菩提道次第广论手抄稿:旧版第三十四卷A面
P. 68 (6)（手抄稿 第五册 p37）[00:09]
所有的病苦的根本就从这个上面来的，“老等众苦”，没有一个人跑得了，所以各式各样的苦都从这个上头来的。拿我们现在来说，哎呀！又要喂它吃，又要喂它，像我这么一点、唉！稍微一点点就不行；就算好端端嘛，吃过了以后，唉，还要忙这个，还要忙那个，实在是一无是处。所以我们了解了这一点，应该怎么办呢？“应以上士所有的现行，度诸昼夜”，那这是我们真正要求的，要解决一切问题，所以我们若昼若夜，真正要做的事情，这个才是，不要让它空空地浪费，得不到这个好的结果。所以在这个文，等到你了解了暇满以后，再在这地方念这个文的话，研、学这个文的话，这个文就本身有很大的意义。啊，一点都没错，这人身是毫无意义，然后呢得到，真正说起来，内容是一点都没有，但是却在整个的生死轮回当中，它最宝贵的，为什么最宝贵？因为尽管它无意义，说它有一个特质—唯有在这个时候，你才能够趁那个无意义的人身，善巧地利用，跳出这个生死轮回，还可以帮助一切人；除了这个还没有，在任何情况之下没有的。所以你想到这一点的话，你绝对不愿意去浪费，绝对不愿意浪费！眼前一切时处，都是干什么？都要努力去修行，不要让它空空地浪费。[01:50]
p. 68 (8)
Question: From the outset one should guide students through the practices of a person of great capacity. What is the use of training in paths which are shared with the persons of small and medium capacities?
【◎ 若尔理应先从上士引导，云何令修共中下耶。】
有人会问，既然你的目的是引导这个上士，那么，你直截了当地就说你引导上士，因为你的主要的目的在这地方，你为什么要修共中、共下？或者你干脆可以说，我这个就是大乘法，不是更干脆吗？下面说，[02:20]
Reply: Training in the paths that are shared with these two is a prerequisite for the development of the path of a person of great capacity. I will explain how this is so.
【谓修此二所共之道，即上士道发起前行，此中道理后当宣说。】
这个两个真正的，的的确确是要学上士道引导，但是这两个是什么？引导上士的基础，引导上士的基础，除了这个基础必要以外，还有其他的特别的原因，这个下面会主要地告诉我们。所以这一段特别地告诉我们，尽管分三士道，但是它为什么，什么东西是要引导你的？就是，你的目的何在？就告诉我们：目的是究竟圆满一乘佛法。在我们已经接触佛法，了解佛法的人，大家了解，最究竟的时候，做到最后就是这个，目的就是这个。 (p39) 所以它一开头的时候，就把这个指出来了以后，有个什么好处呢？我的目标摆正了。目标摆正了以后，你就不会为那个旁边的枝枝叉叉影响，不会走歪路子，不会走曲路。进一步，你自然会想，要想达到这个究竟圆满的路，以什么方式最正确的、最圆满的？那个时候你摸上去，才不会走冤枉路。比如说，告诉你这个，你想，对呀！这个是道理，但是呢既然你目的是究竟圆满，一看，不究竟，说这个不好；然后呢你比这个，自然而然你不会说先跑得去闯闯看、试试看。等到了你试了，撞得头青眼肿，转回来的时候，也不知道多少劫转过去了，这种情况，都可以免除掉。[04:08]
b) Why one guides students through such stages?
Why one guides students through such stages is explained in terms of the actual reason and the purpose.
【第二如是次第引导之因相分二，① 正明因相, ② 所为义。 今初】
那么，下面就告诉我们，为什么要这样去三士道引导的原因，第一个是“正明因相”，二是“所为义”。第一个先说明这个原因，那么第二个就说明他这样去做有什么好处？产生什么功效？今初，[04:30]
i) The actual reason.
The entrance to the Mahāyāna is solely the spirit of supreme enlightenment.
【◎ 转趣大乘能入之门者，谓即发心于胜菩提。】
真正地进入大乘的门是什么？就是发殊胜的大菩提心。这个我们要正确地认识哦， (p40) 非常重要、非常重要的！真正学大乘佛法的根本，换句话说，在什么地方？就是发大菩提心。你什么时候开始发了这个心，然后你修这个行，都是圆满佛果的真正的资粮；否则，如果这个心没有发的话，不管你做多少好事情的话，欸，那还在门外转。所以那一天说：“忘失菩提心，修诸善法，是名魔业。”不要说你没发，你发了，忘掉了以后去修，尚且是错的，这个第一个概念。这个重要的概念我们先要认识，后面所有的讲的那些道理，就是把这个，现在那个基本的列出来的宗旨，让我们产生确定不移的认识，以及告诉我们如何步步地修持的方便。[05:41]
Once this is produced in your mind-stream, it is as Santideva states in his Engaging in the Bodhisattva Deeds: The moment helpless beings, bound in the prison of cyclic existence, develop this spirit of enlightenment they are called "children of the sugatas"...
Thus, these beings enter the Mahāyāna upon being named "conquerors' children" or "bodhisattvas."
