菩提道次第广论手抄稿:旧版第三十三卷B面
P. 67 (3)（手抄稿 第五册 p19）[00:06]
这句话永远没有效果，我那时候幸好的是，慢慢已经懂得有的时候反省，不妨想着听听他那个话想想看。一想！觉得有道理，千真万确的，千真万确的！现在我们随便说，你们要修行，你愿不愿意损失一点时间帮别人去？不愿意！那么为什么别人要来帮你忙？为什么啊？你有没有想过这一点，有没有想过这一点？请问。这个问题非常简单。修行人是世间讲道德的人吧！你这样自私自利算道德吗？算道德吗？哎呀，所以我想想……不管你怎么想，想到后来是越想越惭愧，所以我告诉你们我以前这个眼睛生在这里—头顶上。为什么？就一方面这个道理慢慢地多多少少多听一点，一方面被骂，骂了以后还有好处喔！我多多少少还肯自己反省。所以如果说，诸位今天觉得听得进我这个话的话，我告诉你们反省非常重要，你肯反省的时候，那情况就不一样了。慢慢地我的眼睛到这里，到最后眼睛到这里，为什么到 (p20) 这里啊？不敢看了，的确不敢看哪！你回头一想的话，唉呀，觉得一无是处啊！你简直是拼命忏悔都来不及，看见那些人就惭愧，这是千真万确的事实喔！这样。[01:36]
所以随便说到这个时候，我也随便提一个经验。到那时候不管你说为自利也好，为利他也好，你就没有一点点让你发脾气看不顺眼的地方，没有了！你能够真的看不顺眼那个时候，好处谁的？妙了，好处是你的呀！好处千真万确是你的呀！前面不是说吗？我们在一个菩萨前你发一点瞋心的话，你就受害；到那个时候你看看，样样看得顺眼，要你发脾气你发不起来。发不起来你的心里什么？柔软嘛！你要去忍耐就很容易忍耐，结果这个好处是你的，妙了！你相信不相信啊？哪，就这个！如果你不相信，试试看，我就怕你不试。那么这个是顺便一提，下面就说三士。[02:30]
p. 67 (4)
With respect to the terms for the three types of persons, these statements in the Lamp for the Path to Enlightenment are similar in meaning to the statement in the 《Compendium of Determinations of the Levels of Yogic Deeds》: Furthermore, there are the three types of persons as follows. There are those who have correctly assumed the vow of ethical discipline of giving up the ten nonvirtues, which is not considered a vow and yet is similar to a vow. There are those who have correctly assumed the Śrāvaka's vow of ethical discipline. There are those who have correctly assumed the bodhisattva's vow of ethical discipline. Among these, the first are the least; the second, medium; and the third, superior.
【◎ 三士之名，〈摄决择〉曰：“复有三士，谓有成就正受非律仪非非律仪所摄净戒律仪，亦有成就正受声闻相应净戒律仪，亦有成就正受菩萨净戒律仪。其中初者为下，第二为中，第三为胜。”】
他为什么下面要说明这个？我这地方先说一下。因为我们前面讲的那个道的总建立，讲的那个三士，包含了所有的，欸，可是现在《瑜伽师地论．摄决择分》上面，它也立三 (p21) 士的名，立三士名的内容是不是有不一样呢？所以我们这地方要辨别一下。[03:15]
这个话为什么要这样讲？如果我们平常单单看这个书，你也看不见为什么要这样讲。记得不记得我前天跟大家说过，在圆满的教法当中，它把我们所要学的内容，一定在事先抉择得清清楚楚、明明白白，一点没遗漏。如果你有遗漏的话，你觉得做对了，跑到半路当中万一出了毛病了，欸，当初你在抉择，换句话说，当初你在学习的时候，你没有学到。到那个时候你出了毛病，你就没办法可想了，对不对？所以现在这地方，处处地方圆融。它现在三士，不管是性宗，不管是相宗，不管是哪一派，不外乎这个，事先没有一点漏洞统统做好了，到上去做的时候，千稳百当！这个才是道总建立重要的地方，清楚吗？所以这个以后我……跟你们说啊，后面像修行六度什么等等，不讲你自己看看也可以，可是这个地方如果不讲的话，你那个书本上面绝对看不见—但是个大漏洞，这里我们要了解的。[04:28]
那么它那个上面怎么说？说那个“三士”就是受那些人，“成就正受非律仪非非律仪所摄净戒律仪”，说律仪呀，为什么叫非律仪非非律仪呢？我告诉你，这个就是普通的我们一般的好事，一般的好事，这就是第一条。[04:51]
六十七页，关于三士的这个名，那么，他为什么这么提一下呢？那就是有 (p22) 的时候，同样的名有内涵不一样，那么在这种情况之下，意思是说可能有遗漏，如果说一有遗漏的话，那么这个就不圆满了，这就不圆满了。所以凡是圆满、无垢的教授，它一定把这个概念一开头的时候，分辨得非常清楚，这个是我们这里应该认识的，应该认识的。将来诸位如果走下去，自己觉得自己是一个强者，真正的是有力量的大丈夫，那么那个时候决定要走这个最正确圆满的路，那个时候关于这个教授的圆满非常重要，非常重要！这是所以凡是这种圆满的教授，它前面一定有辨，譬如说《瑜伽师地论》，它第一个〈本地分〉，下面紧跟着〈摄决择分〉，要辨别这个里边的差别何在，乃至于很详细地一部分说明，总要把它所说的这个“道”，一点不遗漏，一点没有剩余。你能够有这样的认识，然后你走上去的话，才是千稳百当！如果你有一点遗漏的话，做了一半觉得不对了，那重新来，哎呀，那这个就绝大的浪费！[07:17]
