BWM Daily Wisdom 吉寺每日法语

74B 07:33~08:24, Vol.10 of Shifu’s Discourse P58-LL2

English Lamrim Vol. 1 P305

【The Origin of Suffering】- Accumulate both merit and wisdom

The process of ourtraining in Buddhism is divided into a few stages: the path of accumulation, the path of preparation, the path of seeing, the path of cultivation, and the path of no more learning. It's like that. When one trains in the very beginning, it is called the path ofaccumulation. He will first accumulate the collection. What kind of collection will you be accumulating? You will be accumulating both merit and wisdom. Wisdom is to have a correct understanding of things. If you do not have a correct understanding then everythingwill be done to no avail. And then, even though you may have the correct understanding, but when you try to put it into practice, I' am sorry, for you to do this, there are many other prerequisites, many other prerequisites. These prerequisites would be the collection of merit.

Link to Master's Daily Dharma Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

18/11/24 (一) 师父法语🔊
74B 07:33 ~08:24
第10册P58-LL2
主题:希求解脱
(195)集福智二资粮

在我们修学佛法的过程当中，它分成几个位次：资粮道、加行道、见道、修道、无学道，这样。一开始修的时候叫资粮，你先积聚些资粮，集聚什么资粮呢？福、智两样资粮。智慧是对事情本身有正确的认识，你没有正确的认识，那做什么事情都没有用；那么然后呢，虽然你有正确的认识，你要照着去做的话，对不起，你要做这件事情的时候还要很多条件哪，还要很多条件哪，那个条件就是福资粮。

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https://bwmonastery.org.sg/learning-resources#dailydiscourse

Good Sunday, everyone,

Do you know Master Atisha defeated the heretics three times in the Mahabodhi Monastery and thus helped us to be learning the Dharma now? Grateful to Teacher for expounding the great qualities of Master Atisha in Global Lamrim 307:

https://bwmonastery.org.sg/global-lamrim-ii/2024/11/15/lecture-no-307

With gratitude & rejoice!
🙏☺️🌻

74B 03:08~04:00, Vol. 10 of Shifu’s Discourse P56-LL5

English Lamrim Vol. 1, P304 - 305

【The Origin of Suffering】– The attribute of origin (2)

It is because one does not understand. Hence as apparent as are the five appropriated aggregates, in other words, for a pudgala,
though there is no real "self," one has erred with regards to what he is observing, he has erred. Under the influence of the latent propensity from beginningless times, one will cling to this self, self, self all day long. One is completely controlled by it. That's why it
is called "under the influence." That is you do not have control,
you are controlled by it all day long. Since it controls you, your
body, speech, and mind will create all kinds of karma. If the
karma that you create then is "killing, for example," then you will be accumulating nonvirtuous karma, which is "nonmeritorious karma." On the contrary, if you do this,

【Those who perform virtuous acts within the desire realm—
such as practicing generosity or maintaining ethical
discipline—accumulate meritorious karma.】

This is to accumulate meritorious karma.

【Those who cultivate meditative states—such as meditative serenity—at the level of the meditative stabilizations of the form realm or the formless absorptions accumulate invariable
karma.】

If one cultivates meditative serenity "at the level of the meditative stabilizations of the form realm or the formless," one accumulates invariable karma.

Link to Master's Daily Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

15/11/24 (五) 师父法语🔊
74B 03:08~04:00
第10册P56-LL5
主题:希求解脱
(194)集的特征 2

"由于不明白，所以在明明这个五取蕴，换句话说我们就说补特伽罗，没有这个“我”这个东西，但是呢他看错了，看错了，无始来的习气，一天到晚拿着我、我、我，那么被这个东西所左右着。那个是就是说“他自在转”的话，就是你做不了主的，一天到晚被它所主，因为被它所主，然后你身口意就造种种的业。那个时候如果造的业是“杀等不善”，那么这个时候集的是罪业，就是“非福业”。反过来，你如果是
【若行舍施守护戒等欲界善法，是集福业。】
那么是集的福业。
【若修静虑无色地摄奢摩他等，是为积集诸不动业。】
如果是修的“静虑无色地”摄的奢摩他等，是积集的诸不动业。"