【若于相续中生起此心，如《入行论》云：“若发大心刹那顷，系生死狱诸苦恼，应说是诸善逝子。”谓即获得佛子之名，或菩萨名，其身即入大乘之数。】
只要我们身心当中，什么时候生起这个大菩提心，那个时候我们就算是菩萨，这个菩萨才真的佛子。所以佛经上面通常说佛子的话，通常指的是发大菩提心的佛子，或者叫菩萨名，那个时候我们真正入大乘之数。上面就引那个论来证成，《入行论》上面告诉我们，说我们哪怕才发这个大心，刚发起一刹那，那个时候的的确确我们还是个凡夫，所以仍旧系在生死轮回当中，还是有种种苦恼，这个就是佛子，这个佛子。不过这个发大菩提 (p41) 心，我们不要误解，说：“啊，我现在发心了！”还没有！我现在说发心了，只是我们刚开始的种子，说：“啊，我现在发心了！”虽然说真实地还不相应，但是这一个心的的确确是第一个种的因，你有了这个因，然后你努力去做的话，达到某一种程度，那可以。所以这个地方说的这个发大菩提心，我们称它为叫世俗菩提心。这个世俗菩提心的内涵，本论讲到共上士的时候，一开头的时候告诉我们，一开始告诉我们，我们必定要认识这一个，那个时候才有一个衡量的标准。否则的话，没有正确认识，我们误解，总以为发了一点心啊，觉得我是一个发大菩提心，然后我就是菩萨，我就可以修这些大法，对不起！没有用、没有用。[07:49]
所以这个《阿底峡尊者传》上面就有这么几个公案，说有的人修生起次第、圆满次第，已经能够把生起次第修起来了，对不起，不相应、不相应！乃至于你还要堕落，因为什么？你的“根本”根本没有！所以现在由于我们现在很多学密的这个同修们：哎呀，密教最好的。然后呢他也要修“四加行”什么，弄了半天，不要说四加行，你修个四百个加行，如果你菩提心没有的话，那个还在空转、还在空转！所以我前面一路上面，常常提出来，你必定要了解，它要你这个内涵是什么？不是你念这个仪轨，照这个仪轨念一遍，这个不够的，这我们务必要了解。我们继续下去。[08:43]
If they ruin their spirit of enlightenment, they expel themselves from the company of Mahāyāna practitioners.
(p42) 【若退此心，亦从大乘还退出故。】
什么时候你退的话，你就退下来了。[08:50]
Therefore, those who wish to enter the Mahāyāna must develop this spirit of enlightenment by making many forms of effort. The supreme texts that teach the stages of the bodhisattva path, Šantideva's 《Compendium of Trainings》 and 《Engaging in the Bodhisattva Deeds》, speak of how to develop it.
【是故诸欲入大乘者，须以众多方便励力令发，】
所以我们真正想学大乘的人，要怎么办？要用很多方法，努力修学这个方法，发起这个大菩提心。这句话实是大有道理在这里，假定说这发菩提心，就像我们现在的这种错误的见解，觉得：“哎呀！我现在发大菩提心，要救一切人哪！”一个念这么一动就算发的话，这句话变成多余的、这句话变成多余的。但实际上呢，因为真正要想发那个大菩提心，不是像我们现在想像嘴巴上面说一下，真正的内涵哪，要了解很多的善巧方便。那个善巧方便，你还要善巧地听闻、研习，单单了解了，还不够，还要努力地照着它下去做；做了以后，那个心理的行相跟它相应了，那个时候才是真正地发，真正地发。[09:59]
譬如说，我们来受戒，那受戒仪式很容易，你跑得去剃光了头，跑得去换件衣服，那好简单，要不了一、两个钟头。但是，你真正要得到戒体的话，哇！那不简单。所以你现在的这个发菩提心也是一样，真正发菩提心的时候，那个时候内心当中，跟我们业种子相应的一种，非常强有力的一种誓愿，这个发起来的话，那是不得了、不得了的！一旦这个 (p43) 发起来的话，那的的确确，这经论上面就会说明，它这功德之殊胜，你简直无法想像，那就是佛子。[10:42]
p. 69
They state that you first need to meditate on its benefits. Then you intensify your delight in these benefits from the depths of your heart. This must be accompanied with practicing the seven branches of worship along with the practice of refuge.
【然发此心须先修习发心胜利。令于胜利，由于至心勇悍增广，及须皈依七支愿行，是能开示菩萨道次最胜教典，集学处论及入行论中所说。】
这个要想发那个菩提心，它必须还要先修一样东西，修什么？修发心的殊胜利益。它为什么要修这个东西呢？这里简单地说一下。我们现在常常谈菩提心，说菩萨行，然后说佛因地当中，做那些了不起的事情，我们也赞叹、佩服、景仰，但是轮到我们怎么办？“喔唷，这个好难呀！这个了不起，教我可是做不来啊！”就算你想做了，直正碰到你要去做一点点的话，你就一点办法都没有了，一点办法都没有，为什么？因为这个菩萨行，说这个大菩提心是难极、难极了，是非常难行的一种行为，如果说它没有特别的好处的，谁愿意去做这种难、非常艰难的事情？所以很清楚、很明白，没有一个人例外的，辛苦了半天一点好处都没有，你去做它干什么？[12:21]
所以像我们平常这个儒家常常说：一个真正了不起的人，要无所为而为，那个才好。这个标准是未尝不高，可是这句话本身是有大漏洞。请问一个普通的人，谁愿意说无所为 (p44) 而为，忙了个半天，什么好处都没有？所以印光大师特别说，乡下一个老农、老圃，这种田人，你告诉他：“你只要去种，你不要去问收获。”结果你种了半天，不问收获，谁愿意去做这个事情？我想在座的人，大概不一定愿意吧？至少要我的话，我绝不愿意做这个事情，辛苦了半天，一点好处都没有，干什么？真正的佛法绝不这样的！所以我们了解，真正的佛法恰恰相反，它告诉你，这件事情是非常艰难的，但是你做下去有非常殊胜的好处，这个好处是不得了的好啊！就这样。所以刚开头试的时候，是，你不想，这么难；后来你想这个事情有这么大的好处，你越想越好、越想越好！到后来发现，你所有真正的好处都还在这个里边，那个时候，叫你不做你也办不到。所以它真正佛法的善巧，它每一个地方，它有最正确的方法、次第引导你的。[13:39]