那么现在呢，他说这个三士的名在《瑜伽师地论》上面〈摄决择分〉也有。下面就引这个文，“复有三士，谓有成就正受非律仪非非律仪所摄净戒律仪。亦有成就正受声闻相应净戒律仪。亦有成就正受菩萨净戒律仪。其中初者为下，第二为中，第三为胜。”说它这个地方也有三士，这个三士跟上面所说的三士好像名词不一样，实际上它的内涵却是一样的，却是一样。[08:04]
(p23) 那么在这个地方，关于“律仪非律仪”我简单地解释一下，律仪通常也就是说这个是戒律。那么为什么称它为律仪？为什么称它为“非律仪非非律仪所摄净戒律仪”呢？这个律仪普通就是指戒善，它这个能够发最善的上品的无表业的，换句话说，这种一定是感最好的善净之业，一定是最好的善净之业。那么另外一种叫非律仪或者叫不律仪，那是一定感得上品的恶业。所以上品的善业它一定会超生、生天，最起码的话一定保持人身，如果我们以这功德回向净土的话，那一定会往生，这就是戒。所以你真正的得到了这个戒体，只要如法去做的话，往生那稳得不得了。[09:16]
那么同时那个不律仪的话一定堕落。什么是不律仪？我们叫恶戒，这个概念我们不大清楚，这个地方简单说一下。通常有两种、有三种状态可以说：第一种这个出身的家庭，譬如说出生的这个家庭，像我们这里不大有，印度他这个是家族传下来的，譬如说他那个是婆罗门种、刹帝利种、旃陀罗种，或者杀猪的、宰羊的，他这职业本身就是祖上传下来的，就该这么做，这样。所以换句话说，这一种是专门讲杀生的，杀猪、宰羊就这个样，所以他那个概念从小当中就应该这么做。其实我们现在这里还是有这种，譬如说有很多外道，他觉得就要这样做的。我在印度就听见过这么一个，他那个宗教的说法，就是说告诉我们去杀人。杀人他不是说像强盗这样，用几个人先一副好面孔，看见一个陌生人来了， (p24) 他就跟你很亲善地来帮忙你，你相信他了。然后他就带你到某个地方去，然后几个人围上来把你弄死，把你的东西就统统拿去。而且因为它是一个宗教，所以那个政府简直没办法它，到现在这种东西还有欸！这个宗教就有这么力量，这种就是恶律仪，这是一种。[10:50]
还有一种，就是我们现在因为受了世间的这个不正确的这个说法，不正确的说法。譬如说，我们现在说：这个东西很多动物天生来就该我们吃的。那么你就要去，拿了这种概念，以及我们往往就是一种错误的概念，颠倒的概念，拿这个概念觉得这个要这么做，要这么做。那么我们说举一个比喻吧！就是这个宋朝有一个很有名的一伙人—梁山泊、宋江那伙人，他可不是说我在这儿做强盗，他打出来那个招牌叫什么？“替天行道”。那他的确是……然后呢，在社会上面这个侠义，觉得还很那个呢！他专门什么？专门就是做这个。你说他一无可取吗？欸，他好像还很讲道理咧！说他讲道理吗？那都像你这样的话，那个国家是一点办法都没有。就是这种人，就是这种人，受了这个概念，他就、就、就这样去做这样，那么在这种情况这个叫恶律仪。[12:00]
那么还有一种，好的也好、坏的也好，这个地方单单指好的，就是说，他并不是有特别的这种戒善，而是说他本身，譬如说我们世间的人觉得这个事情该做这个好的啊！那世间大部分人的道德操守、道德标准觉得该这样去做的。那么通常呢，我们说戒善跟性善， (p25) 就是属于性善他也认真地这样去做；或者就算是那个戒善的话，这个戒不是跟出世很强有力的，这种就是非律仪非非律仪所摄净戒律仪。譬如我们世间上来说，仁、义、礼、智、信，乃至于譬如说我们受五戒。这个五戒有两类：假定说你为了出世而受这个五戒的话，这个五戒就属于净戒律仪所摄的最起码的根柢；如果我们不了解这个特质，就这样随随便便做的话，实际上也没有得到这个真正的内涵，这种情况做是做好的，但是呢实质上不够，那么这种就是在这个里头。[13:19]
所以这一个说明了什么？说第一类，那就是得到的人天果报，这样；第二类的话，决定是出世的，属于声闻相应的；第三类呢，走大乘菩萨的。这个三士的名虽然不同，内容是一样。[13:39]
Furthermore, the scriptures mention many ways of positing a least, a medium, and a superior person.
【与此义同，复说多种上中下士建立道理。】
有各式各样的建立，那么下面说：[13:48]
Like Atisha's 《Lamp for the Path to Enlightenment》, Vasubandhu's Abhidharma-koša Auto-commentary defines the three types of persons. Among the persons of small capacity, there are indeed two types—those who are intent on this lifetime and those who are intent on future lifetimes. However, here I am speaking of the latter, whom I will identify as those who engage in the unmistaken method for attaining high status.
