菩提道次第广论手抄稿:旧版第四十五卷B面
（手抄稿 第六册 p157）[00:05]
上面我们已经把它佛、法两个说了一下。那么现在呢再下面“僧功德”。
p. 104 (7)
3 The good qualities of the community
【◎ 僧功德中。】 [00:19]
这个僧的功德；所以僧， [00:21]
Chief among the members of the community are those persons who are noble beings.
【正谓诸圣补特伽罗，】
就是“补特伽罗”。这个地方关于“僧”，平常我们一般有四种僧—比如说《智度论》上面，然后呢《地藏十轮经》上面，《瑜伽师地论》上面，它都有不同的名字；名字虽然不同，大别都差不多。我在黑板上写的两类，前面那个所谓胜义僧、世俗僧，那个是出在《大智度论》上面的；下面这个地方，胜道沙门—这个是“沙门”两个通下面— (p158) 说道沙门、活道沙门、坏道沙门是出在《瑜伽师地论》上面的。另外还有呢，《地藏十轮经》上面的，另外那个《十诵律》上面还有一个叫别众僧，所以列五种。不过现在一般来说起来，这个别众僧呢，那是佛世的时候，这个我想大概我们都了解，简单地说一下。所谓“胜义僧”，或者是胜道沙门，那就是有修、有证的那些圣者；那么“世俗僧”呢，就是虽然没有证得，可是如理、如法按照羯磨，然后这样去做的清净的凡夫。那么这个说道沙门当中包含了第一、第二，有胜义，也有世俗，这样。 [02:10]
那么“哑羊”跟“无惭愧”两种呢，那就很糟糕。这个哑羊、无惭愧有两个不同的经论说法，恰恰相反：一个，是说他自己不知取舍，也不晓得说净，也不晓得什么，就是像哑羊一样，一生这样糊里糊涂地过去掉了，这一种叫哑羊；还有无惭愧呢，虽然他知道，但是不惭愧，这个这两类。那么总之这个哑羊、无惭愧，那个都是堕落的，这个叫坏道沙门，坏道沙门。活道沙门呢，就是如法去做，然后呢这样认真地，还是满认真地去做，这个详细的情况，在这个论上面。那么这个地方，正告诉我们的就是“补特伽罗”，也可以说下面的几类就是随顺。 [03:13]
所以《地藏十轮经》上面特别告诉我们，真正的这个经是指示我们，说作为一个修行人、出家人应该怎么样做。对我们普通一般人来说，我们不是拿这个标准去衡量别人。 (p159) 所以《地藏十轮经》上面特别说，你别看他是一个污道沙门哪！哪怕他是十恶不赦、破了戒，穿了这件衣服，你一个在家人，你只要能够至诚恭敬地供养他，你还有功德。他又举了个比喻，说再破烂的这个金器，再破烂的，哪怕那个金器装了脏东西、臭东西，那个金器本身可是金器哦！这样。 [04:00]
这一点，那么对他们在家人尚且如此，现在如果说我们出家而修学的人，我们应该比他们高明一点哪！对不对？对在家人尚且要求这么高的条件，那我们如果自命为出家修行的人，我们更不要随便地、轻易地是非我们的同道，毁谤，万万不可以！处处地方注意，你之所以高，高在哪里？因为你能够如法行持嘛！他现在在家人要求这么低的标准，你如法行持当然你的标准应该高一点嘛！你了解了这一点，这一种诤论、是非自然没有了。有的是什么呢？如果是你跟他相应的，那是出自善心地去规劝，错误—错误地方帮助人家，使他改恶向善。如果能够这样做到的话，啊！那个僧团一定和睦，佛法一定兴旺，这个很了解的。然后呢对我们做的人来说，当然积聚无边功德嘛！这是顺便一提。现在我们看僧的特质。 [05:08]
Think of them in light of their mindfulness of the good qualities of the teaching and their proper practice of it.
【此亦由念正法功德，由其如理修行门中，而为忆念。】
(p160) 哦！那是为什么来的呢？就因为他前面因为皈佛、敬佛，所以想到佛是由于如法修证而来，这个法有这么好处，所以那我既然要学，我也要跟他一样地如理修行。嗯，这样的，所以这个僧是这样的！那么以这个方式我们去忆念。如果我们能这样忆念的话，那就简单了。是的，我们要皈敬佛，佛之所以成佛，是修行法；修行法的过程当中是僧哪！啊，我们现在也要去努力啊！你能够想到这一点的话，你自然会觉得如法努力啊，是不会拿了这个法，去自己伤害自己。所谓拿了法自己伤害自己是怎么讲呢？就是不拿这个法自己反省、净化，而拿这个法去要求别人，是要求别人就弄错了。 [06:23]
所以说修行是修你自己还是修别人啊？如果说你修别人，那不妨。像理发师，跟人家理了发，理完了以后，拿了一个镜子让他照照，让他看，因为你代他理嘛，那没有错嘛！现在你修理，修理你自己，当然拿这个镜子，自己看看对不对，这个很清楚、很明白。所以这个才是什么？“而为忆念”，我们真正要念，是要这样念的，要这样念的。如果我们就这样念的话，那对了，那就对了！所以他后面会告诉我们，我们真正修行的人的话，啊！只看见自己的错误，拼命自己的修习。如果你能这样地，看见自己的错误修习，那你就错误减少嘛！错误减少功德就增长嘛！然后呢痛苦就慢慢地远离，快乐就慢慢地得到，这就是个自然的一个道理。下面引经，还是 [07:17]
The 《Compendium of Trainings》: Think, "The community teaches the teaching, practices it, and reflects on it.
(p161) 【《正摄法经》云：“于诸僧伽，应如是念，】
这个“僧伽”，应该这样念法： [07:25]
It is the teaching's sphere. It upholds the teaching, entrusts itself to the teaching, worships the teaching, and conducts itself according to the teaching.
