菩提道次第广论手抄稿:旧版第三十三卷A面
P. 66 (2)（手抄稿 第五册 p 3）[00:11]
本论讲的是三士：下士、中士、上士。反过来说，也可以这么说，整个要学的道，要讲的内容分这样的三个大纲。这个三个大纲把整个的佛法主要的精要全部统摄，一点没有遗漏。所以说三士道当中，总共地含摄了所有的至言，“至言”就是胜者所讲的，这个道理我们首先要有个认识。[00:49]
那么其次呢，为什么要这个三士道这样地一步一步引导的原因何在？你对这两个有了正确的认识，问题就解决了，现在简单一点说，就是说，实际上我们修学佛法的整个的内容是什么？就是这一些。那么就这些东西你要做，当然有个方法，就这些说明了两样东西：“质”本身绝对是纯正，“量”是圆满。那么这一个东西怎么变成功具体事实？去处理的时候，做的时候，还要有个完整的次第，所以这两者当中说明了这个，所以第二个“显示由三士道如次引导之因相”就是讲明这点。现在我们继续下去，看文：[01:48]
p. 66 (4) (p4)
In the beginning a person who is to become a buddha develops the spirit of enlightenment; in the middle, this person accumulates the collections of merit and sublime wisdom; and in the end, this person actualizes perfect buddhahood. All these actions are solely for the welfare of living beings. Therefore, all the teachings given by a buddha simply accomplish the welfare of living beings.
【◎ 佛初发心，中集资粮，最后现证圆满正觉，一切皆是为利有情，故所说法一切亦唯为利有情。】
那么，我们现在不是要学佛吗？是。这个佛他真正的修行过程当中，分成三个步骤：初发心，中间是集聚资粮，最后现证圆满的正觉。发心，为什么发这个心？发些什么心？这个就是因地当中的，或者是“境”—他对于这个境了解如何的；中间集资粮，就是开始的“行”持；最后证得这个“果”位。[02:42]
所有的佛这个无非是为了利益有情，他的目的就是利益有情。说到这里有的人自己觉得：“哎呀，现在这个时候利益有情真难噢！我自己先解决了问题再说。”是，有很多有这种想法。即使有的人说我要学佛，可是潜在意识里边，真正说要为利有情的这种心情，还是很少。不要说要利益一切有情，现在这个常住叫我去给大家服务一下，哎呀，想起来很容易，教你去做的话：“喔，这个是很难哪！还是马马虎虎自己解决了再说。”我们真正的心里面说为利益有情的这个事情，不大容易生得起来的，那么这里要说一下。真正为了自利，你还非要利益一切有情，才能够圆满的自利，关于这个道理后面会详细说。[03:45]
现在不妨简单地在这地方说一下，简单地在这地方说一下。譬如说我们人人都从孩子 (p5) 这么长大的，那么我们孩子家庭里当中，都有每一个人的家庭，有的人当然父母啊，然后乃至于祖父母、兄弟姐妹都有。有的人不一定具足，不过每一个人都有这样的过程，现在不妨把这个做一个比喻。譬如说，通常一个家庭里边我们常说“一家之主”，这个一家之主，或者是父亲也好，或者是母亲也好。他做一家之主有两种状态：有一种呢，他是物质上头的支柱依靠，还要精神上的依靠，这个是一家之主。他这两点做能够做圆满了，他自然而然是最圆满的一家之主。[04:43]
那么这个是什么状态呢？喔！他去外面赚钱，赚了钱以后，他就拿得来养家。然后呢，他精神全部招呼那个家人，所以不管是物质上面、精神上面，他都这样做，这样做的结果，所有家里的人都是以他为主，自然地。喔！这个因为爸爸在外面赚钱是为了我们，然后他回来的时候，你一看见爸爸他处处地方招呼你，看见是爸爸回来了就欢喜；物质上面他也为你，精神上面也为你。做为太太的人也是这样，哎呀，她自己先生在外面这么辛苦，然后呢，回来的时候还处处地方安慰这个太太，哎呀，看见就欢喜！这是一种状态。反过来，假如这个先生外面赚了钱，自己在乱花，一个人自己这样享受，然后回去时候呵斥这个，呵斥那个，又要打太太，又要骂儿子。一回去大家看见—喔，今天这个阎罗王回来了，赶快躲得远远的。我想我们大家都可以容易体会到这一点吧！[05:56]
(p6) 为什么要说这个故事啊？就是说，假定你真的能够为别人，结果为别人的结果，所有那个受你恩惠的人，他全部的精神都倾向于你，对不对？那个家是圆满的家。你为了自己的结果的话，尽管同样的家，对不起，支离破碎、一塌糊涂，是不是这样？现在我们造任何的业，你要想真正为你自己好的话，对不起，一个人好不起来的，这样。当我们在一个团体当中，你真的为旁边、真正为他一点，他这个还报往往会远超过我们，这个你们要好好地体验。我们现在不必说以后，说以前的，成佛是干什么？说把以前的业障要消除掉。以前业障怎么造起来的？就跟人家人与人之间相处。今天造业障决不可能单独，你要净化你的业障你就能单独了吗？你就能单独了吗，请问？不是很明白的道理吗？所以要圆满把自己的业障消除的话，同样地圆满要把跟你造业障相关的那个都要解除。这一点我们不深谈说这个利他，就是为了策发我们了解说我真正要自利，还非从利他方面下手不可！[07:21]
现在我们这个小环境当中，你去看看，假如这个人一天到晚只忙自己的话，你自然而然不知不觉：“这家伙自私自利！”你就不要去理他，但是也没有办法。他如果能够真全心全意地为你的话，你自然而然也愿意听他，愿意处处地方招呼他，是不是这个样？那请问我们现修学佛法的人，愿意人人讨厌你，还是愿意人人帮助你呀？愿意做哪一个？这个不是嘴巴上面讲，不是说：“为利有情愿成佛！”就是你心里面很清楚、很明白，你想这件事情，非常清楚、非常明白地想这 (p7) 件事情！这里随便一提，真正到后面的话会详细地告诉我们这一点。[08:10]
所以了解了佛法真正特殊的地方，他因为要利益一切有情，结果真正得到好处的，嘿，妙了，他自己！这话怎么讲啊？没有一个佛例外的，他都是要发这个心，说发什么心？为利一切有情然后成佛，结果有情还是无量无边这么多，他却成了佛了，对不对？这个现实的最圆满的例子。所以我们真正要求自利，还非从这上面不可。反过来是罗汉，哎呀！他是说我自己解决了算了，结果呢，他证了罗汉，最后还要转大圈子，还要成佛，真冤枉！我们现在说：“这个念佛，可不是这样吧？”对不起！一样的。你尽管现在去了，到了极乐世界到那里证罗汉果；然后呢证了罗汉果，到那时候听阿弥陀佛给我们讲《法华经》，然后才来转了个大圈子。佛佛道同，所以你了解了这一点，我们才晓得这个是冤枉路，冤枉路！不过这里我们现在暂时不强调这一点。如果说我们大家不想走这个路，下面同样地，这个地方告诉我们更正确的。你现在想自利，他前面的还是一点都不遗漏地，就让你现在自己自利去。现在我们继续下去。[09:37]
This being the case, the welfare of living beings is what you should accomplish as well. This welfare is twofold: the provisional goal of high status as a human or deity, and the final goal of the certain goodness of liberation or omniscience.