【如《道炬》所说，世亲阿阇黎于《俱舍释》中，亦说三士之相。下士夫中，虽有二类，谓乐现法及乐后世。此是第二，复须趣入增上生无谬方便。】
现在解释一下，除了这个〈摄决择分〉，就是《瑜伽师地论》，其他地方还有，乃至于 (p26) 就是这个《道炬论》当中也引，引这个世亲菩萨在《俱舍释》当中也说三士相。不过不管在哪里，总之我们现在这里所说三士，已经包含了佛所说的一切，实际上呢，佛所说的一切也包括了十法界的所有的，没有一点遗漏了，这样。[14:42]
那么这个下面呢，特别一个解释，这个解释就是我们一开头要深切地认识的，这个是我们下脚的第一步。下士有两类，下士的特质是什么？就是求“增上生”，增上生就是我们在世间的生活慢慢地改善，这个意思。那么这个慢慢地改善分两部分：有一个呢，现世—求现世改善，有一个呢，求后世。现在这个地方真正引导我们的是“第二”，第二求后世的。最后有一句话，注意哦！就是求后世，还要“趣入增上生无谬的方便”，你求后世，这个也不要弄错！弄错的结果是什么？后世得到的，再后世就不行了，三世怨！这个非常重要、非常重要！你把握住这一点的话，说无谬的、没有错误的增上生，于是你一直在增上，一直在增上，它永远不会掉下去的。增上到最后是什么？报身报土。[15:55]
这个佛法真正殊胜的地方，它并不是教你放掉现在一切，不要，后面会详细说明。我们的的确确需要这些东西的，可是有很多似是而非的那个需要东西，那就害了！哎哟，你觉得有点甜头，那你尝到了以后，马上叫你送命的，就是这样。所以佛法的真正高明的地方，它把每一个地方的是非就辨得非常清楚。那我们所以颠倒、所以错误的话，因为没 (p27) 有了解事情的真相，换句话说，具慧这个条件不具足。在我们看起来往往把错的事情看成对的，那就受害了！关于什么是不错误的增上生，等到下士道的时候它会很正确的告诉我们。现在呢，这个就是第一点，我们在正式要了解这个整个佛法要学的道，要学的这个修的这个道整个的内容，也是这些，那么我们了解了。那为什么这个道，要照现在这个本论这样的话，一个一个下中上士这样引导呢？在这里说明它。[17:21]
2) Why students are led in stages using the trainings of the three types of persons.
This explanation has two parts:
【第二显示由三士门如次引导之因相分二，】
那么第二说明，为什么参照着这个次第引导的原因，那也分成功两个。[17:38]
1. The purpose of leading students by means of the paths of the three types of persons
2. Why one guides students through such stages
a) The purpose of leading students by means of the paths of the three types of persons
【① 显示何为由三士道引导之义，② 如是次第引导之因相。 今初】
第一个说明，这个“三士道引导”的内容是什么，什么是三士道引导，就这样；第二、其次再说明，为什么要这样的次第来引导。第一个说明三士道引导些什么个内容，第二为什么要这样的引导法。这样一来的话整个的这个内涵，我们就非常清楚，非常清楚、非常清楚了！[18:20]
I have given an explanation of the three types of persons. However, the stages of the path for the person of great capacity also include the paths for the other two types of persons in their entirety. Thus, these two paths are parts, or branches, of the Mahāyāna path.
【 (p28) ◎ 如是虽说三士，然于上士道次第中，亦能摄纳余二士道无所缺少，故彼二种是大乘道或分或支。】
上面虽然说的是三士，但是真正说起来，这个上士道次第当中，同样地也把下面的下士跟中士两道所引的内容完全包容，一点不缺少，一点不少。就像造房子一样，说我现在造的是一百层楼，虽然造的是一百层楼，你下面那个基础，下面一层两层完全有、完全有，绝不会少。所以这一个，下面这个下士以及中士是什么？是大乘道的一部分，是大乘道的一部分。所以说，“故彼二种是大乘道的或支或分”，支跟分是一样的，就是一部分。[19:41]
As the master Ašvaghosa states in his 《Cultivation of the Conventional Spirit of Enlightenment》: Being harmless, truthful, and chaste; not stealing, and giving away all your possessions: these are deeds that give rise to happy rebirths.
【马鸣阿阇黎所造，《修世俗菩提心论》云：“无害与谛实，与取及梵行，舍一切所执，此是善趣行。】
下面就引这个论，这个论上面告诉我们，头上面的这个东西就是，“无害”就是不杀，这个不用“不杀”而就无害的话比较广义的。平常我们单单指杀，实际上严格说起来，就是不要损害人家，不要伤害人家；最严重的伤害就是杀，你犯了这个东西那你就没办法忏悔了。如果仔细来说的话，就是不要说杀不可以，然后受伤不可以，乃至还不能让人家感到小小的伤害。所以平常的时候，为什么这个戒律里边，它真正的戒律，它处处地 (p29) 方是顾虑到不要损害别人的身、口、意。身口的话就是我们身体上的受伤，意的话使他感觉得不舒服，感觉得不舒服，不要恼他人。[20:56]
那么，我们说为什么在很多地方，佛有的时候呵斥别人呢？我们要了解：他这个对人家的伤害、不伤害是指什么？指究竟意义来说。佛之所以呵斥别人，真正还是帮助别人，所以他完全基于悲心，他晓得这样做对你有好处的。就像一个父母，喔，这个小孩子无知的，那么在这种情况之下，你让他去等于伤害的，就是呵斥他这个不可以的！所以佛陀不会说呵斥莫名其妙，不相干的人他绝不呵斥，他所呵斥的就是他弟子、跟他的，这一点我们要了解佛戒的特质。那么到后来呢，譬如僧团当中凡是碰见事情的话，也是这样，那个上座他真正呵斥有个条件，他的内心一定要基于什么？基于善心—善心就是悲心、怜悯心以及无记心。为了维护他，维护这个僧团，那个时候才呵斥，不是我们恶心。所以这个“无害”是比较广泛，实际上呢，这个无害的基础才能够慢慢地一步一步上去。“与谛实”，那这我们晓得的，“与取”、“梵行”—那就是不杀、不妄、不盗、不淫。[22:15]
“舍一切所执，此是善趣行。”所以最后一句话，舍一切所执，实际上呢，它真正地就是说这一点也可以说从酒戒。它酒戒是为什么？就是引发我们颠倒的，引发我们颠倒的。舍一切所执，就是，喏，这样子才是正确的。所以我们了解马鸣阿阇黎这个所以不用(p30) 五戒，用五个的话，那是涵意很深广，整个的佛法的真正地要守戒的基本精神，都在这里头的。二百五十条也好，三百多条也好，把握住这个细则的话，那个二百五十条可以说统统在里头了。那么，可是这个东西，这个单单这个什么？“善趣行”。因为你把握住这个内容，根本是有了，可是细的从这个基础上面。这个则是增上生的。[23:12]
Once you have seen the suffering of cyclic existence, You cultivate the true path to abandon it, And you eliminate the two misdeeds; These are the deeds that give rise to peace.
