菩提道次第广论手抄稿:旧版第三十六卷B面
P. 72 (LL2)（手抄稿 第五册 p119）[00:28]
真是荒唐极了，这个心里面就催伏了，你这个慢心一摧伏，你自然肯低声下气好好地去学。除非你是自暴自弃，不谈！我们真正修学的人，第一个障碍就是那个增上慢，总觉得自己懂得很多，总觉得是个大菩萨，总觉得是个了不起，不肯学，你就完了！摧伏了以后，然后一心去学，你就有机会。任何一个人都能够这样去做，佛法那就兴旺了。因为你能够如法去做的话，那么只要如法，这个佛法就在世间了。为什么我们现在目前这种情况？大家说：“唉呀，现在这个不行啊！”总觉得怪这个、怪那个。真正要怪的，怪在哪里？怪在这里。你只要有这个次第在，自己内心上面一观照的话，问题都解决。每一个人观照自己，佛法就慢慢地复兴起来了。这是第一个。[01:03]
(2) it is of great benefit for those whose minds have the greatest, medium, and least capacity.
(p120) 【二为广义上中下心，】
要广泛地利益各式各样的，上等、中等、下等，为什么呀？[01:16]
p. 73
How does it benefit them? Even the two persons of higher capacities must seek high status and liberation, so it is not wrong to teach students of medium and great capacities the practices that develop the attitudes of persons of small capacity and persons of medium capacity. They will develop good qualities.
【说广饶益之理者，谓上二士夫，亦须希求得增上生及其解脱。故于所导上中二类补特伽罗，教令修习此二意乐，无有过失，起功能故。】
那么除了上面这个必须要的情况之外，另外还有一个，是能够广泛地对于各式各样的人，上等人也好，中等人也好，下等人也好，都使他得到好处。因为本论虽然是引导最上等人的，但是那个上等人同样地需要得到共下士、中士，所以叫共中、下。所以把这个次第这样安立，说下士、中士，这样上去的话，对他来说并没有过失，不但并没有过失，而因为这样的次第引导上面去，使他产生功德，得到增上的能力。顺着这个次序，他才能够一步、一步地爬上去，能力增上，然后呢如理修行的功德得到，步步上升。所以他并没错。而另外一点呢？[02:57]
Those persons of least capacity may train in higher practices, but this will lead to their giving up their lower perspective without rising to a higher perspective, and thus they would be left with nothing.
【若是下品补特伽罗，虽令修上，既不能发上品意乐，又弃下品俱无成就。】
反过来，有一种人心力比较差，心力比较差，你教他一下子教他修那个上品的话， (p121) “唉呀！这个不行，唉呀，我这个不行啊！”结果呢，上品嘛他没办法修，下品嘛你又没有！好了！把这种人就摒弃在外头了。佛法，所以圆满精彩的，什么？它能够广摄各式各样的人。今天你把这个大法高高地提起来了以后，结果把那些人遗漏掉了，你就不圆满。所以它用这个方式次第引导，对于上品的人，正好让他步步上升哪！不但没有过失，而且让他走上去是如理如法地走得上，顺理成彰；对下品的人呢，也能够引导。它有这么大的好处啊！所以这个是为什么用共下、共中、共上引导的目的。那么这个概念我们应该了解，了解了然后对我们修学过程当中非常好。[04:20]
同时对于上士来说，不但是把我们引导上去，上士的目的干什么？你自己上去了，还要引导别人。然后你自己这么走过来了以后，你也晓得这个完整的路子以后，自己成功了，引导别人这个方法也完全善巧，你也能够如理、一点不错地引导别人。所以不管是自利、利他就非此莫属，这个是它真正精彩的地方。[04:52]
同时看到这里哦！我们也不妨回过头来看看我们自己：我们自己，现在大家传说纷纭、诤论是非啊，你简直不晓得怎么是好。他说你这个小，不理想；反过来，他说你这个虽然大，空口说白话没得用！唉呀！吵了个天翻地覆。它现在呢，广摄一切上、中、下法，没有一个遗漏，而每一个地方都有恰如其分相应的，所有的都包含在里头，没有一点 (p122) 遗漏。这个诤论有没有？没有了。还有我们刚才这种情况，说大家争来争去，争了个半天哪，修行是没有修啊，吵了个半天，大家一起下地狱。欸！它现在啊就不是，每一个人找到了正确的方法，不但没有诤论，找到了正确的方法，一同地遵循着不动的次序，走到最圆满的这条道路上去。[06:00]
所以你看，我们中国这几百年来这个佛法，啊，那简直是支离破碎啊，真是不堪回首之感！而西藏，自从宗喀巴大师把那个教法整理了这么完整以来，到现在是经六、七百年哪，这个教法始终如日中天。为什么？他就把那个圆满的教法，用这种方式提起来了。不管是你任何一类的人，都能够摄受！高的，一步一步地爬达到最高；下面的，正好渐渐地作基础。可以想见这个教法的圆满。[06:50]