所以我说现在我们所以没有办法修的，不是我们什么地方差，就是我们执着太深，不肯放弃自己的成见，不肯去学那个正知见，这个是我们的一个致命伤。如果你正确地了解，你现在这样辛辛苦苦，你忙了半天，最后的好处你的；而且这最好的好处，还非从这个地方来的话，我想我们人人愿意走这个路子。譬如说，现在我们随便举一个例子，现在大家都要往学校里面挤。哎呀，那个，现在的学校多了，以前那个学校少，那个考试之难哪！尽管现在学校多了，大家还是拼命往里面挤。算起来这学校并没有好处耶！你如果不 (p45) 进学校的话，你自己去赚钱，哪怕你卖个枝仔冰，还可以弄几个钱；你跑到学校里面去，你还得付很多钱吧？但是为什么愿意呢？大家了解，你现在卖枝仔冰也好、作小工也好，将来赚的钱不多，你将来好好地去念了几年书的话，将来你就可以大富大贵。[14:52]
这个大富大贵还不一定保证吧！有很多人念出书来，还可能一生潦倒，这是有这个可能。它的的确确比眼前的、一般的作法要好很多，大家已经拚命认真去做了。现在佛法保证，而且确定比将来是一定好！而这个好的倍数的话，完全不是我们世间的那种好处所能够比的。现在世间来说，我也不要念书，就是学一个木匠，一天有一仟块钱，大概一仟块钱吧？我也弄不清楚。喔，现在还很吃香咧！像我们这个地方要做一个门，找了半天还找不到，生意还很好，一个月你认真做的话，可以赚个二万多块钱。但是大家还是不愿意，还是要拼命去念书；念了书还不一定，一定说真正地给你做个大官，给你做一个大富翁，还不一定耶！说不定出来一个小公务员，跑得去一个月只赚一万多块钱，还认真地那样去做。可是修学佛法，如果是你正确地了解了以后，你发现眼前尽管是得不到好处，还要叫你认真去做，可是将来你一定可以得到。得到的收入啊，那世间所有的东西都比不上的。如果我们得到，了解了这个东西，那个时候人人就拼命往里边钻。[16:21]
这个所以说，首先我们真正修行的时候，他一定告诉你，说你这样修有些什么殊胜 (p46) 的利益，这是非常重要的、非常重要的！你有了这个认识，单单这个认识还不是讲个道理喔，还要说，不单单讲这个简单的内容，还要用种种的正确的理由来证成它，还要用种种实际上的榜样来证明它，就这样。这个理由是千真万确，然后，这种榜样摆在这里的话，也是事实摆在那里，到那时候你才觉得确定不移；到那时候你才会肯走这个路，到了那个时候，你对这个殊胜的利益才能够确定不移。确定不移说：“哎，就这样！”然后呢“至心、勇悍、增广”。嘿！他还不是叫你马上去修欸，妙咧！要把这个正确地认识，要增广这个勇悍。什么叫勇悍？就是精进的力量，勇气百倍，做这件事情，在任何情况之下，你决定不会打退堂鼓。说这个悍的话，所以我们平常，这个战场上叫悍将，悍将的特质是什么？他就是绝对只有一样事情，要克服任何困难、任何敌人，不怕任何敌人的挫折，勇气百倍地要克服任何困难！把这一个心增广，不单单是有哦，还要增广。到那个时候，然后你出去的话，一股劲地向外面冲的话，那决定可以克敌制胜，把你所希望的愿望达到。[18:13]
那么除了发这个心以外，还要呢，它要做的时候，要皈依及七支愿行，喏！这个七支愿行就是十大愿王，所以真正说起来，我们正式修学佛法的人第一件事情，干什么？是皈依跟十大愿王，一点都没错。一开头的时候就这个，然后你步步上去的最后，也是把这个是导归极乐。所以这地方呢，很清楚明白告诉我们，一生取办。但是以我们现在一生行不 (p47) 行？不行！我们现在是修信心位，所以这个从凡夫开始到信心位，十信满心，那个时候确实不那么快的，要时间比较长一点。[18:58]
不过在这里大家又要怕了，哎哟，这个长啊，在生死轮回当中不很可怕吗？是的，很可怕！不过可怕的下面，那就不一样了。有一种可怕，哎哟！这么怕，你叫他退堂鼓了：“好啦，好啦，我就不要忙这个事情了，哎呀，那马马虎虎。”现在他不是，有正确的告诉你，正因为它可怕，你要找它可怕的因在哪里；你如果找到了可怕的因。从因地当中把可怕的因拿掉的话，你没有可怕的因，你就不必怕了。所以，把这个可怕策励我们：不要造可怕的因，赶快造什么？快乐的因。那个时候，你把快乐的因种下去了，那时候快乐都来不及欸！所以真正地修这个大乘的直路，说起来不但是结果最好，而眼前也是最快乐的事情，这是千真万确的一个事实。[20:02]
拿我们现在来说，我们可以体会得到的，我们可以体会的，因为我们每个人都有我们的心识，这个心识怎么说呢？譬如说我们今天跑得去参加一个国际什么比赛，平常我们在这里花拳绣腿，随便玩玩，没关系。跑得去，真正地像样的一个对手的话，那跟他要、大家参加那个竞争的话，那要相当努力，如果国际间的话，你就拚命去干啊！可是干完了以后，你打胜的话，那个快乐、这个得意的状态的话，那是无法可以比拟的！是不是我们 (p48) 也有这个心情啊？我们有欸，千真万确的！现在我们讲那个比喻当中，我们还不一定把握得住说一定能够打胜，可是修学佛法这件事情，这你能够一定打胜，为什么？喏！知已知彼，百战百胜。[20:58]
所以那个正确的教法，这样的正确地告诉你，你自己很清楚了解你自己里边有些什么，你也了解你对手是什么个状态。你了解了这个正确的内容，你发现你只要这样去做的话，一定能够克敌制胜，百分之(有)百的把握。所以打的时候，前面你心理有把握，打的时候勇气百倍，打完了以后你快乐无比，这样的！靠什么？靠的就是告诉你：“喔唷！这个世间是苦哦！”这个力量推动你。所以它并不是不说苦，的的确确一定说苦的，可是说苦了以后，下面告诉我们走的路子却完全不一样，这个才是最正确的。所以我们现在为什么常常说相似法、相似法？就是这样，它还是用佛经上面这句话：“哎哟，这个很苦啊！”下面的解释，歪曲掉了。你看起来是佛经上的，可是最后的结果，不晓得弄到哪里去，这个是我们在这地方随便一说。继续下去，[22:04]
If you condense the benefits spoken of in this way, they are twofold: temporary and final.
