菩提道次第广论手抄稿:旧版第三十四卷B面
P. 69 (6)（手抄稿 第五册 p53）[00:04]
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。】
下面这句话，看一下。假定说，关于上面这两个，不管是眼前的增上生也好，以及究竟的决定胜，这个殊胜的利益，假定说先前并没有真实想仰望、期望的这种意乐。如果没有的话，怎么状态呢？虽然我们现在听见了，说“啊！这样的胜利都从发心开始的，嗯，这个要努力去发。”尽管你嘴巴上面这么讲，但是这个也只是嘴巴上面讲讲而已，“亦唯空言”。下面两句话，看一看。[00:52]
p. 69 (7)
The hollowness of this claim is very clear once you examine your mind.
【观自相续，极明易了。】
你只要回过头来在我们身心上面观察一下的话，清楚极了、清楚极了。不过这里点 (p54) 醒我们一个什么事情呢？点醒我们一个，就是以前我们不了解，不了解的增上慢心消除掉了，说：“啊，原来我不懂，原来我不懂。”还有呢，下面种下正式开始不再错误的因—现在种下了。所以不要为了这一个话，自己沮丧，打退堂鼓；恰恰相反的，听见了这个话以后，了解了这点，那才正式开始从这个地方知道如何下脚，那么这是一种。[01:55]
Therefore, first you must train in the thought that is common to persons of small and medium capacities in order to develop a wish to attain the two benefits, high status [as a human or deity] and certain goodness [liberation or omniscience].
【若于增上生及决定胜，二种胜利发欲得者，故须先修共中下士所有意乐。】
所以现在了解了这个，觉得“欸，那我要！”对于不管这两种哪一种利益，晓得了这个殊胜的利益，当然我们期望要获得它。要想获得它，你就得一步一步的如理如法地修持。那个时候修持的话，必定还要先修什么？前面这个下士、中士，所以叫共中下士这个意乐。“意乐”，也就是我们的志趣，我们的意念当中所好乐的。换句话说，这个好乐的力量，策动我们这样去做。这个好乐包括的范围很广：你有这个正确的认识，愿望这个道，求这个；然后找寻这个方法，一心努力去做，这种心情都在这个意乐里边。[02:55]
After you have developed such a wish, you engage in cultivating the spirit of enlightenment, the attitude that produces these benefits. As you do this, you must develop the great compassion and love that are the foundation of this attitude.
【如是若于二种胜利，发欲得已，趣修具有胜利之心者，则须发起此心根本大慈大悲。】
那么对于上面这个胜利，你要想得到的话，这个，发这个心的根本什么？大慈大悲。这个“大慈大悲”就是发这个大菩提心的根本、发这个大菩提心的根本，这个是次第。现 (p55) 在我们下面这个看看，下面我们看看，下面这个话就解释为什么。[03:32]
In other words, when you contemplate how you wander through cyclic existence, bereft of happiness and tormented by suffering, your body hairs should stand on end. Without this experience, it would be impossible for you to become unable to tolerate other beings' torment while they suffer and are bereft of happiness as they wander through cyclic existence.
【此复若思，自于生死安乐匮乏，众苦逼恼，流转道理，身毛全无，若动若转，则于其他有情流转生死之时，乐乏苦逼，定无不忍。】
上面已经说了，修大菩提须先修大慈大悲作为它的根本；而要想修这个大慈大悲，一定先要努力修这个共下士、共中士的这个意乐，作为它的基础。那么为什么呢？为什么呢？下面就告诉我们，要晓得下士是什么，中士是什么，这里说一下。其实昨天已经讲过了，下士就是要求眼前增上生的，要求快乐的；而真正的殊胜的下士，不贪现在而要求后世。他为什么不贪现在？他这个主要的原因就是觉得，当你一贪现在的话，你只为现在这个物欲所蒙蔽，后面的真正的好处你就看不见了。结果使得你得到大损失，乃至于眼前的增上生你都得不到，所以这是错误的。[04:50]
所以你真正要想得到这个增上，所谓增上呢，比眼前一步一步好啊，那对不起，你一定不能贪眼前的。那么更进一步的话，因为你要求以后的增上生，一步一步上去，发现你如果在人天当中转的话，增到某一个时候呀，一定跌下去，喔唷，这个不究竟！所以才那个时候会策发我们，既然你要求真正的快乐的话，这个是绝不究竟，你就想办法要跳出这 (p56) 个生死轮回了。还是为了你得到快乐，还是为了你去掉痛苦欸，所以它这个概念是非常清楚啊！那么，所以这个是要跳出生死轮回，那这个共中士的，那他为什么把这两样东西，作为修上士道大慈大悲的基础呢？下面就说明。[05:46]
大慈大悲是什么意思？就是我不但自己，还要帮助一切人，把他们从苦海的这个深渊当中救度出来，对不对？这大家了解的。假定说，你自己并不了解这个苦海当中的苦恼的话，你说去把他们从苦海当中救出来，这个话从何讲起？请问这个话从何讲起啊？不是颠倒吗？你叫他们不要执着，他们说：“我不要执着，送给你，让你享受？”那我们现在就是犯了这个毛病。你至少晓得这个东西一无可取啊，然后呢你是在这个里边，实在是痛苦得不得了啊！你深深地了解这个痛苦，自己舍弃掉了，然后呢不忍自己一个人去，要帮忙别人，那时候才谈得上说，我把你把生死轮回当中救出来，这不是很清楚吗？所以说没有共下、共中的基础的话，根本谈不到上士，清楚不清楚？你必定自己对这个生死轮回感受到、认识到绝端地痛苦，那个时候才不忍心那些人掉在这个里边，这个才是大慈大悲。[07:11]