【如是所成有情利义，略有二种，谓现前增上生，及毕竟决定胜。】
那么上面我们就说过了，我们真正了解这个自利跟利他，实在可以说分大不开。换句话说，你真正要想得到这个利益的话，现在有哪个内容呢？这个内容主要的有两类：第一个“现前增上生”，第二个“毕竟决定胜”，这个内涵我们早就了解了。[10:16]
Between these two, many of the Buddha's statements pertain to the attainment of the temporary goal of high status. All of these statements are included in the teachings for a person of genuine small capacity or the teachings shared with such a person,
【其中依于成办现前增上生事，尽其所说，一切皆悉摄入下士，或共下士所有法类。】
(p8) 那么我们要想得到增上生，成办、成就、办妥当增上生的那些内容，统统包含在“下士”这一类，或者叫“共下士”。为什么这个下士叫作共下士？因为的的确确有人哪，叫你爬上去成佛，“哎呀！这个成佛很难，喔，眼前得一点好处就行了！”是，这一类是这样。可是真正要成佛的人，他眼前还是要的，所以这一部分是共同学的。说到这地方又有一个概念我们要了解：你看，他真正要成佛，他不是说眼前单苦欸，他眼前同样地可以得到增上生，你岂不是冤枉了吗？你得到了增上生以后停在这里，乃至于还要堕落；他得到了增上生，步步上升，而且这个永远不停地永远上升，到最后成佛。所以这概念我们要了解，所以“共”字它大有意义在里面，对我们实际上是一个大策励！处处地方让我们了解，只求眼前贪一点便宜，这是一个冤枉的事情，你肯放下来，全部求远大的目的去干的话，眼前样样都得到，眼前样样都得到。[11:51]
because persons of special small capacity do not work very much on behalf of this lifetime, but they diligently strive for the excellent high states of human or divine rebirth in future lifetimes by engaging in the cultivation of their causes.
(p9) 【殊胜下士者，是于现世不以为重，希求后世善趣圆满，以集能往善趣因故。】
“殊胜下士”这个是我们这里真正重要的。真正的殊胜的下士是什么？实际上这个地方引导我们的也是这个。如果你不了解这个殊胜的下士，前面那个下士就是三世怨的，三世怨的，得到一点好处亏了大本。殊胜的下士的话，那个才是得到的话，步步增上的。这个殊胜的下士，不拿现世为重，而要求什么？求“后世善趣的圆满”。因为他要求后世善趣的圆满，所以现在他造的是，造集的因是什么？都是能往善趣的因。因为他希望得到后世的好处，所以他修行，修行以后造了很多善业，将来就可以得到好的地方去。[12:59]
以我们现在来说，所以出家放弃这些社会上头一切的好处，为什么？不是贪着现在，喔，觉得：“这个极乐世界美得很啊！现在这个事情我不要。”你就努力忙这个嘛！实际上也的确是如此，啊，你能够眼前稍微辛苦一点点，花出一点代价，那个代价拿数字来衡量，说不定十万八万，将来去收入的话，哎呀，那是无量无边！王永庆在你看起来，你根本不在眼下，这个王永庆算什么？哎呀！一点都不要他，就是如此。所以这个叫什么？殊胜下士，这也是本论真正引导我们的。[13:47]
The 《Lamp for the Path to Enlightenment》: Know to be "least" those persons who diligently strive to attain solely the joys of cyclic existence by any means for their welfare alone.
【《道炬论》云：“若以诸方便，唯于生死乐，希求自利义，知彼为下士。”】
(p10) 下面引那个《道炬论》，《道炬论》就是本论的这个蓝本，阿底峡尊者的。实际上呢，他所以引的话，特别有个意义，说表示这个圆满的师承。到这里大家记得哦！本论真正的殊胜是什么？从佛然后经过两个大菩萨，一个是弥勒菩萨，一个是文殊菩萨，一直传下来，经过龙树菩萨、无着菩萨，一直传下来，然后传到阿底峡尊者，这有圆满师承。所以他这地方特别说明：我这个不是乱来的，真正的佛说的最精要的精髓，根据是这个！这个括弧里的很容易懂，假定说我们忙着这方便，都是为了求这个生死当中自己的快乐，那就是下士。这个上面说要求的这个—增上生，所以下士；还有要求的义利是决定胜：[15:16]
There are two kinds of certain goodness: the liberation that is mere freedom from cyclic existence and the sublime state of omniscience.
