菩提道次第广论手抄稿:旧版第三十卷B面
（手抄稿 第四册 p201）[00:10]
还要外面同样的，要有相应的条件。
p. 60 (5)
The five aspects of opportunity that pertain to others are: 1 That a buddha has visited, 2 that the sublime teaching is being taught, 3 that the teaching remains, 4 that there are those who follow it, 5 that there is caring for others.
【五他圆满者，如云：“佛降，说正法，教住，随教转，有他具悲愍。”】
那么这个下面是解释：[00:26]
Among these, "that a buddha has visited," (or is appearing), means that a bodhisattva has accumulated the collections of merit and sublime wisdom for three countless eons, and has reached the heart of enlightenment; i.e., become a perfect buddha.
【言佛降世或出世者，谓经三大阿僧祗劫积集资粮，坐菩提座现正等觉。】
这个就是“佛降世”。我们常常说，啊，佛出世，好像很轻易地一句话就佛出世，为什么他下面告诉我们，经这么多集聚资粮，为什么要说这个话？告诉我们难能可贵啊！一个佛的出世，不晓得要经过多少时候啊！那个多少时候干什么嘛？不是在这懒懒散散—舍头目脑髓经过这么长的时候。哎哟，今天我们这里常住要你做点事情出坡，叫你做两个钟头，你还觉得：哎呀，累得要命，这样。结果出了坡这个好处还是你得的，我们都不愿(p202)意去做。佛无量阿僧祇劫舍头目脑髓这个好处都是给人家的，所以我们从这个地方要体会啊，不简单哦！然后他舍了头目脑髓这个功德，还要回向给人家的。所以我们应该从这个地方去想，从这个地方去想啊！好的东西都给人家，单单佛够不够？不够哦！还要很多弟子，所以一大群的人，不晓得多多少少人这么样努力做，这个佛才能出世哦！我们要从这个地方着眼，这才对啊！第二，[01:53]
"That the sublime teaching is being taught" means that a buddha or the disciples of that buddha are imparting the teaching.
【说正法者，谓若佛陀或彼声闻宣说正法。】
那个就是佛出世了嘛—说教法。欸，大家就说佛出世了嘛当然讲，不简单哦！不简单哦！佛出世有不讲的哦！然后就算讲，讲得不多哦！那个是刚才说不但佛经过三大阿僧祇劫，还要很多相应的人。那个说正法就要靠那些人。如果没有这些人的话，佛就不说。看看！佛说法一定是什么？“有人问，有因缘”，一定有因缘！只有一个无问自说，这个无问自说还是有因缘哦！懂不懂？所以真正的，这两个真正出现在我们眼前是难得极了！然后第三个呢，第三个呢，说：[02:49]
"That the teaching remains" means that it is not degenerating between the time of someone becoming a buddha and giving the teaching until this buddha passes into final nirvāna. Furthermore, this phrase refers to the teaching at the time its followers achieve it by knowing the ultimate sublime teachings.
【教法住世者，谓从成佛乃至未示入般涅槃，胜义正法，可现修证未坏灭故。】
换句话说，这个就是“教法住世”，这个教法住世不是说：啊，现在经论在那里哦！(p203)不是的。什么？他现证的这个状态，“胜义正法”住世这个才是。所以正法的时候才是，像法的时候这个教法就没有了，有点相似；末法的时候更没有了，就指这个而言，不是我们的经论。既然不是我们的经论啊，所以不是我们说，啊！听懂了，然后呢，可以会说了。不是！要能够如法相应、亲自证得。第四，[03:34]
"That there are those who follow" this teaching means that there are some who understand that beings have the capacity to perceive the sublime teaching. They understand this through the very knowledge of the ultimate, sublime teachings mentioned above. These individuals then follow the teaching while teaching others according to their knowledge.
【法住随转者，谓即如是证正法者，了知有力能证如是正法众生，即如所证，随转随顺教授教诫。】
什么叫“法住随转”呢？这个法安住，而且随着它能够转那个正法轮的，就是说前面说“如是证正法者”。就像上面说能够现证的，他确实因为他现证所以了解，喏！说：“我亲自做到了！”就这样，所以凡是真正做到了就晓得这样。那么这样的正法的人，就像他所证的，跟他相应的全部内容，或者随顺的这个内容来告诉我们。“随转随顺”呢，只是一个，就是整个圆满的内容，还有一个随顺的就是虽然不是那个圆满的，譬如我们现在说，基础、前行、然后呢正行，“随顺”就是它的基础前行，相顺的你懂得这个，你慢慢走上去然后到那个状态。凡是这些东西，都是的的确确圆满正确的，把正确的道理告诉你，这个叫教授。关于这个教授告诉你该怎么做，该怎么不做，这个叫“法住随教转”。[04:51]
(p204)通常这个法住随教转，必定要什么啊？具足师承以及如法验证，这两个条件。有了这两个条件这个才谈得上法住随教转，如果说你没有师承自己看一点的话，这个不算。尽管那个有了师承告诉你，你没有办法真正地照着他去验证的话，这个也只是它的随顺，似是而非的。你有善根的人可以，没有善根的人，听见这个仍旧种一点善根，爬不上去，这个概念我们要正确的了解。最后，[05:32]
"That there is caring for others" refers to benefactors and those who actually carry out acts of charity by giving religious robes and the like.
【他悲愍者，谓有施者，及诸施主与衣服等。】
就是说，你有修行的外缘，修行的外缘。[05:44]
Since these five conditions exist in the minds of others and are favorable conditions for the practice of the teachings, they are called "aspects of opportunity that pertain to others."
【此五属于他身所有，是修法缘，故名他满。】
这是外面来的，所以叫作“他满”。[05:50]
The first four aspects of opportunity that pertain to others (as presented here from the Srāvaka Levels) are at present incomplete for us. However, it is suitable to consider an approximation of three of these four-the sublime teaching being taught, the teachings given remaining, and there being followers of the teaching which abides-to be complete for us.