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https://bwmonastery.org.sg/learning-resources#dailydiscourse

74B, 01:26~02:35, Vol.10 of Shifu’s Discourse P55-LL1

English Lamrim Vol. 1, P305

【The Origin of Suffering】-The attribute of origin (1)

What is the attribute of origin? It is through which one will be impelled to have rebirths. Within this cyclic existence, one will have to move from the previous life to the next life. Who are we speaking of here? We are speaking of ordinary persons, ordinary persons. For the noble beings, the noble beings will not do that! The next section will formally explain this principle, explain this principle.

【Accordingly, when those who are under the influence of
afflicted ignorance and the view of the perishing aggregates
become physically, verbally, or mentally involved in
nonvirtue— killing, for example—they accumulate nonmeritorious karma.】

So for this accumulation of karma, how does it work? It is primarily because one is under the influence of the conception of self when viewing the pudgala. We would now use a more general term for that which is sentient beings or people. For pudgala, we will generally say people instead. This will mean ordinary sentient beings. It is due to this, "When those who are under the influence of afflicted ignorance and the view of the perishing aggregates."

Link to Master's Daily Dharma Discourse

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

14/11/24 (四) 师父法语🔊
74B 01:26 ~02:35
第10册P55-LL1
主题:希求解脱
(193)集的特征 1

"这个集的特质是什么？能够感得生死，从生死当中，前一生到后一生。那是什么状态呀？都是说凡夫、凡夫，那圣者、圣者就不会啦！下面就正式地解释这个道理，解释这个道理。
【如是若由染污无明萨迦耶见，他自在转，三门作行杀等不善，集非福业。】
那么，所以他这个造集的业，是怎么样的呢？他主要的因为在补特伽罗上面随我执而转。现在我们用比较普通的名词，就是在我们的有情，我们的人—补特伽罗我们都说人，就是这样普通一个有情，在这个上面由于这个“染污无明萨迦耶见，他自在转”。"

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https://bwmonastery.org.sg/learning-resources#dailydiscourse

74B 00:07~01:22, Vol. 10 of Shifu’s Discourse P55-L2

English Lamrim Vol. 1, P304

【The Origin of Suffering】- Who are the people that would accumulate karma to impel rebirths?

There, so who are the people that would accumulate karma to impel rebirths? It is those "from the highest level of the supreme stage of the Mahayana path of preparation on down." At the highest level of the supreme stage of the Mahayana path of preparation, one step above that would be the path of seeing. After one reaches the path of seeing, one will no longer, will not, will never accumulate that type of karma. The stream-enterer of the Hinayana is vastly different from that of the Mahayana. But here, we will not go into it in detail. But the Level of Yogic Deeds seems to have told us this.
Up until now, we're not that clear with regards to the true characteristics of karma and the truth of origin. Under this circumstance, I could tell you many terms and you could remember many of them. However to remember many terms may not truly be very meaningful to us at present. There is no great meaning in doing this! At this point, we just have to understand the general characteristics of it and that will be good enough.

Link to Master's Daily Dharma Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

13/11/24 (三) 师父法语🔊
74B 00:07 ~01:22
第10册P55-L2
主题:希求解脱
(192)造集引生死业的人是什么？

"那么所以凡是造集引生死业的人是什么呢？住在“大乘加行道上品，世第一法以下”的异生。加行道上品世第一法，再下去的话，见道了，见了道以后，他就不会再有，不会，绝对不会再造。那个小乘的预流，跟大乘这个里边有绝大的差别，那么这地方我们不去进一步详细说它，只是《瑜伽师地论》好像告诉我们这样。
因为到现在为止，我们对业、集谛的这个真正的行相本身还并不太清楚，在这种情况之下，我可以把很多名词在这地方说，我们会记得很多，但记了一大堆，这个对我们真实眼前来说意义并不太大，意义并不太大！这个地方我们只要晓得那个大概的行相就行。"

