on to explain.) What is crucial means what is central and important. Everything else is false. You are busy for them all your life and it is meaningless! This is central, true and correct. This is what we need. So what now? You are exhorted to go about doing this. When we truly cultivate, the most important condition, there are three most important conditions. For the self, the first one is you must have the desire to learn and practice the teachings, well then once you have this desire to learn and practice the teachings, you must find an excellent teacher. So to find the excellent teacher is number one. In order to concord with the excellent teacher you must have some capital to cultivate, this is called “a life of leisure and opportunity.” Then you must have the correct method for cultivation. With these three things combined, you will succeed. Just like a 3- leg stand, you can’t go without any of them. If any of them is missing, it won’t work! Like that. [12:52]
Well then since this is the way, it says that we have already found an excellent teacher, now, when we cultivate, we need to rely on our bodies. This body of leisure and opportunity is very important. You absolutely do not want to let it go lightly. You want to keep bringing this concept up, exhort yourself and say, “Ah-ya, do not let this go to waste! This human body is so rare to have. Cultivation relies on this!” So then you exhort yourself to practice. To our cultivation, this one point is too important! If everyone truly recognizes this point, I feel that it will resolve all the problems we are facing in the temple now. All the petty issues we have now in the temple all stem from not knowing this, it’s all from not knowing this. So now let’s continue. This is the first point. Only when you have this understanding then you can talk about how to get what is crucial. At that time we can go further to talk about cultivation. We don’t even have this now and we want to cultivate right away. Therefore we can’t succeed. So you might want to follow the stages and see. [13:51]
Taking full advantage of a life of leisure and opportunity is explained in terms of three aspects: ① identifying leisure and opportunity; ② contemplating its great importance; and ③ contemplating the difficulty of attaining it.
First it defines what is “leisure and opportunity.” In other words, what is the human body of leisure and opportunity? What is its great, auspicious benefit? And this thing is so difficult to have. It is divided into three parts. If we were to understand the meaning of this human life of leisure and opportunity, it has such great importance, and so difficult to get, then we will really treasure it, we absolutely will not waste it, absolutely will not waste it! It’s just like if we were to have an illness which will result in death, then with some great fortune we found a cure. If we were to take this medicine according to the proper method, it will surely cure the illness. We will very much treasure this medicine and will definitely not let it go to waste. It’s like that. Now the medicine to cure this death causing illness is this body of leisure and opportunity which we use for cultivation. This has an incredible significance and it is very rare to have. Let us proceed further step by step. [15:00]
a. The identification of leisure and opportunity - 1) Leisure. 2) Opportunity.
What is “leisure?” What is “opportunity?” [15:05]
The 《Verse Summary of the Perfection of Wisdom in Eight Thousand Lines》 says: Through ethical discipline you eliminate the eight conditions that lack leisure and many circumstances in a life as an animal. Through it, you always attain leisure.
The above says, through ethical discipline, from upholding the ethical disciplines, the merits from upholding the ethical disciplines from our previous lives, we can then eliminate lives as animals and other circumstances, which is falling to the realms of animal and the “eight conditions that lack leisure.” What is it called “lack leisure?” Lacking leisure means you have no spare time. If you want to do anything, you can’t do it without time. Well then when we learn Buddhism? It is the same too. Without this condition you can’t do it. Chapter Seven-8 You can’t learn. This is the condition for learning Buddhism; it is called “leisure and opportunity.” It explains below. [15:44]
According to this, leisure means freedom from a rebirth in any of the eight conditions that lack leisure.
You just have to get rid of the eight things, then that’s it! So normally we say the eight calamities. If you can get away from these eight calamities, then you can cultivate. (Translator note: The 8 below are ordered slightly differently in the Chinese text) [15:54]
These eight conditions are stated in the 《Friendly Letter》: To be reborn with wrong views or without a conqueror's word,
This is the first one.
or as an animal,
This is the second one.
a hungry ghost,
The third.
a hell-being,
The fourth.
or without a conqueror’s words,
The fifth.
an uncultured person in a border region,
The sixth.
a stupid and mute person,
The seventh.
or a deity of long life
The eighth. These are the eight calamities.
is to be afflicted by one of the eight faults that are conditions which lack leisure.
With any of the eight conditions, once you fall into one of them, you can’t cultivate.
After you have attained leisure, which is freedom from these, strive to end birth.