【谓说正法，受行正法，思惟正法，是正法田，受持正法，依止于法，】
哦！说这一个“僧伽”是什么？那我们现在听的那些佛法，都是他们那些出家人告诉我们；所以我们所以得到暇满人身，必定四众游行，四众游行都是靠他们，他们来嘛，他们跑得去弘扬法呀！哦，这样！然后呢一方面说，一方面自己接受，然后如法行持。然后呢行持的时候思惟、观察，因为思惟观察，一步一步深入。哦，这个正法都从这个地方出生的呀！所以叫“是正法田”，受正法、持正法，“依止于法”。
【供养于法，】 [08:14]
然后呢我们供养法，如法行持就是供养法。 [08:20]
It has the teaching as its sphere of activity,
【作法事业，法为行境，】
所做的一切事情都是跟法相应的，这个正法是我们所行的境界。 [08:30]
and is the most excellent practitioner of the teaching. It is naturally honest and pure. It is endowed with the quality of compassion,
(p162) 【法行圆满，自性正直，自性清净，法性哀愍，】
哦！这个是法的特质。法的特质，它是正直的、清净的，这是哀愍的。说到这地方，我们又有一个最好的指标：这个法的特质如果你相应的话，看见别人不对，你怜悯他，你看见了怜悯他，然后呢你想办法委曲婉转地帮助他，我们就不会指责他。然后呢， [09:06]
and has [great] compassion. It always has solitude as its field of activity, is always absorbed in the teaching, and always practices virtue."
【成就悲愍，常以远离为所行境，恒趣向法，常白净行。”】
这个修行的人是什么？“远离为所行境”。我们现在是什么样啊？染着、贪污、难舍，一天到晚沾在这个上面，一天到晚沾在这个上面。真正说来不是沾在外境，沾在什么？我们的染污心识啊，这个东西就不认识，这个东西不认识的话，你什么都谈不到，起心动念都是为它。唉，这个真糟糕啊！所以他真正要厌离的，从外面的境相开始，一直厌离到自己的内心；自己的身心你能够认识得厌离了，那时候的厌离就差不多，是“远离为所行境”。这个时候“恒趣向法”，那么白而净了！这个就是僧，僧的功德，我们要这样忆念。我们这样忆念，一方面是皈投、景仰，一方面我们自己是如理行持，当下你这个忆念本身却是就在行持当中。那么前面就是把佛、法、僧三宝的功德说明一下，说我们是这样地忆念，这样的道理去皈依，这第一个。“由知差别”，进一步， [10:43]
b. Going for refuge by knowing the distinctions
(p163) 【◎ 由知差别而皈依者。】
那么这个三宝当中，这真正地、细细地说起来，彼此间有不同的特质，这个说一下。 [10:53]
According to the《Compendium of Determinations》： you go for refuge after understanding the distinctions among the three jewels.
【如〈摄分〉说，由知三宝内互差别而正皈依。】
正式平常说皈依的佛、法、僧，它彼此间有什么不同呢？它的别相，细致的内涵，那么按照着这个〈摄分〉说一下，分六部分。 [11:14]
1 The distinction based on their defining characteristics.
The buddha jewel has the defining characteristic of full, perfect enlightenment. The teaching jewel has the defining characteristic of arising from the buddha jewel. The community jewel has the defining characteristic of correct practice by means of personal instruction.
【此中分六，相差别者，现正等菩提是佛宝相，即彼证果，是法宝相，由他教授，而正修行是僧宝相。】
这个三宝差别、不同的地方，这个。就是说眼前证得无上正等正觉的这一个人，就是佛；所证的果，就是法；证了果以后，把这个法教人家，照着去做的那些人，是僧。这个是三宝相—佛宝、法宝、僧宝，那是相的差别。 [11:56]
2 The distinction based on their enlightened activities,
【业差别者，】
那么它有什么业用呢？做些什么事情呢？ [12:00]
Buddha has the enlightened activity of giving sermons. The teach, ing has the enlightened activity of focusing on the eradication of afflictions and suffering. The community has the enlightened activity of fostering enthusiasm.
(p164) 【如其次第，善转教业，断烦恼苦所缘为业，勇猛增长业。】
佛做些什么事情？善巧地转法轮，教化一切有情，这个是佛。那么法呢？是说我们所缘，缘了这个法以后，能够断除烦恼跟苦；烦恼断了嘛，然后这个业就断；惑、业断了嘛，苦就断，那这个是法的功效。僧呢？“勇猛增长”，如理去做，勇猛精进，增长白净之业。 [12:48]
3 The distinction based on devotion
【信解差别者，】
第三个，这是在我们修学的时候，如何信、如何解呀！ [12:55]
p. 105
You should appreciate the Buddha as the one to venerate and serve, You should appreciate the teaching as that which is to be realized. You should appreciate the community as those with whom you should associate because they have attributes that are similar to your own.
【如其次第，应树亲近承事信解，应树希求证得信解，应树和合同一法性共住信解。】
对于佛，我们应该树立这样的“亲近承事”，这个才是我们真正应该亲近，应该真正承事的。这一点注意！我们现在亲近的是谁？承事的是谁？现在我们平常亲近的，在家嘛这个家庭啦、朋友啦，这样；然后呢出家了，三宝，当然应该三宝。那么这个地方仔细检查一下：我们做到了没有呢？所以平常的时候注意，我们常常告诉我们自己，我们要学佛，我们应该亲近佛，应该承事佛。怎么亲近法？怎么承事法？就是把你的心，一心想着 (p165) 他，一心想着他。 [13:56]
现在我们想着谁呀？不问、不检查还迷哩糊噜不知道，仔细检查一下就很难说。以我来说，我的经验，我们平常亲近的，亲近“我”，一天到晚承事“我”：喔唷！头痛哦，赶快！找一点什么药吃一吃。啊，什么营养大概不好，昨天晚上睡觉都睡不好……。一天到晚忙它这个东西，这样。不是说不要，要的，我们要它干什么？用来修行，这一点要认识。因为要它修行，所以你对它起码的给养是要的。所以这个佛一再告诉我们，这个车子要它用的；欸，涂车的油要的，只是仅仅涂车的油啊，注意到！千万不要被这部车子骗掉了。 [14:47]
我们真正应该亲近供事的—佛，所以“承事”什么？佛。然后呢，普通我们身口承事，比如说我们把那个常住啊、殿堂啊，处理得干干净净，弄得好；然后呢如法修行，身口意三业承事，这是我们应该做的。对法呢，“希求证得”，这个才是我们希求的、希望的，要想如法去证得。那么，对于僧呢？ [15:18]
【应树和合同一法性共住信解。】
如果你正式要修行的话，一定要有修行的同伴，这个修行的同伴就是僧团。别以为 (p166) 你一个人可以修得成功哦！不可能的，不可能的。就你眼前极短的时候来说，是；将来真正修成当中也需要有一段时候，譬如说你专门学止的时候，奢摩他的时候，就要寂静的地方，是，你需要。在整个修行当中，你绝对不可能说一个人关起来修的。你自己没有一个旁边的人告诉你，你怎么可能？然后呢我们生活当中共同—僧，有他种种的互相增上的很多好处在，这个以后慢慢地讲。要想住在一块儿，而要想那个的什么？要“和合同一法性”—大家互相劝勉，然后呢互相策励，互相看对方，而这样地互相，相辅相成。这点太重要、太重要了！这个僧团之所以有种种规矩，目的无非在这个地方，这个以后下面会详细讲。实际上对我们这个团体特别重要，如果这一点把握不准的话，啊！那其他的都错了，说修行，都恰恰相反，造了业。那么，再下面： [16:49]
4 The distinction based on practice
You should worship and serve the Buddha. You should become familiar with the teaching by applying yourself to yoga. You should cultivate a relationship with the community through sharing the teaching and material goods.