【声闻地中所说前四他圆满者，现在不具。然说正法，法教安住，随住法转，尚有随顺堪为具足。】
那么这个〈声闻地〉就是《瑜伽师地论》上面的十七地当中〈声闻地〉。他说这个前面这个他圆满四样东西现在不具足，佛已经走了，说，教住、随教转这两个都没有。不过(p205)呢它还有随顺，什么叫作“随顺”啊？就是能够如这个正确的正法，能够真如理地说明，不管是质、量、次第都能够正确圆满无误，而足以让我们如理思惟作意，这样去做的随顺法义，无错能够上去的，这个条件还具足。[06:47]
所以特别说明一下：这个随顺，就随顺那一点来说的话，必须要具足的条件是无误的师承。没有这个，这个也谈不到，这个都谈不到！这一点我想我们大家都有这个经验，大家都说：“哎呀！听见那个法很好。”但是教你去修的话，你总觉得摸不上，为什么原因啊？就是缺少这个。它真正有这个“法住随转”乃至于“随顺”的话，你听完了你当然心：“啊！了解、了解就是这个。啊！可以走得上去的。”你有了这个，下面你只要肯走，一定走得上去。没有这个的话，就算你想走的话，摸了半天的话，在那儿辛苦无比！这个概念我们要清楚。在这里我们要感到幸运啦！第一个，了解暇满的内容是什么，现在继续下去，看看这个东西有什么用场呢？[07:48]
Contemplating the great importance of leisure and opportunity
【◎ 第二思惟暇满利大者。】
这个地方，两个字不要轻轻放过哦—思惟。这个暇满的利大，这个是善知识告诉我们的，我们能不能派上用场，就看我们是否如理去思惟。你如果不如理思惟的话，这么难(p206)得的宝贝摆在这里的话，对你是一点用场都没有，就像一堆破铜烂铁。不要说破铜烂铁，这个话说得不对，就像一个很好的东西，你说：哎哟！最好的、最好的！买来摆在那里不晓得怎么用，是个累赘，这是个累赘。我想起来了不妨说一个故事大家去轻松轻松。[08:34]
这个在去年，洛杉矶有一个中国华侨，他不晓得是什么的，反正国内某一界的钜子，不晓得是纺织钜主还不晓得什么，是一个千万富豪。在洛杉矶买一栋房子，漂亮极了，就在那个好莱坞那个地方啊，那个都是最高级，全美最高级的住宅，一栋房子好几百万美金。现在拿我们国内也不算厉害啊，如果十年、二十年啊，如果是伍佰万美金的话那不得了。伍佰万美金十年以前的话，算算台币多少？两亿多对不对？那一栋房子两亿多，哇！里面的东西的考究，真是不得了！[09:27]
有一天一个朋友去看他，他就带他去花园里看一周，啊！每一个地方那的的确确是处理得实在好，那个朋友羡慕不止。结果再下去一看的话，这个朋友反过来，不但不羡慕他，只羡慕自己。为什么？他进去看了以后，客厅里每一个地方的陈设结果跑到那地方，下面一个部分的陈设，他保护得好好的，坐下去不能坐啊，不能坐！在那儿摆在那儿看的啊！啊，他心里想：你这个东西摆在那儿看的，你有什么用啊？所以他一天到晚紧张得要命，就怕把那套东西就弄坏了，地道的一个守财奴啊！别人只要守的话，假若我只有一块(p207)钱，我只要守一块钱，偷了也无妨；他现在要守两亿的东西，不晓得要生多少眼睛瞪大了。小偷固然不行，朋友来了一碰，唉哟！不行、不行、不行！这样。[10:25]
这个故事虽然说，说起来很可笑，在这地方要注意哦！所以我们虽然了解了这个东西，如果你不能善巧思惟，你不能运用的话，也就是毛病这个。他这位老朋友还最多守守财，譬如说最多是一个守财奴啊！我们懂得了佛法，不能如理在身心上面去照的话，你一定会受大损害。我们通常的毛病是什么？懂得了、了解了深的佛法以后，然后呢用照妖镜你去照人了，看：这个家伙、这个家伙一无可取！那个家伙一无可取，那个家伙一无可取，天下没有一个可取的，只有我！注定你永远堕落，“慢如高山，法水不入”啊！而且养成这个习惯，不知不觉当中他那个头就是，歪得这个样，在任何情况之下就是这样。哇，这个好可怕！[11:32]
所以在这地方，“思惟”两个字你要好好地去……思惟的结果呢？真正你能够如法了解。所以我们常常说“回光返照”，什么叫回光返照啊？平常你一定照外面，错啦！这个里边是一片黑暗，把这个光明照到里边来，这个叫内明啊！你照到里边，里边清楚了，啊！没有错，这么脏！你才能有机会洗得干净。是！你不懂的要靠善知识，懂得以后靠你，怎么办？就这个。关键在这里啦！[12:09]
(p208)所以“思惟”两个字不要轻轻放过，思惟的方向尤其不能弄错，尤其不能弄错！平常我们思惟的方向，如果弄得不对，听的时候就听：“哎呀！这个法讲得真没错！你看某人就是犯这个毛病！哪一个人就是这么不对！”你听听越听越起劲，所以下了课你就告诉他：“你看，我说你一点都没错吧！你看那书本上就是那么说的。”啊，我的天啊！佛法不是这样的，这我们要了解内明的特质。说：[12:44]
Until death, animals strive merely to avoid suffering and achieve happiness. Therefore, if you do this and do not practice the pure teachings for the sake of achieving lasting happiness, then you are like an animal despite being born in a happy realm.
【为欲引发毕竟乐故，若未清净修习正法，仅为命存以来引乐除苦而劬劳者，旁生亦有，故虽生善趣，等同旁生。】
那么我们现在修学佛法是为了干什么啊？要想得到快乐，可是这个快乐不究竟的。如果说我们想真正得到快乐的话应该什么？得到“毕竟乐”。这个毕竟的乐跟普通的乐不一样。眼前我们得到的乐的话，苦是跟着来，而且得到一点小乐，后面得到大苦。啊！我昨天回来的时候，这个路上看见好多大善知识，好多大善知识！什么东西啊？你们看得清楚看不清楚？高速公路上面一个大车，一车车载了这个东西。啊！我看了真是不禁流泪，不禁流泪啊！嗯，我以前，也只是说：“啊！这些堕落的，真可怜！”现在看见这种东西就策励自己：大善知识！我一看见我就策励我自己：“日常啊！你自己觉得是个修行人，(p209)你像吗？”啊！我真是背上面的汗直流。一路上回来的时候，再累、再累、再累回去的时候，磕头、拜佛、礼念还是要做，这些东西都要做。[14:21]
你晓得为什么原因吗？它们也要求快乐，典型的例子。如果我们只贪眼前的快乐，你不做恶事就这样，做了点恶事，那更不堪设想，就这样。这种人宿生都不是坏人，所以不会让你讨厌的，但是呢他就是那么懒惰，挺不起来的，就是这种情况。我是随便提哦！这有很多太多地方，你到后来你每一个地方，你看那个行相看得很清楚！你一看，这个法相是法尔如是。所以为什么修学佛法一定要精进，而这个东西实际上，无始以来的习气是人人如此的，我也这样。啊！累了休息一下，站起来了这真辛苦，不知不觉地弄到后来，越到后来越这个样，都是这个样。所以这种快乐是不究竟的，很可怕。[15:16]
那么要想得到毕竟的快乐是什么？修习清净正法，一定要修！假定你不修清净正法，那么我们忙的什么？都是忙眼前的。这清净正法却不是我眼前的哟！为了修清净正法眼前却是要很勤苦的哟！就是这样。所以假定你说不修，只是为了眼前一些，忙一些快乐的话，畜生也有，的的确确。而且畜生比我们强，远比我们好啊！你们相信不相信？喏！我们不妨简单地说一下。[15:53]
狮子，不要说狮子蹦一跳，一只猫我们都跟不上它耶！然后苍蝇它会飞，你会飞吗？(p210)我不会飞。那个跳蚤“咚！”一跳，你就抓不到它了，如果我在这地方跑一步跨不了多少耶！那狗的鼻子比我们强啊！有很多东西，蝙蝠到了晚上看得见，我们看不见。我还看见过一种小虫，我们那时候叫它“海陆空”。嘿，这真厉害啊！它碰见水它就在那里边游了，就这样；然后在地上就爬了；一去抓它，它就飞了。那个人是万万赶不上啊！假定是我们周围的话，那说一个人那真是冤枉，何必做那个人！这么大的身体，对吧？吃要吃那么多，做个跳蚤多好，吃一点点就吃饱了，什么事情都不要做。哦！我们人要做这么多事情，这个不行、那个不行，何必做人？所以这个地方就告诉我们，真正的如果你只忙这个的话，哎呀，“等同旁生”哪！[16:56]
As Candragomins 《Letter to a Student》states: Just as an elephant calf craves a few mouthfuls of grass that grows at the edge of a deep pit and falls into the chasm without obtaining any, so it is with those who desire the joys of this world.