现在我们讲大慈大悲，实际上呢，我们对这个生死轮回的真相是一点都不了解，贪着难舍，不要说这个共中士，共下士真正的内涵都没有—谈大乘，怎么谈？所以上面，下面告诉我们，你必定要自己先要对这个生死轮回当中的特质了解。生死轮回当中特质是什(p57) 么？只有苦，没有快乐。所以说，安乐是匮乏，众苦逼迫，然后不但如此，永远流转，你一想到就无法忍受，假定你自己没有这个，那不行。他说“身毛全无若动若转”的话，这是一个实际的状态。凡是修厌离心的人，一想到生死轮回，哎呀，他眼泪直流，就怕得、就痛苦得不得了。现在我们对世间的行相讲起来的话，讲起来“这个苦啊！”实际上心里面，喔唷，贪着难舍，一点苦都感受不到。所以他说身毛若无若动若转的话，那你说救、救度别人，这话从何讲起？大家想想看，对与不对？[08:27]
现在我们了解了，原来说这个大悲是这样的。所以大悲的话是什么呢？就是看见一切众生流落在生死痛苦当中，你无法忍受，就像那母亲一样。就像一个有钱的大家，家里样样圆满，却是一个独生子，又聪明、长得又漂亮、又听话。结果这个独生子却生了一场病，眼看着要死了，那个时候那个母亲的心情是什么？这个大慈悲心的心情就是这个，要拔掉他苦；然后好的时候呢，那母亲的心情，一切的快乐要给他，这个就是大慈悲的心。所以你现在说要去救一切众生，也一定什么？说所以大慈，说那些人在世间是一点快乐都没有，那么你要给他真正的快乐。为什么能够说没有快乐？因为你了解得很清楚，世间所有这个东西是虚诳不实，而且迅速无常，最后的结果堕落，而且大部分的时间堕落，绝少部分的时间快乐。[09:46]
(p58) 乃至于这么说，眼前赚到了十块、八块钱，本钱三千万、五千万这个样地下下去，我们都做这个事情，觉得“哎呀，不行啊！”你又觉得。再不然的话觉得苦，“哎呀，他的痛苦不堪哪！”所以说你一定要先修了共下、中士，确实了解了生死痛苦；然后看见那些人居然愚痴得不了解，你看见了他们就无法忍受，这个时候才是真正发大慈大悲。有了大慈大悲，进一步要圆满你的大慈悲的心，那个时候你发现还非要正确的方法不可。所以，要有了大悲，还要有大智，有了大智还要去大行，那个就是菩提心、那就是菩提行，就是成功的菩提果！这个很清楚，到现在这里，这个行相慢慢地清楚了。至于说，每一个部分，怎么个发生死的心，怎么样发慈悲心，他这个确实的内涵，后面每一部分有说得很清楚、很明白的。[11:03]
Engaging in the Bodhisattva Deeds: These beings have yet to dream of such an attitude toward even their own welfare; how then could they produce it for other's welfare?
【《入行论》云：“于诸有情先，如是思自利。梦中尚未梦，何能生利他。】
那个论上面说，在你利益有情之前，在要想利益有情之前，对于你的自利的这个道理，连它做梦都没梦到，请问你怎么去利别人？这个话怎么讲呢？你利益众生的这个、这件事情怎么个讲法呀？就是晓得生死轮回的痛苦呀，所以你要帮忙他利益。现在生死的轮回的痛苦的事情，你自己不晓得，那就是做梦都没梦到，你讲去利益，你利些什么啊？所以前面我们已经说过了，要弘法、弘法，法是什么，法是什么啊？喏、喏、喏！现在这个 (p59) 地方进一步告诉我们了。[12:03]
不过在这地方我们要注意喔！我们不要因为听见了这个话，就随意去批评别人，这千万不可以。这个法是主要的照自己的。我要发菩提心，那是我的事情，我认识了，救别人。你怎么晓得他别人不是，你怎么晓得他不是菩萨？菩萨示现不但是在末法欸，畜生道当中他都有啊！这第一个。就是他不是菩萨，你不是要说菩萨吗？是啊，我要菩萨的话，你要救他呀！他对了，你羡慕、赞叹，跟着他学；他不对，你同情、怜悯、要帮忙他呀，你怎么是去笑他呢？所以不管是怎么说，你真正了解了这个菩提心的内涵，它有这个好处。真正地更进一步，到那个时候你才晓得你心里的这个业相是什么，就在这个上面。你同样地一个起心动念，走对了以后一直在增上，否则的话你还自己觉得很有道理了，啊！觉得这样，结果我走错了。所以这个就是，正知见的差别在此。那么关于上面这个道理，[13:13]
Consequently, in the context of the person of small capacity you reflect on how you are harmed by the suffering of the miserable realms. In the context of the person of medium capacity you contemplate on how, even in high status, there is suffering and there is no peaceful bliss.
【故于下士之时，思惟自于诸恶趣中，受苦道理，及于中士之时，思惟善趣，无寂静乐，唯苦道理。】
你必须要走下士，以及中士，这一个—哦，说是下士，为什么下士啊？为什么要求后世好啊？就是说，眼前这个忙一点不究竟的，你后世万一做错了要堕落的，所以不要做恶事。这个是下士当中要学的，所以我们要赶快造善业，这样。中士呢，虽然你造了善事(p60) 以后，还要轮回的，所以要跳出轮回。等到你要这个心情有了，[13:57]
Then you foster the development of love and compassion by cultivating a sense of empathy for living beings, whom you hold as close to you. From this you develop the spirit of enlightenment.
【次于亲属诸有情所，比度自心，而善修习，即是发生慈悲之因，】
这地方交代出来了。好，你自己有了认识了，然后自己觉得：“哎呀，对呀！我只是个修行的人，还要推己及人哪！”那个时候才比度、推己及人，还要帮忙他们。想想所有的人都是你母亲：啊！母亲对我这样的，现在我自己不管了，行吗？所以发大慈之心。反过来呢，给他的快乐叫大慈，看见他痛苦，要给他去掉是大悲。你必须这样，那个慈悲心就发得起来。那么有了慈悲心，菩提心又从此生了，所以说，[14:41]
Therefore, training in the thought common to persons of small and medium capacities is the method for producing an uncontrived spirit of enlightenment;
【故修共同中下心者，即是生起真菩提心所有方便】
你要想真实生起菩提心，还必须修这两样东西，不是很清楚吗？所以叫共中、共下。现在我们说：“喔唷，要修的大乘，这个是小乘行为不要了！”等于说你把根拔掉了，基础不要了，然后要造摩天大厦，那不是颠倒吗？这错就错在这里。说：[15:10]
it is not some separate path along which your teacher leads you.