【修行差别者，如其次第，应修供养承事正行，应修瑜伽方便正行，应修共受财法正行。】
前面是信解，了解了，然后呢下面是修行。修行的时候呢，对佛是“供养承事”，去供养佛、承事佛，这样。然后法呢，“瑜伽方便”，了解了以后，进一步怎么跟它相应。这个“瑜伽”就是相应，照着这个方法，慢慢、慢慢地行持，跟它相应。当跟正法相应(p167) 的时候，那时候染污、无明就渐渐地净化而远离。然后呢你要修行的时候，必定要什么？有共同的助伴、同伴，这个就是僧，所以共受财、共受法。“共受财”是资养这个色身，“共受法”是资养慧命；而我们所以能够修行增长慧命，要靠这个暇满的人身，要这个暇满的人身，还有财，这个财就是世间之财。那么由于这个世间之“财”，修行而增长这个“法”，所以这两样东西都是“共受”，要和合。修行的时候应该这样。 [18:17]
5 The distinction based on recollection
【随念差别者，】
那么平常的时候，经常忆念什么？ [18:22]
You should recollect the good qualities of each of the three jewels by reciting "Thus, the Bhagavan...."
【谓应别念三宝功德，如云：“谓是世尊等。”】
这个经常随念，这个前面说过了。 [18:32]
6 The distinction based on how they increase merit
【生福差别者，】
最后一点，你这样去做，有什么好处？生起了这个福，有什么不同？ [18:42]
Supreme merit is increased through the influence of either persons or the teaching.
【谓依补特伽罗及法增上，生最胜福，】
(p168) 是，对这个佛跟僧生的福，是依补特伽罗而生的；法，是依法而生的这个功德。那么，虽然佛跟僧，都是“依补特伽罗”，都是依人，佛是一个人，说： [19:04]
The Buddha and the community are instances of the former.
【佛及僧二是依初义，】
就是依补特伽罗。 [19:07]
Also you can increase merit in dependence on either a single person or many persons.
【此复依一补特伽罗，及依众多补特伽罗，】
换句话说，佛只有一个；而“众多补特伽罗”就是僧，僧必定是一个团，四人成众，而
The community is a case of the latter, because it requires four monks.
【生长福德，以于僧伽定有四故。】
这个道理我们了解。那么，这个是知差别。那么第三个： [19:28]
Going for refuge through commitment
【◎ 由自誓受而皈依者。】
真正受皈依，自己誓愿要受。 [19:35]
According to Dharmamitra's Commentary on the "Sūtra on the Discipline" going for refuge through commitment means upholding the Buddha as the teacher of refuge, the teaching—nirvāna—as the actual refuge, and the community as those who assist us to attain refuge.
【谓由誓受依佛为师，依般涅槃为正修法，皈依僧伽为修助伴，由如是门而正皈依，如《毗奈耶广释》中说。】
(p169) 我们真实皈依的时候，一定自誓而受。说自誓：从此以后尽形寿，皈依佛—大乘是尽未来际；不但是如此，自己尽未来际，要使尽法界、虚空界一切众生，也带着他们使他们尽未来际。说皈依佛是我们的老师，不再皈依其他的；那么法呢，就是“依般涅槃法”为正修的法；僧是修行的助伴。这个是平常我们，像平常我们皈依的《毗奈耶》，就是《戒经》上面，说得很详细。最后第四个： [20:40]
Going for refuge by refusing to acknowledge other refuges. Going for refuge by refusing to acknowledge other refuges means first of all understanding the differences in worth between Buddhist and non-Buddhist teachers, teachings, and disciples, for then you will uphold only the three jewels as your refuge, and refuse teachers, teachings, and disciples that do not accord with them.