【《弟子书》云：“犹如象儿为贪着，深阱边生数口草，欲得无成堕险坑，愿现世乐亦如是。”】
就像那个大象，那个大象看见那个阱边有点草，唉呀！它就吃了，不晓得那个旁边有个深阱。那个象一陷到深阱的话，因为它太重，爬不起来了。你要想贪着这个深阱旁边吃的话，一定堕下去，那我们现在贪现实的快乐也是如此。哦！这东西很可怕。[17:29]
p. 61
Not just any life will suffice for the practice of such pure teachings in general or for the practice of the path in particular. Consequently, you must attain such a life as was described earlier.
【◎ 总之修行如是正法，特若修行大乘道者，任随一身，不为完具，须得如前所说之身。】
(p211)总之，你真正要想修行正法的话，这个随便一个身，普通的人身不行的，特别是大乘道，真正修大乘道普通的身绝对做不到！那要怎么办？要前面所说的，这个要离八难、要具十圆满。所以下面就引：[18:01]
The 《Letter to a Student》: with a human life you attain the spirit of enlightenment, Which is the basis for the path to the state of a sugata, Which brings great mental force, and which equips you to lead all beings. Neither nāgas, demigods, vidyādharas, garudas, kinnaras" nor snakes attain this path.
【如《弟子书》云：“善逝道依将成导众生，广大心力人所获得者，此道非天龙得非非天，妙翅持明似人腹行得。”】
哦！这个佛道依什么呢？能够引导众生，怎么样的，依怎么样的一个状态呢？就是说一定要能发广大的心，这种人才能够修学的，这个就是前面所说的，修大乘道。那么要修这个大乘道，这个道不是下面这些人做得到的。下面是什么？就天龙八部，天龙八部下面就是这个，这我们常常了解的。天—尽管比我们好，龙—尽管比我们好，乃至于金翅鸟，金翅鸟这个翅膀一展，两个翅膀之间都三百多少，六十万里，三百三十六万里不晓得多少，这么大！它然后那个翅膀这么一拍，海水整个地分开，再大的大龙一下就被它吃掉了，这么个厉害法，这样。所以也没有用！这个不管是哪一些。[19:22]
Also the 《Descent into the Womb Sūtra 》 states: Even though you have been born a human with such limitless suffering, you still have the best of situations. It is difficult to attain this even in ten million eons.
【《入胎经》亦云：“虽生人中，亦具如是无边众苦，然是胜处，经俱胝劫，亦难获得。】
嗯！真正修行都要靠人的，就是生在人当中，也有“无边众苦”。啊，这六道当中没(p212)有一个地方安乐的呀！但是它是真正殊胜的地方哦！殊胜到什么程度啊？“经俱胝劫亦难获得”，这个人身之难哪！不要说得到暇满的人身，就是得到不暇满的，不满的人身也是难极、难极呀！实际上我们一看就晓得了，现在我们地球上有四十亿人口，请问碰到佛法的有几个？碰到了佛法了，信受、接触佛法的有几个？接触信受了，如法修行的有几个？你如果这么一步一步深入的话，它的亿分之一都找不到。的的确确千真万确的！[20:24]
我们中国号说有十亿人口，请问十亿人口当中有几个信佛的？见到佛的有几个？没有几个。见到了信的有几个？信了能够如法行的有几个？这个的的确确难哪！这个时候我们回过头来自己反省一下，我们大家都，乃至于出了家了，我自己反省反省，还在一脚门里、一脚门外。这个说得好听哦！好像还说一个脚，这个就是说晓得门在哪里。乃至于说门在哪里不知道，就在这个地方空转哦！这是千真万确的事实啊！这样，所以下面，[20:59]
Even when the deities die, the other deities say:"May you have a happy rebirth." By happy rebirth they mean a human rebirth.
【诸天临没时诸余天云，愿汝生于安乐趣中，其乐趣者即是人趣。”】
这个事实。六道当中尽管天比我们好，但是天上的人要快死的时候，其他的人就说：“唉呀！希望你下一生，生到安乐趣啊！”安乐趣是什么？人道。换句话说，天把我们人看得更好，我们现在就是想天，那真颠倒！也许有人说：“我们没想天啊！”最好！最(p213)好不要去想。什么叫想天呢？就是贪图眼前快乐，就是想天，非常简单。嘴巴上面说没有用，贪图眼前快乐，快乐嘛！天就是最快乐的地方。真正修行不是这样，真正修行贪图这个法乐，善法欲所以策励大精进，那是非常艰苦地去做，这是我们要了解的。[21:58]
Thus, even the deities hold human life as something toward which they aspire.
【诸天亦于此身为愿处故。】
天上都把这个暇满人身作为他要求的真正愿处。[22:08]
A life as a certain type of desire realm deity-one who has strong latent propensities due to previously having trained in the path as a human-can serve as a basis for initially seeing the truth.
【又有欲天，昔人世时，由其修道习气深厚，堪为新证见谛之身，】
那么真正说修学佛法只有人道，其他都不可以的。但是欲界天在一种条件之下他可以的，说就是他人当中，如果修行已经修得很有成就了，习气很重了，那么虽然生到天上，他可以见谛，换句话见道。所以佛出世的时候，有很多帝释什么等等，听了佛讲了，他就见道了，他宿生都已经修行，如果宿生没有修行都没有用。这个是我们要了解，真正的修行，的的确确人道当中。[22:47]
However, you cannot initially attain the path of a noble being during a life in the higher [deities'] realms.