【非是引导令趣余途。】
这个共中下，并不是叫你停在中下欸，这个我们要了解。那么说到这里，我们这里有一件事情要提一下。是的，我们了解了这个，我们绝对不会轻易去訾议这个小乘的，乃 (p61) 至于世间，像《了凡四训》。不过我们了解，这两个是不究竟的，这个我们要辨别得很清楚，辨别得很清楚。[15:48]
说到这里，昨天晚上有一位同修给我看一本书，那个是一个学南传的人写的。现在目前我们有太多这种概念，往往由于自己不清楚，产生了种种误解，这个是一个很可惜的、很大的遗憾。如果我们能够把本论，这样完整次第学下去了以后，自然很清楚、很明白，很清楚、很明白。所谓共下士、共中士，以及下士、中士的齐限，你就很清楚了。喏！到这个地方为止，这个是什么；到那个地方为止，是什么；再上去是什么；一切，每一个的内容，每一个的行相。你了解了以后，那么对于他们这个诤论，你也很清楚了，所以他诤论，诤论的差别在哪里。这本书里边也谈起一个：说平常学大乘人，总是说他自了汉，他觉得他并不是，就是这样。实际上这个“自了”啊，它有一个很严密的定义的。我们不了解这个定义之前，反正拿到了两个名字就乱套、就乱盖，毛病就出在这个上头。你真正了解了这个定义以后的话，那个非常清楚，一点都不错，所以这个地方顺便一提。好在我们一步步地学下去，把这个正确的内容了解了，自然你就不会圈在里头。要不然不管他怎么讲，你一圈在里头，引起这个诤论的话，那总归是错的。[17:29]
Accordingly, you work at many ways of purifying yourself of nonvirtue and accumulating virtue using the practices for developing both the attitude that is shared with persons of small capacity and the attitude that is shared with persons of medium capacity. These are practices such as going for refuge and thinking about karma and its effects.
(p62) 【如是又于彼二时中，思惟皈依及业果等，多门励力，集福净罪，如其所应，即菩提心之前行，】
好，那么既然我们了解了，共中、共下这两个次第当中，应该修的什么？修的是皈依啊、业果啊！他前面说“思惟”，这就是说我们在那个阶段真正修持的方法—皈依、业果。还有呢，了解了这个道理，赶快努力，“集福净罪”。要晓得这些东西都是什么？都是修菩提心的前面的前行。[18:15]
Understand that these too help you to develop the spirit of enlightenment, because they correspond to either the seven branches of worship or the practice of refuge,
【修治相续之方便，七支行愿及皈依等。】
这些都是，都是干什么？修这个东西，都是修改、净治我们身心最殊胜的方便，这个修的方法就是皈依跟七支行愿。所以我们的的确确下脚的第一步，学的什么呢？就是这个，皈依、十大愿王，换句话说。你们了解了这一点的话，到那个时候就很清楚、很明白，说如果说我现在要想走这一条路，那么也是皈依跟十大愿王，参禅也是、念佛也是，很清楚、很清楚。皈依是“南无”两个字，你把“南无佛”变成“南无阿弥陀佛”不就对了？就这样。实际上十方一切诸佛，真正广义地来说起来，十方一切诸佛的内涵，无非都是同样一个：方便、圆满，就是福德圆满、智慧圆满；福德圆满叫作无量寿，智慧圆满叫无量光。你懂得了这个的话，那无往不利，现在所有的那些问题诤论都解决。参禅的目的干什么？也这个；学教的目的 (p63) 干什么？也这个；净土的目的，也这个！哪有一个例外的？原则了解了，然后呢修你相应的特殊的法门，那倒的的确确是有各人有可以不一样的。现在我们继续下去。[19:51]
which are methods of training that are prerequisites for the spirit of enlightenment in the context of the practices for the person of great capacity.
【故应了知此等即是发心方便。】
这个就很清楚了。[19:56]
At this point the guru thoroughly expounds the ways in which the trainings of the persons of small and medium capacities serve as components for the development of the spirit of unsurpassed enlightenment. Moreover, you, the student, reach certain knowledge of this.
【此中下中法类，即是发无上菩提心支分之道理，尊重亦当善为晓喻，弟子于此应获定解。】
那那么现在这个里边啊，关于下士、中士这个两类的法则，就是发无上菩提心的部分，关于这个道理，真正的老师一定要非常善巧地说明白。老师说明白了，学的人呢对这个东西不但要学懂，注意呀！“应获定解”四个字，现在真正对大家重要的莫过于此。现在不要去忙着去：哎呀，我要去参禅！哎呀，我要去念佛！哎呀，我要去什么！我觉得你把这个东西真正认识了以后，你走哪一条路，走上去，一定走得上。当然，譬如说今天比较年纪大的，岁月无多，确定了，那有空的时间来学一学，作为助行，否则的话一心念佛，这是正确的，这是绝对正确的！但是你了解了这个，这个就是最佳助行喔，你有了这个帮助 (p64) 的话，真正往生是如虎添翼。[21:14]
所以印光大师的文钞上面说得很清楚，你发菩提心，那是如虎添翼，那还得了啊！然后尤其是“如器、加硫”，（编者按：出自《印光大师文钞》；此心一发，如器受电，如药加硫，其力甚大，而且迅速。）像你这个要挖一个石头，挖了半天挖不开，拿个炸药“碰！”一爆，整个地就炸开了，就这样。所以说刚才年纪大，因为的的确确也许你还没有可能学好之前，无常来了，你只能作为助行。实际上你如果做对的话，这个助行的力量，比正行的不晓得要强多少、有力多少！这是我们应该了解的一个基本概念。然后呢我们了解了以后，[21:49]
Then, whenever you sustain a meditation, it is extremely important for you to keep this understanding in mind and train in these teachings as components for your development of the spirit of enlightenment.