对于这个整个的广大的佛法的全貌来说是这样，那么对于我们个人来说呢？同样地可以运用得上。要晓得，修学佛法不是说一生一世的事情，而是说长时间的无量劫这样地走过去。你现在走进去，走对了，这一生只要次第走对了，一生一生增上的话，于是自然而然到最后你走上最高的路。所以下脚第一步走对了，实际上你就是什么？等于说下脚第一步就走上了最高、最正确、最圆满的路，对不对？这个非常清楚、非常明白，非常清楚、非常明白。所以这个深广，你也可以说从整个的大趋势来看，而这个大趋势浓缩起来，就 (p123) 用在你身心上面，我们自己任何一个人也是这个状态啊！你只要开始第一步做对了，生生世世自然就你走这条路。[08:01]
说到这个地方，我觉得我们真堪于自慰、感到高兴。现在大家说：“唉呀，末法啦！这个教法是没有啦！”却在这样的支离破碎的这种情况之下，我们却能够得到圆满的教法，凭什么？凭什么？宿生自己的业。所以这个佛法就这么妙法，就这么妙法！你只要跟它结上了这个缘，然后你自己不弃舍，你努力地照这样去做，净除你的罪障，努力积聚你的资粮跟它相应的话，生生增上，一点不错耶！尽管这个时候教法支离破碎了，欸！我们却碰来碰去又碰到这个圆满的教法。大家想想看，谁知道我们今天会跑到聚集在这里来学这个东西啊？佛法就这么奥妙。想到这里要高兴啊！[09:05]
所以我平常没有什么事情，我看见大家苦苦恼恼，我真是觉得：唉！你们真是冤枉。我平常没什么事情就高兴。什么高兴哪？没有别的，就想这个嘛！啊，想到就欢喜得不得了！往往无缘无故地就想到就欢喜，乃至于它苦恼来的事情，苦恼来的事情我只要一想就欢喜。为什么？因为唯有这个方法才能够净除我们苦恼。你没有得到这个方法之前，苦恼硬是看着它苦恼。看着它苦恼还小事情耶！这苦恼来的时候，你还辗转地增长苦恼，跟着它下地狱。人家骂你一句，你觉得这无缘无故骂你，你怎么心里去想：这个家伙为什么骂 (p124) 我？我怎么样要弄他啊！然后呢，结果是什么？造了恶业大家一起下去呀！这不是很清楚、很明白吗？欸！现在我想起来，看见这东西好，以前我欠了他，现在我可以净化了。这苦恼来的时候啊，你一想到你也欢喜；这欢喜的时候固然欢喜，苦恼的时候也还有欢喜，你还有什么？[10:11]
每一个时候你能够这样想的话，不但眼前解决了你的苦恼，而且增上了你跟法相顺、相应的这个缘，将来你就很容易又碰上了。这是我们随时随地的最佳修行啊！所以现在居然是弄得苦苦恼恼，我跟大家说：“唉呀！你们没有什么事情，最好多听听它呀！”大家总觉得这个也忙、那个也忙。我实在是莫奈何。我只好在背后在那儿叹息，这个无可奈何。所以我看见有好几个老法师，他们自从听见了这个以后，拿一份带子一遍、两遍、三遍，几遍都在听，我赞叹不已，他真的体会到了就有这么好处，这是我顺便一提。[11:04]
所以晓得，喏！这个次第有这样地好法，这样地好法！所以第一个对自利来说，能够摧伏我们的增上慢，我们爬得上去；对于利他来说，我们把握得住这个情况的话，能够广含摄上、中、下品。而实际上不管是自利、利他，正是我们究竟目标需要的，所以眼前我们必须要从这个地方去摸。[11:40]
这个话再说一遍，我们究竟应该要想做的什么？自利利他！所以眼前可以避免增上 (p125) 慢，好像属于第一类，实际上呢我们的目的要帮助别人的话，还必须要了解第二类啊！这是对上士来说。下士呢？我们也晓得下士他不会停止在那里，所以爬不上去的理由，他因为业障重、资粮不够。他能够照着这个下士的这个方法，慢慢地去做，业障慢慢减轻，资粮慢慢积聚，能力增高了以后，欸！到那个时候心慢慢地加强了，正好趁这个次序又爬上去啊！所以不管你从哪一个角度去看，它有这样大的好处啊！所以这个地方注意哦！大家现在了解的话，为什么我说本论真正圆满的就在这个地方，这才是我们学这个大经大论的骨节眼所在地方，也是最难的地方。现在我们继续下去。[12:52]
Furthermore, there could be persons who have the fortune to have already produced the higher paths in past lives. If they are taught the paths shared with persons of lower capacity and they then train in them, they will quickly give rise either to those good qualities developed previously or to those not developed before.
【◎ 复次为具上善根者，开示共道，令其修习，此诸功德，或先已生，若先未生，速当生起。】
那么再说，对于具有上善根的人，把这个共道说明了让他修习，不管他先已生、先未生。如果“先已生”，他一提，很快地就相应了，就像六祖大师，的确“应无所住，而生其心”，他宿生有过了，啊！马上开悟了。我们现在也是一样，真正有过这个善根的人，你跟他讲暇满人身，他一听见哪眼泪直流、身毛直竖，那表示他修行了。一念到死，他那个死马上提起来了，一提起来了，他马上生起，然后生起了有什么好处，不生起有什么坏 (p126) 处。因为以前虽然有过，可是这一生又被世俗的染污所染污住了，所以他蒙在这里，派不上用场，你一提，他马上开显，马上派用场，马上推动他拼命上去，正好帮忙他向上，这一点都不错。如果万一没有修，那还非修不可，所以对上士来说，不但不影响而且生功能故，这个很清楚。下面两句话：[14:17]
Consequently, as they have already developed lower paths, they can be led to successively higher paths, and thus their own path from practice in earlier lives will not be delayed.