【◎ 如是所说胜利略有二种，谓诸现前及毕竟胜利，】
那么真正的发了大菩提心，修大菩提心的胜利，嘿！还是这个两样。它前面不是说， (p49) 那个增上生就是下士吗？注意喔，共下士！欸，你最上的上士，你还是有这个东西耶！而且下士的增上生只是一点点，这个无上乘的上士的这个增上，才是彻底究竟圆满的，所以它包含在里头的。他告诉我们，那么这个里边他又说明了：[22:46]
The first is again twofold: not falling into miserable realms and being reborn in happy realms.
【初中复二，谓不堕恶趣及生善趣。】
那个关于增上生那一方面，它也分二部份：一个是不堕落，不堕落恶道；第二呢生得善道。现在我们要求得利益，无非是这个内容。现在我们把下面的内容，告诉我们一下。“不堕落恶道”，整个的包括的三恶道，你只要照着去修的话，三恶道没有你的份，满意了吧？喔，那时候满意了。说实在的，现在我们这个世间，尽管己经比起以前很苦，但是我们觉得蛮快活了。实际上还不止此，那么还要更好，他就告诉我们：[23:32]
That is, once you have developed this spirit of enlightenment, you clear away many previously accumulated causes for miserable rebirths, and you end the continuous accumulation of them in the future.
【若发此心能净宿造众多恶趣之因，能断当来相续积集。】
好，这个纲要提出来。你不是要求这个利益吗？这个利益是增上生跟那个决定胜吗？那么增上生当中呢，第一个不堕恶趣，这个是基本，然后呢生到善趣。他说，你一旦发了这个心以后，有什么好处？以前，往昔所造的恶因能够清净，能够清净；还有呢将来，相续上面继续造的断除。我们所以堕落的原因是为什么？因为往昔所造的恶业，还没有结果 (p50) 之前，还在那里等着你；以及现在继续不断地造，然后呢去！所以我们真正修学佛法的要忏悔。现在如果你一旦发了这个大菩提心以后，以前那些恶因很快就净除掉了，而且这个力量是大得不得了，既然这个能够净除掉了，当然你就不会堕落。那么生善趣呢？[24:54]
You also vastly increase your previously accumulated causes of happy rebirths since they are imbued with this spirit. Furthermore, because you are motivated by this spirit, the causes that you create anew will be inexhaustible.
【诸善趣因，先已作者，由此摄故，增长广大，诸新作者，亦由此心为等起故，无穷尽际。】
至于说善趣，当然也有善趣的业因，那么以前己经做的，它等待在那地方要来结果的。你一旦发了这个心以后，妙了！它会增长广大。比如，本来你这地方积的钱，积一万块钱，一旦你发了这个心，这一万块钱变成一万万。啊，那这么个好法！还有呢，新造的、眼前造的，因为由于这个心所摄持为等起，也同样的增广无穷。[24:41]
在这个地方我们说，为什么发了这个心以后这样地增广，变得这么大呢？我们凡是造一个业，它一定牵涉到三方面，说形成这个业的这个质量牵涉到三方面。第一个是我，能造的造者，就是我以什么心？以什么行？还有一个呢，我造的那一个业所集的对方。作任何事情一定这样的，说“我送三百块钱给你”─“我”是送的人，“送三百块钱”给“你”，然后呢“我打你一顿”；前者是善业，后者是恶业，造这个业究竟圆满的三样 (p51) 东西的每一个内容，把它加起来的总和。而这个里边，这个里边，外面两样东西都是有限的，“钱”三百块就是三百块，“你”就是你。如果你是个人那么打了你，产生这个罪过；你是个狗，那么差一点；如果你一个菩萨，那更不得了！但是不管是你是外面，这个你虽然是在变化，可是必定它受这个客观环境的影响，就这么多。而真正重要的，“我”这个东西，却是有无限的出入在里头。[27:09]
平常你一种软心，啊，他来了！看见一个乞丐，那送他三百块钱，这是一种；这个三百块钱是一个固定的数字，然后呢，这个乞丐是个固定的，你这种心起。或者你看见那个乞丐：“哎呀，这个人好可怜，怎么这样可怜哪！我要去帮忙他。”那个果报，那个种的因，就增大了很多。假定你发了大菩提心的话，因为那个心本身跟法界，缘法界相应的，任何做一点事情，就产生无尽的功效，这样！就是拿我们现在来说也是这样，譬如说我们现在做生意。同样地，我在那个做生意，做一个小生意，造了个半天，制造一个东西以后，那么就在这里的话，好，卖出去，就卖在这里。假定说我现在那个商店，这个推销全世界的话，你任意做一个小东西，那个东西就会推销到全世界。得益的人是全世界，你赚的钱，也是全世界，就是这样。[28:11]
所以它净罪也是这样，集资也是这样。因为我们的罪业是哪来的？罪业是你伤害别人而来的，现在你要帮助别人，那也是一样。以前你伤害别 (p52) 人的时候，往往你只是伤害一个，我跟那个人吵架，然后呢他受了伤害，所以你将来真正地要消的罪障，就是跟他消除掉就可以了。现在我发菩提心是什么？我要帮助一切人，结果呢，这个人固然你帮助了，凡所有的人、一切人都帮助了。所以净除罪障的力量，也是其大无比，积聚资粮的力量，也是其大无比。这个详细的情况，讲到后面业，讲到后面菩提心的时候，你们会很清楚、很明白，到那时候再细讲它。那么，这个是眼前增上生的。[29:06]
Relying upon this spirit of enlightenment, you will easily achieve the final aims, liberation and omniscience.
【毕竟利义者，谓诸解脱及一切种智，亦依此心易于成办。】
究竟利益是什么呢？就是说这个一切种智，无上的好处，还是依这个心，很容易就能够成就。[29:25]
From the outset you must have an uncontrived aspiration that seeks to attain these final and temporary benefits. If you do not have this, you might say, "I will strive to develop this spirit" on account of those benefits that arise from developing the spirit of enlightenment, but it will be mere words.