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https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

74A, 27:31-28:40 Vol.10 of Shifu’s discourse P53-LL1

English Lamrim Vol. 1, P304

【The Origin of Suffering】- in the same way the strong overpower the weak

【stream-enterers and once-returners do not assent to the conception of a self, but rather reject it—in the same way the strong overpower the weak.】

For the stream-enterers and once-returners, they will still whirl in cyclic existence, meaning they will whirl in the three realms. But in fact, they have the power to sever this. They do not have to whirl [in cyclic existence]. Hence they "do not assent to the conception of a self, but rather reject it." This is much like those who are strong, they can overpower the weak. Those who are very strong will not show their strength as they sit there normally. They may feel lazy too. But once they muster their strength, they are very strong. Therefore after the stream-enterers have seen the path, when they are actually making efforts, when they are actually conceiving emptiness, they will abide on this. But after they exit the meditative concentration, in their daily lives, the latent propensities remain. This is the situation they are in. Hence in this kind of state, they will still whirl in cyclic existence. But if they seriously become mindful, they can reject their latent propensities.

Link to Master's Daily Dharma Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

12/11/24 (二) 师父法语🔊
74A 27:31 ~28:40
第10册P53-LL1
主题:希求解脱
(191)譬诸强力制伏羸劣

"【预流一来，亦能不忍断除我执，譬诸强力制伏羸劣，】
那么这个预流、一来，他还是会在生死当中流转，也就是三界之内流转。实际上呢，他有力量可以断除，他可以不流转的，所以他“亦能不忍断除我执”。而就像大力量的人制伏比较差的人，这个力量很大的人，平常就坐在那里显不出来，他也觉得懒懒散散，但是他一旦用起力来，这个力量很大。所以这个预流果见了道以后，他真正在很用功的时候，在正观空性的时候，他就安住在这上头；可是平常出了定，在生活其他当中，这个习气还在，就是这样的一个状态。所以在这一个状态当中，他还是会流转，但是他要认真提起来的话，那他可以制伏那个习气的。"

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74A, 25:15~26:23, Vol.10 of Shifu’s Discourse, P52-LL1

English Lamrim Vol. 1, P304

【The Origin of Suffering】 After seeing the path (or perceiving the real truth), one will not create new karma that impels rebirth

【Once you have perceived reality—that is, selflessness—you may still be reborn in cyclic existence by the power of former karma and afflictions, but you will not accumulate any new karma that can impel such rebirth.】

It also says this next. Once he has seen the characteristic of the "self," what is the characteristic of the "self"? Emptiness. So there isn't a self to be found! It is only due to these five aggregates, within this sort of cause & condition, that is evolving and continually growing. It is a continuum that connects from the previous to the next. And within this, we can't find this so called "self." We can't find it. Therefore as soon as one directly perceives the real truth - [one discovers that] there is no actual self. This constitutes seeing the path, seeing the path. However, his beginningless karmic latent propensities still remain. Since the karmic latent propensities remain, without one becoming aware, one will still follow his karmic latent propensities. Therefore, although in cyclic existence, the force of karma and afflictions will give rise to rebirth, he will no longer create any new "karma that can impel such rebirth," any new karma that can impel such rebirth

Link to Master's Daily Dharma Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