【若生下下，可导上上，故于自道非为迂缓。】
要晓得，你从最下面，“下下”—最下面的，可以引导我们走到最上面的，所以对自己要修的这个上乘，绝对不慢。“迂”就是转了个大圈子，“缓”就是慢。那么这个地方我们要晓得啊，这个特别重要的，有一个概念是特别重要的。我们现在真正修学佛法的人，尽管我们说凡夫，不管他已经修过、没有修过，现在这里引导我们却是从最下面的地方引导起。我们说：“那么你教我们怎么修不就好了，何必说上面的？”不！它有个大道理。单单修最下面的—是！最下面的就是暇满人身难得，难得是难得，然后呢你好像也没有什么一定要做太重要的事情哪；告诉你，告诉你最上面的，说最上面的有什么特别好处，这个佛的圆满的好处，你了解了越多啊，那个时候你就想修了，对吧？[15:36]
所以他有个特别的功效，就是修行是件苦事情，不是一个快乐的事，如果是一件快 (p127) 乐的事情，不必讲说这个修学佛法的殊胜的利益，不必讲不修学的特别的过患，只要叫你去，因为快乐嘛！叫你不修你还做不到。修行是件苦事情，那么苦事情你为什么要去做？它因为它有特别好处。那么特别好处在哪里啊？不是在下下，而在上上。所以他讲，告诉你最上面的道理，然后呢策发我们，啊！要想要修了。结果呢？假定说单单讲上面要修了，它高高在上人造卫星，你要修了，不知如何下手。所以我们现在通常讲那个大经大论，哎哟！大的个不得了！你很想修，但是一想：唉呀！这个等觉菩萨的境界，我这个凡夫差得十万八千里。你没办法修啊！所以说起来这个境界是很高明，对我们是一点用场都没有。怎么办呢？欸！你真正修行的时候，从“下下”开始修；真正地听见了“上上”，却策发我们大的好乐心。这个善法欲一定要从讲上上来策发的。[17:03]
不要说佛法，那世间很明白，念书是最苦的事情，还要先掏出很多本钱来，但是大家愿意去念书，为什么？因为晓得这个“上上”，哦，这个上上，多听闻这个上上的道理，人人愿意去走。那走的时候呢？却从下下走起。为什么啊？你下下走起的话，障碍慢慢地消除，资粮慢慢地积聚。障碍消除了，你走上去，能够走得上去；资粮积聚的，你能力增强。[17:36]
当你能力增强了以后，有几个好处：一方面你自己觉得我可以走，一方面的净信心增强。那个时候你发现，哎呀，这个说得一点都没错！这个净信心是什么？净者，净化烦 (p128) 恼。等到净化烦恼，佛法的特质就是这个，净化的时候一定有清凉、解脱之感，那个时候你真的欢喜，得到了法喜，这个你的法财。唉呀！那个时候你善法欲增长，你的净信心增长，然后你一步一步上去的就有力量，越跑越有趣，是越跑越有趣！这个东西还非从脚踏实地去做不可，而这个脚踏实地一定从下面开始。所以他讲的时候是把圆满的讲，然后呢最高的说在这里，而引导我们走的是从最下的走起，这个是修学佛法最重要、最切要一个根本。现在我们平常就没办法把握得住这一个，所以大家急急忙忙地想去修，结果呢急忙了半天哪，欲速不达！欲速不达！这就是我们现在的最大的一个困扰。引导的原则，有了一个了解了。[18:58]
【须以次第引导心者，】
我们看文：[19:02]
The 《Questions of the Royal Lord of Formulae》 uses the example of a skillful jeweler gradually refining a jewel in order to illustrate the need to guide the student's m
ind in stages. Wary of being verbose, I have not cited it in full here.
【《陀罗尼自在王请问经》中，以黠慧宝师渐磨摩尼法喻合说，恐文太繁，故不多录。】
关于这样引导的次第，这个除了上面道理以外，他还引经上面。那么这个经呢？是在这个经上面，说就像一个有智慧的一个银匠，一个珠宝这个技师来磨这个无价的摩尼宝珠，用种种的方法，他说太繁了，这里不说。实际上我们回想一下，讲前面破除邪执，破(p129) 除修行邪执这一段已经说得很清楚。前面呢用水洗、火烧，种种的调柔，它有它的必须要的次第，然后这么一步、一步上去，得到你正需要的。这个道理跟这个地方可以说一致的，我们回想一下就晓得。那么这个道理是这样，经上面是这样，下面呢菩萨，很多菩萨跟论上面的来证明，说：[20:40]
The protector Nagarjuna also said (to guide students in stages through the paths of high status and certain goodness):
【◎ 龙猛依怙亦云：】
这是龙树菩萨的。[20:43]
Initially there are the teachings on high status; Then come the teachings on certain goodness. For, having obtained high status, You gradually reach certain goodness.
【“先增上生法，决定胜后起，以得增上生，渐得决定胜。”】
那么引导的次第呢先是共下士的，共下士就是增上生，那么然后呢决定胜以后顺着次第。决定胜有两种：共中士的决定胜，跟不共上士的特殊的决定胜。必须顺着这个次第，因为你得到了前面的增上生，渐渐地自然可以得到决定胜。[21:16]
(to guide students in stages through the paths of high status and certain goodness)
【此说增上生道及决定胜道，次第引导。】
就是说明这个道理。那么这个是性宗的祖师龙树菩萨。下面呢？[21:18]
Also, the noble being Asanga states:
【圣者无着亦云：】
这相宗的。[21:32]
Further, bodhisattvas cause their disciples to accomplish the virtuous factor of enlightenment correctly and in stages.
(p130) 【“又诸菩萨为令渐次集善品故，于诸有情，先审观察。】
那么这个菩萨要想修集善品的话，对于所引导的众生先仔细地观察。怎么观察呀？[21:52]
In order to do this, they initially give easy teachings to beings of childlike wisdom, having them practice easy instructions and explications. When they recognize that these beings have become endowed with average wisdom, they have them practice average teachings and instructions, and average explications. When they recognize that these beings have become endowed with extensive wisdom, they have them practice profound teachings and instructions, and subtle explications. This is the graduated flow of activity for the welfare of these living beings.