【若于现时毕竟胜利，先无真实欲得乐故，虽作是言，此诸胜利从发心生，故应励力发起此心，亦唯空言。】[29:40]
34A Commentary
ENGLISH LR V.1 P.133 (COMMENTARY V5. CH8 P57) [00:09]
“A basis for the sufferings of old age and the like.” No one can escape either sickness or aging, from these two arise all kinds of sufferings. For us right now, alas! We need to feed our body and feed it again and again. In my case, I ate a little bit, well! Such a little bit would cause discomfort. Even though I feel well, after eating, yet the body needs attention here and there; it has no redeeming qualities at all. So, with our understanding of this, what should be done? “Day and night I will conduct myself as a person of great capacity.” Then this is what we truly should pursue to resolve all problems. Thus, day and night these are truly what we should engage in, this is it. Do not let it go to waste without achieving virtuous effects. So in the Lamrim text, once you have understood leisure and opportunity [v.1 chapter 7], and then review this part [v.1 chapter 8] – studying and learning from these chapters and the text itself are of great meaning. Ah, how true is it that the physical form is of no great significance [if without putting the effort in virtuous spiritual training]. Honestly, the physical form is short of much meaning, yet within the overall cyclic existence, it is the most precious. Why is it the most precious? Because, even though it is meaningless, it implicates a special characteristic – only with this physical form are you able to properly take advantage of it and to be liberated from the cyclic existence and even have the capability to help other beings. Besides this purpose, there isn’t any other opportunity for us to be liberated. So, with this thought in mind, you will not want to waste, never want to waste this human life! What should you do during every available moment? You Chapter Eight-58 would strive on meditation practice and never let it go to waste. [01:50]
Question: From the outset one should guide students through the practices of a person of great capacity. What is the use of training in paths which are shared with the persons of small and medium capacities?
Some people may ask, since your goal is to be guided to great capacity, thus, just guide you directly to great capacity, because this is your main purpose. Why bother to have shared medium or shared small capacities? Or can you just say that I am a great capacity practitioner, wouldn’t that be more straightforward? Next, the author explains, [02:20]
Reply: Training in the paths that are shared with these two is a prerequisite for the development of the path of a person of great capacity. I will explain how this is so.
Both shared capacities are the prerequisite for studying the great capacity earnestly. What are these two? They are the foundation for guiding you to great capacity, the guiding foundation to great capacity. Besides these required foundations, there are other specific reasons. Later, the text will use the main principles. So this paragraph specifically tells us although it is divided into three capacities, but what is it trying to guide you? That is, what is your purpose? It points out to us this is the one and only vehicle for us to achieve ultimate Buddhahood. For those of us who have already encountered and understood Buddha Dharma, everyone should recognize that this should be our ultimate aim of spirit training in the end. Thus, what is the benefit of pointing it out in the very beginning of the Lamrim teachings? It is to properly set your purpose of life. Then, you would not branch off by other diversions and you would not take a wayward path or detour. Furthermore, you will naturally think to achieve this ultimate path, what is the most accurate and perfect approach? By the time you probe into it, detours can be avoided. For instance, you have been told the above and you contemplate, right! This is the principle concept. However, since your goal is to attain ultimate perfection, by looking around and the available condition is not promising. Thus, in comparison to the suggestion in the Lamrim text, of course, you won’t want to take chances to rush into trying. By the time you turned around after bruised allover by banging around, and who knows how many eons would have passed. All these conditions can be avoided. [04:08]
b) Why one guides students through such stages?
Why one guides students through such stages is explained in terms of the actual reason and the purpose.
Thus, next the author tells us the reason why he guides us with such stages. The first part is “the actual reason,” the second is “the purpose.” First, he explains the reason, and the second is to clarify the benefits of doing so. And what is the effect? The first part [04:30]
i) The actual reason.
The entrance to the Mahāyāna is solely the spirit of supreme enlightenment.
What is the actual entrance to the Mahayana? It is to develop the most laudable spirit of ultimate enlightenment. This we have to properly recognize, it is very important and crucial! In other words, what is the actual practice of the root of Mahayana Buddha Dharma? It is the aspiration of the spirit of ultimate enlightenment. Whenever you have generated this aspiration and cultivated the deeds, both are the true collections for perfect Buddhahood. Otherwise, if this aspiration is missing, no matter how many good deeds you have done, well, you are still circling outside the doorway. Hence, the other day, I said: “Ignoring the spirit of enlightenment and practicing all sorts of kind deeds is considered a demonic act.” This is not to say that you don’t have the aspiration; even after generating it and then you forget the aspiration while engaging in deeds, this is considered a misdeed. This is the primary concept that we have to recognize first. Followed by concepts that are listed base on this fundamental objective to allow us to establish such firm recognition as well as revealing to us the expedient approaches for stepwise practice. [05:41]
Once this is produced in your mind-stream, it is as Santideva states in his Engaging in the Bodhisattva Deeds: The moment helpless beings, bound in the prison of cyclic existence, develop this spirit of enlightenment they are called "children of the sugatas"...
Thus, these beings enter the Mahāyāna upon being named "conquerors' children" or "bodhisattvas."