【◎ 由不言余而皈依者。谓由了知内外大师及其教法，诸学法者，所有胜劣，唯于三宝执为归处，不执与此相违师等，是所应归。】
那么，真正皈依，就是皈依这个了！不再言余—皈依了佛以后，不再皈依其他的任何，乃至于大自在天等；皈依法以后，不皈依其他的世间的什么等等这个。为什么这样呀？是说，因为了解—“内”就是佛法，“外”就是外道，所以叫外道的话，他不了解佛法的特质是在什么地方，从外面去妄求的。所以内道的大师是佛，外道的大师的话，就是外道那些人，以及他的教法，以及诸学法者。换句话说，内道的大师就是佛，他的教法就是佛法，诸学法者就是僧伽；外道嘛也有他的外道的大师，以及外道所讲的法，以及随修的人。我们了解这个两者当中的差别，一个是殊胜的，一个是庸劣的，庸劣的、世俗 (p170) 的。因为我们了解了，所以这个三样东西啊真正宝贝、真正可贵，才是我们的皈依之处，而不再择其他的，跟他相违的，我们不再皈依这个了！ [22:19]
在这地方有一点我们可以提出来，大家思惟一下：那个平常我们说，比如说讲其他的外道，说他们只有皈依这个什么等等，如果是从这个行相上来看的话，他们外道也会说：“欸，你们佛教还不是一样，你们也说有你们自己的独特的真言，同样地也一样地排斥其他的外道，对不对？那么，请问你比别人强在哪里呢？”大家的的确确，自然而然各说各的好，你也是这样的一个嘛！所以就世间的眼光来看，倒是千真万确的事实，碰见这情况，你怎么办？请问，碰见这情况，你怎么办？我们觉得我是超胜，他觉得他超胜，所以真正算起来，你们大家彼此彼此。是。你分得清楚吗？在这地方，你能说得清楚吗，跟他？大家说得清楚的请举手。不同的在哪里？这是一个重要的关键哦！就算你们举了手，我也不会让你们讲，因为现在我要说下去。明天这个关键我会告诉你们，这个非常重要哦！这个非常重要！ [23:54]
就是到现在为止，前面这个道理已经告诉我们了，不过比较概略一点，没有这么仔细。这个我们一定要分得清楚，佛法跟外道的真正的差别。你如果了解了这个情况以后，是，我们自己既不动摇，对人家那个责难，外面人家责难，我们可以对这个是非辨别得非常清楚，辨别得非 (p171) 常清楚，你决定可以把他说服。 [24:29]
不过有一点始终要了解哦，如果跟你蛮不讲理，这种人不必讲。不要说我们不必去讲，佛在世的时候，他有一个最好的例子，碰见那个外道，那些人跟你诡辩的话，佛有一个办法—十四无记，不开口。反正你跟他说了半天也没有用，你说服了，他也会说：“就是你对，我就是不相信。”碰见这种情况，不谈！如果真正讲道理的话，这个地方有它完整、深刻的道理在，这是我为什么在这个地方提一下，要告诉你们的。也同样地告诉我们，为什么我们不皈依其他的，要皈依佛，要皈依三宝。如果说这个佛弟子这一点都弄不清楚的话，那对不起，这个就谈不到佛弟子；在家人还勉强可以，是出了家，这一点就应该自己认真地把握得住。下面继续下去： [25:26]
The distinctions between the Buddhist and non-Buddhist teachers, etc. are as follows:
【◎ 此二所有差别之中，】
说这个两个，人跟法两个有什么不同呢？ [25:35]
The distinction of the teacher. The Buddha is without fault and has perfected good qualities, but the teachers of other religions are the opposite of this.
【师差别者，谓佛圆满无边功德，所余大师与此相违。】
这两者有什么不同呀？说这个老师，就人来说，佛是圆满的，所有无量无边的功德； (p172) 所有其他的所有的“大师”—是，还是称他为大师，但是跟他相违，跟他不一样。所以“相违”两个字，这个很大的学问哦！相违是违背，换句话说，这两个是敌体完全相反的。假定说，我前面曾经说过，我们往往在很多情况之下，留一个漏洞留在这里，那么结果留了一个漏洞，对不起，到那个时候，这个漏洞你就没办法补得满它。他现在跟他相违，那换句话说—明、暗，这个里边，再没有说半明半暗，什么叫半明半暗？没有这样的事情，看得见就是明，看不见就是暗，就是这样。所以所有的大师跟他相违的。 [26:40]
Udbhatasiddhasvamin's 《Praise of the Exalted One》 says: Having forsaken other teachers, I go to you for refuge, O Bhagavan. If someone should ask why, it is because You have no faults and possess [all] good qualities.
【《殊胜赞》云：“我舍诸余师，我皈依世尊，此何故为尊，无过具功德。”】
我舍弃了所余其他的一切的大师，一切的这所谓世间尊仰的人，而皈依世尊、皈依佛。为什么呀？喏，只有佛是没有一点过失的，只有佛是圆满一切功德的，这个就是他的不同的地方。 [27:13]
And also: The more I reflect on Other, non-Buddhist, traditions, The greater becomes My faith, O Protector. Their minds are ruined by the faults of tenets Devised by those who are not omniscient. Those whose minds are ruined cannot even see you, faultless Teacher.
【又云：“于余外道教，如如善思惟，如是如是我，心信于依怙。如是非遍智，宗过坏其心，心坏者不见，无过大师尊。”】
除了佛以外，所余的剩下来所有的一切的外道，以及他外教，你如果说真正地善巧地思惟的话，那个时候我就会找到一个结论：一定只有皈依。皈依什么？这个该皈依、应皈 (p173) 依、可皈依之处—佛欸！其他的人所以不皈依，为什么呀？“非遍智”，他不是彻底圆满了解一切，解决一切的一切智者，那么这种人，这种是外道。他外道这种宗旨，他那个宗旨就是教法，它是有过失的。有了这个过失，有这个过失，然后不圆满；由于这不圆满，染污；因为染污了，害了！所以“坏其心”。他心一被染污的话，就见不到正确圆满的这个佛。所以那些外道跟佛唱对台戏，我了解，我不皈依他，就是这样。这个就是这个皈依的对象当中—人，佛跟外道的差别。下面呢， [28:43]
The distinction of the teaching:
【教差别者，】
他们所说的教法呢？ [28:46]
The Conqueror's teaching allows you to attain its goal of bliss through a joyful path. It stops the stream of cyclic existence, clears away the afflictions, does not mislead
【谓佛圣教，由安稳道得安乐果，息生死流，净诸烦恼，终不欺罔，】
教法呢，是佛告诉我们的圆满的教法，它这个是正确的道路，安乐稳健；因为这个道是这样的，所以得到那个果，也是安乐之果。这个安乐之果有什么？嘿！能够息生死之流。 [29:22]
45B Commentary
ENGLISH LR V.1 P187 (COMMENTARY V.6 P157) [00:05]
So we have explained Buddha and the teaching’s good qualities, so now let’s continue. [00:19]
3" The good qualities of the community
This is the good qualities of the community. What is a community? [00:21]
Chief among the members of the community are those persons who are noble beings.