【决定胜中，略有二种，谓证解脱仅出生死及一切种智位，】
“决定胜”究竟是要得到好处的有两种：有一个呢，单单解脱生死，叫二乘；还有一个呢，“一切种智位”，就是佛果。[15:25]
Many of the Buddha's statements pertain to the vehicle of the pratyekabuddha and the Śrāvaka. All of these statements are included in the teachings for a person of actual medium capacity or the teachings shared with such a person,
【其中若依诸声闻乘及独觉乘，尽其所说一切皆悉摄入中士，或共中士所有法类。】
在这个两类当中，不管“声闻乘”以及“独觉乘”，他所有说的这个内容就在共中士，或者就是“中士”或者“共中士”，共字意义也是一样，跟上面一样。那么在这个地方呢，“共”字我们要着眼，原来啊，单单走中士那种人真是冤枉，因为你走上士，你也 (p11) 得到了；如果你不走上士，单单得到……你就上面得不到，所以这个“共”字着眼点，这我们应该要了解的。那么中士内容是什么呢？[16:14]
because persons of medium capacity develop disenchantment with all of cyclic existence, and then make their goal their own liberation from cyclic existence. They then enter the path of the three trainings, the method for attaining liberation.
【中士夫者，谓发厌患一切诸有，为求自利，欲得度出三有解脱，以趣解脱方便之道三种学故。】
他这个内容就是这样，发了个厌离心。他这个厌离心，平常我们单单都说厌离心，那么厌离是什么呢？对于“一切诸有”，这个诸有包括三有。欲界固然是非常地厌恶，为什么？它有种种的过患，乃至于色界、无色界，色界天上那快乐得不得了，无色界……都是晓得它的大过失，产生大厌离。但是他那个厌离只求自利的，自己解决了，一心一意要度脱这个三有。那么他为了达到这个度脱三有，所以找这个方便道，也就是这个。方便道是什么呢？就是戒、定、慧。这个统统包含在中士当中。[17:24]
这地方顺便提一件小事情，这个真正的中士道，他得到定，我们不要小看那个定，那定比起世间来的话，那是不得了地好。我为什么要提这个？现在我们修行，往往稍微有一点，听懂了一点，哎呀，欢喜得不得了！然后念了几声佛，哎呀！自己得到了一点境界；然后呢拜几下佛，等一下觉得这个好！然后做梦又怎么觉得好，坐的时候觉得舒服又舒 (p12) 服，大家就觉得好得不得了—就不向前了。你一觉得这个好，你就不向前了，这个我们要了解。所以这个佛法的内涵，你没有这个正确的认识，必然产生、难免产生碰到一点好的境界，就停在那里就上不去了。[18:12]
实际上这一种情况比起于定的境界，那差得不晓得多多少少。你念佛念到一心不乱，还没有真正进入色界根本定，要得到念佛三昧，那个时候才得到这个色相应的这种快乐。当然念佛的话，你一定可以去，但是他这个得到了，真正念佛得到的念佛三昧以后，他不会对它执着的，他真正的目的不是执着在这个色界的快乐，他要去极乐世界。所以这个真正能不能往生—信、愿，它在愿上面，不在那个定上面。所以我们现在如果不了解这点，稍微得到一点点，哎呀，觉得执着得很！对不起，那这个就很危险了，那这个就很危险了，顺便一提。下面也同样地引那个《道炬论》。[19:06]
The 《Lamp for the Path to Enlightenment》: Those persons are called "medium" who stop sinful actions, turn their backs on the joys of cyclic existence, and diligently strive just for their own peace.
【《道炬论》云：“背弃诸有乐，遮恶业为性，若惟求自静，说名中士夫。”】
那么，他现在对三有的种种的快乐—背弃，这样的。所以真正的修行这个二乘的人士，你不管什么快乐给他，他绝对不要，绝对不要，这个特质。然后呢，因为他一心要求这个，所以他要修道，在这种状态当中，他的行持—遮恶业。这个恶业比我们现在的善(p13) 恶业要高一等喔！这个我们现在的善恶业是以三善三恶为标准的，就是说不堕落三恶道的这叫恶业（编者按：疑师口误，“堕落三恶道的这叫恶业”）；现在修学二乘的行者的恶业，要跳出轮回的这个才是叫善，如果沉在这里边的话它是恶业。所以这个略戒经的三句当中，“自净其意”是他的衡准标准，如果你做了很多的善事，心里面恋恋难舍放不下的话，这个是恶业。所以他真正重要的是什么？“若惟求自静”，那个要求自己寂静的，这个还是中士夫。[20:36]
The Elder's [Atisha's] Lamp for the Collection of Deeds states: Since the guru, the Buddha, said, "Depend on the perfection and mantra vehicles and attain enlightenment," Here I will write about the meaning of this.
【如觉[口窝]所造《摄行炬论》云：“尊长佛说依，密咒度彼岸，能办菩提故，此当书彼义。”】
那么，“觉[口窝]”还是阿底峡尊者，造的《摄行炬论》里边说：“尊长佛说”，说这个我的前面的尊长，这个实际上就是十方一切诸佛传下来的精要。是什么呀？真正要想彻底解决一切问题，要圆满你这个大菩提心有两条路，哪两条路？一条是显教的，一条是密教的；密教叫“密咒”，显教是“度彼岸”。现在本论所要引导的，这个地方要说的这个，所以我现在说这个道理，“此当书彼义”。就是前面是上面说明三士道的内涵根据及它的传承。[21:41]
According to this, the method of attaining omniscience is twofold: the Mahāyāna of the perfections and the Mahāyāna of mantra.
(p14) 【谓修种智方便有二，谓密咒大乘及波罗蜜多大乘。】
真正学佛道一切种智有两个方法：显教、密教。[21:53]
These two are included in the teachings of a person of great capacity
【此二摄入上士法类。】
那么这两个统统包括在上士里边。[21:59]
because persons of great capacity, under the influence of great compassion, make buddhahood their goal in order to extinguish all the sufferings of all living beings. They then train in the six perfections, the two stages, and the like.