【知劣慧者，为说浅法，随转粗近教授教诫。知中慧者，为说中法，随转处中教授教诫。知广慧者，为说深法，随转幽微教授教诫。是名菩萨于诸有情次第利行。”】
也是这样。那先要看被引导的众生的根器，是下等的、比较差的，跟他说最浅的，跟他相应的教授跟教诫；中等的、上等的，一步、一步地加深加广。这个是真正菩萨，引导利益有情的次第步骤。[22:41]
Also, Aryadeva's Lamp Which Is a Compendium of Deeds describes how you first train in the thought of the perfection vehicle and then enter the mantra vehicle. It establishes that you must do so in stages.
【圣天亦于摄行炬论，成立先须修习到彼岸乘意乐，次趣密咒渐次道理。】
那么这圣天菩萨，也就是性宗的，是一位了不起的大菩萨。他在这个里边，论当中也说，说这个次第—先成立这个所谓根本的共大乘的基础，其次引导最上面的不共的密咒。[23:17]
It then summarizes this point as follows: The method by which beings who are beginners engage in the ultimate purpose was said by the perfect Buddha to be like the steps of a staircase.
【《摄此义》云：“诸初业有情，转趣于胜义，正等觉说此，方便如梯级。”】
总之一切的初发业的，就是初初修习的有情啊，那么要慢慢地增上了达到无上的胜义。那这个“正等觉”，就是佛，告诉我们怎么办呢？这个有他一定的方法，这个方法就 (p131) 像楼梯这样地一步、一步向上爬。[23:55]
Also, the 《Four Hundred Stanzas》 states that the order of the path is definite:
【《四百论》中，亦说道次第极为决定，】
那么这个也同样的，他举各式各样的论典来说明，说明这个引导的这个次第是确定不疑的。怎么说啊？[24:14]
Initially, you stop the nonmeritorious. In the middle, you stop the misconception of self. Finally, you put an end to all bad views; One who knows this is an adept.
【“先遮止非福，中间破除我，后断一切见，若知为善巧。”】
“遮止非福”那就是共下士的，遮止非福造福业，造福业是什么啊？增上生。“破除我”是什么？那就是共中士，超脱生死轮回。然后呢？“后断一切见”，人、法我执彻底破除，这样，这是大乘道。这样的话，这是善巧地引导的必然次第。[24:46]
(It says the path has a definite order. )
【此说道有决定次第。】
每一个地方都这样说的。[24:52]
Also, the learned master Mátreeta said: It is like dyeing cloth that is free of stains: First they develop goodness in the students' minds through discussions on generosity and the like, and then they have them meditate on the teaching.
【敬母善巧阿阇黎亦云：“如净衣染色，先以施等语，善法动其心，次令修诸法。”】
就这个样。先“施等语、善法”，这是世间、共世间的，增上生，然后再进一步深广而入。[25:15]
Citing this passage, the great master Candrakirti also held that the path has a definite order.
(p132) 【月称大阿阇黎，亦引此教为所根据，成立道之次第决定。】
那么另外有一个大论师，是月称大论师，也引这个做为根据，说明这个道的次第。所以上面是不管是哪一个宗、哪一个派，性宗、相宗，最主要的那些祖师们也同样的，没有一个例外的，都说明这个重要。所以理论是这个样，经是这个样，论是这个样，然后呢祖师说的也没有一个例外，都是这样的圆满的次第。从这个地方啊，我们要体会一件事情：所以在印度当年的教法如日中天，乃至于像阿底峡尊者那个时候这么圆满。阿底峡尊者说每天有一个成就者出现，他原因何在？就是有这个圆满的教法。那么现在呢？这个次第正表示圆满教法的全部内容—单单讲质，不一定有；有了量，还不一定有；讲到次第的话，如果你谈次第，没有质跟量，那个次等根本无从谈起。你说：“我现在烧饭了。”米没有你烧什么？跑到那个时候，说还没洗好，你作什么？所以这个一定是样样东西圆满，所以他能够有这样的一个圆满的成就。那么目前对我们来说，我们真正要想认识了解的就是这个。[27:06]
所以说到这里，也顺便一提，有的人觉得：“唉呀！这样做的话，对我们好像啊，唉！我们很难做到。”是的，是很难做到，这是千真万确的事实。问题不在难不难，问题在你想不想。你想成佛吗？你想解决这个问题吗？如果你想的话，那么，喏！告诉你，这(p133) 是最好、最正确、最圆满的路子。你认识了这个路子，然后照着这次第去走，就是这样。所以上面跟我们说得清楚：你如果说对于上上的引导的话，他自然而然就愿意去慢慢地走下下的去走。所以我们真正重要的，并不是拿这个上上道说了以后，让我们害怕得停在那里。说了这个上上的，我们才晓得：对！我们要开始去做。这个才是真正重要的。然后呢？走的时候却是从下下走起。因为你下下走，所以你对于上上的净心也增加了，然后呢了解也增加了，你更有信心了，更能够跑得上去，这个是正确的次第。[28:23]
你如果认识了这一点，那么在这种情况之下，听闻了这个完整的教法以后，所产生的第一个必然的效果，或对于这个教法会产生绝大的宝爱，一心一意现在无论如何要听到它，要努力地完整了解它，这是重要的。然后呢对于自己做的方面的话，随分随力，以我们眼前能做、做得到的地方去做去，而不是说一口气，啊，我也像他一样马上成一个佛，它不是这个。乃至于像看《密勒日巴尊者传》，是！看了以后你心里想说：我也一定要像他这样学最高、最快的路！心里应该有这样，一切诸佛都以这种方式走上去，然后呢走的时候，却是跟我们相应，眼前最正确的路。因为它那个次第本身引导你很完整，对吧？所以让你有走得进去的地方。[29:25]
36B Commentary
ENGLISH LR V.1 P.139 (COMMENTARY V5. CH8 P163) [00:28]
Once your arrogance is tamed, you will naturally study well with humility. Unless you give up on yourself, that is not discussed here! For us true practitioners, the first obstacle is superiority – we always think we know a lot, always think of ourselves as great Bodhisattvas, always feel something about ourselves, if we’re unwilling to learn humbly, that would be helpless! Once the arrogance is destroyed, by focusing on the study, then you will have a chance to advance. If everyone does so, then Buddha Dharma will thrive. Because your practice corresponds with the teaching, as long as you abide by the teaching, Buddha Dharma will remain in this world. Why is that we are in this present condition? Everyone says: “Alas, the current state is not ideal!” We always blame it on this or that. Honestly speaking, where should we truly place the blame? The blame should be on this superiority. So long as you uphold this systematic order to examine inwardly, all blames will be resolved. When everyone examines within, Buddha Dharma will gradually flourish. This is the first step. [01:03]
(2) it is of great benefit for those whose minds have the greatest, medium, and least capacity.