【每次修时当念此义，修菩提心发生支分，极应爱重，】
所以正式我们修的时候，要念这个了，要念这个了。现在我们修的时候念不念？念。但是我们现在念的时候是什么？念到这里为止—念到这个嘴巴；他现在念，念到心里，这个两个最大的差别。你念到心里的话，现在就创造的就是这个相应的业，你随便一个念头起来的是产生无边的功德；随便一个念头起来的话，能够净除无边的罪障。这是为什么乃至于五逆十恶这么严重的罪，欸，大乘就可以忏悔干净，为什么？就是这个量大，这我 (p65) 们要了解的。如果你不了解这一点的话，你的的确确没办法分辨得出这个大小二乘的差别，这个概念在小乘的教典当中没有的，所以在这里顺便一说。[22:44]
如果说关于这个概念，我又不小心地说进去，如果有的人—学小乘的诤，我们不必跟他诤论，这个是千真万确的。但是我们自己晓得，我们走些什么。同时真正走起来，将来的的确确的，所以前面基础的东西，我们全部要学，一点都不能遗漏，你那个时候才会对比得出来。所以对这个菩提心的支分“极应爱重”，要绝端地爱重，绝对不会现在我们说，哎呀，我是个大乘的，那个可不要，乃至于觉得违背了。那个都是似是而非的说法，破坏佛教就在这个上头。你没有前面那个厌离心，绝没有菩提心，这个我们要了解。很清楚嘛！这个世间那么快乐，你要讲的菩提心，救他出来，你不是颠倒了吗？你救我出来，明明有好处，那不让我去享受，你不是跟我开玩笑吗？还说来救我！所以这个事情很清楚、很明白，用不着深一层来讲。连它世间最浅显、最简单的道理，我们一讲都通了，说修学佛法的人居然在这个地方搞不通，那是一个笑话。[24:03]
Otherwise, the path of the person of great capacity and the paths of the persons of small and medium capacities would be separate and unrelated.
【若不尔者，则此诸道与上士道别别无关。】
假定你不了解这个的话，你觉得下面这个跟上士道好像不相干？各别、各别的呀！这 (p66) 个时候有什么毛病？毛病大了、毛病大了，非常严重！[24:22]
And since you do not attain any certain knowledge of the spirit of enlightenment until you reach the actual path of the person of great capacity, your lack of training in these topics as components of your development of the spirit of enlightenment would either prevent you from developing that spirit,
【乃至未至实上士道，于菩提心未得定解，而成此心发生障碍，】
因为你有了错误的认识，觉得这个跟上士道不相应，所以你不要去学。既然不要去学的话，请问，这个东西的基础没有，你怎么能够把这个菩提心发得起来？所以由于这个误解，使得你不能真实地发那菩提心。所以他这里说，使得你变成功一个障碍—你没办法发菩提心，这个道理很清楚。所以这句话“乃至未至实上士道”，因为你还没走到，如果你真的走到了，当然没有这个误解。如果你没有走到，而有了这个误解的话，对于这个发菩提心，就变成最大的障碍。你说：“好了，不要去修的，不要去修的！”你放掉了，结果最好的正确的指导放掉了，请问你用什么东西修上去？[25:30]
or, while you lack this training, cause you to deviate from your great purpose of developing that spirit. Therefore, pay close attention to this point.
【或于此间失大利义，故于此事应殷重修。】
对这件事情是失去了绝大的利益，所以要殷重地修。现在的修就是发决定解。注意哦！发决定解，不是马上做到它，你有了决定解了，你心里面会绝不动摇。否则的话我们说：想想这个地方啊……。跑到那里又看那里好，跑到这里，看那里好，所以我们跑来跑去，飘来飘去，一无是处。就这样地一飘，多生多劫地就这样飘过去了，这个是一个很大 (p67) 的损失，很大的损失！但是这个不是说完全空，还是种点善根哦！东啊种点善根，西啊种点善根，什么时候种多了以后，突然之间，有一次碰巧一个巧，发一个芽，那个时候就证一个罗汉果。然后证完了以后，慢慢地再走上来，这是千真万确的事实，走那条直路的机会就比较少，这是我们要了解的。[26:29]
In this way, train in the paths of persons of small and medium capacities and train well in what is explained in the context of the person of great capacity. Then, to the best of your ability, develop an uncontrived spirit of enlightenment in your mind-stream.
【如是修习中下之道及善修习，如上士时所说道已，于相续中，随力令生真菩提心。】
那么这个是第一个，是说照着上面这个，先是下士，然后呢中士，好好地善巧地修习。然后再继续地下去，说上士道，照着这个修习，使得我们身心上面真实地产生这个大菩提心。现在我们是了解这个名字，听见这个名字；进一步呢，了解这个内容的意义，然后照着去修；修了以后心里面真实的心相起来了。生起来了以后怎么办呢？[27:22]
Next, in order to stabilize this spirit, make a special practice of refuge and then perform the rite of the aspirational spirit of enlightenment. After you have adopted this aspirational spirit through the rite, you must strive to learn its precepts.
【次为此心极坚固故，应以不共皈依为先而受愿轨，由愿仪轨正受持已，于诸学处应励力学。】
进一步，等到你发了这个心以后，那么要为了坚固，“坚固”是什么状态？就是你刚发心的时候已经有了，但是发完了以后，等一下碰见别的缘又会散掉。就像比如我们现在说：“哎呀，这个好啊！”你看看是认真去学，等到你下了课，或者回过头忙了别的事 (p68)情，一忙，忙了忘记掉了，这个不坚固。如果说这个碰见的事情，又给它恰恰障碍的话，乃至于你退心了。所以那个时候，净信发起来是非常难，还要使它坚固，这个坚固，说绝不动摇。那么为了使它坚固，那个时候应该学不共皈依。一开头的时候就皈依，可是到后来那个皈依，就只有大乘的特别的皈依法—这个，下面这个不一样的。还要呢“受愿轨”，这个时候就是说，我现在要发菩提心。“由愿仪轨正受持已”，受了这个愿轨以后，那时候是什么？正式地学。学什么？学菩萨行。“于诸学处”，就是真正菩萨应该学的就是菩萨戒，努力去学。发了这个心，然后呢进一步不共皈依，然后呢受这个愿轨，受了愿轨以后学菩萨戒。“次”，看喔！[28:56]
Then, develop a great yearning to learn the bodhisattva deeds, such as the six perfections and the four ways of gathering disciples.
【次应多修欲学之心，谓欲学习六度四摄菩萨行等。】
那个时候就再加强这个心！发这个心是坚固了，坚固了以后进一步晓得，你要满这个菩提愿的话，这个愿心已经有了，要满这个菩提愿的话，还要修菩提行。修菩提行就是六度万行，所以欲要学这个，晓得欲学六度四摄、菩萨行等。[29:36]
34B Commentary
ENGLISH LR V.1 P.134 (COMMENTARY V5. CH8 P78) [00:04]
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.