【遍观生死苦，断故修谛道，断除二种罪，此是寂静行。】
然后更进一步，虽然你得到了善趣，但是善趣还不究竟，善趣还在生死轮回当中。所以进一步，更进一步去观察的话，恶趣固然可怕，善趣还在生死轮回当中，发现还是苦的。啊，那不行！一定要断除这个，所以为了断除整个生死轮回，那么要修这个相应的“道谛”，无误的道谛。然后呢，要“断除”—那个两种罪是性罪、遮罪，性、遮二罪。当然有不同的开合，换句话说，这样一来的话包览无遗。此是“寂静行”，那么这个就是可以了脱生死的，超脱生死的，这个就是共中士。[24:13]
A person of great capacity should practice all these; They are the branches of the path of the supreme determination to be free. The knowledge that all phenomena are emptinesses Creates the stream of compassion for all beings. Limitless deeds of skill-in-means Are the activity of the supreme determination to be free.
【亦应取此等，是出离道支。由达诸法空，生悲众生流，无边巧便行，是胜出离行。”】
更进一步，下面更进一步，就是把下面一步就是大乘道，虽然是大乘道，可是上面这东西一样要修喔！所以说“亦应取此等，是出离道支”，就是把上面那个共下、共中的一 (p31) 起做了。更进一步“达诸法”一切法空，然后呢“生悲众生流”，而且悲悯一切有情。在这种状态当中，有无边的种种的菩萨的六度万行，解决一切众生的痛苦，那个才是殊胜的出离之行。所以大乘跟二乘不同的地方什么呢？他同样的出离，一个出离就自己出离了，一个出离是要所有法界一切有情都出离，那么所以说：[25:26]
Therefore, in this instance teachers lead you neither to the path for persons of small capacity, who make their goal the mere happiness of cyclic existence, nor to the path for persons of medium capacity, who make their goal the mere liberation from cyclic existence for their own sake. Rather, they take some of the paths that are common to these two types of persons and make them prerequisites for leading you to the path for persons of great capacity. Thus they make them components of the training in the path for persons of great capacity.
【是故此中非导令趣，唯以三有之乐，为所欲得下士夫道，及为自利唯脱生死，为所欲得中士夫道，是将少许共彼二道，作上士道引导前行，为修上士道之支分。】
那么从这个上面，我们晓得他马鸣阿阇黎说得很清楚，前面一个那个是善趣行，第二个是寂静行、出离行。那么修大乘道的时候呢？他还是要学上面这个两样东西，做为上士道的支分、一部分，然后呢，进一步所达到的目的就是“殊胜的出离行”，要帮助法界一切有情解决生死轮回痛苦。所以说，他并不是单单讲下士道，并不是单单让你达到下士，得到人天；讲中士也不单单是教你自己进一步说解脱生死；而是要把下面这两个共同的基础做为上士道的基础，引导这个一步一步地上去，这个是我们要了解的。所以他真正用三士道引导的目的，为什么要这样引导呢？目的何在呢？还是引导我们能够达到最殊胜的出离行，圆满一切问题，圆满地解决一切问题，圆满地得到一切功德，这个是他所要的。[27:22]
Therefore, once you have developed the desire to take full advantage of this human life of leisure and opportunity as explained before, you must know how to take full advantage of it. With respect to that, Bhavaviveka's Heart of the Middle Way states: These bodies are insubstantial, like banana trees and bubbles. Who would not give them a substance that is like Mount Meru By making them conditions for helping others? These bodies are a basis for sickness, old age, and death. Those who have good character and compassion make them in each moment a basis for promoting happiness in others. This life of leisure is free of the eight conditions of nonleisure. With the lamp of the sublime teaching make good use of this leisure through the deeds of a person of great capacity.
(p32) 【◎ 是故若发如前所说取心要欲，取心要之法，如《中观心论》云：“谁不将无坚，如蕉沫之身，由行利他缘，修须弥坚实。上士具悲故，将刹那老死，病根本之身，为他安乐本。具正法炬时，断八无暇暇，应以上士行，令其有果利。”】
下面是解释，我一起念，一起简单地说一下。[27:56]
Thus, enter the Mahāyāna with the thought, "Day and night I will conduct myself as a person of great capacity, making good use of this body of mine, which is a home for illness, a basis for the sufferings of old age and the like, and which lacks an essence like a banana tree or a water bubble."