Why is there the need to greatly benefit all types of practitioners with great, medium and least capacities? [01:16]
How does it benefit them? Even the two persons of higher capacities must seek high status and liberation, so it is not wrong to teach students of medium and great capacities the practices that develop the attitudes of persons of small capacity and persons of medium capacity. They will develop good qualities.
So other than the above necessary conditions, there is another one, which is to allow all types of persons to obtain benefits, whether they are of great capacity, medium capacity, or small capacity. Because even though Lamrim is for guiding those of great capacity, however, those great capacity practitioners also need to attain the shared medium and small capacities. So they are known as shared medium and small capacities. Thus, the arrangement of the systematic order is in this manner: to advance from small, medium capacities and so on – there is no fault. Not only is it flawless, but also, due to this sequential guidance, we can develop good qualities and enhance our capacity. According to this order, the practitioner can advance step by step with enhanced capability and attain the corresponding merits for stepwise advancement. So the arrangement is not at fault. What about the other aspect? [02:57]
Those persons of least capacity may train in higher practices, but this will lead to their giving up their lower perspective without rising to a higher perspective, and thus they would be left with nothing.
On the other hand, there is a type of person who has weaker mental fortitude - with lesser mental strength. If they are requested to start practicing from the great capacity right from the start, “Alas! This will not work, sigh; I cannot do it!” Eventually, they are not able to practice great capacity, and even small capacity cannot be obtained! Well! This type of person ends up being excluded from the path. What is the reason that Buddha Dharma is excellently encompassing? Because the teaching can imbue various types of people. Today, you highly upholding this great capacity yet excluded other practitioners, therefore your practice is not thorough. So the author applies this stepwise method as guidance for the potential great capacity practitioner to advance step by step! By doing so, not only are there no faults, but it also allows those practitioners to properly advance based on the rational order. As for the small capacity practitioner, the guidance is also available. It has such great advantages! So this is the purpose of applying the shared small and medium, as well as the great capacities as guidance. Thus, we should recognize this concept. With this understanding, it will be very beneficial throughout our course of study. [04:20]
At the same time, for the great capacity practitioners, not only is this arrangement guiding us to advance; so what is the purpose of great capacity? Besides your personal advancement, you also guide others along the path. Once you experience the process with complete knowledge of the entire path – successful in personal achievement as well as guiding others skillfully – you are able to properly and flawlessly guide others. So regardless of benefiting the self or others, this is the required order, this is the true excellence of such an arrangement. [04:52]
Up to here, we might as well examine ourselves: reflecting on our current state of speaking about a lot of muddled things and engaging in argument of what is right from wrong. It is impossible for one to know what to do. Some say your Theravada practice is lesser and not ideal, yet the rebuttal claims that even though you are a Mahayana practitioner, mere empty talk is useless! Alas! So much contention that everything is turned on its head; whereas for now, this arrangement extensively including teachings for all great, medium and small capacities without any omission, every aspect corresponding properly. It inclusively covers everything without leaving out anything. Is there room for contention? Not anymore. Furthermore, with the above stated situation, when everyone is bickering, after a while, not only the practice of teaching is incomplete and after the argument, all may end up downfall to hell realm. Well! Now it is not like that, everyone is able to find this correct path, not only the arrangement is free from contention, but it also abides by proper method to allow everyone to advance together according to this steady order, and to traverse on this most perfect path. [06:00]
So one can notice, in our Chinese Buddhist communities for the past several hundred years, well, it is fairly fragmented. It is truly difficult to think back on it! As for Tibet, since Lama Tsong-kha-pa completely restored the entire teachings, it has been 600-700 years to this point. This lineage of the teachings still shines like the sun at high noon. Why? Lama Tsong-kha-pa used all sorts of methods to uphold this perfect teaching. Regardless of what capacity you are, everyone can be imbued! For persons with higher capacity, they can reach the peak step by step; the lower ones can advance gradually from the foundation. One can imagine the completeness of this teaching. [06:50]
This is from the entire perspective of the vastness of the Buddha Dharma, so what about for individuals like us? It can also be applied accordingly. We have to know that studying Buddha Dharma is not a matter of just one lifetime; it takes long eons to advance. Now you are entering this path, taking the correct steps, as long as you follow the accurate systematic order in this life, and enhance it life after life, of course in the end you will advance to the peak. Thus, when the first step is right, actually what does that mean for you? It implies one is taking the first proper step on the highest, most accurate and most complete route, is this right? This is very clear and explicit; so clear and obvious. As for its profoundness and vastness from the perspective of this entire trend, if one distills the trend and applies it to one’s mental stream, this arrangement applies to any one of us as well! As long as one takes the first proper step, life after life one would automatically continue on this same path. [08:01]