【上士夫者，谓由大悲自在而转，为尽有情一切苦故，希得成佛学习六度及二次第等故。】
那么什么是上士呢？这个是由于他“大悲心自在而转”，我们现在是什么东西自在？烦恼自在而转。经过了修习以后，我们心里面时时起来的都是会大悲心，一心要救别人，这样。那么他……你要救别人的话，要有救别人的方法，没有方法的救别人是救不起来的。譬如说我们家里边母亲都是最慈悲的，可是教育那孩子教不起来。没有一个母亲例外的，都是希望望子成龙，结果弄了半天，嘿嘿！就偏偏不行，为什么？溺爱，叫作。所以我们说，这个真正的没有正确方法，悲心不行，所以叫，我们平常有一句话“爱见大悲”。你大悲心有了以后，如果说你没有真正的空性—一实相，跟它相符的话，那还在爱见当中，跟着烦恼相应的，这个—败坏菩萨，不行！[23:23]
(p15) 所以你有了大悲心，既然要救一切众生，还要有救一切众生的方法，那怎么办呢？那个时候一定要成佛，所以发菩提心叫为利有情愿成佛。所以必须具足的几个条件，说大菩提心必须具足的条件是大悲、大智、大行。你没有悲心，不想救别人；有了悲心你没有智慧，是救不成；你然后真的有了智慧，你开始去行持就对了，等到那个行圆满的时候叫大力，好了！那么真正要想达到这个，要去学什么？学两样东西，“六度及二次第”，或者是单单学六度，或者是六度上面还加上二次第。二次第以前讲过了，生、圆两个次第，生起、圆满两个次第，这是无上密当中的。[24:21]
The 《Lamp for the Path to Enlightenment》: Those persons are called "superior" who sincerely want to extinguish all the sufferings of others by understanding their own suffering.
【《道炬论》云：“由达自身苦，若欲正尽除他一切苦者，是为胜士夫。】
还是说，要体会到自己的苦，然后呢，推己及人要帮忙别人，而要尽除所有法界有情的苦，这个就是最殊胜的人，这个就是发大菩提心的菩萨。[24:48]
Below, I will explain how the method for these persons to attain enlightenment involves both the perfection and mantra vehicles.
【此士所修菩提方便，谓波罗蜜多及咒，下当广说。】
这上士要学的内容，这是因为这里正说的，所以下面详细说。好了！根据上面这个内容，我们看一看整个的佛法内容，统统在里头了。所以现代的我们的太虚大师说人天五乘，实际上这个都有根据的，印度的经论里边说得清清楚楚。你仔细一点分五乘，再不然(p16) 三乘，乃至两乘，乃至于最后《法华》上面只有一佛乘。但是不管怎么判，内容都是这个，再也没有例外，你所对的境就是这些。[25:37]
人天，当然我们轮回当中，人人不希望到地狱去，人人不希望做畜生，希望享受，那么享受是人天。这个是统统包含在下士，你这样做的话，你就可以得到人天。但是人天当中又不圆满，弄了半天三世怨，再堕落，哎呀！还是要跳出来，那单单跳出来部分的话，声闻、缘觉—共中士。虽然跳出来了，说我真正要想做一个世间的好人，还要管管别人，帮助帮助别人，现在你要修学佛法的人，居然自己跳出来了不管别人，这个算什么呢？譬如这世间稍微好点的好人，他总是上面父母、妻儿、子女、亲戚、朋友，帮忙别人；你现在修学佛法的人，什么都不管了只管你自己，然后还要修学，哎呀，不行、不行，推己及人，那么这个叫上士，所以总共包括在这里。[26:41]
说到这个地方，我也想起一件事情，那个当年我的老师常常骂我的，唉，我现在真是感激不尽，感激不尽！我不妨把我老师对我的教训在这个地方：我那时候常常自己觉得我是一个修行人，总觉得这个也不愿意做，那个也不愿意做，我来修行的，然后自己总觉得我放掉了一切跑来修行！我老师说：“你修行！你要修行，你关在山里面，你为什么跑到我这里来吃我这东西啊？住我这个房子啊？我欠你的啊！”我听了，当时听了半天，觉 (p17) 得这些人怎么好像不慈悲呀？“慈悲、慈悲！你不是要学佛吗？要你慈悲啊，我就是个凡夫！”当时一直不懂这个话，一直不懂话，这个话一直不懂，现在慢慢地了解了。[27:35]
的的确确地，而我们自己觉得：我要修行！欸，你要修行，修谁呀？修你自己，要修你自己，你为什么跑到我这地方，还要吃我的东西啊？这个千真万确事实啊！然后还觉得好像顺理成章该吃的，好像他做完了以后要养你这个样的。他为什么不会修行，他要来帮你忙？我想了半天：没有错啊！单单如果只管我自己的话，很正确嘛！大家只管自己的话，为什么我要烧了饭给你吃？为什么我要做了这个东西给你呀？那只好大家……好了，拿了一个钵去讨饭，讨到嘛吃饱了就坐，讨不到只好饿，那个还情有可原！本来你只管自己。今天我说我要帮一切人解决问题，问题不解决，还要人家侍候你，侍候得不对，还要指责别人！我想了半天是越想越不对！也许我可以说现在刚刚开始不对，是嘛，刚刚开始是要这样，可是因地当中你已经弄错了，菩萨啊！哎呀，后来慢慢地了解这个话了，慢慢地了解这个话了！[28:43]
所以现在我的的确确地，在那个地方看见别人忙，我真感激啊！我绝对不会想：欸，那些人不会修行，不是，幸好他那些忙，今天我在这里可以心安理得，我真感激啊！如果有空，我起来一定帮他忙，大家去做好，实际上做好了是为我自己，现在才渐渐地了解。 (p18) 你有了这个认识以后，去责备人的心慢慢减少了，到最后减到最低限度，真正到最后的话，完全找不到了。那个时候大概多多少少可以走上去了。所以我现在感觉到：有的时候还不骂还不行咧！总是这个样子想，一直想了好久，后来被他骂了几次，当时骂的时候还觉得心里很起反感：“哎呀，这个老师怎么搞的呀？这个样的呀？”但是妙了！如果说你不能跟法相应的话，你始终想在那边的话，这句话永远没有效果。[29:42]
33A Commentary
English LR v.1 p.130 (COMMENTARY V5. CH8 P14) [00:11]
The first is saying in this Lamrim, the teaching covers three types of persons: small scope, middle scope, and great scope.