As long as this supreme spirit of enlightenment arises in our mental stream, that is when we are count as Bodhisattvas. These Bodhisattvas are considered the Conqueror’s children. So generally when the sutras mention Conqueror’s children, they usually mean the Conqueror’s children who have generated the supreme spirit of enlightenment, or they are called Bodhisattvas. That is when we have truly entered the circle of Mahayana. Engaging in the Bodhisattva Deeds validates this initial aspiration: even if we are still ordinary beings at this moment of our aspiration, therefore, we are still bonded by the cyclic existence, still have all sorts of afflictions; yet we are considered Conqueror’s children, this is Bodhisattva. However, we should not misconstrue this aspiration for the supreme spirit of enlightenment by claiming: “Well, I have developed the spirit of enlightenment!” Not yet! The aspiration I refer to now is our initial seed when we say: “Ah, I am inspired!” However, in reality, we have not conformed to it yet. But this mentality is certainly planting the first cause. With this cause, you then strive on it. Once you have reached a certain level, the above qualification of Bodhisattva would arise. So here we refer to this aspiration of the supreme spirit of enlightenment as the conventional spirit of enlightenment. The content of this conventional spirit of enlightenment is discussed at the beginning of the great capacity [v.2]. In the beginning, the Lamrim text tells us the requirement for this recognition, by then we will have a standard of measurement. Otherwise, if we lack proper recognition, we will mistakenly consider a tiny aspiration to be as though I have the supreme spirit of enlightenment, I am a Bodhisattva, and I am qualified to practice great teachings, very sorry! The efficacy would be missing and such effort turns out to be useless! [07:49]
So in the Biography of Venerable Atisha, there are several stories. Some practitioners in the stories claimed to have attained the stage of generation and the stage of completion – they thought they have cultivated the stage of generation. Very sorry, this is not in accordance, not at all! There is even the possibility that they might be descended, why? You don’t even have the “foundation!” So at present, many of us who are studying the tantric practice think: “Ah, Tantra is the best.” Thus they also want to apply the “four performances,” after engaging in it for a while – needless to talk about the four performances, even if you have practiced 400 performances without the spirit of enlightenment, you are still spinning idly and going nowhere! So I have always mentioned all along: you have to understand, what is the content of the teaching? It is not for you to chant this rite accordingly once, reciting it once is not enough, this we have to understand. Let’s continue. [08:43]
If they ruin their spirit of enlightenment, they expel themselves from the company of Mahāyāna practitioners.
Whenever you retreat from this aspiration, you are expelling yourself from being a Mahayana practitioner.[08:50]
Therefore, those who wish to enter the Mahāyāna must develop this spirit of enlightenment by making many forms of effort. The supreme texts that teach the stages of the bodhisattva path, Šantideva's 《Compendium of Trainings》 and 《Engaging in the Bodhisattva Deeds》, speak of how to develop it.
So for those of us who truly want to practice Mahayana, what should we do? We need to apply various methods, strive on them to generate the supreme spirit of enlightenment. This statement has great meaning; in case this spirit of enlightenment is like our wrong view of feeling: “Well! I have generated the supreme spirit of enlightenment and ready to save all living beings!” If with one thought like this count as aspiration, then this statement [of “by making many forms of effort”] is redundant, not needed. However, to truly generate the supreme spirit of enlightenment, it is not like our current way of thinking as just express it verbally. For the true content requires the understanding of many expedient means. The expedient means still require your tactful listening and studying. Mere understanding is not enough; one is still required to strive accordingly. Once applied, the mind has to correspond to it and that is the true arising of the aspiration, by then it is genuinely developed. [09:59]
For instance, we come here to take the monastic vow, the rite is very simple, you go there shave your hair and don on the robe, that is very simple, it won’t take more than one or two hours. However, for you to truly obtain the essence of the precepts, well! Not that easy. So this aspiration of the spirit of enlightenment of yours is the same, when it is truly developed, the conforming karmic seeds in our mindstream would form a powerful commitment. Once this is developed, the power is very, very incredible! When the spirit is developed, according to the illustration of the scriptures, definitely, such good qualities are incredibly beyond your imagination. That is when one is considered the Conqueror’s child. [10:42]
They state that you first need to meditate on its benefits. Then you intensify your delight in these benefits from the depths of your heart. This must be accompanied with practicing the seven branches of worship along with the practice of refuge.
To generate such spirit of enlightenment, there is a required prerequisite, and what is that? It is to meditate on the laudable benefits of the aspiration. Why is it required? I will briefly go over it here. We now often talk about Bodhichitta as well as Bodhisattva deeds, and what wonderful deeds Buddha did at the causal stage, we also praise, admire, and venerate those deeds. However, when it comes to our turn, what happens? “Alas, this is too difficult! This is too great a task, I can’t accomplish it!” Even if you think about engaging in it, when you come across a situation where you have to put in a little more effort, you are totally out of it, don’t know what to do. Why? It is because these Bodhisattva deeds based on the supreme spirit of enlightenment are very arduous, too hard to carry out. If there is no specific benefit, who would want to engage in such difficult and arduous tasks? So it is very explicit and clear that no one is an exception: why would you want to be bothered if there isn’t any benefit in the end? [12:21]
Therefore, it is like what our Confucian philosophy often says that a true great being should do it without expectation, this is considered appropriate. This standard is rather high. However, this statement has a big loophole. May I ask, for an ordinary being, who would want to do anything without expecting something in return; after all that work not to get any benefit in return? Thus, Venerable Yin-guang specifically said that, if you tell an elderly country farmer, a gardener or farmhand: “You just go ahead sow the seeds and don’t expect to harvest.” After all your effort in planting, not asking for a harvest, who would do such a thing? I believe all of you sitting here would not be willing to do so, right? At least for me, I definitely wouldn’t do it. Why work hard for no benefit at all? Actual Buddha Dharma is absolutely not like this! So we know true Buddha Dharma is just the opposite, it tells you that this is very difficult, but if you persist in it, there will bring you incredibly great and special benefits! Just like that. So in the very beginning when you give it a try, sure, you don’t feel like it, and it’s so hard. Later, when you recognize it to have such huge benefits. The more you think about it, the better it gets! Later on, all genuine benefits for you are included. By that time, if you were told to quit, it would be impossible for you to stop. Hence, the actual proficiency of Buddha Dharma is its precise approach and orderly guidance for you. [13:39]