Up to here, I think we should all feel encouraged and pleased. Now everyone claims: “Alas, it is the degenerate time! The teachings are disappearing!” However, although we are in such fragmented conditions, we are still able to obtain this encompassing teaching, what do we rely on? What is the reason? It is because of our past karma. So this Buddha Dharma is so ingenious, so wondrous! As long as you have planted the cause and you don’t give up, you strive accordingly to eradicate your negative obstacles, work on the accumulation of your merits to conform to the teaching, and definitely life after life advancement follows! Even the teaching nowadays is fragmented, well! Yet we bounce around here and there [in cyclic existence] surprisingly we have encountered such an encompassing teaching. Please think about it: who had predicted that on this day we would be here studying this teaching together? How wonderful the good qualities of Buddha Dharma are. Upon having this thought, we should be pleased! [09:05]
When I have free time, I noticed that everyone is distressed; my feeling is truly, sigh! How wrong can this be. Usually when I am not occupied I would be happy. Why? It is for nothing but reflecting on the teaching! Ah, just thinking of it makes me very pleased! Often, for no reason just this thought makes me happy, even when affliction or distress arises, as soon as I think of the teaching and that makes me happy. Why? Because only by relying on the teaching can we remove our afflictions, why? Before one obtains this method, one can do nothing but miserably stare at the afflictions. Staring at the afflictions is not the critical part! When the affliction arises, one would strengthen it over and over which is followed by downfall to the hell realms. When yelled at by others, one takes it as uncalled for. One probably would think: this guy, why is he yelling at me? I need to get back at him! And then, what is the effect? After engaging in such negative karma, everyone would downfall together! Isn’t this very clear and explicit? Well! Come to think of it now, we take the yelling positively, now I can purify the debt that I owed him. When such affliction arises, by thinking of it this way one will become happy, too. Such happiness applies to pleasant situations, even during times of affliction one can still be happy, what more can you ask for? [10:11]
In every given moment, if one can think of it this way, not only will the immediate afflictions be resolved, but also one’s conformity toward the teaching will increase and one will be concordant with this condition of learning the teaching. In the future, one would easily be reconnected with the teaching again! This is our best practice on the go! Surprisingly as of now, our study is managed in such misery, my advice to you all is: “Well! When you have free time, better listen to more teachings!” Yet, everyone always occupied by this or that. I truly don’t know how to help. All I can do is lament behind, how powerless. I have seen several elder monks, since they learned of this recording, they took a set of tapes listened to it once, twice, three times, or even more, I can’t praise them enough. They really experienced such benefit; I just mention this in passing. [11:04]
So we need to know, well! This systematic order has such greatness, such benefit! Thus, first, with regard to benefiting the self, the teaching enables us to tame our arrogance, allows us to advance. As for benefiting others, if we are in control of the situation, we could broadly include persons of great, medium, and small capacities. Actually, regardless of whether it is benefiting self or others, both are required for our ultimate purpose, so for now this is where we should explore more. [11:40]
Let me stress this one more time, what should we actually be engaging in? We should engage in benefiting self and others! So for the time being, the teaching can prevent our superior attitude, this seems to belong to the first aspect [benefiting the self]. Actually, our purpose should be to help others, thus the second aspect [benefiting others] is required to be studied! This is referring to the great capacity. What about the small capacity? We also know that small scope wouldn’t stop their continuous practice; the reason one is unable to advance is due to one’s weighty karmic obstacles and lack of merits. One can abide by the method of the small capacity, with gradual enhancement; eventually one will reduce the karmic obstacles and accumulate merits. When one’s ability is strengthened, well! By that time, one’s mentality becomes stronger, and one can take the opportunity to advance in orderly sequence! Thus, regardless from whatever angle you look at it, the great benefits are there! So here pay attention! Now that everyone has this understanding, this is why I specified that encompassing integrity of Lamrim lies here, this is the key to our study of great scriptures, and it is also the most difficult part. Now, let’s continue. [12:52]
Furthermore, there could be persons who have the fortune to have already produced the higher paths in past lives. If they are taught the paths shared with persons of lower capacity and they then train in them, they will quickly give rise either to those good qualities developed previously or to those not developed before.
So again, for those endowed with higher virtuous roots, we can explain to them this shared path for their practice, regardless of whether he has already developed it in the past. If one has “developed previously,” once being reminded, one will very quickly conform to it. Indeed just like what the Sixth Patriarch said: “one’s mind should not dwell on any attachment.” The Sixth Patriarch already had attainment in past lives, ah! His instant enlightenment is achieved. It is the same for us now, those who truly have these virtuous roots, when you speak to him about the human life of leisure and opportunity, he hears it with tears streaming and hairs standing on end. That shows that he has practiced before. By thinking of death, he is immediately mindful. Once reminded, this mentality [of the shared capacities] is generated. After it is formed, what are the advantages and what are the disadvantages without it? Because although the attainment may have happened before, it is contaminated by this life’s worldly concerns, so the virtuous root is enshrouded and one is not able to put it into practice. From your explanation of this practice, he can immediately be reconnected and apply the practice right away. This urged him to advance and is in time for him to be uplifted. Such effort [of reminding others] is absolutely appropriate. If, by chance the virtuous roots have not yet developed, then one must cultivate it. So for great capacity practitioners, not only is there no impact, but it also gives rise to good qualities, this is very clear. Next sentences: [14:17]
Consequently, as they have already developed lower paths, they can be led to successively higher paths, and thus their own path from practice in earlier lives will not be delayed.