【然上界身，则定无新得圣道者，】
欲界是如此，再上去的话，绝无可能！[22:54]
Moreover, most desire realm deities are said to be in a condition that lacks leisure, as explained previously. Therefore, a human life is the supreme basis for initially achieving the path.
(p214)【如前所说，欲天亦多成无暇处，故于最初修道之身，人为第一。】
所以说，他既然要前生修了以后才堪证道，那么初修的人来说，他也不成。所以他对初修来说，天上欲天还是无暇处，所以真正最初修道，人身第一。[23:20]
Furthermore, since a human life on the Uttarakuru continent is not a suitable basis for vows, there is praise for a human life on the other three continents. Moreover, among these, there is praise for a human on Jambudvīpa.
【此复俱卢洲人，不堪为诸律仪所依，故赞三洲之身，其中尤以瞻部洲身，为所称叹。】
北俱卢洲的人没办法，不能“为诸律仪所依”，律仪就是我们的戒，这地方特别，北俱卢洲的人没办法持戒学佛的。所以真正这个三洲，而这个里边南赡部洲最好，南赡部洲最好，这个是所称叹的。现在我们说：我们到底是南赡部洲啊？东胜神洲啊？这个有各式各样的说法。我们不妨说我们现在是东胜神洲，法是有的，但是并不是最好的，虽然不是最好的，还可以。就是像前面说的，他四圆满不具足了，但还有随顺。所以的的确确这种状态，我们不妨从这个概念上面去体会它。[24:16]
Therefore, repeatedly meditate with thoughts such as this: Why would I waste this attainment of such a good life?
【是故应当作是思惟，我今获得如是妙身，何故令其空无果利，】
所以这个是我们应当思惟的哦！“思惟”两个字重要啊！我们肯思惟的话，这一生我们有成就，不肯思惟的话，尽管听到这个圆满的教法，还是没有用，白白浪费掉了。怎么(p215)思惟啊？说现在得到这样难得的，唉呀，真是千难万难啊！怎么可以让它空空地浪费，得不到结果啊！这个难得到什么程度？我们刚才说我们看人身四十亿、四十亿当中，有几个人修学佛法的？啊！那简直是亿、亿都找不到。如果我们更看六道的话，那你不得了！那得到了我们现在的这个人身的话，那个比例那简直是天文数字当中的只是沧海一粟，只是沧海一粟。[25:14]
我们天天走过去，门口就看见很多善知识，它日夜不停地忙！你数数看哪，成千上万。我们在任何情况，就是我们这么小小的南普陀里边的蚂蚁成千上万，不晓得多多少少。现在这里还好，以前我们小的时候，那个没有卫生设备的，每天早晨，哎哟！跑过去一看，啊！那个清理的地方啊，那些众生成千上万。上面是飞的，下面是钻的，没有一个地方例外的。所以你可以想像当中，啊！这个人身之难得啊，人身之难得啊！现在我们得到了这个，“空无果利”。[25:56]
When I act as though it were insignificant, I am deceiving myself. What could be more foolish than this?
【我若令此空无利者，更有何事较此自欺，较此愚蒙，而为重大呀。】
假定我现在得到了，而居然白白浪费的话，还有什么事情比这个更愚痴、更自欺的！我们现在别人稍微对你有点不好，乃至疏忽了一点，你就受不了！觉得别人……实际上别(p216)人不会伤害你，我们真正伤害我们自己的是自欺啊！哟！自己还觉得占了便宜了：“啊！我这个多吃了一点，我这个少做了一点。”自己害自己啊！然后“我”这个见解，我这个对，都是自己害自己啊！就是我们愚痴啊！所以一开头就告诉我们，我们自己要了解，我们无始三毒大病当中，你有了这个你就真正行了，真正就行了！[26:54]
所以昨天晚上有一位同修跑得来跟我谈了，啊！他觉得现在真是越来越欢喜。前天有一个同修也跟我说：“啊！以前我在这儿忙，看到别人不做，心里面真觉得我做，现在欢喜了。”啊，我真赞叹！真赞叹！说起来那位谁？说起来还是这是某某法师。你们别看他，他这么听，他却能够做到这个。他一个人忙，以前感觉我忙你们不做；欸！他现在听了法以后，觉得我做，那他很欢喜。很简单啊！我在这里集聚资粮。他这个有好的这个钱要赚，他就不赚，我们大家还笑他，唉呀！老了好像怎么样，他这就是我们的榜样，我们修习佛法应从这个地方做起啊！昨天另外一个同学也是这样说：“唉呀！以前看见有的时候，在这个环境当中看见，啊！真是这么啰嗦。哎！现在不！”你了解这个佛法，在那儿做也好，人家嘀咕你也好，觉得净化自己，好啊！佛法真正美就是美在这里。那个时候才真正不是愚蒙，不是自欺。所以现在不要说人家对不起你，要了解我自己对不起我自己，这个才是真正重要的！[28:08]
Just this once I am free from continuously trekking the many narrow cliff-paths of leisureless conditions, such as miserable realms. If I waste this freedom and return to those conditions, it would be similar to losing my mind, like someone dazed by a magic spell.
(p217)【曾数驰奔诸恶趣等无暇险处，一次得脱，此若空耗仍还彼处者，我似无心，如被明咒之所蒙蔽。】
无始以来一直在恶道当中，干什么？奔驰啊！啊！平常我们人身当中安安稳稳，在恶道当中你简直是啊……。这个我们可以想像得到，不要等到蚂蚁嘀嘀嘟嘟一天到晚，这个我们想像在地狱当中这种饿鬼啊，他一天到晚烧得他拼命地，啊！到处躲、躲不掉，就是这种状态。那个“奔驰”两个字，他心里面绝大痛苦这种状态。我们一直在这个地方，偶然一次透脱，结果跑到人身当中又空空地浪费，而且还什么？仍旧到那个地方去。啊，这个真可惜！“我似无心”，所以人家说你这个木头，你这个畜生，我们真受不了啊！其实自己想想的话：哎呀！我们就是木头，就是畜生，还是幸好人家来告诉我了，我要赶快努力啊！这真是像被“明咒”，被人家蒙蔽了一样。[29:25]
【由此等门应数数修，】
应该照着上面的“数数修”，这个怎么修啊？思惟修。所以现在了解了，平常我们提不起来，当你这一点你能思惟观察的话，啊！那你真的会很努力了 [29:44]
30B Commentary
English LR v.1 p.120 [00:10]
Then externally there must be concordant conditions as well.
The five aspects of opportunity that pertain to others are: 1 That a buddha has visited, 2 that the sublime teaching is being taught, 3 that the teaching remains, 4 that there are those who follow it, 5 that there is caring for others.