【谓应念云，我身无实，如蕉如沫，众病巢穴，老等众苦所出生处，应以上士所有现行度诸昼夜，令其不空而趣大乘。】
所以说，我们真正要修学佛法的、要取的心要，这个善法欲是什么呢？就是这个，下面《中观心论》上面告诉我们的这一个。那么这个括弧里的这个论文，下面的解释就是这样，说我们应该这样地想：说我们现在身体“无实”，这是虚的、是空的，那么非常快速又无常地像芭蕉一样。芭蕉是什么？就是普通的芭蕉树，看起来一棵树，如果你拨开来的话，发现像那个一层一层拨到后来里面没有，空空如也，外面看起来好像有的，里面却是没有。那么我们身体，我们以为这个我也是一样，原来这是什么？色、受、想、行、识，拿掉这个东西，你找不到了！又像一个泡沫一样，泡沫看起来有的，一碰就破掉了。不但是说泡沫说它里面是空，而且非常快速，随便一下就破掉了。它本身既没有实在，又这么快地 (p33) 消失，却在没有消失之前又什么个状态？“众病巢穴”，唉呀，所有的病苦的根本就是从这上面来的！[29:43]
33B Commentary
ENGLISH LR V.1 P.130 (COMMENTARY V5. CH8 P36)[00:06]
At that time, fortunately, I gradually knew how to introspect from time to time, so I thought that I might as well reflect on what he said. Upon contemplation! I thought it made sense; it is so true, absolutely true! Nowadays, let’s just say that you aspire to practice the teaching, would you mind sparing some time to help others? No, you don’t want to! Then why should others come to help you? Why? May I ask, have you thought about this or ever reflected on it? This is a very simple question. Practitioners should be worldly people with a sense of morality, right! Is your selfishness considered moral? Does it count as morality? Well, so I believe… does not matter what you were thinking, upon more reflection the more embarrassment would arise. Thus, let me tell you, in the past, my eyes were arrogantly up here, on top of my head. Why? Gradually, on one hand, I listened to this reasoning often enough, but on the other hand, I have been scolded. There are benefits to being scolded! More or less I am willing to introspect. So those of you here today, if you are willing to listen to me, I want to tell you that introspection is very important. Once you can introspect, then the situation for your practice is different. Gradually my eyes lower to here, then to here. Why are they here? Because I am afraid to look at others, definitely don’t dare to look! By reflecting on it later, alas, you would sense that arrogance is totally meritless! There isn’t enough time for you to confess everything with all your might, and you feel embarrassed when facing others. This feeling is absolutely true! That is how it works. [01:36]
So up to this point, I might as well share one of my experiences. By that time, regardless of whether you claim to act for the benefit of self or others, you won’t have any tiny chance to get upset and be disagreeable. It will all disappear! When you notice how disagreeable you are, who benefits from it? It works like a charm the benefit is yours! The benefit is truly yours! This was mentioned earlier, right? When you generate any bit of anger in front of a Bodhisattva, that is the harm you impose on yourself. There are times, when you face a given condition, you would be agreeable and it is not possible for you to get upset. Why do you have this state of mind of not getting upset? It is the suppleness quality! It becomes very easy for you to be patient, and in the end, the benefit is yours, very interesting! Do you believe it? Well, that is how it works! If you don’t believe it, give it a try. My concern is that you won’t try it. Thus this is mentioned in passing; next, it covers the three scopes. [02:30]
With respect to the terms for the three types of persons, these statements in the Lamp for the Path to Enlightenment are similar in meaning to the statement in the 《Compendium of Determinations of the Levels of Yogic Deeds》: Furthermore, there are the three types of persons as follows. There are those who have correctly assumed the vow of ethical discipline of giving up the ten nonvirtues, which is not considered a vow and yet is similar to a vow. There are those who have correctly assumed the Śrāvaka's vow of ethical discipline. There are those who have correctly assumed the bodhisattva's vow of ethical discipline. Among these, the first are the least; the second, medium; and the third, superior.
Why does the author need to specify this? I will explain it here. Because, in the beginning when we talk about the general presentation of the path, it says that the three types of persons include everything. Well, however, now in this Levels of Yogic Deeds – the Compendium of Determinations also establishes the term of three types of persons. Is the content of these three types of persons different? Thus, here we need to distinguish them. [03:15]
Why does the text say it in this way? If we just go with our usual way of reading the text, you will not be able to see why it is presented in this manner. Remember I mentioned to you the day before yesterday, a perfect teaching will arrange what we should study very clear beforehand, and we must discern it explicitly and clearly without any omission. If you leave anything out, you will feel that you’re doing it right, but then something goes wrong halfway through. Well, have to go back to when you were making your initial decision, in other words, when you were learning in the first place, this aspect was overlooked. At that time, your study has gone wrong and you will be out of options, is that right? So here all aspects are covered. Now, for the three types of persons, regardless of whether it is Profound View or Extensive Deeds, either school does not have any exception – all aspects must be properly prepared beforehand. While advancing, your progress will be very steady! This is the importance of the general presentation of the path, is this clear? Later I will tell you when we are discussing the practice of the six perfections, etc. You can also read them on your own for now before we discuss it. However, if I don’t explain it here, you would definitely not notice it in the text – we need to understand this big loophole. [04:28]
So what is the above text about? It says the “three types of persons” are “those who have correctly assumed the vow of ethical discipline of giving up the ten nonvirtues, which is not considered a vow and yet is similar to a vow.” What is not considered a vow and yet is similar to a vow? Let me tell you, this refers to our average good deeds, general kind actions. This is the first one. [04:51]
On [page 131] of the text, with regards to the term of the three types of persons, so why does the author bring it up this way? For sometimes the same term carries different meanings. So under these circumstances, some meanings may have been overlooked. If there is an omission, then it will not be perfect, it is incomplete. Therefore, all perfect, purified teachings will definitely distinguish the concept very clearly in the beginning. We should recognize and understand this. In the future, if you want to advance, you may think of yourself as a mighty one – truly a powerful person of character – so at that time you decide to take this most accurate and complete path. By then, every detail regarding this complete teaching becomes very important, very crucial! This is why, in such complete teachings, they all start with discernment. For instance, in the Levels of Yogic Deeds, at first it is arranged with the Main Stages Division, and immediately followed by the Compendium of Determinations, in order to distinguish such differences, or even explain it in great detail, nevertheless the entire “path” should be covered without any omission so not to leave anything out. If you have such recognition, then your advance will be very stable and steady! If you have any oversight after getting halfway, then you will have to start over again. Sigh, and that would absolutely be a great waste! [07:17]