Only until you are bereft of the eight calamities, can you have the opportunity to practice. So when you do get it, you must exhort yourself! Work hard! This is the time to end rebirth! Below explains. [16:41]
With three of these eight you are unable to know what to adopt and what to cast aside: being reborn in a border region in which the four types of followers [fully ordained monks and nuns and novice monks and nuns] are not active;
Normally we would say, “human,” just like that, as if simply referring to having a human body, a human body. But actually this human body of leisure and opportunity is not that simple! When the teachings refer to the difficulties of attaining the human body, it is talking about the human body having been without the eight calamities. So even though you have a human body but if you are in a place where “the four types are not active,” then you are in a “border region.” So you are still within the eight calamities. [17:05]
What are “the four types?” They are bhikshu, bhikshuni, shramanera, shramanerika. It’s not only in form but it’s the real sublime teachings within. Therefore, many of the classical text will especially explain that there are four kinds of shramana. There is the shramana of the ultimate truth which is the shramana of the supreme path. Then there are the shramana who reveals the path, the shramana who depends on the teachings for their living, and the shramana who pollutes the path. What is “shramana of the supreme path? They are the people who have experiential knowledge of the teachings, have realized the characters of dharma phenomenon, these are all noble beings. What is “shramana who reveals the path?” They can instruct according to the teachings, according to the characteristics described in the teachings without any errors, they can tell us the correct principles. That is shramana who reveals the path. What is “shramana who depends on the teachings for their living?” He tries to act according to the teachings and then on the path he uses the teachings to feed his Dharmakaya and food to support his physical body. This is called shramana who depends on the teachings for their living. What is “Shramana who pollutes the path”. After the head is shaved and the monk’s robe is being put on, he cannot act according to the teachings, this is called shramana who pollutes the path. [18:16]
We reflect upon ourselves for a while, what kind of shramana are we? We won’t worry about that now! When this place says the followers of the four types, it means the first three kinds, not the shramana who pollutes the path. Shramana who pollutes the path is not it. However it is exactly the shramanas who pollutes the path, said very clearly in the sutra of《地藏 十輪經》that in the degenerate age of the teachings, who you should really look for are only the shramanas who pollute the path. Well then during this time, for the shramanas who pollutes the path there has to be a standard, a standard. Those with the correct view are still ok. If you can, go along and approximate the correct view because the path to be revealed is within it! If there is no correct view, then regardless of how well his conducts are, it is useless. In summary, the path is one which is according to the teachings. [18:55]
In other words, in a place where there is no sublime teaching, it would be called the border region. Why is it called the “border region?” It means that you are not born in a place where there is the middle way/path. The middle path is to be bereft of being at the two extreme borders/sides of annihilation and permanence/eternity. Everyone knows the terms. Perhaps there might be some people who do not know it. Just remember it for now, when we get to the section on “insight,” it will be explained very clearly. It is not only just paths of reasoning, we will immediately feel what is “extreme border/side”, why are they called “annihilation and permanence/eternal” the two extreme sides, what is “middle” and what is “the middle path” ? Then at that time you will recognize “the path.” This is number one. [19:33]
being mute, stupid, and having incomplete sensory faculties—which means incomplete limbs, ears, and so on;
Even if you were born as a human, even if there is Buddhism, but, sorry! You are stupid, mute, can’t hear, having incomplete limbs, then it is having incomplete sensory faculties. With incomplete sensory faculties, you can’t cultivate. Even if someone tells you, you can’t understand and it becomes useless. Without understanding, it’s useless. Then there are other ways of having incomplete sensory faculties which makes you unable to cultivate. This is not counted! This is the explanation for the first one. The second one is incomplete sensory faculties, incomplete sensory faculties. We seem to see many people who have incomplete sensory faculties, and it doesn’t seem to matter. The reason is this; let me explain this for a bit. When you truly want to cultivate, if you do not have complete sensory faculties, it can’t work! There is a special reason for this, especially for those who are more dull-witted and slow. Of course we see that sometimes, such as in the recordings of Pureland sages 《淨土聖賢錄》, there was a “dull-witted practitioner.” He also recited Buddha’s name and succeeded. That’s a special case, that’s a special case. We can’t use a special case as a standard of measurement. For example now we have Edison as a special case. We can’t say that everyone is Edison. This is impossible. We are using a normal standard. For normal standards of cultivation, with incomplete faculties, you can’t do it. [20:55]
The third kind
Misconceives the three jewels, karma and its effects, and former and future lives as nonexistent,
that is wrong view, not believing in cause and effect. Well then without a Buddha arising in this world, it is called
Lacking a conqueror’s word,
This is very plain and clear. Out of these four, the first and second which are no followers of the four types, being slow and stupid, and then the last one having no teachings, no Buddha having arisen in the world, under these circumstances,
You are unable to know what to adopt and what to cast aside,
You wouldn’t be able to understand what we should do and what we shouldn’t. Well then the third kind, they can’t believe truly in the teachings, of course he can’t, he
Can’t believe in the sublime teachings.