Let’s take a look at this next statement. Provided with the two above, regardless of whether it is for the laudable benefits of the present high-status or the final certain-goodness, it supposes that you did not have an attitude of sincere admiration and hope in the past. If you didn’t have it, what would the condition be? Although we hear the saying now: “Ah! All these benefits arise from the aspiration, well, this aspiration requires hard work.” Even though by saying these words verbally, this is only empty talk – “mere words.” The next two statements, let’s have a look.[00:52]
The hollowness of this claim is very clear once you examine your mind.
As long as we turn inward to examine our mental streams, it becomes very clear, very explicit. However, what does the text point out to us here? One thing it points out is that we didn’t understand it before, so the ignorant arrogance gradually reduces and we notice, “Ah, so I did not know about it, I lack this awareness from way beginning.” Moreover, from now on I should earnestly plant the cause to not make the same mistake again – now the proper cause is planted. So don’t be upset with yourself when you hear this statement and sound the drum of retreat. Actually, one should just do the opposite. Upon hearing this, one should recognize this point, and actually knowing how to work at it from here on. This is one approach. [01:55]
Therefore, first you must train in the thought that is common to persons of small and medium capacities in order to develop a wish to attain the two benefits, high status [as a human or deity] and certain goodness [liberation or omniscience].
So now that we have this understanding and the feeling is: “well, that is what I want!” Regardless of which of the two benefits [we want], upon recognizing the laudable advantage, of course, we expect to obtain it. To obtain it, we have to apply the practice accordingly, step by step. By then, what prerequisites do we need to have in the practice? The prerequisites are the small capacity and medium capacity, so it is known as the shared mentality of medium and small capacities. The “thought” is our inclination, the preferences in our minds. In other words, the power of preference will encourage us to move forward. This power of preference has a very wide range: you have this accurate recognition, and you are inspired to seek this path. And then you look for the method, wholeheartedly strive at it, all these mentalities are included within this thought. [02:55]
After you have developed such a wish, you engage in cultivating the spirit of enlightenment, the attitude that produces these benefits. As you do this, you must develop the great compassion and love that are the foundation of this attitude.
If you wish to attain the above advantage, what is the root of this aspiration? It is great love and compassion. This “great love and compassion” is the root of the supreme spirit of enlightenment, as well as the foundation of cultivating this supreme spirit – this is the systematic order. Now let’s continue to look at the following explanation for the reason why. [03:32]
In other words, when you contemplate how you wander through cyclic existence, bereft of happiness and tormented by suffering, your body hairs should stand on end. Without this experience, it would be impossible for you to become unable to tolerate other beings' torment while they suffer and are bereft of happiness as they wander through cyclic existence.
In the section above, to develop the supreme spirit of enlightenment one is required to cultivate great love and compassion as its foundation. But to cultivate this great love and compassion, one must first strive on the mentality of shared small and medium capacities as its basis. So why is it so? What is the reason? Next, the text tells us, in order to know what is small capacity, or medium capacity, the author will specify it here. Actually, this was already covered yesterday. The person of small capacity is seeking immediate high-status. They are looking for happiness, whereas the actual laudable small capacity does not desire present enjoyment but invests in their future life. Why are they not attached to present enjoyment? The main reason is when you are attached to immediate enjoyment. You will only be deceived by this desire for material resources, and wouldn't see all the true benefits behind it. And, in the end, it causes you a great loss, or even you might not get the immediate high-status. So this is flawed. [04:50]
Thus, if you sincerely wish to attain this high-status – the so-called high-status is step by step improvement right now – in that case very sorry, you must not be attached to immediate enjoyment. Furthermore, because you are seeking future high-status, after advancing step by step you will discover whether you are cycling between human and deity rebirths. At a certain point, downfall is bound to happen. Well, this is not the ultimate solution! Thus, that will be the time that we are encouraged: since we are seeking true happiness, this is absolutely not thorough and we should think of a way to escape the cyclic existence. This is still based on you wanting to attain happiness, to remove suffering. So the concept here is very clear! Therefore, the shared medium capacity is for us to escape cyclic existence, so why does the author say these two [small and medium capacities] are the foundation of the great love and compassion of the great capacity? Next, it explains. [05:46]
What does great love and compassion mean? It is not only to help myself but also to help all others – rescue them from the abyss of the sea of suffering, right? This everyone can understand. If you don’t even recognize the affliction in the sea of suffering, and you claim to rescue them from it, how will this work? May I ask, where does this help come from? Isn’t it absurd? You tell them not to grasp, their reply is: “So for me not to cling onto it and give it to you, for you to enjoy it?” That is the fault we have now. At least you are aware of the cyclic existence is not worthwhile, and you are in the midst of it, truly filled with unbearable suffering! You deeply understand this suffering and renounce it, yet you are unable to leave by yourself and need to help others. That is when we are qualified to say, “I will rescue you from cyclic existence.” Isn’t this very clear? So without the foundation of the shared small and medium capacity, one cannot possibly talk about the great capacity, is this clear? You must be able to feel this cyclic existence, and recognize that it is filled with extreme suffering. That is when you cannot bear that there are those immersed in it. This is considered great love and compassion. [07:11]
Now we talk about great love and compassion, but actually, we don’t even understand the true nature of cyclic existence, we become attached to it and won’t let go. Needless to mention the shared medium capacity, we don’t even truly understand the shared small capacity, how could it be possible for us to even discuss great capacity? So the text before and after tells us that you have to first recognize the characteristic of cyclic existence. What is the characteristic? There is only suffering and no happiness. So the text says it is bereft of happiness and tormented by suffering. What’s more is that you are forever wandering through such existence. Upon thinking of it, you can’t bear it. If you don’t have this mentality, it won’t work. The author says, “your body hairs should stand on end” and this actually is happening. All those who are cultivating renunciation, upon the thought of cyclic existence, alas, tears begin running down their face with tremendous fear. Now, take our apparent worldly attitude for example, we say, “This is suffering!” Actually, within one’s mind, alas, one is not able to let go, totally no sense of suffering at all. So the author says that our body hairs should stand on end, yet you talk about salvation or helping others, where does it come from? You all think about it, is it right? [08:27]
Now we understand that this is great compassion. So what is it? It is seeing all living beings immersed in the cycle of suffering. You cannot bear it, as though you were their loving mother. Just like a wealthy family, everything is perfectly fulfilled, their only child who is very smart, good looking, and obedient. However, this only child is ill and dying. At that time, how would his mother feel? This is the mentality of great compassion and love; to want to remove the child’s suffering. And when the illness is cured, the mother wants to provide him with all happiness. This is the mind of great compassion and love. So you now claim to rescue all living beings, what is required? Great love – think of all worldly beings who have no happiness, so you want to provide them with true happiness. Why do we say that there is no happiness? Because you know clearly that all worldly things are deceptive and constantly changing. In the end, you will downfall and, most of the time you are descending and there is very little time that you are happy. [09:46]
It can even be put in this way: right now you are earning $10 or $8, whereas the principle investment is $30 million or $50 million. We all do things like this – we may feel, “Well, such investment won’t work!” Furthermore, upon sensing suffering, “Alas, this person’s suffering is unbearable!” So you have to practice the shared small and medium capacities first, so to truly understand the suffering of cyclic existence. Upon noticing others’ lack of knowledge, you cannot bear to see them in that condition; this is when you develop genuine great love and compassion. With it, next, you need to fulfill the mentality of great love and compassion. By then, you will find out that you still have to rely on proper methods. So with great compassion, one still needs great wisdom. With great wisdom one still needs to practice great deeds – that is the Bodhisattva deeds and they are to achieve the Buddhahood! This is very clear. Up to now, this apparent attitude will become gradually clear. As for each part, how to inspire the mentality of renouncing cyclic existence, how to develop a compassionate attitude, all of each proper content will be explained very clearly, very explicitly later. [11:03]
Engaging in the Bodhisattva Deeds: These beings have yet to dream of such an attitude toward even their own welfare; how then could they produce it for other's welfare?