11/11/24 (一) 师父法语🔊
74A 25:15 ~26:23
第10册P52-LL1
主题:希求解脱
(190)见道后不新造能引之业

"【现证无我真实义已，虽于生死由业烦恼增上受生，然不新造能引之业。】
下面又说了，他见到了这个“我”的特性，“我”的特性什么—空，原来找不到我！只是由于这个五取蕴，在这样的因缘当中，辗转地相续相生，前后相续，而这个里边找不到我们以为的这个“我”在，找不到。所以一旦已现在亲证了真实的状态—这个里边没有我，这所谓见道、见道；但是呢他这个无始以来的业习气还在，所以这个业的习气还在，不知不觉当中，仍旧会跟着这个业的习气。所以虽然生死当中由业、烦恼增上，这个力量还会受生，但是他不会再造新的“能引之业”，新的能引之业。"

🛑 网上听每日师父语
https://bwmonastery.org.sg/learning-resources#dailydiscourse

Hi everyone,

In Global Lamrim discourse 306, Teacher further expounded on the enlightened qualities of Master Atisha and the sublime wisdom training which is further categorized into two parts: common training and uncommon training. Teacher was wondering what you are thinking when reading these 2 trainings. Find out her explanations here now:

https://bwmonastery.org.sg/global-lamrim-ii/2024/11/8/lecture-no-306

With gratitude & rejoice!
☺️🙏🌻

Good Sunday, everyone,

In Global Lamrim discourse 305, Teacher said that “…the direction of the future is up to you; you are the decision maker and the film director of your next phase of existence. So, if we recognized that I am the film director of my next life,…” what script do you want to play? Learn to play the best script here now:

https://bwmonastery.org.sg/global-lamrim-ii/2024/10/25/lecture-no-305

With gratitude & rejoice!
🙏☺️🌻

74A, 15:42 ~ 16:42, Vol.10 of Shifu’s Discourse, P48-LL4,

English Lamrim Vol. 1, P303

【The Origin of Suffering】 Why is it called "invariable" karma?

【Why is it called invariable karma? In the desire realm, karma that should bear fruit while you are a deity may instead bear fruit while you are a human, an animal, or a hungry ghost; thus, its effect is variable. In the higher [deities'] realms, karma that should bear fruit at a certain level does not mature at levels other than that; thus, it is invariable.】

So why is it called "invariable karma"? In the desire realm, say there is a karma that you had created and it should bear fruit for your next life. In other words, you should be a deity in your next life. However, at the last moment, if suddenly there is special cause & condition, ah! it could change. You can’t be born in the heavens, cannot be born in the heavens. You may instead be born in the human realm or fall into the miserable realms. This fruit could change. It could possibly change. But if you have created an invariable karma in the desire or the form realms, when it bears fruit, it will definitely not be altered, definitely not be altered.

Link to Master's Daily Dharma Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

1/11/24 (五) 师父法语🔊
74A 15:42-16:42
第10册P48LL4
主题:希求解脱
(184)为何名为不动业？

"注： “何故名为不动业耶？”: 手抄稿上有, 音档上没有

为什么“名为不动”啊？
【何故名为不动业耶？谓如欲界中，应于天身成熟之业，有于人畜饿鬼之身，而得成熟，果是可动。如是上界，应于此地成熟之业，除此地外不于余熟，故名不动。】
那么为什么叫作“不动业”呢？就是说在我们欲界当中，本来你造的业，这个顺受。就是换句话，你下一生应该在天身当中，但是你临时万一有什么特别的因缘，啊！会改变，生不到天上去，生不到天上去，乃至于人道，乃至于堕落到恶道当中，这个果，可能变，可能变动的。但是你造了欲界、色界那个定业以后，那个成熟的时候，它绝不会变动的，不会变动的。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

74A 14:54~15:41, Vol.10 of Shifu’s Discourse P48-L4

English Lamrim Vol. 1, P303

【The Origin of Suffering】- Meritorious Karma and Invariable Karma

【Non virtuous karma is karma that is non meritorious.】
The other one, "non virtuous karma" is what? It is the opposite.

【Meritorious karma is virtuous karma in the minds of beings of the desire realm. Invariable karma is contaminated virtuous karma in the minds of beings of the form or formless realms.】
It further divides down to "meritorious karma." These are the virtuous karma in the minds of beings of the desire realm. There is another kind called "invariable karma." What is invariable karma? It is that of the form and formless realms. Why is it called invariable? It will explain this next.