Conversely, it can also be said that the entire path of this Lamrim study can be divided into three major sections. These three sections completely include the entire essence of Buddha Dharma without any oversight. So it is said for these three types of persons, all scriptures are included. “All the scriptures” are what the sages taught. This concept we have to recognize first. [00:49]
And for the next, why are we guided stepwise with these three types of persons? Once you have a proper understanding of these two, all problems will be solved. Now, to put it simply, it means, actually in our study of Buddha Dharma, what is the entire content? That is all included in the three scopes. Thus, for you to engage in all of this, of course, there is a method. These are explained through two aspects: the “quality” is absolutely pure, and the “quantitative measurement” is perfectly sufficient. Then, how to solidify these into concrete facts? While at actual session to engage in it, there is still the requirement of complete order for the stages. Hence, the explanation in the text is based on both [quality and quantity], so the second part “why students are led in stages using the trainings of the three types of persons” is the explanation [of the quality and quantity]. Now, let’s continue with the text: [01:48]
In the beginning a person who is to become a buddha develops the spirit of enlightenment; in the middle, this person accumulates the collections of merit and sublime wisdom; and in the end, this person actualizes perfect buddhahood. All these actions are solely for the welfare of living beings. Therefore, all the teachings given by a buddha simply accomplish the welfare of living beings.
So, aren’t we learning from Buddha now? Sure. Buddha, during his actual meditation process, divided it into three steps: beginning aspiration, in the middle accumulating merits, and in the end, actualizing perfect enlightenment. As for the aspiration, why do we need to have the aspiration? Aspire for what? This is the causal stage, or the “object” [as in object, application, and effect], how Buddha understood the object. In the middle, accumulating merits; which is followed by the “application” of the teaching in the beginning, and ending with the attainment of the “effect” stage. [02:42]
All Buddhas want nothing other than to benefit all sentient beings; their only goal is to benefit living beings. Up to this point, some will feel, “Sigh, to benefit sentient beings in these days it is very difficult! I will solve my own problems first.” Certainly, many have this thought. Some even say I want to learn from Buddha. However, subconsciously, the true motivation to benefit living beings is very weak. Needless to say, wanting to benefit all living beings, now when the monastic staff tells me to serve others, well, it seems easy when you think about it. If you are asked to do it, “Oh, that is very difficult! I would rather get it roughly done and take care of my own affairs first.” It is not easy for us to generate a true intention to benefit living beings. This requires some elaboration here. For the sake of benefiting ourselves, you still have to benefit all living beings before we can completely benefit ourselves. This concept will be discussed later in great detail. [03:45]
Now we might as well briefly go over it here with short discussion. For instance, we all grew up from being children. For us as children in our families – we all have our own families. Some of course, have parents, even grandparents, and siblings. Some may not have all of these, however, everyone would have gone through a similar process. Now, let us use it as an example. For instance, usually, in a family, we often say there is a “head of the family.” This head of the family can be either the father or the mother. The head of the family has two types of conditions: one is that he or she provides the material support of the family as well as spiritual support. This is the head of the family. If he or she can perfect these two [material and spiritual support], naturally he or she is the head of the family. [04:43]
So what is this situation? Well! The father works to earn a salary; he takes care of the family with the income. And then, he devotes his entire attention on the family, either through material or spiritual support. By doing so, naturally, everyone in the family relies on him. Oh! Because the father is working for our sake, when he comes home, you see that father looks after you. When we see father returns home, we are very happy. He looks after you both materially and spiritually. The same goes for the wife, well, her husband works so hard out there and then comes home to comfort his wife. Well, when she sees her husband, she is pleased! This is one situation. On the contrary, if this husband makes money and squanders it on himself and has fun all by himself, then comes home to yell about this or that, and beats his wife and scolds his son. When they see him coming home – oh, today this king of hell is home, hurry up and hide far away. I believe we all can easily relate to this! [05:56]
Why mention this story? It tells us that, if you truly can be mindful of others, eventually for the sake of genuinely helping others, all those who have received benefits from you will wholeheartedly support you, isn’t this right? Just like that example of the happy family. If you only care about yourself, even though you have a family, very sorry – it will be torn to pieces, a big mess. Isn’t that right? Now when we engage in any karmic deeds, if you truly want to benefit yourself, very sorry, with just one person alone the benefit will not arise, that is how it works. When we are in a group, and you sincerely try to benefit the people around you, what you get in return from others usually will exceed what you have given, this you should carefully examine. Let’s not talk about the future, let’s look at the past. What is the purpose to achieve Buddhahood? That is to eradicate all previous karmic obstacles. How did all these karmic obstacles form? They arose from interpersonal relationships. Today, our karmic obstacles are never created on our own; can you purify your karmic obstacles all by yourself? May I ask, can you do it alone? Isn’t this concept very clear? So to completely eradicate our own karmic obstacles, you have to remove those links related to your karmic obstacles. For this, we don’t need an in-depth discussion of benefiting others. We just need to motivate ourselves to genuinely benefit the self, which still needs to start by benefiting others! [07:21]
Now, in our small circle of environment here, you look around, if this person is only mindful of his own business, you will naturally think, “This guy is so selfish!” You don’t want to deal with him, but that is not possible. If he can truly think wholeheartedly for your sake, you naturally will also want to listen to him, and are willing to care for him, isn’t this so? So may I ask, for those of us who want to study Buddha Dharma, would you like people to be disgusted by you or be willing to help you? Which one do you prefer? This is not just verbally; it isn’t just to say, “achieving Buddhahood for the sake of living beings!” It has to be very explicit and very clear in your mind. You are mindful of this, very clear, very vividly reflecting on this task! I just bring it up in passing; the actual detailed discussion will follow later. [08:10]
Thus, we understand the true marvel of the Buddha Dharma. Buddha, because he wanted to benefit all beings, eventually who receives the benefits, hey, how wonderful, he himself! How? All Buddhas, without exception all have the aspiration. What aspiration? For all living beings to achieve Buddhahood. Yet, in the end, there are still immeasurable living beings, but he achieved Buddhahood, right? This is the most practical and extensive example. So for us to truly seek to benefit ourselves, we still need to start from benefiting others. On the contrary, for Arhats, well! They think that they have resolved their personal issues and, in the end, they attain their arhatship. Eventually, they still make a big circle to achieve Buddhahood, how unjustified! Now, we say, “Chanting Buddha’s name does not work this way, right?” Sorry! It works in the same way. Perhaps now your rebirth is to the Pure Land and to achieve arhatship. By then, you listen to Amitabha Buddha’s teaching of the Lotus Sutra and then turn around [to study the scriptures] in a big circle. All Buddhas’ paths are the same, so with this understanding of yours, we then will know this detour is pointless, an unnecessary detour! However, here we will not emphasize it now. If all of us do not want to take this path, next the text will provide more precise guidance. You want to benefit yourself now, and then all of the preceding preparations are required, and not it is meant for you to benefit yourself. Let’s continue. [09:37]
This being the case, the welfare of living beings is what you should accomplish as well. This welfare is twofold: the provisional goal of high status as a human or deity, and the final goal of the certain goodness of liberation or omniscience.