In this commentary, it states: before you benefit living beings – before thinking of benefiting others – you have not yet even dreamed about the principles of benefiting the self. May I ask, how can you benefit others? Why is it put in this way? How do you explain your wish to benefit living beings? Because you know the suffering of cyclic existence, so you want to act for their benefit. Now, you don’t even know that cyclic existence is a matter of suffering – you have not even dreamed about it, and you are talking about benefiting others. What benefit are you referring to? Thus, we already mentioned this earlier, to propagate the teachings, to spread the Dharma. What is Dharma? What are the teachings? Well, well, well! Now here the text will tell us more. [12:03]
However, here we have to pay attention! We should not just hear these statements and randomly criticize others, this is definitely not allowed. The Dharma is mainly for self-reflection. I want to be inspired with Bodhichitta, that is my business. I have this recognition then I help others. How do you know that this other person is not a Bodhisattva? The manifestation of Bodhisattvas is not only during the degenerate time, but they can also be in the animal realm! This is the first point. Even if he is not a Bodhisattva, didn’t you wish to take the Bodhisattva path? Yes, if I were a Bodhisattva, I would help him! If this other person is right, you admire, praise, and learn from him; if he is wrong, you should sympathize with, pity, and help him. How can you laugh at him? Thus, regardless of which way you go, once you have a true understanding of the essence of the Bodhichitta, the benefit is there. Actually, taking it one step further, by then you will know what your mental attitude is, for [the essence of Bodhichitta] is in it. With such mental intention, if advancement is appropriate, you will have more improvement. Otherwise, you will still think that you are being very reasonable, well! In this case, you would end up taking a detour. So the difference here is the proper perception. Thus, with regard to the above concept, [13:13]
Consequently, in the context of the person of small capacity you reflect on how you are harmed by the suffering of the miserable realms. In the context of the person of medium capacity you contemplate on how, even in high status, there is suffering and there is no peaceful bliss.
You are required to take the path of small and medium capacities. Well, with this mention of small capacity, why small capacity? Why seek a better future life? It is to say that being occupied by the present task is not the ultimate solution. If a wrong act is committed while seeking a better future life, one would become demeaned, so refrain from engaging in negative deeds. This is what is covered in the small capacity, so we have to engage in virtuous deeds quickly, just like this. As for medium capacity, even after one engages in virtuous deeds, one is still within the circle of rebirth. Therefore, we need to be liberated from it. Once you have this mentality, [13:57]
Then you foster the development of love and compassion by cultivating a sense of empathy for living beings, whom you hold as close to you. From this you develop the spirit of enlightenment.
Here is the explanation. Great, you have your own recognition and the feeling is: “Alas, it is right! I am only a practitioner, I still need to put myself in others’ positions!” At that time, you then begin to consider others and put yourself in their positions to help them. Visualize all living beings as having been your mothers, ah! How my mother treated me [kindly], and now I only care about myself, will this work? Thus, great compassion is generated. Conversely, to give others happiness is known as great love; seeing others suffer and removing it is great compassion. This is what you should do, and then the compassionate attitude can be inspired. Once you have a compassionate mentality, then Bodhichitta arises based on it. So the text says: [14:41]
Therefore, training in the thought common to persons of small and medium capacities is the method for producing an uncontrived spirit of enlightenment;
If you aspire to generate true Bodhichitta, the practice of both of these two [small and medium capacities] are required. Isn’t this clear? So it is known as shared medium and small capacities. Now we say: “Well, I need to apply the Mahayana practice, this Theravada act is not needed!” This is equivalent to uprooting the foundation and then trying to build the skyscraper, isn’t it absurd? This is where it goes wrong. The text says, [15:10]
it is not some separate path along which your teacher leads you.
These shared medium and small capacities, they are not for you to stop right there, this we have to understand. Up to this point, there is one thing here we have to talk about. Certainly, we have this understanding, and we will never casually criticize the Theravada or even the worldly things, such as LiaoFan's Four Lessons. However, we know that these two [small and medium capacities] are not thorough, this we have to discern very explicitly and recognize it very clearly. [15:48]
Up to here, last night there was a fellow practitioner who showed me a book, it is written by a practitioner of the southern lineage [which is the Theravada tradition]. Right now, many of these concepts of ours, often due to our lack of knowledge, we then form all sorts of misunderstandings. This is very pitiful and extremely regretful. If we can continue to study the entirety of Lamrim in its systematic order, naturally it will be very, very explicit and very, very clear. The so-called shared small and shared medium capacities and boundaries of the [unshared] small and medium capacities will become very clear to you. Well! What level is it up to this point, what is the level up to that point, and what is the level upon further advancing? Once you understand each and every concept and their appropriate attitude, then you will be very clear about the argument [between Theravada and Mahayana traditions] – the reason why they argue, and the differences in the arguments. This text also mentions one aspect: often Mahayana practitioners like to think [Theravada practitioners] are self-caring. Actually, [Theravada practitioners] disagree, just like that. In fact, this “self-caring” has a very strict definition. Before our understanding of this definition, we just take the two words of self-care and use them frivolously – this is where the problems arise. Once you have a true understanding of this definition, it will become very clear without any mistake. I just mention this in passing. It is a good thing that our study is stepby-step, so we can form proper understanding. And then, naturally, you will not be trapped in it. Otherwise, no matter what others say, you are trapped in it and it will lead to arguments, and you will always be at fault. [17:29]
Accordingly, you work at many ways of purifying yourself of nonvirtue and accumulating virtue using the practices for developing both the attitude that is shared with persons of small capacity and the attitude that is shared with persons of medium capacity. These are practices such as going for refuge and thinking about karma and its effects.