【Similarly, the Treasury of Knowledge says: Merit is the virtuous karma of the desire realm. Invariable karma produces the higher [deities'] realms.】
What is meritorious karma? It is the karma of the desire realm. What is invariable? It is of the higher realms, the form and formless realms.

Link to Master's Daily Dharma

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

30/10/24 (三) 师父法语🔊
74A 14:54-15:41
第10册P48L4
主题:希求解脱
(183)福业与不动业

"【其不善业者，谓非福业。】
另外就是，“不善业”是什么呢？就是反过来。
【福业者，谓欲界所摄善业，不动业者，谓色无色地所摄有漏善业。】
这个里边又分成功“福业”，那么是欲界所摄的种种善业；还有一种叫“不动业”，不动业什么？色界、无色界。为什么叫不动？下面解说。
【如是亦如《俱舍论》云：“福欲界善业，不动从上起。”】
什么是福业？就是欲界的。不动呢？是再向上面色界、无色界。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

74A 13:35-14:53, Vol. 10 of Shifu’s Discourse P47L9

English Lamrim Vol. 1, P303

【The Origin of Suffering】– Contaminated virtuous karma

In other words, among the virtuous, the nonvirtuous and the ethically neutral karma, the ethically neutral karma is excluded. And then among the virtuous karma, there is the contaminated and the uncontaminated karma. But the uncontaminated karma is not explained here because it will not cause rebirth. And then even though there is contaminated karma, the noble beings will create contaminated karma, but the rebirth that is issued thereof is different from ours. We won't explain that here either. This is because what we should avoid now is to avoid the reacting dependent nature of an ordinary person, the problem of not having control. This is what causes us to suffer. Noble beings are independent and choose to do so in order to save us. They will not have to endure suffering. Hence this is not discussed here.

So then among the ordinary persons, it refers to exactly this, the so called intermediate state that continues in the body and mind. What is the "intermediate state"? When a life ends and before the next life begins, the intermediate state is exactly that. Actually, this thing is not something that exists only after a death and before a birth. It is something that is present in our lives now. It is there still. In other words, this is the heart of life.

Link to Master's Daily Dharma

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

29/10/24 (二) 师父法语🔊
74A 13:35-14:53
第10册P47L9
主题:希求解脱
(182)有漏的善业

"那么换句话说善业、不善业、无记当中，无记业不算；然后呢善业当中有漏、无漏当中，无漏不是，因为它不会感得生死的。那么尽管有漏，圣人还是造有漏业，但是他这个感的生死，跟我们不一样，我们这里也不提。因为我们要避免的，就是避免凡夫被动的，你自己没有办法做主的，所以受苦；圣人他是主动的，为救我们，他并没有受苦，所以这个不在这里讨论。
那么这个凡夫当中，那就是指的这个，所谓相续身心上头继续相续的中有，“中有”是什么？前面一个生命结束，后面一个新生命没有感得的时候，这个中间这个。实际上这个东西，不是说我们前面死了后面未生，就是我们现生还是有，还是有，换句话这个就是生命的中心，是这一个东西。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

74A, 11:38-12:48 Vol.10 of Shifu’s Discourse P46LL4

English Lamrim Vol. 1, P303

【The Origin of Suffering】- karma is of three types

【In general, karma is of three types: virtuous, nonvirtuous and ethically neutral, but here we are concerned only with the first two.】
So then in general, when we speak of karma, it can be divided into three types, virtuous, nonvirtuous and ethically neutral. The karma in reference here by the truth of origin is the first two: virtuous and nonvirtuous. Virtuous and nonvirtuous karma, these are the two things that will continue to accumulate the karma that will propel one to whirl in cyclic existence. Ethically neutral karma has no ability to do that. So the text will not explain this here.