So from our discussion above, in fact, our true understanding of benefiting self and others is, in fact, they are closely related. In other words, if you sincerely want to obtain this benefit, then what is the required content? The content mainly has two parts: first is “the provisional goal of high status” and the second is “the final goal of certain goodness.” This content we have already understood. [10:16]
Between these two, many of the Buddha's statements pertain to the attainment of the temporary goal of high status. All of these statements are included in the teachings for a person of genuine small capacity or the teachings shared with such a person,
Thus, for us to obtain the provisional goal, to accomplish, achieve, and attain the content of high status, these are all included in the category of “small scope,” also known as “shared small capacity.” Why is this small scope called shared small capacity? Because there are actually people who think, when asked to reach for Buddhahood, “Alas! To achieve Buddhahood is very hard; well, the immediate benefit is good enough!” Certainly, that is this type of person. However, for those who seriously want to become Buddha, they still need immediate benefit, so this part is shared. Up to this point, there is another concept we have to understand: noticing, how they sincerely want to become a Buddha. They will not only endure the suffering now but at the same time they are also attaining the immediate provisional goal. Wouldn’t that be hard for you to justify? Once you advance to high status, then stop right there, or even descend. Whereas he attains the provisional goal, advancing step by step, and he has this unceasing advancement, eventually attaining Buddhahood. So this concept we have to understand, the word “shared” has great meaning in it. To us, this shared part actually is a great encouragement! The teaching allows us to understand in every aspect: to merely seek immediate advantages is not worthwhile. If you can let it go and fully focus on seeking a greater goal, the immediate benefits will arise and the advantages at present time will appear. [11:51]
because persons of special small capacity do not work very much on behalf of this lifetime, but they diligently strive for the excellent high states of human or divine rebirth in future lifetimes by engaging in the cultivation of their causes.
“Special small capacity” is truly important for us here. What is genuine special small capacity? Actually, this is also what this section is trying to teach us. If you do not understand this special small capacity, the aforementioned small scope becomes the plight of three lifetimes. You sacrifice great things for a small advantage. For the special small scope, attainment is stepwise. This special small scope does not emphasize the present life, but what are these practitioners seeking? They are seeking “excellent high states in future lifetimes.” Because one seeks excellence in future rebirths, so what kind of cause does one’s current engagement accumulate? All the causes are directed toward a fortunate rebirth. Because one wants to plant benefits for future rebirths, so one practice. By engaging in many virtuous deeds, one’s rebirth will be favorable in the future [12:59]
As for us now, we have forsaken all advantages in society and become ordained, why? It is not for present attachments, well, we feel, “Pure Land is wonderful! I don’t want any of these worldly things.” You just strive on this! Actually, it is definitely true, well, if you can endure hardship at the present moment and pay a small price now, putting numbers to this investment, maybe it is $80,000-$100,000, the future return, wow, will be immeasurable! Wang-yong-qing [a billionaire in Taiwan] cannot even measure up does he even count? Alas! We don’t want to be like him, that is how it goes. So what is this called? It is a special small capacity; this is also what the Lamrim is trying to teach us. [13:47]
The 《Lamp for the Path to Enlightenment》: Know to be "least" those persons who diligently strive to attain solely the joys of cyclic existence by any means for their welfare alone.
Next is the quote from the Lamp for the Path to Enlightenment. It is the blueprint for Lamrim, by Venerable Atisha. In fact, the author [Lama Tsong-khapa] cites from it for a specific reason – to reveal the complete lineage of the teaching. Up to here, does everyone still remember! What is the genuine greatness of this Lamrim? Buddha passed his teachings to two great Bodhisattvas – one was Bodhisattva Maitreya, the other was Bodhisattva Manjusri. The unbroken lineage passed to Bodhisattva Nagarjuna, Asanga, and then continuously onto Venerable Atisha, this was the complete lineage. So here the author specifically clarifies, “I am not making it up, the essence of Buddha’s teaching is based on this!” This quote should be easy to understand. If we are busy with the methods of finding happiness in the midst of cyclic existence, then it is considered small capacity. The above explained this – if you seek high-status, then it is small capacity. There is another benefit to strive for, which is certain-goodness: [15:16]
There are two kinds of certain goodness: the liberation that is mere freedom from cyclic existence and the sublime state of omniscience.
To attain ultimate “certain goodness” has two benefits: one is for personal liberation alone and this is known the Theravada. And the other one is “sublime state of omniscience,” which is Buddhahood. [15:25]
Many of the Buddha's statements pertain to the vehicle of the pratyekabuddha and the Śrāvaka. All of these statements are included in the teachings for a person of actual medium capacity or the teachings shared with such a person,
Between the two types, regardless of whether it is “sravaka” or “pratyekabuddha,” their contents are covered in the middle capacity – perhaps “medium scope” or “shared middle capacity.” The meaning of “shared” is the same as above. So here we need to focus on this “shared,” for those who only take the path of middle scope, it is not worthwhile because, when you get to the great scope, you will attain this [medium scope effect] as well. If you don’t take great capacity and only attain [medium scope], you will not advance further. Thus, we should recognize the meaning of this word “shared.” So what is the content of medium capacity? [16:14]
because persons of medium capacity develop disenchantment with all of cyclic existence, and then make their goal their own liberation from cyclic existence. They then enter the path of the three trainings, the method for attaining liberation.