Then now the author says that these three types of persons are also in the Compendium of Determinations of the Levels of Yogic Deeds. And the author cites, “Furthermore, there are the three types of persons as follows. There are those who have correctly assumed the vow of ethical discipline of giving up the ten nonvirtues, which is not considered a vow and yet is similar to a vow. There are those who have correctly assumed the sravaka’s vow of ethical discipline. There are those who have correctly assumed the Bodhisattva’s vow of ethical discipline. Among these, the first are the least; the second, medium; and the third, superior.” These terms of the three types of persons may seem different from the above-mentioned three types of persons. Actually, the content is the same, identical. [08:04]
So here, regarding “not considered a vow and yet is similar to a vow,” I will briefly explain it. Generally, vows refer to precepts. Then why are they called vows? Why do we say, “there are those who have correctly assumed the vow of ethical discipline of giving up the ten nonvirtues, which is not considered a vow and yet is similar to a vow”? This vow is referring to ethical discipline in general, which will lead to the most virtuous level of kind deeds. In other words, this will bring about the purest virtuous effect, the best virtuous effect. And the other one, referred to as not a vow yet is similar to a vow, will lead to the worst nonvirtuous effect. So the most virtuous effect will promote you to the deity realm or at least allow you to maintain a human form. If we dedicate these merits so we can reach Pure Land, then we are certain to be reborn there, and this is due to precepts. Once you truly attain this essence of the precepts, as long as you abide by it, then you are certain to be reborn in Pure Land. [09:16]
So those that are not a vow certainly lead to downfall. What is not a vow? We call it erroneous vows, we may not be very clear with this concept, and it will be briefly mentioned here. Usually, there are two or three types of situations that we talk about: the first is your family background. For instance, your birth family – we may not have castes here. In India, the clans passed down in their traditions, for example, they have Brahmins, Ksatriyas, Chandalas, or butchers who slaughter pigs and goats. Their professions were inherited from their ancestors, they just follow suit, like that. So, in other words, this is a specific profession of slaughtering pigs and goats, therefore the concept of butchering was planted at a very young age. Actually, we still have this type of profession over here. Like many non-Buddhists are doing it. When I was in India, I heard this once: one of the religions was teaching the concept of killing people. The way they kill is not like a bandit – first, they would show a friendly appearance. Once they saw a stranger, they would help you with great friendliness and gain your trust. And then they will take you somewhere, a few people would surround you to kill you and take away all your belongings. Because it was a religion, so even the government could not do anything about it. This is still happening now! This force of the religion is an erroneous vow; this is one type. [10:50]
The other type, it is because we are influenced by the present erroneous worldly perceptions, incorrect perception. For instance, we now say many animals are born so that they can be eaten by us. Thus, you rely on this concept – and usually, we have these erroneous and inverted concepts, and we rely on such concepts to engage in this or that. Let’s use an example! During the Song dynasty, there was a famous group of people – the gang of Liang-shan-bo and Song-jiang. They were not claiming, “Here I am the bandit.” What did they announce that they were doing? It was “the enforcement of justice on behalf of heaven.” They were actually… and then, doing chivalrous acts in the communities, and they felt proud of it! What did they specialize in? They specialized in chivalry. Could you think of him as worthless? Well, he seemed to have sound reasoning! Could he be thought of as reasonable? Then, if everyone were like that, the government would be out of discipline. This is the type of person, people like that who was influenced by this concept, then, thus, he abides by it. So in this situation, this is an erroneous vow. [12:00]
There is another kind, whether it is good or bad, here we only focus on the good. That is to say, he is not specifically endowed with these virtuous precepts, but it is about, for instance, from the world sense we think that doing it this way is very good! The majority of people have this sense of worldly moral integrity and standard that should be followed. So usually, we speak of virtuous precepts and intrinsically kind nature – with the classification of an intrinsically kind nature, some will sincerely follow it. Or even with the virtuous precepts, these precepts may not have strong correspondence with spirituality, so this is not considered a vow and yet is similar to a vow. For example, in the mundane world, we talk about benevolence, righteousness, etiquette, intellect, and trust, or even taking the five precepts. These five precepts have two types: if you observe them for the sake of spirituality, these five precepts are the minimum foundation of pure ethical discipline. If we lack the understanding of such characteristic and randomly take them, actually we won’t get the true content. In this circumstance, taking the vows is good, but in reality, it is not enough, it has such meaning in it. [13:19]
Thus what does this explain? The first type is to obtain the effect of being reborn in human and deity realms, like that. For the second type, it has to be the supramundane, conforming to the sravaka mentality. The third type is taking the Mahayana Bodhisattva path. These three types of persons may have different terms, but the contents are the same. [13:39]
Furthermore, the scriptures mention many ways of positing a least, a medium, and a superior person.
It establishes all sorts of approaches. Next, it says:[13:48]
Like Atisha's 《Lamp for the Path to Enlightenment》, Vasubandhu's Abhidharma-koša Auto-commentary defines the three types of persons. Among the persons of small capacity, there are indeed two types—those who are intent on this lifetime and those who are intent on future lifetimes. However, here I am speaking of the latter, whom I will identify as those who engage in the unmistaken method for attaining high status.