So that’s why I say the reason that we are not able to properly apply meditation practice is not that we are inferior; it is our deep attachment that we are not able to let go of our personal opinions, we’re unwilling to study proper perception. This is our destructive weakness. If you understood precisely that your put in earnest effort in working hard for a while, at end, the benefit is all yours. Besides, all the best advantages must arise from this effort. I believe every one of us is willing to take such a path. So, let’s randomly pick one example now: [in Taiwan] everyone is trying to get into a school. Well, nowadays there are more schools available, in the past while there were fewer schools, so the entrance test was hard! Although there are more schools now, everybody still strives hard to squeeze in. If you think about the advantage of these schools, there is not much! If you don’t get into a school, you can make a living on your own. Even if you are selling popsicles, and that will help you to earn some money. But if you get into a school you have to pay a lot of tuition, right? Yet why are people willing to do so? Everyone knows, regardless you are peddling popsicles now or working as an apprentice, you don’t earn much. If you study hard for a few years, in the future you will have great wealth and status. [14:52]
But wealth and status may not be guaranteed! Many had the conventional education yet are still miserably poor for their entire lifetimes, this is possible. However, it is the best approach for now, and it’s better than the average approach to making a living, so everyone should strive hard at it. Now, Buddha Dharma assures you a better future! And when the benefit multiplies, it is totally incomparable to our worldly standard. For now, from the worldly perspective, if I don’t want to go to school and just become a carpenter’s apprentice for the income of New Taiwan dollars $1000 per day, is that the approximate pay? I am not sure. Well, carpentry is very much in demand nowadays! Like here, we need a door, looking around for a while and we still cannot find an available carpenter. They make good business if one works hard; the monthly income can be over NT$20,000. But people are not willing to become carpenters, and still trying to go to school. Even after completing conventional education, there is no assurance for you to find a government position or for you to become a millionaire. That is uncertain! It’s very possible you would work as a basic public servant, with just over NT$10,000 every month. Nevertheless, you would strive very hard at it. But with studying Buddha Dharma, if you have the proper understanding, you will find that, even though you won’t get the immediate benefit, you are still encouraged to strive at it. In the future, you will certainly obtain it. The income at that time will be incomparable to anything in the mundane world. When we have this level of understanding, by then everybody would strive to study the teaching at all costs. [16:21]
So, first, when we are serious about applying proper meditation practice, the teaching would explain the laudable advantage of doing so. This is very important, too important! With this understanding of yours, this recognition alone is not merely reasoning. One not only needs to apply various perspectives to validate it, but also further test it with actual experience, that is how it works. This reasoning is absolutely true. And then, by showing these examples and facts, that is when you will sense the assurance. And that will be when you are willing to take the path. Then, your certainty of these laudable benefits becomes uncontrived. You will pronounce with full confidence: “Well, this is it!” And then “intensify your delight in these benefits from the depths of your heart.” Well! The author did not ask you to apply it right away, interesting! You have to obtain precise understanding and intensify your delight in these benefits. What is the delight in these benefits? It is the force of joyous perseverance, to be full of bravery in engaging in this task. You will definitely not withdraw under any circumstance. Speaking of this intensification, usually we talk about warriors on the battlefield, what is the characteristic of the warrior? He has only one goal: to conquer any difficulties and any enemies, and he is not afraid of any challenge from his enemies. He courageously overcomes any hardship! Intensify this mentality; not by merely having it, we must enhance it. By then, you will forge ahead with all your might, you will certainly tame all enemies and be victorious, thus achieve all that you aspire to. [18:13]
So, other than this aspiration, what else is required? During actual practice, we must take refuge and apply the seven branches of worship [v.1 p.94]! Well, these seven branches of worship are the same as the Ten Great Vows of Samantabhadra. So, truthfully speaking, what is the first step in our study of Buddha Dharma? It is precisely taking refuge and the Ten Great Vows. Practice it in the beginning and, after you have advanced step by step, you must still rely on it to lead you to Pure Land. So, here, it explicitly tells us that achievement can happen in one lifetime. However, will it work for us in this lifetime? No, it won’t! We are at the level of applying faith. So from ordinary beings to the level of faith, the fulfillment of ten stages of faith* it is not that quick, it takes a longer time.
[*Ten stages of faith: please refer to the “Progressive ranks of the 52 Bodhisattva’s positions in cultivation” in Master’s commentary on prologue in translation book 1] [18:58]
But here everyone should not be worried about: alas, isn’t it dreadful in cyclic existence for such a long time? Yes, very dreadful! However, what follows is different. There is one type of dreadfulness, alas! So frightful, you will beat the drum of retreat: “Well, forget it, I will not engage in it, and just be careless and nonchalant.” Now your attitude is different because you have been given the correct explanation: exactly because it is dreadful, you have to find the cause of it. If you can find the cause of the horror, remove it from the causal stage. If you do not have dreadful cause, there is no need for you to be afraid. Use this dreadfulness as our encouragement so as not to engage in dreadful causes, quickly engage in what? Engage in the causes for happiness. By the time you have planted the seed for happiness, and when the effect arises, the happiness will be more than you can take! Thus, for actual cultivation of this direct Mahayana path, not only will one obtain the best effect, but also it is the most joyful task for now. This is absolutely the truth. [20:02]
Take the case of our present state that we have this experience. We can have a feel for this because every one of us has a mental awareness. What is this mental awareness? For instance, if we attend an international tournament today, our ordinary highly elaborate but ineffective method is fine because it is just for fun. But if we go there to compete with a properly trained opponent, it takes a certain effort. If it were for an international competition, one would try with all might! At the end of the competition, if you win, then that happiness and triumph are incredible! We also have experienced this kind of mentality, right? We do have it, and this is true! Now, in this above competition example, our winning is uncertain. However, in the case of applying Buddha Dharma, you are for sure to win, why? Well! If you know yourself and others well, that will lead you to emerge victorious from every battle. [20:58]
So proper teachings would accurately tell you precisely to understand your inner capacity clearly, as well as the conditions of your opponent. With your understanding of this precise content, you realize that as long as you abide by it, you will overcome the opponent with 100% assurance. So, before the fight, you have confidence and, during the fight, you are full of courage. At the end of the fight, you are extremely happy, just like that! What does this rely on? It relies on what you were told: “Alas! This world is filled with suffering!” This driving force pushes you forward. Thus, it does not mean that such effort of yours bears any suffering; suffering is definitely there. However, after pointing out suffering, the resulting path is completely different and is the most accurate guidance. So why is it that we often talk about giving resemblance or approximation teachings? That is because the proper teaching from the sutra states: “Alas, this practice is not easy!” And then, you could misunderstand its meaning [that it is effortless in applying the teaching.] You appear to reading it from the sutra; however, you end up diverted the intended meaning to who knows where. This is something I want to mention here in passing. Continuing, [22:04]
If you condense the benefits spoken of in this way, they are twofold: temporary and final.