It is the noble beings. Regarding the Sangha community, we normally have 4 kinds of monks. They are called different names in [various commentaries and treatises such as] Zhi Du Lun (智度论), Di Zang Shi Jin Lun (地藏十经论), the Bodhisattva Levels. Though the names for them are different, they are pretty much similar in meaning. I’ve written two sets on the black board. What is written here in the beginning describes “the monks of ultimate truth”, and “the monks of the conventional truth”. Those terms came from the commentary Da Zhi Du Lun (大智度論). The other set written here, the “Shramana of the Way of Sages”, this is speaking in terms of Shramana, the “Shramana who speaks of the Way”, the “Shramana who lives the Way”, the “Shramana who defiles the Way”; these came from the Bodhisattva Levels. There is another source that talks about this, which is the commentary Di Zang Shi Jin Lun. Also, another source Shi Song Lǜ (十诵律) talks about “the different monks” (別众僧), thus, five different kinds [of monks] are listed. But in general, for “the different monks”, they existed only in Buddha’s time. I think for this we all understand. To explain this simply, the “monks of ultimate truth” or the “Shramana of the Way of Sages”, they are noble beings who have cultivated and realized attainments. Well then for “the monks of conventional truth,” who are they? Although they are those who have not achieved realizations, they practice according to the principles, to the teachings, following their moral duties as dictated by the Sangha community. They follow these purely as ordinary beings. As for the “Shramana who speaks of the Way”, this includes both “monks of ultimate truth” and “monks of conventional truth”. Just like that. [02:10]
As for [another] 2 types [of monks, namely,] “mute sheep” and “without shame”, these are the worst. Regarding the “mute sheep” and “without shame”, there are two different descriptions of them in the scriptures, which are completely opposite. The first one describes that he does know how to adopt the good and cast aside the bad, and doesn’t know how to purify, he doesn’t know anything. He is much like a mute sheep, muddleheaded for the entire life. This kind is called “mute sheep”. The other one is called ”without shame”. Even though he knows [what he did wrong], he does not feel guilty for it. So, there are these two kinds. Well then, in brief, for the ”mute sheep” and “without shame”, they will fall [into miserable realms]. They are the “Shramanas who defile the Way”, defile the Way. Then who are the Shramanas who lives the Way? They do things according to the teachings, seriously and genuinely, genuinely try to practice. The detailed content of these is in the commentaries. Well then here, what they are telling us here are the noble beings, and then the types described subsequently are approximations of them. [03:13]
Hence, the commentary Di Zang Shi Jin Lun tells us this in particular, the true essence of this sutra is to guide and lead practitioners on what we should do after we have been ordained. For the ordinary lay persons, we should not take this standard to measure others. Therefore, Di Zang Shi Jin Lun tells us this in particular - don’t belittle a Shramana who defiles the Way! Even if he is the worst villain and that he has transgressed the fundamental vows, if he still wears a monk’s clothing, then for you who are a lay practitioner, as long as you can offer things to him with utmost sincerity, you still gain merits. The commentary gives another example saying no matter how shabby the golden vessel is, no matter how shabby, or even if this golden vessel contains filth and foul smelling substance, the golden vessel is itself a golden vessel! Just like that. [04:00]
With this point, then if this is so for those lay practitioners, then for us who are ordained and are learning, we should be a little better than them! Right? If the criteria is set this high for lay practitioners, then for us who think we are ordained monks, we should be even more careful as to not casually and readily gossip about our fellow practitioners, or deride. Absolutely not! We should pay attention to this everywhere. Then reason you are better, why are you better? It is because you can uphold the teachings in practice! Now the lay practitioners demand so little from you, and for you who uphold the teaching in practice, of course your standards [for yourself] should be set higher! If you understand this point, then this kind of disputes and quarrels will naturally be gone. What is there left? If you concord with him, and from a virtuous mind you advise others’ errors – helping others with the mistakes they’ve made and helping them to correct their misdeeds and engage in virtues. If this can be done, ah! The Sangha community will certainly be harmonious. Buddhism will certainly be prosperous. This is pretty understandable. Then to us who are actually practicing, of course you will accrue immeasurable merits! Just wanted to bring this up.
Now, let us look at the characteristic of the community. [05:08]
Think of them in light of their mindfulness of the good qualities of the teaching and their proper practice of it.
Oh! Why do you do that? It is because one has previously taken refuge in Buddha, respected Buddha, and therefore realized that Buddha came from practicing in the teachings properly. And this teaching has such great benefit. Therefore, since I wish to learn, I wish to be like him and practice according to the teachings. Um, since it is like this, therefore, all community members came about like this! So, in this way, we recollect them. If we can think of them in this way, then things become simple. Yes, we want to go for refuge and respect the Buddha. The reason Buddha has become Buddha is because he practiced the teachings and in the process of practicing the teachings, you are a member of the Sangha community! Ah, we should now strive as such! If you are able to think of this point, you will naturally feel that you want to strive according to the teachings! You won’t use this teaching to harm yourself. What does it mean by using the teaching to harm yourself? That is you don’t take the teachings to introspect and purify yourself, but that you use it to demand others to comply with it. If you use it to demand others to comply, then you’ve got it wrong. [06:23]
Therefore, when you practice, are you cultivating yourself or cultivating others (making others practice and improve)? If you are trying to cultivate others, then it’s ok. Like a barber, you would trim other people’s hair and after that, then you take a mirror to show him and let him take a look. Since you are trimming it for him, then there is nothing wrong with that! However, if you are here to cultivate yourself, to cultivate yourself, of course you will need to use this mirror on yourself to see if you’ve acted correctly. This is very clear and very obvious. Therefore, this is then what? “Think of them in light of,” when we truly recollect, we should think in this way, we should think in this way. If we can think of them in this way, then it would be right, it would be right! Therefore, he will tell us later that, for us who are real practitioners, ah, we will only see our own errors, and desperately try to cultivate ourselves. If you can in this way see your own errors and practice, you will be able to reduce your own errors! If you can reduce your own errors, you will increase your good qualities/merits! Then your will gradually distance yourself from sufferings, and you will gradually gain happiness. This is a very natural principle. Next it cites from the sutra. Still [along the same line]. [07:17]
The Compendium of the Teachings: 325
Think, "The community
With the Sangha community, we should think of them in this way. [07:25]
teaches the teaching, practices it, and reflects on it. It is the teaching's sphere. It upholds the teaching, entrusts itself to the teaching,
Oh! It says what about the “Sangha community”? With the teachings that we hear, these are all imparted by the ordained renunciates. Therefore, when we obtain a human life of leisure and opportunity, there must be the four types of followers of the Buddha. In order to have the four types of followers of the Buddha, we must rely on them, they need to come and propagate the teachings! Oh, it’s like this! Then, on one hand, on one hand you accept and practice the teachings, and then, when you practice, you reflect and examine. Due to reflection and examination, you go deeper one step after another. Oh, the sublime teachings all come from this! Therefore, it is called “the teaching’s sphere.” The community accepts the teaching, upholds the teaching, and “entrust itself to the teaching.”