Now I will explain it, other than this Compendium of Determinations, which is part of the Levels of Yogic Deeds, as well as in other sources. Even in this Lamp for the Path to Enlightenment, there is a quote from Vasubandhu in his Abhidharma, which also defined the three types of persons. Regardless of what source it is, in summary, the three types of persons we refer to here are already included in all of Buddha’s teachings. All of Buddha’s teachings also include everything in the ten Dharma Dhatus without any omission, just like that. [14:42]
So next is a specific explanation, this explanation is what we should sincerely recognize in the very beginning. This should be our first step. There are two types of persons of small capacity. What is the characteristic of a small capacity? It is to seek “high status,” which is improving our living conditions in the mundane world – that is the meaning. However, the gradual improvements here are divided into two parts: one of them is within the present lifetime – seeking improvement in this life. The other is seeking a better future rebirth. Here the actual guidance for us is “the second one” – seeking future rebirth. The last statement, pay attention! It is the intent for future rebirths, which still require to “engage in the unmistaken method for attaining high status.” While your intention on the future rebirth has to be accurate, too! What will be the consequence if it is mistaken? The attainment of the next rebirth will not extend to the life after it – one would end up with the plight of three lifetimes! This is very important, very crucial! If you are confident on this point, the infallible and unmistaken high status allows you to constantly advancing, constantly improving – one will never downfall. What is the end of high status? One would become enlightened both physically and mentally. [15:55]
The actual supremacy of Buddha Dharma is not for you to give up whatever you have now, not like that. Later, the text will explain it in great detail. We actually rely on these immediate substances. However, many paradoxical objects could be harmful! Well, you have some pleasant experience, but, upon being drawn in with a taste of it, it will immediately cost you your life, just like that. So the real brilliance of Buddha Dharma is it defines every aspect explicitly. The reason that we are infatuated and fallible is due to a lack of understanding of the true nature of reality. In other words, we are not endowed with wisdom. Now, we often mistaken what’s wrong to be right, and that is harmful! Regarding what unmistaken high status is, the text will reveal it to us in a very precise manner in the small capacity section. As for now, this is the first point, before we start to understand the entirety of the Buddha Dharma path, the contents are nothing else but these. Thus, now we have this understanding. Hence, on this path, why does one need to follow the teachings of this Lamrim from small, medium and to great capacities? Now the text will explain. [17:21]
2) Why students are led in stages using the trainings of the three types of persons.
This explanation has two parts:
So the second explains why we need to follow this stage for guidance, which is also divided into two parts. [17:38]
1. The purpose of leading students by means of the paths of the three types of persons
2. Why one guides students through such stages
a) The purpose of leading students by means of the paths of the three types of persons
First, it explains the contents of this “leading students by means of the paths of the three types of persons.” What the guidance of the three types of persons is, that is it. And secondly, the text further explains again, why we need this stage for guidance. The first part specifies what the content of the three types of persons is; the second part is why it guides us in this manner. Based on this, the entire content will become very clear for us, very explicit, very clear! [18:20]
I have given an explanation of the three types of persons. However, the stages of the path for the person of great capacity also include the paths for the other two types of persons in their entirety. Thus, these two paths are parts, or branches, of the Mahāyāna path.
Even though the above states the three types of persons, but truthfully speaking, the great capacity also includes the content of both small and medium capacities without any omission, leaving none of them out. It is like building a house. If what I am now building is 100 stories. Although it is 100 stories, the foundational stories are all included one by one, and they have to be completely fulfilled. So with this, what are the supporting small capacity and medium capacity? They are part of the Mahayana path – they are branches of Mahayana. So the text states, “Thus, these two paths are parts, or branches, of the Mahayana path.” Part and branch have the same meaning; which are the subdivisions. [19:41]
As the master Ašvaghosa states in his 《Cultivation of the Conventional Spirit of Enlightenment》: Being harmless, truthful, and chaste; not stealing, and giving away all your possessions: these are deeds that give rise to happy rebirths.
Next, it quotes from a commentary. In this commentary, it tells us, the first one is “being harmless,” which is no killing. Instead of using “no killing,” it says being harmless, which has a broader definition. Usually, we only refer to killing. Strictly speaking, it is not to harm others, not to hurt anyone. The most serious harm is killing. With this transgression, it will be hard for you to repent. If from a subtler perspective, needless to say for killing, even harming is not permitted, or even making others feel slightly hurt. Thus, usually the guide of the precepts is for us to be constantly mindful not harming others through acts of the body, speech, and mind. Body and speech are to harm us physically and verbally, and mental intention makes others feel discomfort and uneasy. Instead, we should not offend others. [20:56]
However, we find out in many aspects, why is it that Buddha sometimes berated others? We have to understand: what does it mean by harming or not harming others? It refers to the ultimate intention. The reason Buddha berated others is actually to help them. For Buddha was totally endowed with compassion, he knew that doing so was for your benefit. It is like parents, well, the child is ignorant, so in this situation, leaving the child to be ignorant about something is to harm him. Thus, the parents berate the child not to engage in it! Thus, Buddha would neither berate without any reason nor would he berate the irrelevant ones. He only berated his disciples, his followers. For this, we have to understand the characteristic of Buddha’s precepts. And later, for instance, when things happen in the monastery, the same guideline applies. There are requirements for the senior monks to berate others – what must his mentality be based? He has to base it on kindness – kindness is compassion, sympathy, and is ethically neutral. For the sake of maintaining the monastics, maintaining the Sangha community, that’s when you can berate them. It is not for us to have a vicious intention. Thus, this “being harmless” has a broader sense. In fact, with this harmless mentality, then stepwise gradual advancement becomes possible. Being “truthful,” this we understand. “Stealing” and “chaste” – these are refraining from killing, senseless speech, stealing, and sexual misconduct. [22:15]
“And giving away all your possessions: these are deeds that give rise to happy rebirths.” The last part of this verse is about giving away all your possessions. It actually also applies to the precept of intoxication. What is the precept of intoxication for? The grasping part will invert our normal behavior and cause us to become disoriented [by overly depending on certain external substances]. To give away all possessions is, well, [to give away our reliance on external substance] is the right thing to do. So we should understand that Venerable Asvaghosa did not refer to the exact term of the five precepts but he used these five expressions in this verse, such intention is very profound – the fundamental essence to truthfully abide by the Buddhists precepts is all imbedded within these five expressions. Regardless whether it is 250 precepts or over 300 precepts, by capturing these subtle expressions, then all 250 monastic vows are included. So, from here, what does abiding by precept means? It directs to “deeds that give rise to happy rebirths.” Because you get hold of this content [of not be attached], which is the foundation; and then enhance it with the subtler aspects, this is the high-status. [23:12]
Once you have seen the suffering of cyclic existence, You cultivate the true path to abandon it, And you eliminate the two misdeeds; These are the deeds that give rise to peace.