【Virtuous karma is of two types, contaminated and uncontaminated. I will only discuss contaminated virtuous karma,】

Virtuous karma is further divided into two types, one is the contaminated and the other is uncontaminated. What is called "uncontaminated"? This will not cause one to have rebirth. Since one will not have rebirth, one will not whirl in cyclic existence. Since one will not whirl in cyclic existence, this is naturally not a part of the origin. Therefore the text here will only talk about the contaminated karma.

Link to Master's Daily Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

28/10/24 (一) 师父法语🔊
74A 11:38-12:48
第10册P46LL4
主题:希求解脱
(181)业的三大类

"【总业有三，谓善,不善,无记，此说初二。】
那么我们总共地来说，讲起来这个业，可以分成功三大类，那就善业、不善业跟无记业。现在这地方所说的集谛的当中业，见前面两个：善业跟不善业。那善业跟不善业这两样东西，能够继续造集轮转生死这个流转的，而无记它没有这个能力，所以这地方不说它。
【善业有二，谓有漏，无漏，此明有漏。】
善业当中又分成功两部分：一种是有漏的，一种是无漏的。所谓什么叫“无漏”呢？它不会流落在生死当中，既然不流落在生死当中，并没有在生死当中流转。并没有在生死当中流转的话，它自然就说不上集，所以这地方只是讲有漏的。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

74A 07:01-08:11, Vol. 10 of Shifu’s Discourse P44 LL4
English Lamrim Vol. 1, P303

【The Origin of Suffering】- Mental karma and intended actions karma (2)

【The Treasury of Knowledge:
Karma is both intention and what intention produces.
Intention is mental karma;
What it produces are physical and verbal karma. 】
It cites from the Treasury of Knowledge. In other words, there are different explanations by different schools. But the specific attribute that is explained is all the same. What is Karma? It is "intention" and "what intention produces." Intention itself is something we understand. What intention produces is that which is motivated by the intention. Intention is exactly the mental karma. What it produces, what is produced? The intention in turn produces the physical and verbal karma. The words are as such. For the mental state, I think this is something that is very easy for us to understand. When you see something that pleases you, you will want to obtain it. Since you want to obtain it, you will stand up, walk over and perform all kinds of actions. You may open your mouth to speak and so on. Your goal is nonetheless to think of ways to obtain what you want. Hence it says, "intention and what intention produces," these are all the contents there is of karma.

Link to Master's Daily Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

25/10/24 (五) 师父法语🔊
74A 07:01-08:11
第10册P44LL4
主题:希求解脱
(180)思业与思已业 2

"【《俱舍论》云：“业谓思彼起，思即是意业，彼起身语业。”】
下面又引《俱舍》，换句话说，各家各派的说法，指这个特点都是这样。业是什么—“思”跟“彼起”。思本身我们了解了，彼就是思所起的。所谓思就是这个意业，彼起，起的什么呢？这个由于这个思而引起的身、语之业。这个文字是这样，那么这个内心的状态，我想我们很容易地明白的。你看见了欢喜的，你就想去获得它，因为想去获得它，你就站起来，要走过去做种种行为，然后呢你会开口说话什么等等，目的无非是怎么样想办法获得你的东西。所以说“思、彼起”，整个的业的内涵，就是如此。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

74A 05:32-07:00 Vol.10 of Shifu’s discourse P44-L1

English Lamrim Vol. 1, P303

【The Origin of Suffering】- Mental karma and intended actions karma (1)

【Thus, intention is mental karma, a mental process that moves and urges the mind with which it is associated toward objects.】

This describes "the mind with which it is associated toward objects." This "with which it is associated," what is that? It is the afflictions that arise in your thoughts. These afflictions accord with your mental actions. This is the "which it is associated." Like that. So inside your mind, for the object that you have focused on, for instance, you will see, "Eh! You like this." And then, your mind will pursue it. So for this object, you will think this and think that about this object. You will cling to this object. It describes "moves and urges," this kind of mental process, this kind of mental process is called intention. And intention is a mental karma.