Well, since we have an understanding of the two stages of the shared medium and small capacities, what should we practice? The proper practices should be taking refuge and karma! The author first says, “thinking about.” This is saying, at that stage our actual approaches to practice should be taking refuge and karma. Moreover, once you understand this reasoning, strive quickly to “purify nonvirtue and accumulate virtue.” We should know, what are these practices? They are all preparations for the spirit of enlightenment. [18:15]
Understand that these too help you to develop the spirit of enlightenment, because they correspond to either the seven branches of worship or the practice of refuge,
What are all these for? These practices are the most special methods for us to improve and purify our minds. These practices are taking refuge and the seven branches of worship. So actually, what should our first study step be? It is this taking refuge and the Ten Great Vows – which is another term [for the seven branches of worship]. If you understand this, by then you will know explicitly and clearly that, “if I now want to take this path, then the practice is taking refuge and the Ten Great Vows; the same applies to Zen meditation and chanting Buddha’s name as well.” This is very explicit and very clear. Taking refuge in two syllables is “Namo.” You can change “Namo Buddha” to “Namo Amitabha Buddha,” wouldn’t that be a better fit? Just like that. Actually, all Buddhas of the ten directions – truthfully speaking, in a broader sense – the essences of all Buddhas of the ten directions are all the same: expedient method and perfection, which are the same as perfect bliss and perfect wisdom. Perfect bliss is known as infinitelongevity, and perfect wisdom is immeasurable-light. With this understanding, then you will succeed in every endeavor. Now all the existing arguments are resolved. What is the purpose of Zen meditation? It is for this purpose [of taking refuge], too. What is the goal of studying the teachings? It is the same as well. The goal for Pure Land practice is also the same! Is there any exception? Once the principle is understood, and then you apply the corresponding sublime Dharma approach, which in fact can be different from person to person [practice Zen or chanting Buddha’s name, etc.]. Now let’s continue. [19:51]
which are methods of training that are prerequisites for the spirit of enlightenment in the context of the practices for the person of great capacity.
【故应了知此等即是发心方便。】
This is very clear. [19:56]
At this point the guru thoroughly expounds the ways in which the trainings of the persons of small and medium capacities serve as components for the development of the spirit of unsurpassed enlightenment. Moreover, you, the student, reach certain knowledge of this.
So now in this context, with regard to both principles of the small and medium capacities, which are the components of the aspiration for unsurpassed Bodhichitta, this concept relies on a truly qualified teacher to expound on it skillfully. The teacher has to explain properly, and the student not only has to learn to understand, but also pay attention! The statement “reach certain knowledge of this” is more important to us than anything else. There is no need to be busily occupied with: well, I am going to practice Zen meditation! Well, I am going to chant Buddha’s name! Well, I am going to do whatever! I believe that once you thoroughly recognize the tenets, and then whichever path you take to advance, it will definitely work. Of course, for instance, those who are older practitioners, their remaining time is limited. Once they decide to study the tenets, whenever time permits they should apply their chosen practice as support. Otherwise, the proper approach [for elder practitioner] is to focus on chanting Buddha’s name, this is absolutely appropriate! However, once you understand this, this is the best-supporting practice. Upon having this support, your actual rebirth will be like a tiger with wings. [21:14]
So Master Yin-guang clearly explained in his writings: once you develop Bodhichitta that is like a tiger with wings, how extraordinary! And it is “like a vessel, enhanced with sulfur” (Editor’s note: this is from Master Yin-guang’s Scriptural Collections. With this aspiration, it is like an electrified vessel, like sulfur added to dynamite; it is very powerful and efficient.) Just like if you want to dig out a boulder, after digging for a while without any effect, light the dynamite and “bang!” The entire ground is blown open, just like that. So we talked earlier of the elderly practitioners, perhaps before they get to properly study this teaching, impermanence [death] arrives first, and whatever you have studied just serves as the supporting practice*. In fact, if you do it right, the power of the supporting practice can be much more forceful and stronger than practice during the actual session! This is the basic concept that we should recognize. Thus, after we understand this, [21:49]
[*The advice is to thoroughly study Lamrim, then the supporting practices such as chanting Buddha’s name or Zen meditation can become very powerful practice.]
Then, whenever you sustain a meditation, it is extremely important for you to keep this understanding in mind and train in these teachings as components for your development of the spirit of enlightenment.