The content [of medium capacity] is to develop renunciation. We usually only refer to renunciation as disenchantment, and it is to be disenchanted about what? It is to be disenchanted with “all cyclic existence,” which includes all three realms [desire, form, and formless realms] of existence. Hence, the desire realm can be very loathsome, why? It has all sorts of disadvantages. Even in the form and formless realms – in the form realm, deities have too much enjoyment; in the formless realm … one should recognize all the disadvantages and generate great disenchantment. However, that disenchantment is for the sake of individual benefit, to wholeheartedly achieve personal liberation to escape from the three realms. Thus, for the sake of escaping from the three realms, one seeks an expedient approach. What is this expedient approach? It is ethical discipline, concentration, and wisdom [the three precious trainings]. These are all included in medium capacity. [17:24]
Here, in passing, I will bring up this minor note: if a person with genuine medium capacity attains serenity, let’s not belittle such concentration. If it is compared with worldly enjoyment, such meditative achievement is much better off. Why do I mention this? Now for our practice, often we have a little bit of understanding, wow, we are overjoyed! And after a few chants of Buddha’s name, ah! We think that we have some attainment. And with a few prostrations to Buddha, one feels very good about it! In addition, one feels so nice about a dream or feels very comfortable in a meditation posture – everyone feels that this is good and stops advancing. Once you feel good about it, you will stop advancing, this we have to recognize. Thus, for the content of Buddha Dharma, if you don’t have accurate recognition, of course, you may have some good developments, but you would stagnate there and unable to advance. [18:12]
In fact, such state of mind is far from the state of concentration. When you chant Buddha’s name up to one-pointedness, you have not entered the domain of the desire realm’s meditative equipoise [v.2 p.230]. By the time you achieve Samadhi of chanting Buddha’s name that is when you achieve concordance with the concentration of the form realm. Of course, chanting Buddha’s name will ensure your progress toward the goal. However, once you have attained the Samadhi of chanting Buddha’s name, the practitioner would no longer form attachment because his actual goal is not attached to the joy in the form realm, he is headed toward Pure Land. Thus, rebirth in Pure Land relies on faith and aspiration – it relies on aspiration, not concentration. So if we don’t recognize this point now, instead we learn a little, well, then we cling to it! Very sorry, that is very dangerous, it is extremely dangerous. I just mention it in passing. Next, it also quotes from Lamp for the Path to Enlightenment. [19:06]
The 《Lamp for the Path to Enlightenment》: Those persons are called "medium" who stop sinful actions, turn their backs on the joys of cyclic existence, and diligently strive just for their own peace.
So, now the medium scope practitioners turn their backs on all sorts of happiness in the three realms of existence, like this. So a true practitioner of the Theravada vehicle, regardless of what kind of happiness you offer to him, he will definitely reject it, absolutely turn away from it, and this is the characteristic. Furthermore, because he is mindfully pursuing this path of meditation, in this situation, his attitude would prevent sinful actions. This sinful action is a level higher than the virtue and non-virtue that we know of right now! The virtuous and non-virtuous actions we base on are the standard of three fortunate realms and three miserable realms. That is to say, descent to the miserable realms is considered bad karma. Now for the virtue of the Theravada practitioners is to be liberated from cyclic existence and, if one is submerged in cyclic existence, it is considered a nonvirtuous action. So the three phrases in the short version of ethical discipline, to “purify one’s mind” is the standard guideline. If you engage in many kind deeds, yet are attached to them and won’t let go, this is a nonvirtuous act. So what is most important here? To “diligently strive just for their own peace” – those seeking individual peacefulness are still considered medium capacity. [20:36]
The Elder's [Atisha's] Lamp for the Collection of Deeds states: Since the guru, the Buddha, said, "Depend on the perfection and mantra vehicles and attain enlightenment," Here I will write about the meaning of this.
Thus, the “elder” is Venerable Atisha, who composed the Lamp for the Collection of Deeds. The quote says, “the guru, the Buddha, said.” It refers to the guru in front of me. Actually, it refers to the essence passed down from the Buddhas of all ten directions. What is it? It is to thoroughly solve all problems [in cyclic existence]; and to perfect one’s Bodhichitta, which are of two parts, what are the two? One is the perfection vehicle; the other is the mantra vehicle. The mantra vehicle practices “mantra,” and the perfection vehicle is to “cross to the other shore.” Now, this Lamrim guides us with teachings from both vehicles. So now Lama Tsong-kha-pa explains this concept by “[writing] about the meaning of this.” This refers to the aforementioned contents and lineage of the three types of persons. [21:41]
According to this, the method of attaining omniscience is twofold: the Mahāyāna of the perfections and the Mahāyāna of mantra.
Actual practice to achieve omniscience on the Buddha path has two approaches: the perfection vehicle and the mantra vehicle. [21:53]
These two are included in the teachings of a person of great capacity
These two are completely included in a person of great capacity.[21:59]
because persons of great capacity, under the influence of great compassion, make buddhahood their goal in order to extinguish all the sufferings of all living beings. They then train in the six perfections, the two stages, and the like.