【(b) Karma that is the intended action

This is the physical and verbal action motivated by intention.】

So what is next? Beginning from the mental process of intention (compositional activity) in your mind, immediately following that would be [actions of] your body and speech. All kinds of [physical and verbal] actions will ensue. This is called "intended actions" which are the subsequently motivated actions.

Link to Master's Daily Dharma Discourse

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

24/10/24 (四) 师父法语🔊
74A 05:32-07:00
第10册P44L1
主题:希求解脱
(179)思业与思已业 1

"【谓令自相应心，于境转动之心所意业。】
就是此说自己的“相应心”，自己的相应心。什么呢？就是你这个所起心动念的这个烦恼，跟你心里边行为相应的，这样的相应心，这样。那么这一个心里边，对于所缘的境界，譬如说你看见：欸！这个你欢喜，然后呢，你心里面就跟着它跑了。那么那个所对的境界，你就会心就在这个境界上面去东想西想，所以攀缘这个境界，那地方所谓的“转动”，这一个心理状态，这一个心理状态叫思，这个思就是心的业。
【第二者谓彼思发起身语之业，】
那么其次呢？就是由于你这个心里的这种思心所，紧跟着身、口啊，就跟着种种的行为来了，那么这个叫作“思已”后所发起的。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

74A, 04:45 ~05:27, Vol.10 of Shifu’s Discourse, P43-LL5,

English Lamrim Vol. 1, P303

【The Origin of Suffering】 What is intention (2)

You may not like something, "Hmm, how can I avoid this." Just like that. From this, all sorts of related thought processes will be evoked - this is all in the mind. This is intention. Hence this type of intention, will do a variety of mental actions, physical and mental actions, this will produce an effect that is virtuous, nonvirtuous or ethically neutral. What is ethically neutral? It is something that cannot be determined to be virtuous or nonvirtuous. In other words, the power of this is weaker. This power of this is weaker. Like that. Hence this would be called ethically neutral.

Link to Master's Daily Dharma Discourse:

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

23/10/24 (三) 师父法语🔊
74A 04:45-05:27
第10册P43LL5
主题:希求解脱
(178)什么是思业 2

或者你不大欢喜，你就想办法：嗯！怎么办法去逃避它，就是这样。辗转地由于这个相关的想很多—心理，这种是思。那么这一个思，就是在造了种种的心理的行为，身心行为，这一个行为会感得善、不善、或者无记。什么是无记呢？它就是没有办法分别得出来是好、是坏，换句话这个力量比较弱，这个力量比较弱，这样，那么这个叫作无记。

https://bwmonastery.org.sg/learning-resources#dailydiscourse

74A 03:46~04:44, Vol.10 of Shifu’s Discourse P43-L4

English Lamrim Vol. 1 P303

【The Origin of Suffering】- What is Intention (1)

【The Compendium of Knowledge:
What is intention? It is mental karma that involves the mind; it acts to engage the mind in virtuous, non virtuous, and ethically neutral activities.】

It is this. "Intention"- intention is one of the mental processes that we would speak of in general. It is a state of mind. This state of mind will cause our mind to engage in activities. It is just like that. When we think in our minds, "Eh! I see something, I like it." At this time, our minds will like it. We will then think of ways to obtain what we like. If you dislike it, you will then reject that which you dislike. Hence, our various actions come from this kind of state of mind.