We should know that starting from the very basic, “lower paths” – from the very initial stage, we can be guided to advance to the highest level. So toward one’s own aspiration to practice the higher paths, one should not slow down. “Delay” means turning in big circles, and “delay” also means to slow down. Thus, we should know this concept here is particularly important, one of the most critical. For us true practitioners of Buddha Dharma, although we are ordinary beings, regardless of whether we have or have not practiced the teachings before, now the author is guiding us to begin from the initial stage. We may say, “So why not just tell us how to practice, why bother with all the above instructions?” That is not the point! The point is it has its great reasoning. Even to cultivate from the initial stage – certainly! The most basic one is the rarity of leisure and opportunity of the human form, although it is indeed rare, and you don’t seem need to do anything special; just by telling you what kind of advantages the higher level has. Once you have more understanding of the benefit of encompassing Buddhahood, the more you know about it the more motivated you will be, right? [15:36]
In this section there is a specific function, that is, applying the teaching is a tough job, not an effortless one. If it were an easy task, needless to talk about the laudable benefit of applying Buddha Dharma, or the specific faults of not applying the teaching, you would just go for it because it is a pleasure! If you were told to stop, you would be unwilling. To practice the teaching is tough, so why do you want to engage in it? That is because there has specific benefit. So what is the specific benefit? The benefit is not at the initial stage but at the highest level. The text reveals to us the highest concept so to inspire us, ah! We aspire to apply it. What is the effect? If the text only talks about to apply the highest level alone, it is like a satellite high up in the sky; one is inspired to achieve it, but doesn’t know how to get started. Now we often talk about the great scriptures, wow! Incredibly great! You are inspired to abide by it, but upon the thought of it, sigh! This is the state for a very senior Bodhisattva, but I am an ordinary being, which is far from it, there is no way for me to apply! Hence, such high state is said to be very remarkable, whereas to us is totally of no help. What should be done? Well! When at actual session one should start from “lower paths”; upon actually hearing the “highest path,” we will be motivated with strong aspiration. This aspiration for virtue must be generated from the highest advantage. [17:03]
Instead of talking about Buddha Dharma, it is very obvious in the worldly matters – studying is the toughest task and requires monetary investment. However, everyone is willing to go for an education, why? Because we recognize this as the worldly “highest path.” Well, by having heard more of this highest-level concept, everyone will want to take it. What about the actual advancement? It begins from the lower paths. Why? You begin from the lower paths, gradually the obstacles will be removed, and merits will slowly be accumulated. Once the obstacles are removed, your advancement is possible. While advancing, your merits are accumulated and your ability is enhanced. [17:36]
When your ability is strengthened, there are several advantages: on one hand, you feel confident that you can advance and, on the other hand, your pure faith increases. By then you will find, well, this guidance is absolutely right! What is this pure faith? The purity part is to purify afflictions. Once the afflictions are purified, and the characteristic of Buddha Dharma is to purify afflictions. Upon purification, there must be a feeling of coolness and liberation. At that time, you will become truly happy – that is the Dharma joy, and this is your Dharma wealth. Wow! By then, your aspiration for virtue increases, your pure faith becomes enhanced, and then you will have the strength to advance stepwise. The more you advance the more engaged you become, the more interesting it gets the further you go! This experience has to be solidified through engagement, and it has to be strengthened from the lower paths. So the author taught us that this encompassing perception includes the highest goal in it, and guides us to advance from the lowest level, this is the most important, crucial fundamental aspect for studying Buddha Dharma. Often now, we are unable to grasp this point, so everyone is hastily trying to meditate. In the end, we are in great haste yet making no headway! Haste brings no success and makes waste! This is the biggest confusion we have now. Now, we have the understanding with the above guiding principle.
[18:58]
Let’s read from the text:[19:02]
The 《Questions of the Royal Lord of Formulae》 uses the example of a skillful jeweler gradually refining a jewel in order to illustrate the need to guide the student's m
ind in stages. Wary of being verbose, I have not cited it in full here.
Regarding this guiding sequence, other than the above concept, the author also quotes a sutra. So what about this sutra? In this sutra, it says there is a skillful, wise silversmith, a jeweler refining a priceless precious Mani jewel by applying various methods. The author, wary of being verbose, does not describe it in full here. Actually, let’s recall the earlier section [v.1 Chapter 6 p.114] about refuting misconceptions. In this section, it has already described very clearly. It mentions that there are specific steps to use water to wash [a precious metal] and fire to soften it, and then continue with this stepwise advancement to attain what we really seek. This concept corresponds to this section here; we can review it to understand. So this is the concept from the sutra, and then the text quotes from Bodhisattvas. It quotes from many Bodhisattvas and commentaries to validate: [20:40]
The protector Nagarjuna also said (to guide students in stages through the paths of high status and certain goodness):
This is from Bodhisattva Nagarjuna. [20:43]
Initially there are the teachings on high status; Then come the teachings on certain goodness. For, having obtained high status, You gradually reach certain goodness.
The stages of guidance come from the shared small capacity, which is high status, and it is followed by certain goodness. Certain goodness has two types: the certain goodness of the shared medium capacity and the specific certain goodness of the unshared great capacity. It has to be followed in this sequence, because when you attain the preceding high status, gradually you will surely attain certain goodness. [21:16]
(to guide students in stages through the paths of high status and certain goodness)
This is the explanation of the reasoning. So this comes from Bodhisattva Nagarjuna of the Profound View School. What is next? [21:18]
Also, the noble being Asanga states:
This is from the Extensive Deeds lineage. [21:32]
Further, bodhisattvas cause their disciples to accomplish the virtuous factor of enlightenment correctly and in stages.
So for Bodhisattvas to accumulate the virtuous factor, they first need to carefully observe those disciples they are guiding. How do they observe? [21:52]
In order to do this, they initially give easy teachings to beings of childlike wisdom, having them practice easy instructions and explications. When they recognize that these beings have become endowed with average wisdom, they have them practice average teachings and instructions, and average explications. When they recognize that these beings have become endowed with extensive wisdom, they have them practice profound teachings and instructions, and subtle explications. This is the graduated flow of activity for the welfare of these living beings.