So what is great capacity? It’s when one is “under the influence of great compassion.” What is influencing us now? We are under the influence of afflictions. After cultivating, the arising influence in our mind will become great compassion – mindfulness of others – like that. Thus… for you to help others, that requires the proper method. Without the proper method, the help will not work. For instance, at home, a mother is the kindest person. However, she may not be able to educate her child properly. All mothers, without exception, wish that their children could have a bright future. However, after trying hard for a while, well! It just won’t work, why? For they spoil their children. So we say that lacking a proper method, compassion will not work. So there is a common expression, “affectionate view of compassion yet short of wisdom.” Once you have this compassionate attitude, if you don’t have actual attainment of the wisdom of emptiness – understanding true reality and corresponding to it – then you are still in the midst of affection influenced by affliction. Bodhisattvas cannot have such an erroneous view! [23:23]
So once you have great compassion, since all sentient beings need to be helped, you still need to have the method to relief them all. So what should we do? By then, one needs to realize that we must achieve Buddhahood, so the development of Bodhichitta is said to be aspired to become Buddha for the sake of all beings. So there are several requirements, it is said that Bodhichitta requires great compassion, great wisdom, and great deeds. If you do not have compassion, then you would not have the intention to help others. If you have compassion but you lack wisdom, then the help is not possible. Once you truly have wisdom, when you begin to practice the teachings then that will be correct. Upon perfecting the practice, then it is called great deeds. That is it! So, to truly achieve it, what study is required? There are two things to learn, the “six perfections and two stages” or just six perfections. Or you can include the two stages on top of the six perfections. The two stages were discussed before: the stage of generation and the stage of completion, both of them are in the mantra teachings. [24:21]
The 《Lamp for the Path to Enlightenment》: Those persons are called "superior" who sincerely want to extinguish all the sufferings of others by understanding their own suffering.
The great scope still says, understand personal suffering and then extend that experience to others so to assist them. Moreover, one needs to eradicate all living beings’ suffering in the Dharma Realm. This is the most superior person and this is the Bodhisattva with great Bodhichitta. [24:48]
Below, I will explain how the method for these persons to attain enlightenment involves both the perfection and mantra vehicles.
This content is for the study of the great capacity; this is the topic of this section so the text will explain it in great detail. Great! Based on the above content, let’s take a look at the overall content of Buddhism that is completely included here. So Master Tai-xu of our time spoke of the five vehicles of humans and deities [plus sravaka, pratyekabuddha, and Bodhisattva to make up as the five vehicles]. Actually, these five come from reliable sources, which are clearly described in Indian scriptures. One can further group them into five vehicles, three vehicles, or even two vehicles. In the end, even in the Lotus Sutra, there is only one vehicle that is to achieve Buddhahood. Regardless of how you group them, the content is completely covered in this section. There is no exception: all the objects for you to practice in this training are nothing else but these. [25:37]
Humans and deities, of course, are in cyclic existence. No one wants to be in a hell realm, no one wants to become an animal. Everyone wants enjoyment, thus enjoyment can be found in human and deity. These are all included in the small capacity teaching. If you abide by small capacity practice, you will be reborn in human or deity realms. However, human and deity realms are still not perfect. After cycling through the plight of three lifetimes, you might descend again, alas! One still needs to be free from cyclic existence. Those who escape individually are called sravakas and pratyekabuddhas – shared medium capacity. Even these practitioners who want to escape cyclic existence, “I claim that I want to be a worldly good person, and the qualification is to care for others and help others.” Now as a Buddhist, surprisingly enough, one achieves personal liberation and forsakes others, what is this? For instance, those worldly nice people always helping others – namely: parents, spouses, children, relatives, and friends. Yet, now as a Buddhist, you care for no one but yourself and your own study. Well, no, no, you need to reach out to others and to be qualified as a great capacity practitioner. So these concepts are all included here. [26:41]
Up to this point, I also remember one thing. Back in those days, my teacher often scolded me. Sigh, I am truly grateful now, I can’t thank him enough! I might as well share the lecture from my teacher here: at that time, I often thought that I was a practitioner, always felt that I don’t want to do this, don’t want to do that, I am here to meditate in the monastery. And I always thought that I gave up everything to come here to meditate! My teacher said: “You meditate! If you want to meditate and be locked up in the mountain retreat, why do you come here for room and board from me? Am I indebted to you?” I heard that and, at that time, my thought was, why are people here not compassionate? “Love and compassion! Aren’t you here to learn from Buddha? You need compassion, yet I am just such an ordinary being!” At that time, I could not understand, just couldn’t comprehend it. Now, I have gradually recognized it. [27:35]
Certainly, we feel “I want to meditate!” Well, while cultivating, whom are you cultivating? You are cultivating yourself. If you have to improve yourself, why do you come to my place and eat my food? This is absolutely true! Moreover, I took it for granted to eat monastic food. Such as, after all the monastics finish their work, they have to take care of you. Why do they forsake their own meditation and come to help you? I contemplated it for a while: that is right! If I only care about myself, meditation retreat is the right thing to do! If everyone just minds one’s own business, why should I cook for you? Why should I do it for you? So everyone… well, they have to go for alms rounds, beg for food to eat then meditate. If they went begging and didn't get food then they just have to starve, and that was only fair! After all, you just have to care for yourself. Today, I claim to free all beings from their cyclic existence problems, however, the problem was not solved. Yet others had to serve me and, when the service was not satisfying, I would blame others! The more I thought about it, the more it did not sound right! Maybe I misunderstood meditation in the monastery from the very beginning. Certainly, in the beginning, it started this way. However, I have already gotten it wrong at the causal stage, my goodness! Alas, later I gradually understood this lecture, slowly comprehended the intended meaning in it! [28:43]
So now when I notice others busily occupied in monastic chores, I am truly grateful! I absolutely will not think: alas, those people do not know how to meditate. This is wrong, fortunately, he is taking care of that matter, so today I can practice here with a clear conscience. I am truly grateful! If there is free time, I would certainly help him out, and we work together to make it happen. Actually, such deeds are to my advantage, now I gradually have this understanding. Once you have this understanding, the mentality to blame others will decrease gradually, and eventually, it reduces to negligible levels, until, at the very end, the sense of unfairness has totally disappeared. By then, advancement is more or less possible. Thus, now I feel Chapter Eight-36 sometimes scolding is necessary! I have thought about this for a long time. Later, he scolded me several times, while I was being scolded, my mind was rejecting it: “Alas, what is the matter with the teacher? How can he react this way?” But how wonderful it was! If you cannot correspond to the teaching, you would always pause at that thought, and this lecture would never have an effect. [29:42]