worships the teaching, [08:14]
Then we worship the teaching. To practice according to the teaching is worshipping the teaching. [08:20]
and conducts itself according to the teaching. [141] It has the teaching as its sphere of activity,
Everything is conducted in accordance to the teachings. The sublime teaching is the sphere of activity. [08:30]
and is the most excellent practitioner of the teaching. It is naturally honest and pure. It is endowed with the quality of compassion,
Oh! This is the characteristic of the teaching. The characteristic of the teaching is honest, pure, and compassionate. Speaking of this, we now have another best indicator. The characteristic of the teaching is such that if you are in accordance, then when you see others at fault, you will feel pity. You will pity him when you see that. Then you will try to help him in a mild and non-confronting way. We won’t be blaming him. Then, [09:06]
and has [great] compassion. It always has solitude as its field of activity, is always absorbed in the teaching, and always practices virtue."
What is a practitioner like? He “always has solitude as its field of activity.” What are we like now? We are defiled, attached, difficult to let things go, constantly stuck on this. Truthfully speaking, we are not stuck on the external sensory object, what are we stuck on? Our defiled consciousness but we don’t understand this. If we don’t understand this, then you can’t even begin to learn anything. Every thought arises for that. Ah, this is really terrible! Therefore, to truly be disenchanted, one begins from the external sensory objects and gradually works towards being disenchanted with what’s in his own mind. If you can understand your own mind stream and become disenchanted, then your disenchantment is pretty much at the right level, “always has solitude as its field of activity.” At this time, one will be “always absorbed in the teaching,” then you will become pure and virtuous! These are the Sangha community, the Sangha’s good qualities. We should think of them in this way. When we think of them in this way, on one hand, it is refuge and admiration, and on the other hand, we are practicing in accordance to the teachings. Your recollection at the present is itself a practice. Well then, the preceding section explains the good qualities of the Buddha, the teaching and the community, tells us we should recollect in this way, to go for refuge in this way. This is the first one. Through “knowing the distinctions,” then next. [10:43]
b" Going for refuge by knowing the distinctions
Well then within the Three Jewels, to truly talk about them in detail, they have different characteristics. Here it will go on to explain that. [10:53]
According to the Compendium of Determinations,326you go for refuge after understanding the distinctions among the three jewels.
Normally, when we formally talk about the Buddha, the teaching, and the community whom we go for refuge, what are their differences? What are their distinctive characteristics, the detail content to each? This is then explained in accordance to the Compendium of Determinations, there are six distinctions. [11:14]
1" The distinction based on their defining characteristics
The buddha jewel has the defining characteristic of full, perfect enlightenment. The teaching jewel has the defining characteristic of arising from the buddha jewel. The community jewel has the defining characteristic of correct practice by means of personal instruction.
The differences, the distinctions of the Three Jewels are here. The person who has attained the unsurpassed, perfect enlightenment is the Buddha. The fruit attained is the teaching. Once attaining this ultimate fruit, he teaches others the way. Those who follow accordingly are the community. Therefore, these are the defining characteristics of the Three Jewels: the Buddha jewel, the teaching jewel and the community jewel. This is the distinction based on the definition characteristics. [11:56]
2" The distinction based on their enlightened activities
Well then are the activities? What do they do? [12:00]
Buddha has the enlightened activity of giving sermons. The teaching has the enlightened activity of focusing on the eradication of afflictions and suffering. The community has the enlightened activity of fostering enthusiasm.
What does Buddha do? He skilfully turns the wheel of the teaching, teaches and transforms all sentient beings. That is the Buddha. Well then, what about the teaching? That is what we focus on. Once we focus on the teaching, we can eliminate afflictions and sufferings. Once the afflictions are stopped, then the karma will be stopped. Once afflictions and karma are stopped, the sufferings will be stopped. This is the effect of the teaching. What about the Sangha community? “Fostering enthusiasm” is to practice according to the teaching, to persevere enthusiastically, to increase white and virtuous karma. [12:48]
3" The distinction based on devotion
The third one is during the time of learning, how do you devote yourself, and how do you understand it! [12:55]
You should appreciate the Buddha as the one to venerate and serve.
You should appreciate the teaching as that which is to be realized.
To Buddha, we should establish this kind of veneration and service. He is whom we should truly be close to, should truly serve. We should pay attention to this point! Who are we close to now? Who do we serve now? Now we are normally close to our family, friends, like that. Then when we are ordained, it becomes the Three Jewels. Of course it’s the Three Jewels. Well then here, we should carefully examine whether we have really done that? Therefore, normally we should pay attention, we should tell ourselves often that we wish to learn from Buddha, we should be close to Buddha, and serve Buddha. How do we become close to him? How do we serve him? It is to take your mind, and think of him with your whole heart, think of him with your whole heart. [13:56]
Who do we think of now? If we don’t ask and examine ourselves, we are still clueless and do not realize it. Once we examine ourselves carefully, then it’s hard to say [that you truly think of Buddha]. With myself, in my own experience, who do we normally rely on? We rely on the “ego self.” We are always serving the “ego self.” Oh! My head hurts, hurry! I need to find some medicine. Ah, maybe it’s lack of nutrition, and couldn’t sleep that well last night… All day long, you are busy for this, just like that. It’s not that you should neglect it (the body), you do need it. What do we need it for? We need it to practice. We need to recognize this point. Because you need to use it for practice, therefore you should give it the least required amount of nourishment. That is why Buddha tells us this again and again, you do need this car. Ah, you do need to wax the car but it’s only a wax for the car. Pay attention here! Do not be deceived by this car. [14:47]
The one whom we should venerate, serve and truly be close to is Buddha. Therefore, who do you “serve?” Buddha. Then, normally with our body, speech and mind, for example, we would clean the temple, the main shrine really well, take care of it. Then we will practice according to the teaching and serve with our body, speech, and mind. This is what we should do. To the teaching? It is “to be realized,” this is what we truly seek and hope for. We wish to realize the teaching accordingly. So then, how about the Sangha community? [15:18]
You should appreciate the community as those with whom you should associate because they have attributes that are similar to your own.