So below explains. [00:26]
Among these, "that a buddha has visited," (or is appearing), means that a bodhisattva has accumulated the collections of merit and sublime wisdom for three countless eons, and has reached the heart of enlightenment; i.e., become a perfect buddha.
This is “a buddha has visited.” We often would say, ah, Buddha has appeared, as if it is such a simple sentence to say that Buddha has appeared. Why does it tell us below, it has taken so long to accumulate the collections of merits and sublime wisdom, why does it say that? It tells us this is difficult to have and it’s very precious! To have a Buddha appear in this world, we have no idea how long it takes! And in this lengthy period of time what has he done? He is not being lazy there, but that he has given his heads, eyes, brains and marrows during this lengthy time. Ah-yo, today the temple asks you to do some work for the community, asks two hours of your time, and you feel, ah-ya, this is so tiring. Just like that. In the end, the work that you have done benefits you and you don’t even wish to do it. But Buddha has spent countless eons [asaṅkhyākalpas] to give away his heads, eyes, brains and marrows, and the benefits are given to others. So what we should learn from this place is that this is not simple! Then with the collections he accumulated from giving away his heads, eyes, brains and marrows, he still dedicated it to others. So we must think from this perspective, must think from this perspective! All the good things are given to others. Now is it enough to have only Buddha? Not enough! There needs to be a lot of disciples, a great group of people, we don’t know even how many people are working so hard at it so that Buddha can appear in the world! We must think from this point then we would be correct! Number two. [01:53]
"That the sublime teaching is being taught" means that a buddha or the disciples of that buddha are imparting the teaching.
That is Buddha has visited, then “the sublime teaching is being taught.” Eh, everyone may say Buddha has appeared, of course he would be teaching. This is not that simple! Not that simple! Sometimes Buddha may appear without giving teachings! And even when he does teach, he doesn’t teach much! With what we said earlier, not only has Buddha gone through three countless eons [asaṅkhyākalpas], there must be a lot of people who are concordant. You need these people to have the sublime teaching being taught. If these people are not there, Buddha won’t speak. Look! When Buddha gives teachings there must be what [under what condition]? “When someone asks, when there are causes and conditions!” There must be causes and conditions! Even if there was one time when no one asked and Buddha spoke, this still had some kind of cause and condition. Do you understand? So truly, to have these two truly appearing in front of us it is extremely rare! Then the third one, the third one, it says. [02:49]
"That the teaching remains" means that it is not degenerating between the time of someone becoming a buddha and giving the teaching until this buddha passes into final nirvāna. Furthermore, this phrase refers to the teaching at the time its followers achieve it by knowing the ultimate sublime teachings.
In other words, this is “the teaching remains.” The “teaching remains” does not mean, ah, now the sutras and commentaries remain here. Oh! No. What is it? It is when a follower can achieve the teachings by knowing the ultimate sublime teachings. It is only when the “ultimate sublime teaching” remains in the world. Therefore it is only here during the time of sublime teachings. When you get to the time of semblance teachings, there is some resemblance [to the teachings], but when you get to the time of degenerate teachings, there is even less. This is what it is pointing to. It is not talking about sutras and commentaries. So since it is not just our sutras and commentaries [remaining], therefore it’s not like we should say, ah! We understand now. Then you can give teachings. No! You must be able to be concordant to the teaching and to attain the realization yourself. Number four. [03:34]
"That there are those who follow" this teaching means that there are some who understand that beings have the capacity to perceive the sublime teaching. They understand this through the very knowledge of the ultimate, sublime teachings mentioned above. These individuals then follow the teaching while teaching others according to their knowledge.
What is “there are those who follow?” (Translator note: The Chinese text translates this aspect to be “that the teaching abides and there are those who follow,” so Master explains it.) The teaching abides and there are those who can follow it to turn the wheel of sublime teaching. That is “They understand this through the very knowledge of the ultimate, sublime teachings.” Just like the above mentioned, the person can achieve [realization] by knowing the ultimate sublime teachings. Because he has truly achieved it, therefore he understands. There! He says, “I have done so myself!” Just like that. Therefore with anything if you have truly done it, you would know. Then for such a person holding the sublime teachings, just like what he has experienced, with the entire content which he concords with, or an approximation of the content, he teaches it to us. “Teaching others according to their knowledge,” there is at least this, that there is the complete content of the teachings. Another approximation is that even though it is not complete, for example we now would say you need foundation, preparation, and then the actual session. “Approximation” is its foundation and preparation. You understand that which is in correspondence and gradually you keep going to get to that state. With these things, they are all absolutely correct and complete. To give you the correct principles, it is called personal instructions. Regarding how the instruction tells you what to do and what not to do, this is called, “that the teaching abides and there are those who follow.” [04:51]
Normally when we say the teaching abides and there are those who follow, what does this require? You must have the lineage teacher’s instruction and that you have experienced it yourself according to the teachings. These are the two criteria. Once you have these two criteria, then you can talk about the teaching abiding and there are those following. If you do not have lineage teachers and you read it yourself, then it doesn’t count. Just having the lineage teacher’s instructions and you cannot actually follow it to experience it, then there is only an approximation, it seems to be right but not truly correct. If you are one with virtuous roots, then you can do it. If you do not have virtuous roots, once you hear this you can only just plant a little virtuous roots. You can’t climb up. We should understand this concept correctly. Lastly. [05:32]
"That there is caring for others" refers to benefactors and those who actually carry out acts of charity by giving religious robes and the like.
That is to say, you have external conditions for your cultivation, external condition for your cultivation. [05:44]
Since these five conditions exist in the minds of others and are favorable conditions for the practice of the teachings, they are called "aspects of opportunity that pertain to others."
This is the exterior, so it is called, “aspects of opportunity that pertain to others.”[05:50]
The first four aspects of opportunity that pertain to others (as presented here from the Srāvaka Levels) are at present incomplete for us. However, it is suitable to consider an approximation of three of these four-the sublime teaching being taught, the teachings given remaining, and there being followers of the teaching which abides-to be complete for us.