With the sublime teachings, he cannot believe and understand. This concept is very plain and clear. [21:43]
The concept is very plain and clear, but actually our understanding of it is quite vague. Why do I say this? If you “understand,” then you immediately turn around and to look [at yourself] and ask, “Do I know what to adopt and cast aside? Do I truly believe and understand the teachings? This is truly important. If you understand what to adopt and cast aside, you will achieve. If you truly understand and believe in the teachings, you can achieve. So there is a great deal to be learned on these two. At night when we do a review, I will particularly point it out. At that time for those who truly wish to cultivate, you would want to realistically measure it against your mind, “Right! Do I have these qualifications?” If not, then you are only planting virtuous roots. It is more than enough for just planting virtuous roots. It is great for planting virtuous roots! However, if you truly wish to advance according to the teachings, it is absolutely impossible! We should be clear of the distinctions. If it is for planting a virtuous root, of course we will certainly praise this. But because we wish to advance step by step, therefore we must absolutely be strict and diligent. There are two different standards. [23:02]
You will have great difficulty in developing a religious attitude if you are born in any of the three miserable realms, and, even if you do develop a little bit, you will be unable to practice because you will be tormented by suffering.
Other than these four things, being in hell, hungryghost, animal realms, it would be impossible to practice the teachings. Even if you occasionally generate a little, the suffering torments you! There is no way to practice, no way to practice. We don’t even need to go to the extent of the three miserable realms. If we were to pick the worst suffering, the worst suffering in the human realm, you have no idea how much better, how much better that is when compared to the three miserable realms. Even when we are in the human realm, can we practice? Can we practice? Today my teeth ache; today my head aches; today I just kind of not feeling well. We don’t even have to go to the extent of pain, ah-ya, I am lethargic after breakfast, I feel weak because I’m hungry. Think about it, isn’t it? So this won’t work, won’t work! Therefore once you fall to the miserable realms, it is absolutely impossible. And then. [23:57]
Mahamati's 《Clear Words: Explanation of the "Friendly Letter"》 explains that a deity of long life is one who lacks discrimination and lives in the formless realm.
This is a deity level of long life. This is the level which lacks discrimination, which is the 4th level of the form realm. The life span is very long, very long. Formless realm is even above that. (Translator note: Master’s explanation of this portion follows the Chinese text and is slightly different than the English text.) [24:14]
Aśvaghosa's 《A Talk on the Eight Conditions that Lack Leisure》 explains: that a deity of long life is one in the desire realm who is constantly distracted by activities of desire. Vasubandhu's 《Treasury of Knowledge》 states that the deities who lack discrimination exist in one area of Great Fruit—a land of the fourth meditative stabilization. This area is set off from the rest of Great Fruit in the way that a monastery is set off from a lay settlement. Even more, these deities have inactive minds and mental processes, except for the time immediately following birth and during death. Finally, they live for many great eons. It is incorrect to say that a noble being who exists in the formless realm is in a condition that lacks leisure. Therefore, we say that ordinary beings who are born in the formless realm are in a condition that lacks leisure because they do not have the opportunity to achieve the path to liberation. The same can also be said for being reborn as a deity of the desire realm who is constantly distracted by sensual pleasures.
The Friendly Letter says that for a deity of long life, it means the level that lacks discrimination and the formless realm. Here, another commentary says, that it also includes the desire realm. So below it explains more, why is it that a deity of long life cannot practice the teachings? It says that this level is in the Great Fruit—a land of the fourth meditative stabilization of the form realm. The place of discrimination [in the mind] perishes there. When one is first born there, the place of discrimination [in the mind] exists, once he enters into that deity level, then the place of discrimination [in the mind] perishes and he will be in a meditative concentration like a piece of wood, for a very long time! Then when he comes out from the meditative concentration, upon death, he will move a bit. So without the place for discrimination [in the mind], you can’t cultivate. Therefore it says that it’s like a monastery set off from a lay settlement. Lay settlement is bustling with activities happening. There is nothing going on in the monastery. This is it. [25:11]
Well then so since there is no consciousness being manifested currently, when we wish to practice, to train the mind, we need to have the place of compositional activity being manifested first, then we can train and correct it. If you don’t even have the place of compositional activity, then how can you train and correct it? Therefore this is useless. “Noble being who exists in the formless realm,” well then it is so for the formless realm as well, however it is not true for the noble beings of the formless realms because they have already attained the noble fruit. That is in the formless realm. Ordinary beings, why [can’t they practice]? It is because in this place, they do not have the virtuous roots to train in the path of liberation. Therefore they are in a condition that lacks leisure. Well then how about the desire realm? Too distracting, because this place is too comfortable, so can’t [practice] either. This we should all know. [25:51]
Thus, with respect to calling these "conditions that lack leisure," the Clear Words: Explanation of the 《Friendly Letter》states: In these eight states there is no time for acts of virtue; therefore, they are called "conditions that lack leisure."