Asanga expressed the same as Nagarjuna, too. First, one needs to recognize the disposition of the subjects to be guided: for beginners or those with childlike wisdom, give him easy teachings that correspond to his level of learning and instruction. For those with average or extensive wisdom, enhance the profoundness and extensiveness of your teachings one step at a time. This is the systematic approach of a true Bodhisattva who guides and who benefits sentient beings. [22:41]
Also, Aryadeva's Lamp Which Is a Compendium of Deeds describes how you first train in the thought of the perfection vehicle and then enter the mantra vehicle. It establishes that you must do so in stages.
Thus this Bodhisattva Aryadeva – also from the Profound View lineage – is a remarkable Bodhisattva. In this commentary, he also talked about the stages – first establish this so-called foundation that is shared by Mahayana, and then leading to the highest level of the unshared mantra vehicle. [23:17]
It then summarizes this point as follows: The method by which beings who are beginners engage in the ultimate purpose was said by the perfect Buddha to be like the steps of a staircase.
In short, all beginners – that is, those practitioners who have just started in this meditation practice – need to advance gradually to reach the unsurpassed, ultimate level. What did this “perfect Buddha” tell us to do? He has a specific method; the method is like a staircase for advancing one step at a time. [23:55]
Also, the 《Four Hundred Stanzas》 states that the order of the path is definite:
So here it is the same, the author quotes from various scriptures to explain and to instruct us with the guidance of this system, which is definitely free from confusion. How was it said? [24:14]
Initially, you stop the nonmeritorious. In the middle, you stop the misconception of self. Finally, you put an end to all bad views; One who knows this is an adept.
“Stop the nonmeritorious,” this is the purpose of the shared small capacity: stop the nonmeritorious and engage in the meritorious activities. What merit should we engage in? Merit that lead us to high status. What is “stop the misconception of self”? That is the transcendence of cyclic existence, which is the middle capacity. And then? “Put an end to all bad views,” where self-of-the-person and self-of-the-phenomena are totally eliminated, just like that. This is the Mahayana path. In Chapter Eight-182 this manner, these are the inevitable stages under skillful guidance. [24:46]
(It says the path has a definite order. )
This same instruction is given from various sources. [24:52]
Also, the learned master Mátreeta said: It is like dyeing cloth that is free of stains: First they develop goodness in the students' minds through discussions on generosity and the like, and then they have them meditate on the teaching.
According to this, first, “through discussions on generosity and the like”, this is the high status for the worldly, as well as the ones shared with the worldly. From here, go further into deeper and broader advancement. [25:15]
Citing this passage, the great master Candrakirti also held that the path has a definite order.
There was another great debater, the great master Candrakirti who is also cited as validation for the explanation of these stages of the path. So regardless of which lineage or school above – Profound View or Extensive Deeds – the key is that all the masters hold the same view without any exceptions, they all point out this important value. They all stating: theoretically it is such, sutras are such, commentaries are this way, and great masters’ instructions have no exceptions, their views all support these complete stages. From here, we experience one thing: the reason back then in India the teachings were like the sun at high noon, even as perfect as Venerable Atisha, he stated that every day an achiever would emerge, what is the cause? It was due to this encompassing teaching. So what about the present time? These stages represent the entire content of the perfect teaching: in terms of quality it may not be available; in terms of quantitative measurement it still may not necessarily be applicable. While speaking of the stages, if one emphasizes the stages and leave out quality and quantity, then there is no accessibility to this stage. One claims, “I am cooking rice now.” Without rice [the quality], what can you cook? At that time, if the rice is not yet washed, what can you do about it? So this [quality, quantity, and systematic order] has to be complete and all encompassing, thus Venerable Atisha can achieve such a perfect accomplishment. Hence for now, this is what we should have a true understanding of. [27:06]
So up to here, I will just briefly mention that some might feel, “Alas! By doing so, it seems, well, too hard for us to achieve.” Certainly the practice is hard to achieve, this is absolutely the fact. The issue is not how difficult it is, it is rather do you aspire to do it. Do you want to become Buddha? Do you want to resolve the study of the encompassing teaching? If you do, then, well! This is telling you the best, most accurate, and most complete path. Upon recognizing this path and abide by the stages, this is how it works. So the preceding sections have clearly taught us: if you take the guidance to the highest level, one will naturally become willing to advance on the path gradually. So the key is not, upon hearing the highest paths, that we become discouraged and stop right there. By explaining this highest level, we then will know: right! We should start working on it. This is the most important aspect. And then? When starting, one should begin from the lower paths. Because you take the lower paths, so your pure faith toward the highest path is increasing, and the understanding is also strengthened. Thus, you have more confidence, and can advance even further along. These are the accurate steps on the stage. [28:23]
If you recognize this point, then in this situation, upon hearing this encompassing teaching, the first inevitable effect produced or formed toward this teaching is the feeling of absolutely cherishing it. You will wholeheartedly want to hear it, strive to understand it in its entirety. This is crucial. And as for the personal effort, practice as much as you are able to – apply what we can achieve immediately for now. Rather than doing it instantly, ah, I also want to be like him achieving instant Buddhahood. It is not like this. Or even by reading the Biography of the Life of Milarepa, sure! After reading it, you might think: I also have to be like him and study the highest and quickest path! This should be the mental aspiration, because all Buddhas are advancing in this manner and, while advancing, such arrangement is the most accurate path that corresponds to us at the moment. For the stage itself provides perfect guidance to you, right? Thus, there will be an available entrance for you. [29:25]