So then this Sravaka Levels is one of the 17 levels in The Levels of the Yogic Deeds. He says that these four aspects of opportunity are incomplete for us now. Buddha has gone. Teaching given remaining and there are those who follow the teachings, these two we don’t have either. But however, there is still approximation. What is approximation? It is that there is still correspondence to the correct sublime teaching, one can truly be in accordance to the teachings to give explanations of quality, quantity and stages with correctness, completeness and flawlessness. There is enough for us to reflect and pay proper attention according to the teachings, to go along with the meaning of the teachings, to advance without errors. This is the condition that still remains. [06:47]
Therefore I want to explain this more. With approximation, with the point on approximation, the qualifying criterion is flawless instructions from lineage teachers. Without this, you can’t even talk about it, you can’t even talk about it (approximation)! This point I think we all have experience. Everyone says, “Ah-ya! It’s great to have listened to that teaching.” But when we ask you to practice, you just feel like you can’t apply. What’s the reason for that? This is what’s missing. Once you truly have “the teaching abides and there are those who follow,” or even “approximation” of that, then once you have heard it of course your mind [would think], “Ah! I understand, I understand this. Ah! I can walk up [this path]” Once you have this, then what’s left is as long as you willing, you can walk forward. Without it, even if you wish to walk, after trying to figure things out for a while, you would experience much hardship! We should understand this concept clearly. Here we should feel fortunate! Number one, we now know the content of leisure and opportunity. Now let’s continue. Let’s see what purpose you can use this for? [07:48]
Contemplating the great importance of leisure and opportunity
Here, “contemplating,” don’t just let this word go so easily. With the great importance of leisure and opportunity, this is what the excellent teacher tells us, but whether we can make use of it will depend on whether we can contemplate it accordingly. If you can’t contemplate it in accordance to the teachings, then even though this precious jewel is sitting here, it is of no use to you, much like scraps of metals. Well we shouldn’t say scraps of metals. That is not the right way to say it. It’s more like there is something that is very good, and you say, ah-yo! This is the best, the best! So you purchase it and let it sit there without knowing how to use it. It becomes a cumbersome object, a cumbersome thing. I just remembered something. I might as well tell you a story and let you relax a bit. [08:34]
This happened last year. In Los Angeles, there was a Chinese American, I can’t remember what he was in, but there is some kind of tycoon of the year in Taiwan, can’t remember if he was a textile tycoon or something. Anyway, he was close to a billionaire. He bought a house in Los Angeles, it was extremely beautiful. It was around Hollywood, in the upper class area, probably the one of the richest neighbourhood in United States. Each house is worth a few million dollars. Now, that doesn’t seem that high when you compare it to [the real estate] in Taiwan. But if it were 10, 20 years ago, if it cost 5 million dollars, that would be extremely expensive! How much would that be in NT? It would be more than 20,000,000 NT. That one house was worth more than 20,000,000 NT. Wow! The things inside were extremely exquisite! [09:27]
So one day a friend went to visit him. He [the owner] took him around the garden. Ah! Every place was truly well maintained. The friend was filled with admiration. But once he kept going, the friend started changing his views. Not only did he not admire the owner anymore, he turned around and admired himself instead. Why? Once he went inside to look, with every place in the living room, when he got there, the furniture and décor were well protected. You can’t sit on it. Can’t sit! They were just there for display. Ah! Ah, he thought, what use is there if they are just there for display? That is why he is nervous all day long, so afraid of damaging everything. He had become an asset protecting slave! To others who need to protect their assets, [for example] if I only have one dollar, then I just need to take care of one dollar. If you stole it, then it’s ok too. But now he needs to protect more than 20,000,000 [NT worth of items]. I don’t know how many pairs of eyes he would need to look out for his things. Of course you can’t have the burglars come, but even when friends come and touch it, ah-yo! No. No. No! Like that. [10:25]
This story may seem ridiculous. But we should make a note of this here! Therefore even though we understand, if you can’t contemplate on it skilfully, you can’t make use of it, then the problem is the same. His old friend at the most keeps after his assets. For instance, he is at most a miser in the end! But if we understand the teachings and cannot use it on our body and minds accordingly, then you will suffer great harm. What is our usual problem? Once we know and understand the profound teachings, then we use this mirror to show other people’s flaws. See, this person, this person is good for nothing! That person is good for nothing, that person is good for nothing. No one has anything to offer in this world. There is only “me” [who’s worthy]! Then you are doomed to forever fall to miserable realms. Just as water cannot enter nor stay at the top of the mountain, likewise the noble Teachings will not enter nor stay with one who is full of pride. Ah! And once you grow this habit, then unknowingly your head is…just slants like that. In any situation, you are like that. Wow, this is so frightening! [11:32]
Therefore here, with “contemplating,” you must do it well…what is the result from contemplating? You can then truly understand in accordance to the teachings. So we often would say “the light returns to shine inward.”. What is having the light return to shine inward? Usually you shine the light on the outside. It’s wrong! The inside is filled with darkness. Shine the light inside then it’s called illuminating the inside! You shine the light inside, once you see it clearly, ah! There is no mistake, it’s that dirty! You then have a chance to wash it clean. Yes! With what you don’t know, you need to rely on the excellent teacher, once you know you need to rely on yourself. What do you do? This is it. The crucial point is here! [12:09]
Therefore, “contemplating”, don’t just let this go so easily. What’s even more important is with the direction of your contemplation, you should not get it wrong, you especially don’t want to get it wrong! Usually, if we don’t get the direction of our contemplation right, then when we listen to the teachings, we will start to think, “Ah-ya! This teaching is so true! Just take a look at so and so, he has this problem! That person is just so wrong!” The more you listen, the more eager you become. So after class you would go and tell him, “See, what I said about you is all correct! That’s what it says in the book.” Ah, good heavens! That’s not what Buddhism is. We need to know the characteristic of illuminating the inside. It says. [12:44]
Until death, animals strive merely to avoid suffering and achieve happiness. Therefore, if you do this and do not practice the pure teachings for the sake of achieving lasting happiness, then you are like an animal despite being born in a happy realm.