So when we are ready to apply the teaching, this concept needs to be sustained, we should be mindful of it. When we are applying the teaching now, are we mindful? Yes. However, what is the level of our mindfulness now? It is mindful up to here – up to our mouths. The mindfulness that the author refers to is sustained in the mind; that is the big difference between the two. When you sustain it in your mind, right away whatever you are cultivating it will correspond with the teaching; any conforming mental activity will develop immeasurable merits; any concordant train of thought can eradicate boundless negativity. This is why, even with the five serious deeds of immediate retribution [v.1 p.389 #195] and ten nonvirtuous deeds, well, Mahayana practitioners can purify them through confession. Why? It is due to the great capacity, this we have to understand. If you don’t recognize this, you certainly can’t distinguish the difference between Mahayana and Theravada traditions. This concept is not covered in the Theravada scriptures, so I just bring it up in passing here. [22:44]
If you have this concept [of differentiating Mahayana and Theravada traditions], when one accidentally brings it up, if it causes an argument with a Theravada practitioner, we should not engage in contention, this is definitely true. However, we should be clear about what path we are taking. At the same time, in the future, actually we need to study all of the prerequisite foundations. Nothing can be overlooked. By then, you can compare the difference. Thus, regarding the components of the Bodhichitta, “it is extremely important for you to keep this understanding in mind.” We have to totally cherish it. We definitely should not say what we are saying now: “well, I am a Mahayana practitioner, those [Theravada] practices are not needed.” We might even consider others’ practice as going against the teaching. Those sayings are paradoxical; this is how Buddha’s teaching gets destroyed. If you lack the preceding disenchantment [of worldly enjoyment], there will never be Bodhichitta. This we have to know, it is very clear! [We may have the paradoxical thought:] “This world is filled with happiness, and you are talking about Bodhichitta to rescue others, aren’t you absurd? You rescued me apparently for a good cause, yet you stop me from enjoyment, are you kidding me? Nevertheless, you claim to rescue me!” So this concept [of Bodhichitta requires to study systematically] is very explicit and very clear, it does not need further explanation. Even for the most obvious and simple worldly logic, we can understand by explaining it once. However, the Buddha Dharma practitioner surprisingly cannot figure this out, and that is ridiculous. [24:03]
Otherwise, the path of the person of great capacity and the paths of the persons of small and medium capacities would be separate and unrelated.
If you lack this recognition, you will feel that the following section is unrelated to the great capacity. They are independent and irrelevant! At this time, what is the flaw? The flaw is a major one, major and very serious! [24:22]
And since you do not attain any certain knowledge of the spirit of enlightenment until you reach the actual path of the person of great capacity, your lack of training in these topics as components of your development of the spirit of enlightenment would either prevent you from developing that spirit,
Because you have erroneous recognition – feeling that [small and medium capacities] do not correspond to great capacity, so you don’t want to pursue them. Since you don’t want to pursue them, may I ask: without the foundation, how can you successfully cultivate Bodhichitta? Because of this misunderstanding, you are unable to develop actual Bodhichitta. Thus, the author says here, it turns into an obstacle – you are not able to develop the spirit of enlightenment, this concept is very clear. So these statements, “not attain any certain knowledge of the spirit of enlightenment until you reach the actual path of the person of great capacity” means that, because you are not there yet, once you have reached that point, of course, this misunderstanding will not be there. If you are not there yet, but have this erroneous concept, as far as this Bodhichitta goes, it will turn into the biggest obstacle. You may say, “Well, I don’t need to practice the foundation, don’t need to train in it!” You forsake it, and you end up letting go of the most precise guidance. May I ask, what will your cultivation lead to? [25:30]
or, while you lack this training, cause you to deviate from your great purpose of developing that spirit. Therefore, pay close attention to this point.
This attitude will cause you to deviate from great benefit, so you must meditate earnestly. The practice now is to develop an uncontrived understanding. Pay attention! To develop uncontrived understanding does not mean to achieve it right away. Once you have an uncontrived understanding, your mind will not fluctuate. Otherwise, we will, “Think about this monastery … then go to another monastery and it seems pretty good, come here and think that the other monastery is good; so our running around and fluttering about amount to nothing.” Just drift like this, many lifetimes and many eons pass by. This is a very great loss, a major loss! However, this is not saying that everything is totally in vain – one can still plant some virtuous roots! One will plant virtuous roots here and there, once enough have been planted, all of a sudden, a sprout will develop adventitiously. That is when arhatship is achieved. After that, [we will not be in a hurry to achieve Buddhahood because our own liberation is achieved] again advancing gradually, this is an absolute fact. Hence, the opportunity to take the direct route is less possible; this is what we need to understand. [26:29]
In this way, train in the paths of persons of small and medium capacities and train well in what is explained in the context of the person of great capacity. Then, to the best of your ability, develop an uncontrived spirit of enlightenment in your mind-stream.
First, according to the above explanation, it begins with the small capacity and then medium capacity, train well in them. And continuing on is the great capacity. Abide by these steps to practice, to enable our mental stream to sincerely cultivate in this supreme Bodhichitta. Now we have heard and understood this term. Furthermore, we understand the essential meaning and apply accordingly. Once we applied, the actual mental correspondence will arise. What do we do after it arises? [27:22]
Next, in order to stabilize this spirit, make a special practice of refuge and then perform the rite of the aspirational spirit of enlightenment. After you have adopted this aspirational spirit through the rite, you must strive to learn its precepts.
Furthermore, by the time your aspiration is developed, then in order to stabilize it, what is this “stabilize” situation? You are endowed with it at initial cultivation but after that, when you encounter other conditions, it will fade. It is like for instance, now we say, “Well, this teaching is great!” You take a look and strive at it. After the class or while engaging in other tasks – once you are occupied and forget about it – this is not the sign of stabilization. If this arising condition happens to cause obstruction, you may even retreat from it. So, at this juncture, uncontrived faith is very hard to develop, yet you still need to stabilize it. This stabilization has to be uncontrived. Thus, for the sake of stabilizing it, that is the time to study the unshared refuge. In the beginning, one takes refuge [in v.1 chapter 12]. However, the refuge that is taken later [in v.2 chapter 5 p.68] is only the specific Mahayana rite of taking refuge – this latter one is different. And it is followed by the “ritual for adopting the spirit of enlightenment.” This is the time of, “I now want to adopt the spirit of enlightenment”. “After you have adopted this aspirational spirit through the rite,” upon taking this rite, then what? Followed by the proper study. Study what? Study the Bodhisattva deeds. One “must strive to learn its precepts,” the actual practice for Bodhisattva is the Bodhisattva vows, strive at it. With this aspiration, further advance to take the unshared refuge, and then follow with the adoption of the spirit of enlightenment and studying the Bodhisattva vows. “Then,” pay attention! [28:56]
Then, develop a great yearning to learn the bodhisattva deeds, such as the six perfections and the four ways of gathering disciples.
At this time, again one has to reinforce this yearning! Thus, this aspiration is stabilized, and then you further understand that in order to fulfill this Bodhisattva aspiration – if you have the aspiration and plan to fulfill it, you still need to apply Bodhisattva deeds. To apply Bodhisattva deeds is to practice the six perfections. So this study is to learn the six perfections, four ways to gather disciples, Bodhisattva deeds, etc. [29:36]