If you wish to formally begin to practice, you will certainly need companions in practice. The companion to your practice is the Sangha community. Don’t think that you can successfully cultivate by yourself! It’s impossible, it’s impossible. For your short term practice now, yes [it could be true that there are times to be practicing by yourself]. Also there will be a time in the future when you need a period of time like that. For instance, when you are practicing meditative concentration, serenity, that’s when you need a secluded and peaceful place. Yes, you would need it [then]. However, in the entire process of cultivation, it is absolutely impossible for you to lock yourself up and practice by yourself. If you don’t have someone next to you to tell you, how could you do it? Then in our daily lives, when we are in a community, there are all sorts of advantages where people help one another grow. I will gradually talk about this later. To live together, what do you want from this? To have “attributes that are similar to.” Everyone will correct each other, and also exhort each other, be looking out for each other and so will compliment and help each other along the way. This point is too important, too important! The reason the Sangha community has rules, the goal for that is none other than this. I will go into this in more details later. Actually, this is particularly important to our group. If you cannot get a good grasp of this point, ah! Then everything else is wrong. If you say you want to cultivate, you will end up doing the exactly opposite and create non-virtuous karma. Well now let us continue. [16:49]
4" The distinction based on practice
You should worship and serve the Buddha. You should become familiar with the teaching by applying yourself to yoga. You should cultivate a relationship with the community through sharing the teaching and material goods.
Before it is on how to devote and understand. Once you understand, then next is cultivation. When you cultivate, you “worship and serve” the Buddha. You worship the Buddha and serve the Buddha, like this. Then with the teaching, you would be “applying yourself to yoga.” Once you understand, then you go further to concord it. This “yoga” means concordance. Following this method, gradually and gradually your practice will concord with it. When you concord with the sublime teaching, then that’s the time you are gradually purified from defilement and ignorance, and be distanced from them. Then when you wish to practice, what would you absolutely need? You need a community of companions, friends. That is the Sangha community. Therefore, you share material goods and you share the teaching. “Sharing the material goods” is to nurture the physical body. “Sharing the teaching” is to nurture the life of wisdom. To be able to practice and increase the life of wisdom, we need to rely on this human life of leisure and opportunity, need this human life of leisure and opportunity, and material goods. The material goods are the goods/wealth of the mundane world. So, with the “wealth” of the mundane world, you practice and grow in the “teaching.” So, these two things are “shared,” harmoniously. When you practice, you need to be like this. [18:17]
5" The distinction based on recollection
Well then in general, what do you recollect? [18:22]
You should recollect the good qualities of each of the three jewels by reciting "Thus, the Bhagavan .... "
You want to recollect often. We’ve talked about this earlier. [18:32]
6" The distinction based on how they increase merit
The last point, when you do this, what’s the benefit? The merits you generate from them, what are the differences? [18:42]
Supreme merit is increased through the influence of either persons or the teaching.
Yes, to the Buddha and the Sangha community, the merits are generated based on persons. For the teachings, the merits are generated based on the teaching. Well then, even though Buddha and Sangha both rely on the persons, but Buddha is a single person. Now it says. [19:04]
The Buddha and the community are instances of the former.
Meaning, they are [instances of the former], the persons. [19:07]
Also, you can increase merit in dependence on either a single person or many persons. The community is a case of the latter, because it requires four monks. [142]
In other words, there is only one Buddha, where as “many persons” mean the Sangha community. The Sangha must be a group of people. Four people will make up a community and increase merits. Therefore, “the community is a case of the later, because it requires four monks.” We understand this principle. Well then, this is on knowing the distinctions. Well then, the third one. [19:28]
c" Going for refuge through commitment
When you truly go for refuge, you make the commitment. [19:35]
According to Dharmamitra's Commentary on the "Sutra on the Discipline" (Vinaya-sutratika), going for refuge through commitment means upholding the Buddha as the teacher of refuge, the teaching—nirvana—as the actual refuge, and the community as those who assist us to attain refuge.
When we genuinely go for refuge, we certainly will make this commitment. We would vow that from now until death, we will take refuge in Buddha. For a Mahayana practitioner, it is a refuge for all future lives. Not only that, but that for all my future lives, I shall help all sentient beings in the entire sphere of reality, in all space [to take this refuge] for all their future lives. This says that when we take refuge in Buddha, we see him as our teacher and we will no longer take refuge in others. Then what about the teaching? That is to uphold “nirvana—as the actual refuge” to be the teaching which we cultivate. Then, the Sangha community is one who assists us to cultivate. This is much like what we normally, like how we normally go for refuge, as described in the Vinaya, which is the sutra of ethical discipline. This is explained in great detail in there. Lastly, number four. [20:40]
d" Going for refuge by refusing to acknowledge other refuges
Going for refuge by refusing to acknowledge other refuges means first of all understanding the differences in worth between Buddhist and non-Buddhist teachers, teachings, and disciples, for then you will uphold only the three jewels as your refuge, and refuse teachers, teachings, and disciples that do not accord with them.
Well then, to truly go for refuge, you will only take refuge in this! You will no longer acknowledge other refuges. Once you go to the Buddha for refuge, you will no longer take refuge in others, even if it’s the divine creator…etc. After you go to the teaching for refuge, you will no longer take refuge in the ways of the mundane world…etc. Why is that? That is because you understand that “internal” is Buddhism, “external” is the external path. The reason why they are called the external path is because they do not understand the characteristic of Buddhism and wrongfully seek for solutions externally. Therefore, the great teacher of the internal path is the Buddha. His teaching is Buddhism. Those who learn the teachings are the Sangha members.