In these 8 states, you basically have no way to cultivate and thus they are called conditions that lack leisure. Now you know this, the special characteristic of leisure and opportunity. Well then with its true content, we will do a review at night . So I hope everyone would thoroughly go through this before tonight’s review. At that time when I point it out, then those who truly wish to cultivate will be able to start on the path immediately. This is very important, this concept is very important! Otherwise if you just know a little of the words, then you often would just cause harm to yourself. If you judge others by the words, then you have no idea how far you have gone wrong ! [26:34]
2) Opportunity.
There are 10 aspects of opportunity, divided into two parts. The first part is opportunity that pertains to the self, and the latter is opportunity that pertains to others. [26:46]
a) The five aspects of opportunity that pertain to yourself according to the 《Śrāvaka Levels》 the five are: Being human, being born in a central region, having complete sensory faculties, having reversible karma, and having faith in the source.
These five things. [26:50]
"Being born in a central region" means that you are born in an area wherein the four types of followers are active.
This is called “being born in a central region,” this is called the central kingdom, which is the kingdom where the middle way/path exists. This is called the central kingdom. So what is this suppose to be? It is where the four types of followers are active. “Four types of followers,” Buddha is also included in there. Buddha is a bhikshu, a great bhikshu, he manifested as a great bhikshu. Therefore, “I am a member of the Sangha.” Buddha said so himself, “I am a member of the Sangha.” Of course he is the Jewel of Buddha, but he is also counted among the Sangha community. So the four types of followers include Buddha and Sangha. The areas where they are active means teachings were brought in. [27:28]
"Having complete sensory faculties" means that you are not stupid or mute, and that you have your main limbs, secondary limbs, eyes, ears, and the like intact.
This is easy to understand. [27:34]
"Having reversible karma" means that you have not done or caused others to commit the five deeds of immediate retribution.
What is “having reversible karma?” That is you have not done or caused others to commit the five deeds of immediate retribution. We often would say, ah, this karmic obscuration, karmic obstacle, what truly can become obstacles to our cultivation are the five deeds of immediate retribution. Once you commit the five deeds of immediate retribution, no matter how much you cultivate, you will not attain the fruit. As long as you have not committed the five deeds of immediate retribution, then we are training exactly to eliminate this. So we often would say, “ Ah, I am an ordinary being! I have great karmic obscuration!” That is giving yourself up! Precisely because you are an ordinary being, you would have obscurations, and that is why you need to work hard at cultivation. In the teachings of Mahayana, even the five deeds of immediate retribution can be confessed. You must be very clear with this concept first. [28:08]
"Faith in the source" means that you have faith in discipline, which is the root from which all mundane and supramundane virtues arise. Here, "discipline" refers to all three scriptural collections.
What do our minds truly rely on? Meaning, what should we have faith in? We need to have faith in this. This vinaya does not only refer to ethical discipline, but Chapter Seven-21 that it is where all the mundane and supramundane virtues are from. Look! Not only for the supramundane world, but all the good things of the mundane world come from this as well. Therefore, strictly speaking, once you understand this point, no matter what you wish for, even things of the mundane world would come from this. Therefore it refers to all three scriptural collections. Speaking of the “faith in the source”, it is really difficult! We often say we believe in Buddha. Not only do we believe, if you do not have absolute faith, you wouldn’t become a monk. Yes, as I said earlier, it is adequate for planting virtuous seeds. You may have figured out a little, but if you are talking about truly advancing in your trainings, then you still have a long way to go. Our faith is indeed still lagging far behind. [29:06]
These five are called "aspects of opportunity that pertain to yourself" because they are included in your mind-stream and are favorable conditions for practicing the teaching.
These five things are related to ourselves. These are the requirements for cultivation. Therefore they are called “aspects of opportunity that pertain to yourself.” You would need to have them. Then externally there must be concordant conditions as well. [29:25]