Furthermore, although you obtain the rebirth in a fortunate realm, yet it is still not thorough – fortunate realms are still within cyclic existence. So, one step further, to analyze it more: that the miserable realms are dreadful, but fortunate realms are still amid in cyclic existence. Suffering remains. Well, that is not going to work! One has to abandon it – for the sake of completely escaping cyclic existence, then it requires one to meditate on the corresponding “path to cessation,” the unmistaken true path. Moreover, one needs to “eliminate” the two kinds of misdeeds – deeds wrong by nature and deeds wrong by prohibition. Of course, there are different discerning guidelines, in other words, this covers all conditions. These are the “deeds give rise to peace”, which leads to liberation from the cyclic existence, to transcend rebirth, and this is the medium capacity. [24:13]
A person of great capacity should practice all these; They are the branches of the path of the supreme determination to be free. The knowledge that all phenomena are emptinesses Creates the stream of compassion for all beings. Limitless deeds of skill-in-means Are the activity of the supreme determination to be free.
Moreover, take one more step further to the great capacity. Even though it is great capacity, the preceding capacities must also be cultivated! So it says, “A person of great capacity should practice all these; they are the branches of the path of the supreme determination to be free,” which is to apply both of the shared small and shared medium capacities as well. Besides, “the knowledge that all phenomena are emptinesses” followed by “creates the stream of compassion for all beings” so you are compassionate toward all living beings. In this situation, there are immeasurable six perfections of Bodhisattva deeds to solve all living beings’ sufferings. That is considered the supreme act of disenchantment. So what is the difference between Mahayana and Theravada? They both have disenchantment. One is for individual renouncement, the other is to renounce together with all living beings in the Dharma Dhatu. So it says: [25:26]
Therefore, in this instance teachers lead you neither to the path for persons of small capacity, who make their goal the mere happiness of cyclic existence, nor to the path for persons of medium capacity, who make their goal the mere liberation from cyclic existence for their own sake. Rather, they take some of the paths that are common to these two types of persons and make them prerequisites for leading you to the path for persons of great capacity. Thus they make them components of the training in the path for persons of great capacity.
So from here, we recognize that Venerable Asvaghosa explicitly expressed in the preceding deeds that give rise to virtuous rebirth, and the second is deeds that give rise to peace and disenchantment. So what about cultivating great capacity? The practitioner still needs both of the above foundations as part of the branches of the Mahayana path, and then further advance to the goal of acting with “supreme disenchantment” and helping all living beings in the Dharma Dhatu to be free from the suffering of cyclic existence. So this is not merely talking about small capacity, not merely allowing you to achieve small capacity with the attainment of a rebirth as a human or deity. The medium capacity covered here is not merely for your own advancement toward liberation. It is rather to apply the preceding two shared paths as the foundation for great capacity, as a step-by-step guide, this we have to understand. Thus, what is the true purpose of using the guidance for the three types of persons, why do we do that? What is the purpose? It is still to guide us to achieve the most laudable act of disenchantment, to resolve all problems. It can resolve all problems, and completely achieve all good qualities. This is the purpose. [27:22]
Therefore, once you have developed the desire to take full advantage of this human life of leisure and opportunity as explained before, you must know how to take full advantage of it. With respect to that, Bhavaviveka's Heart of the Middle Way states: These bodies are insubstantial, like banana trees and bubbles. Who would not give them a substance that is like Mount Meru By making them conditions for helping others? These bodies are a basis for sickness, old age, and death. Those who have good character and compassion make them in each moment a basis for promoting happiness in others. This life of leisure is free of the eight conditions of nonleisure. With the lamp of the sublime teaching make good use of this leisure through the deeds of a person of great capacity.
Next is the explanation, I will read it as well and briefly go over it. [27:56]
Thus, enter the Mahāyāna with the thought, "Day and night I will conduct myself as a person of great capacity, making good use of this body of mine, which is a home for illness, a basis for the sufferings of old age and the like, and which lacks an essence like a banana tree or a water bubble."
So for those of us who truly want to study and practice Buddha Dharma, who want to attain the essence of mind training, what is this aspiration for virtue? It is taught in the quote from the Heart of the Middle Way. In this quote, it explains that we should contemplate in this way: our body “lacks essence,” it is intangible and it is hollow. It changes very quickly and is as impermanent as a banana tree. What is a banana tree? In general, it looks like a tree, but if you open up the trunk, you will find that within the layers inside, it is empty. It appears to be solid on the outside, yet inside it is not. As for our bodies, in the same way, we consider it as a self, but actually what is it? By taking away form, feeling, perception, mental formation, consciousness, you will not be found! It is also like a bubble, it looks tangible, but with one touch it breaks. Not only is the bubble hollow inside, but it also breaks very easily. It does not have a solid substance, and disappears so quickly, what is the condition right before it disappears? “A home of all illness.” Alas, all the roots of illness and suffering arise from it! [29:43]