Link to Master's Daily Dharma

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

22/10/24 (二) 师父法语🔊
74A 03:46-04:44
第10册P43L4
主题:希求解脱
(177)什么是思业 1

"【如《集论》云：“云何为思，谓令心造作意业，于善不善及无记中，役策心为业。”】
就是这个。“思”，思就是我们通常所谓的心所法之一，这种心理状态。这一种心理状态，使得我们的心意去造作，就是这样的。我们心里想：欸！看见了，这欢喜这东西。那时候我们心里面就会欢喜，然后我们就想办法去获得这个我们欢喜的这个东西。你讨厌，那个时候你会觉得要去排斥你所讨厌的东西。所以我们种种的行为，都由于这种心理状态而来。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis

74A 02:56-03:44 Vol. 10 of Shifu’s Discourse P42LL5

English Lamrim Vol. 1, P303

【The Origin of Suffering】– Identifying the karma that you accumulate

【1. Identifying the karma that you accumulate 】

We should first understand what is the cause to having a life in cyclic existence? It is karma. So it will first explain karma. We have talked about karma, have talked about karma before. However, only the characteristics of karma have been explained. We talked about the certainty of karma, karma will magnify, the actions that one does will not perish and that one will not experience the effects of actions that one did not do. But what is karma itself? This was not explained at the time. This is where we will get to understand it.

【2. How you accumulate karma 】

How does one accumulate karma? Let us take a look.

【1" Identifying the karma that you accumulate (a) Karma that is intention (b) Karma that is the intended action】

Link to Master's Daily Dharma

https://bwmonastery.org.sg/learning-resources#dailydiscourse

21/10/24 (一) 师父法语🔊
74A 02:56-03:44
第10册P42LL5
主题:希求解脱
(176)正明所集之业

"【① 正明所集之业，】
先了解说感得生死轮回的因是什么，是业，先说明一下业是什么。以前我们曾经谈过业，曾经谈过业，只是说明业的特相，说业决定一切，然后增长广大，做了不会失去，不做不会碰到，但是业的本身是什么呢？那个时候并没有说明，现在这地方了解了。
【② 如何集业之理。】
怎么集起来的？现在看看。
【初中分二，① 思业，② 思已业。】"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Good Sunday, everyone,

Teacher said, “If we do not have mindfulness, then vigilance will not arise either. With mindfulness, we can then apply vigilance to inspect whether we have done it right or not, use it to analyze [our mental stream].” Read on for the explanations on vigilance and mindfulness in GL discourse 304 here:

https://bwmonastery.org.sg/global-lamrim-ii/2024/10/19/lecture-no-304

With gratitude & rejoice!
🙏☺️🌻

Audio from Francis

74A, 01:46-02:55, Vol.10 of Shifu’s Discourse P42L2

English Lamrim Vol. 1, P303

【The Origin of Suffering】- the principle of accumulating karma

The contents to affliction have been explained. So how does one accumulate karma? How does one accumulate karma?

【b" How you thereby accumulate karma】

In the truth of origin, this "origin" means to accumulate, to amass. In general, it depicts this attribute, that all contaminated seeds will create, amass and issue the effect of life in cyclic existence which is characterized by suffering. This is called origin. Within origin, there are in general four characteristics, namely, arising, origin, cause and condition. We will not talk about these for the meantime. In brief, it is because of these, this phenomenon, that one will be issued life in cyclic existence. In other words, this is the cause for suffering. In regards to this principle, we will now try to understand it.

Link to Master's Daily Dharma

https://bwmonastery.org.sg/learning-resources#dailydiscourse

18/10/24 (五) 师父法语🔊
74A 01:46-02:55
第10册P42L2
主题:希求解脱
(175)集业之理

"烦恼的内容已经说过。那么它怎么会集业呢？怎么会集业呢？
【第二彼集业之理分二:】
这个就是集谛当中，这个“集”的意思就是造集、集起来。通常它意思就是说，凡是一切有漏的种子，能够造聚感得生死轮回苦性的这个特质，这个叫作集。那么集里边通常我们，生、集、因、缘四相，这个我们现在暂时不去说它。总之，由于这样的一个内容，一个法，它就会感得生死轮回，换句话说这就是苦的因，那么关于这个道理我们了解一下。"

https://bwmonastery.org.sg/learning-resources#dailydiscourse

Audio from Francis