Well then we are here to practice the teaching for what? We want happiness. But this is not a lasting [ultimate] happiness. If we say we wish to have real happiness, we should do what? We want to achieve lasting [ultimate] happiness. But this kind of lasting happiness differs from ordinary happiness. For us now, with the happiness we wish for, sufferings will follow. And with a little happiness, we will have great sufferings later. Ah! On the way back yesterday, I saw so many great teachers, so many great teachers on the road! What were they? Did you see them clearly? On the freeway, there was a big truck, trucks after trucks full of them. Ah! When I saw them I couldn’t help but to shed tears! Em, before, I thought only this, “Ah! They have degenerated, it’s so sad for them!” Now when I see them, I exhort myself. They are great teachers to me! As soon as I see them now I would exhort myself, “JihChang! You feel that you are a practitioner, do you look like one?” Ah! I’ve got sweat running down my back. After going back, no matter how tired, no matter how tired, when I get in, I would go bow and prostrate to Buddha, and pray. I still would do these things. [14:21]
Do you know the reason why? They also wish for happiness, classic example. If we only wish for immediate happiness, then if you don’t do anything bad, you would become like this. If you have done something bad, then the result would be unthinkable. Just like that. These kinds of people are not bad people in their previous lives. So you will not find them abominable. However, they are just lazy and can’t stand up on their own, in that kind of state. I am just randomly speaking about this! But there are so many, so many places, where in the end, at every place you will be able to see the mental actions very clearly! You just take a look and will see the character of phenomenon is just as such. That is why when we learn and practice the teachings, we must joyfully persevere. Actually with this thing, the habits from beginningless time are the same for everyone. I am like that too. Ah! Feel tired, need to rest for a bit. Then when we stand we feel that it’s suffering too. So unknowingly as time goes on, we become more and more like that. That’s how it all happens. Therefore this kind of happiness is not lasting. It’s quite horrifying. [15:16]
Well then if we wish to attain lasting happiness, what would that be? To learn and practice the pure teachings. We must practice! If you do not practice the pure teachings, then what are we busy with? We are busy for things in front of us. But the pure teaching is not aimed for what’s in front of us! To practice the teachings, we must work diligently! Just like that. So if you say you don’t practice and only work for immediate things, for some happiness, then animals can do that too, absolutely. And they are more powerful than us, way better than us! Do you believe it? There! We might as well explain briefly. [15:53]
With the lion, we don’t even have to mention how a lion jumps, we can’t move as fast as a cat! Then flies can fly, can you fly? I can’t fly. The flea jumps, “dong,” and you can’t catch it. If I was trying to run here, I can’t cover that much space in one single step! The nose of the dog is much more sensitive than us! There are many things, like bats can see at night, we can’t. I’ve seen this kind of small bug before and we used to call it, “ocean, ground and air.” Hey, it is quite capable! When it comes upon water it swims, like that. When it gets on the ground it crawls. Then when you try to catch it, it flies. A person can never match up to that! If we care for things just around us, then it’s not worthwhile to be a human. Why bother to be a human! With such big body, right? When you eat you have to eat so much. It’s so easy being a flea, just need to eat a little bit and you are full. You don’t need to do anything. Oh! We as humans have to do so many things, this is not ok, that is not ok, why bother being a human! So this place just tells us, truly if you only wish to be busy for this, ahya, “you are like an animal!” [16:56]
As Candragomins 《Letter to a Student》states: Just as an elephant calf craves a few mouthfuls of grass that grows at the edge of a deep pit and falls into the chasm without obtaining any, so it is with those who desire the joys of this world.
Just like an elephant, when the elephant sees some grass by the edge of a pit, he eats it. Ah-ya! He ate it not knowing there is a deep pit next to it. When the elephant falls into the deep pit, because the elephant is too heavy, it can’t get up. You have to think about if one craves and eats next to a deep pit, one would surely fall. It’s the same for us who crave immediate happiness. Oh! This thing is very scary. [17:29]
Not just any life will suffice for the practice of such pure teachings in general or for the practice of the path in particular. Consequently, you must attain such a life as was described earlier.
In all, if you truly wish to practice such pure teachings, with some form of body, it can’t be any ordinary human body. Especially for the Mahayana path, if you wish to cultivate the Mahayana path, you can’t do it with an ordinary body! Well, then what do you need? You must have what was said earlier, to be without the 8 calamities, and to have the 10 aspects of opportunities. So below it gives a citation. [18:01]
The 《Letter to a Student》: with a human life you attain the spirit of enlightenment, Which is the basis for the path to the state of a sugata, Which brings great mental force, and which equips you to lead all beings. Neither nāgas, demigods, vidyādharas, garudas, kinnaras" nor snakes attain this path.
Oh! The path of the Buddha relies on what? That [ability] which can lead sentient beings. What is it, what is the state that it relies on? That is, you have to be able to generate a great mental force. Only this kind of person can learn and cultivate this. This is what was said before, cultivate the Mahayana path. Well then, when you cultivate the Mahayana path, it is not something that can be done by these beings. Who are they? The Nagas and others of the eight classes. They are described below. These we often come across. Demigods, though they are better than us. Nagas, though they are better than us, and even the garudas. When the garudas open up their wings, the wings span 300 something 60,000 miles, 3,600,000 miles, not sure how long, but it’s quite long! Then when they flap their wings down, the ocean will part, and the largest of nagas can be eaten at once. They are that powerful, just like that. But it’s of no use too! So it doesn’t matter which class it is. [19:22]
Also the 《Descent into the Womb Sūtra 》 states: Even though you have been born a human with such limitless suffering, you still have the best of situations. It is difficult to attain this even in ten million eons.
En! True cultivations all rely on being a human. But even if you have been born a human, there could be “limitless suffering.” Ah, there are no real peace and happiness in the six realms! But this (the human realm) is a truly auspicious place! How auspicious is it? “It is difficult to attain this even in ten million eons.” It is so difficult to attain a human life! Needless to say a human life of leisure and opportunity, even those who do not have leisure and opportunity, even to be those people without leisure and opportunity, it is extremely difficult, extremely difficult to attain! Actually all we have to do is take a look and we’ll know. Now we have more than 4 billion people in the world, may I ask you, how many have met up with Buddhism? Those who have met up with the teaching, how many actually are exposed and believe? For the ones who are exposed to and believe [the teachings], how many actually practice accordingly? If you go into this deeply one step after another, then you will find that it may be less than 1/100,000,000. This is absolutely true! [20:24]
We say that China’s population is about 1 billion. So may I ask how many of the 1 billion take Buddhism as their faith? How many have seen Buddha? Not too many. For those who have seen, how many believe? For those who believe, how many can practice accordingly? This is truly difficult! At this time, we want to turn around and reflect upon ourselves. For all of us here, and even those of us who have been ordained, when we reflect upon ourselves, still one foot in the door and one foot outside the door. This is putting it nicely! If we stay there,with at least one foot [in the door], that insinuates we know where the door is. Some perhaps do not even know where the door is and are just running about for nothing! This is certainly a true fact! Like that. So, see below. [20:59]
Even when the deities die, the other deities say:"May you have a happy rebirth." By happy rebirth they mean a human rebirth.
This is true. Even though within the six realms, the deity realm has a better life. But when the deities die, others would say, “Ah-ya! We hope your next life will be a happy rebirth!” What is a happy rebirth? The human realm. In other words, deities see the human realm as even better [than their own]. Now, we often think of the deity realm. That is so flawed! Perhaps some people would say, “We are not thinking of the deity realm!” That’s great! It’s best not to think about it. But what is called thinking of the deity realm? That is when we crave immediate happiness. That is thinking of the deity realm. It’s very simple. It does not matter what we say with our mouths. When we crave immediate happiness, because it’s happiness! So the deity realm is the happiest place. But true cultivation is not like that. When you truly cultivate you crave the dharma bliss. It is a desire for virtue and therefore it brings about great joyful perseverance and you would work on it arduously. That is what we should understand. [21:58]
Thus, even the deities hold human life as something toward which they aspire.
The deities all aspire to have a human life of leisure and opportunity.[22:08]
A life as a certain type of desire realm deity-one who has strong latent propensities due to previously having trained in the path as a human-can serve as a basis for initially seeing the truth.