So, if you have truly developed the aspiration for the supreme spirit of enlightenment and train in the benefits of the spirit of enlightenment, well! Both temporary and final goodness are still needed. In the earlier discussion, isn’t seeking high status meant for those of small capacity alone? Please pay attention: it refers to the shared small capacity here! Well, for the highest level of the great capacity, you still rely on this shared small capacity! The advancement of higher status in the small capacity is very little; whereas the high status of ultimate great capacity is with full-fledged completeness. So the author tells us, [the high status of the shared small capacity] is included [in the great capacity]. Here, he further explains: [22:46]
The first is again twofold: not falling into miserable realms and being reborn in happy realms.
With regard to high status, there are two parts as well: one is not falling into the miserable realms, and the second is to be reborn in the fortunate realms. Now the benefits we seek are nothing more than these contents. So, let’s look at the content that comes next. “Not falling into miserable realms,” this includes all three miserable realms [hell, hungry ghost, and animal realms]. As long as you abide by the teachings, there is no room in the miserable realms for you. Satisfied? Well, by then we will be satisfied. Honestly speaking, in our present world, although there is more challenging than in the past, but we feel pretty happy about it. Actually, there is more to it. Keep up with the practice will make it even better. The author tells us: [23:32]
That is, once you have developed this spirit of enlightenment, you clear away many previously accumulated causes for miserable rebirths, and you end the continuous accumulation of them in the future.
Well, here the text points out the essential outline. Aren’t you seeking this benefit? Is it provisional or final benefit? Within the provisional [high status or temporary], the first benefit is not to descend to a miserable rebirth, which is the fundamental aspect. And then, you aspire to be reborn into fortunate realms. The author says once you generate this mentality, what will the advantage be? Your past negative causes can be purified and can be cleansed. In the future, you will continue to eradicate it from arising in your mind-stream. What are the reasons for our downfall? Because of our negative deeds in the past, before they come to fruition, the effect is still waiting there. When one continues to engage in new negative deeds, thus we are falling back! So our sincerity in studying Buddha Dharma requires confession and repentance. Now, once you have generated this supreme spirit of enlightenment, all the previous negative causes can be quickly purified. This power is tremendously great. Since the negativity can be purified, of course, you will not downfall. Thus, what about being reborn in fortunate realms? [24:54]
You also vastly increase your previously accumulated causes of happy rebirths since they are imbued with this spirit. Furthermore, because you are motivated by this spirit, the causes that you create anew will be inexhaustible.
As for a happy rebirth, it certainly has its respective karmic causes. It is waiting there to come to fruition. Once you have this aspiration, it is wonderful! This aspiration will multiply. For instance, you have saved $10,000 in the beginning. Once you have this aspiration, these $10,000 will multiply into $100 million. Wow, just that wonderful! Moreover, the newly created causes, those ones created now, because you are imbued with this spirit, they will also multiply accordingly. [24:41]
Here, we may ask why is it multiplying to this huge extent after becoming imbued with the aspiration? The generation of our karmic deeds must involve three aspects. That is to say, the formation of this karmic quality involves three aspects. The first one is I, the one who generates it. That is, with what kind of intention and action? The other is the recipient of my karmic deed. When doing anything, it has to be this way, say, “I give you $300.” “I” am the giver, “giving $300” to “you.” [v.2 p.95 three spheres] Or, “I hit you.” The former is a virtuous deed; the latter is a non-virtuous one. The completion of these three spheres is the karma, which is the sum of each of these aspects. Within these, the two external factors are fixed – “money” is fixed at $300, and the “you” is the recipient. If the recipient is a human being, then hitting this person creates the transgression. If the recipient is a dog, then the effect of hitting is weaker. If the recipient is a Bodhisattva, then the consequence is incredibly serious! Regardless of your external factors, although the adjustment is done within your mind, the impact from the fixed objective condition is still there. What is most important is the aspiration of “my” mind can make tremendous difference. [27:09]
Normally, your supple attitude will be, ah, here he comes! When you see a beggar, you give him NT$300 this is one attitude. The $300 is a fixed number, and then this beggar is also a fixed object. The third one is your mental attitude. It could be that you saw the beggar, “Alas, this person is so pitiful, how pathetic! I want to help him.” Based on such attitude in planting the cause, the effect will be much greater. If you have the aspiration for the supreme spirit of enlightenment, due to this attitude corresponds to the Dharma realm, regardless of what you do, the effect is immeasurable, just like that! Take our present situation for instance; say we are doing small business. By the same token, I have a small business and after developing one product for a while and then put it out for sale here. If my shop markets it to sell internationally, any small item that you are marketing would be sold around the world. The benefit applies to the entire world; the income you profited is also from around the world, just like that. [28:11]
So to purify negativity is the same way, as well as to accumulate merits. Because from where does our negative karma arise? It arises from when we harm others. Now, you want to help others, and the same applies. In the past, when you harmed others, usually you only harm one person – I argued with that person and then he felt hurt. So when you sincerely want to remove this negative karma, just working it out with him and that will do. Now, what is my motivation for this spirit of enlightenment I have developed? It is that I want to help everyone. In the end, not only have you helped this person but, at the same time, you have helped all living beings. So the force to remove the negative obstacle is also extremely powerful, and the merits accumulated are also immeasurable. This detailed description will be covered later in the karma [v.1 chapter 13~16] and Bodhichitta [v.2 chapter 1~8] sections. By then, you will be very clear about this. A detailed explanation will be provided at that time. So this is the provisional high status. [29:06]
Relying upon this spirit of enlightenment, you will easily achieve the final aims, liberation and omniscience.
What is the final aim? It is omniscience, an unsurpassed benefit. It still relies on this spirit to have easy achievement. [29:25]
From the outset you must have an uncontrived aspiration that seeks to attain these final and temporary benefits. If you do not have this, you might say, "I will strive to develop this spirit" on account of those benefits that arise from developing the spirit of enlightenment, but it will be mere words.
[29:40]