The external path also has a great teacher on the path, a teaching, and those who practice it. We should know the differences among the two, one is auspicious and the other is inferior, inferior and mundane. Since we understand now, therefore these three things are truly precious, truly worthy, and truly our refuges. And we will not choose anything else which do not accord with them. No longer will we go for refuge to the other things! [22:19]
However, there is a point here that we can bring up for everyone to contemplate a little. Normally, when we speak of other external paths, we will say their refuge is only this…etc. If one looks at this only in relation to the external behaviour, then a non-Buddhist will also say, “Ah, your Buddhism is the same way. You also say that your truth is the special truth and you also reject the non-Buddhists. Isn’t it right? Well may I ask then, in what way are you better than the others?” It would certainly seem that everyone says his own [religion] is good, and so you are very much acting the same way! If we take on this worldly perspective, then it absolutely seems that way. Well then, when you come upon a situation like this, what do you do? May I ask, when you come upon a situation like this, what do you do? We think we are better and they think they are better. So, then it would seem that everyone is acting the same way. Yes. But can you make the distinctions here clearly? At this point, will you be able to explain yourself clearly to a person as such? If you think you can explain it clearly then please raise your hand. What is the difference [between us and others]? This is a vital key point! Even though you’ve raised your hands, I won’t let you speak now, because I need to continue but tomorrow, I will let you know where the key point lies. This is very important! This is very important! [23:54]
That is by this time, the principles have already been told to us. However, it was rather brief, not in great detail. With this, we will certainly need to be able to discern clearly the real difference between Buddhism and non-Buddhists (the external path). If you can truly comprehend this, then yes, for ourselves, we will not sway. As for the criticisms from others, the criticisms from others, we will be able to discern the right and wrong very clearly. We will be able to discern very clearly. You will certainly be able to convince him. [24:29]
There is a point which we should always realize. If you come upon someone who will not reason with you, you do not have to explain it to him. No need to mention that we should not have to explain this to someone like that, even when Buddha was on earth, he gave the best example for this. When you come upon non-Buddhists who decide to quibble with you, Buddha had a great method 一 there are fourteen questions which Buddha will not answer. [This is because] it wouldn’t have mattered even if He had explained it to the person. Even if you are convincing, the person will still say, “Even if you are right, I won’t believe you.” When you get into a situation like that, don’t speak! However, for those who will truly listen to reasons, then there are complete and profound principles here [to be explained].
This is why, I wanted to bring this up here to tell you. This also tells us why we do not go to others for refuge, but instead we take refuge in Buddha, in the Three Jewels. If you are a Buddha’s disciple and you cannot understand this point clearly, then sorry, you can’t say that you are the Buddha’s disciple. For the lay practitioners, we would reluctantly say that it may still be okay for them to be like that. However, for ordained persons, you should have a firm grasp of this point. [25:26]
The distinctions between the Buddhist and non-Buddhist teachers, etc. are as follows.
It says for these two, what’s the difference in terms of the person and the teaching? [25:35]
The distinction of the teacher: The Buddha is without fault and has perfected good qualities, but the teachers of other religions are the opposite of this.
What’s the distinction among the two? For this teacher, which is in terms of the person, Buddha has perfected good qualities, all the immeasurable good qualities. All the other “great teachers,” yes, we do refer to them as great teachers, but they are opposite of this, they are different. Therefore, there is a great deal behind this word, “opposite!” To be opposite means they contradict, in other words, they completely oppose each other like enemies. Suppose, I have said this before, we would often in many situations leave a hole somewhere. Well then once a hole is left, sorry, as time goes by, you will not be able to patch up the hole. Here, they completely oppose each other. In other words, it is light versus darkness. In this context then, there is no such thing as partially light or partially dark. What is partially light and partially dark? There is no such thing. If you can see then it’s light. If you cannot see, then it’s dark. That’s it. Therefore, all the other great teachers are opposite to Him. [26:40]
Udbhatasiddhasvamin's Praise of the Exalted One
(Visesa-stava) says:329
Having forsaken other teachers,
I go to you for refuge, O Bhagavan.
If someone should ask why, it is because
You have no faults and possess [all] good qualities.
I have forsaken all other teachers, all the teachers revered by the people of the mundane world and take refuge in the Bhagavan, the Buddha. Why? There, only Buddha has not even a single fault, only Buddha has perfected all good qualities. This is the difference. [27:13]
And also:
The more I reflect on
Other, non-Buddhist, traditions,
The greater becomes
My faith, O Protector.
Their minds are ruined by the faults of tenets
Devised by those who are not omniscient.
Those whose minds are ruined
Cannot even see you, faultless Teacher.
Other than Buddha, for all the rest external paths, the non-Buddhist teachings, if you truly and aptly reflect on this, then at that time, you will certainly come to one conclusion: you will certainly go for refuge. To whom will you go for refuge? The place you will go for refuge, should go for refuge, and can go for refuge is Buddha! You will not go to others for refuge, why? They are “not omniscient.” They are not the omniscient ones who understand ultimately and completely everything and can resolve everything. Well then these types of persons are non-Buddhists. The tenets of the non-Buddhists, the tenets are the teachings, there are faults to them. Once there are faults, then it’s not perfect. Because it’s not perfect, it is defiled. Since it is defiled, it’s bad. Therefore, the “minds are ruined.” As the minds are defiled, then they will not be able to see the correct and perfect Buddha. Therefore, the non-Buddhists will put on a rival show against Buddha. I understand but I won’t go to Him for refuge. Just like that. For the objects of refuge in terms of person, this is the difference between Buddha and the non-Buddhists. Then next. [28:43]
The distinction of the teaching:
What about the teaching they speak of? [28:46]
The Conqueror's teaching allows you to attain its goal of bliss through a joyful path. It stops the stream of cyclic existence, clears away the afflictions, does not mislead
The teaching is the complete teaching that Buddha teaches us. It is the correct path, joyful and steady. Since the path is like this, therefore, the fruit obtained is a fruit of bliss as well. What about this blissful fruit? Hey! It stops the stream of cyclic existence. [29:22]