Well then to truly practice the teachings, you would have to be in the human realm, others will not suffice. But in the desire realm, one can do so under one condition. That is when he was a human, he had already achieved some success in cultivation and his habits (latent propensities) were quite strong. Then even if he is born later into the deity realm, he can still see the truth, in other words, he would be on the path of seeing. Therefore when Buddha appeared in this world, there were many such as Indra, after they listened to Buddha’s teachings, they got onto the path of seeing. They have been training in the path in their previous lifetimes. If they didn’t train in their previous lifetimes, then nothing would have happened. This is what we should know. Real cultivation truly happens in the human realm. [22:47]
However, you cannot initially attain the path of a noble being during a life in the higher [deities'] realms.
That’s how it is in the desire realm, even if you go higher in the deity realms, it’s absolutely impossible！[22:54]
Moreover, most desire realm deities are said to be in a condition that lacks leisure, as explained previously. Therefore, a human life is the supreme basis for initially achieving the path.
Therefore, since one has to have trained previously to be able to achieve the path [in the deity realm], thus for those who have just begun to practice, this wouldn’t work. Therefore for those who are beginners at cultivation, the desire realm diety is a condition that lacks leisure. Thus, for initially achieving the path, the human life is the best. [23:20]
Furthermore, since a human life on the Uttarakuru continent is not a suitable basis for vows, there is praise for a human life on the other three continents. Moreover, among these, there is praise for a human on Jambudvīpa.
People of the Uttarakuru continent can’t do this. The place is “not a suitable basis for vows.” Vows are our ethical disciplines. This place is particular in that one, the people of the Uttarakuru continent can’t uphold the ethical disciplines and learn the teachings. So truly in the three continents, Jambudvipa is the best, Jambudvipa is the best. This is praised. Now are we in the Jambudvipa or in the E. Purva-videha? Different sources say so differently. We might want to say we are in the E. Purva-videha, we do have the teachings, but it’s not that best. Even though it’s not the best, but it’s still relatively ok. But like what was said earlier, it is not complete, but there is approximation. So we are absolutely in this kind of state. We might want to understand it from this angle. [24:16]
Therefore, repeatedly meditate with thoughts such as this: Why would I waste this attainment of such a good life?
Therefore, this is what we should contemplate! Contemplating is very important! If we are willing to contemplate, then we will achieve in this life. If we are not willing to contemplate, then even though you have heard the complete teaching, it’s still of no use to you, you would waste it away for nothing. How do you contemplate? Now that you have something that was so difficult to attain, ah-ya, this was extremely hard! How can we let it go to waste for nothing, and not get any result from this! How difficult is it? We just said, when we see that there are more than 4 billion people [on earth], and in some 4 billion people, how many actually learn the teachings? Ah! You can’t even find 1 in 100,000,000. If we were to look at all of the six realms, then it’s even worse! For the ones who have attained this human form, that proportion is simply a speck in a vast ocean, just a speck in a vast ocean of an astronomical figure. [25:14]
We walk through the doorway every day and we would see many excellent teachers, they are busy day and night. You can count them; they number in the thousands or ten thousands. At any time, even just in our little temple here, you can see tens of thousands of ants, can’t even figure how many. Here is still ok. I remember when we were little, there didn’t used to be modern toilets. So every morning, ah! You go there and look, ah! At the place that needs to be cleaned up, there are tens of thousands of sentient beings there. There are those that fly above, those that dig below, there isn’t an area left out. So you can image, ah! It is so difficult to attain this human body, so difficult to attain this human body! Now we have attained this and we “waste this attainment of such a good life.” [25:56]
When I act as though it were insignificant, I am deceiving myself. What could be more foolish than this?
If now I have gotten it, and I waste it away for nothing, then what is more deceiving and foolish than this! Now when others are just slightly not so nice to you, or just a bit careless with you, you can’t stand it! You feel that others….actually, no one can harm you. We are the ones who can truly harm ourselves by deceiving ourselves! Ah! You think you’ve taken advantage of some situation, “Ah! I’ve eaten a little more of this, I’ve done a little less.” We have harmed ourselves! Then “I,” this concept, I am right, we are all hurting ourselves! It is that we are foolish! So from the beginning it tells us, we should know this, that we have been stricken with the three great poisons from beginningless time. Once you know this, then you will be able to truly practice, you truly can do it! [26:54]
So last night a fellow practitioner came to talk to me. Ah! He feels that he is getting happier and happier. The day before yesterday another student came to talk to me as well, “Ah! Before when I was busy there, when I saw others around, I used to feel that why should I be the one doing this? [But] now I am very happy.” Ah, I truly praise him! Truly praise him! Who was it? It was venerable so and so. You shouldn’t look at him [on the surface], he just listened [to the teachings] and is able to achieve this. He is quite busy doing things by himself. He used to feel that I am so busy and yet you all don’t want to do anything. Ah! Now that he listened to the teachings, he feels that, “I do this,” and he is happy about it. It’s very simple; I am here accumulating the collections. Others have this opportunity too, this wealth, but they don’t want to earn it. We sometimes even laugh at him, ah, he is getting old. He is truly our role model. When we learn the teachings, we need to begin from places like this! Yesterday another students said similar things, “Ah-ya! When I used to see this before, see something within our common ground, ah! I used to feel that someone is so long-winded. Ah! And now, not at all!” Once you understand Buddhism, whether you are busy working, or even when others complain about you, you would feel that you are purifying yourself. Great! The beauty of Buddhism is right here. At that point, that is when you are not being foolish, not deceiving yourself. So now we shouldn’t say that people have offended you, we should understand that we have offended ourselves. That’s what’s most important! [28:08]
Just this once I am free from continuously trekking the many narrow cliff-paths of leisureless conditions, such as miserable realms. If I waste this freedom and return to those conditions, it would be similar to losing my mind, like someone dazed by a magic spell.
From the beginningless time we have been in the miserable realms. Doing what? Trekking! Ah! Normally we feel calm and steady as humans. But when you are in the miserable realms, it is just…. We can imagine this. Don’t wait until becoming an ant and “dididodo” – meaning: running around all day long. Even when imagining hell or hungry ghosts, being burned all day, so he desperately, ah! Tries to run away, but can’t run away, that’s the situation. So the word, “trekking,” he is in a mental state of extreme pain. We have always been in places like this. We fortuitously escape once to become human, yet we waste it away for nothing. And then what happens? We still go to places like that. Ah, what a pity! “It’s like “losing my mind.” So when others say you are like a piece of wood, like an animal, and we can’t take that! But actually when we think about this, ah-ya, we really are just like a piece of wood, just like an animal. Fortunately others have come to tell me, I need to hurry and strive! This is just like we’ve been casted a “magic spell,” as if we have been fooled. [29:25]
We must follow the above and “repeatedly meditate.” So with this how do you meditate? Contemplative meditation. So now we understand this. Normally we can’t get our motivation up, once you can contemplate and observe this point, ah! Then you will truly work really hard. [29:44]