菩提道次第广论手抄稿:旧版第六十六卷A面
（手抄稿 第九册 p37）[00:13]
然后呢，在自己的概念上面要时时检查、检点，这个是我们眼前修行第一步重要的事情。要想在自己的内心、概念上面查清楚，这一点不大容易，但是这个却是真正我们修学的中心，真正修学的中心。[00:26]
p. 150 (8)
Intending this, Maitreya says in the 《Ornament for the Mahāyāna Sūtras》 that you achieve high status as a human or deity by means of the first four perfections: Excellent resources and body, and excellent retinue—high status.
【故《庄严经论》于此密意说云：“增上生谓受用身、圆满眷属勤圆满。”】
所以这经个论上面告诉我们，经论上面它真实的意思就是说：什么是增上生哪？那就是这个—你自己的受用的身，以及眷属这些事情求得圆满。为了这个，所以你要好好地努力去勤修，使它达到最究竟圆满的地步。[01:01]
...
【此说由前四度，成办增上生。】
所以六度当中，前面这个布施、持戒、忍辱，就是为了这个。[01:13]
Again, it is said in many texts that you achieve a buddha's embodiment as form by means of the first four perfections.
(p38) 【又多教典，说由此等成色身故。】
他不细讲，但是说很多经论上面都说得很清楚。[01:23]
Therefore, those who achieve omniscience accomplish a great amount of exceptional ethical discipline, generosity, patience, and the like for a long time. Consequently, they diligently seek the effects of these as well—exceptional high status with its body and so forth.
【是故修种智者，经极长时，修诸极多，诸极殊胜，戒施忍等，亦是希求彼等妙果，最极殊胜身等胜生。】
喏，所以说修佛种智，就是佛经过非常长的，通常我们说三大阿僧祇劫，实际上，实际上是无量无边的阿僧祇劫，并不是在这个长时候当中随着业在转，是认真地修行。修什么？布施、持戒、忍辱等。为什么？就求这个殊胜之身，殊胜之身，这个才是它真正增上生的意义。那么由于这个，然后呢达到究竟决定胜，当他究竟圆满的时候，两者就是一个。[02:22]
The achievement of the final goal, certain goodness, is spoken of in 《Engaging in the Bodhisattva Deeds》: Relying on the boat of the human body, free yourself from the great river of suffering. As Santideva says, you must rely on a life in a happy realm—exemplified in the verse by the human body—and cross the ocean of existence, reaching omniscience. Moreover, you must pass successively through many lifetimes. Consequently, ethical discipline— the preeminent cause of achieving a body in a happy realm—is the root of the path.
【成办究竟决定胜者，谓如《入行论》云：“由依人身舟，度脱大苦海。”是须依止，以人所表善趣之身，度诸有海，趣妙种智，此复须经多生，故能办此身胜因尸罗，是道之根本。】
引论上面，我们一定要“依人身舟”，这个暇满人身就像船一样，这个人身是使我们超脱生死轮回的宝贝、工具，船是让我们渡脱这个生死苦海的宝筏，就是这样，这个比喻所指的内容。 (p39) 所以需要依止一个身体，这个人，善趣人身当中超脱三有之海，达到一切种智的地位。这个要经过很长时候，很长时候。那么为了达到这个种种的因缘，前面说过，而这个根本是什么？尸罗，所以这个是道的根本。以前我们讲“尸罗”好像就是戒，现在了解了这个戒的真正的纲要、纲骨，就是业的道理，业的道理；由于是业，所以你必定要持戒。[04:09]
那么这个是关于共下士部分，前面已经简单地说明。最后有几句话，这个几句话对我们非常重要的，非常重要的。因为前面我们说是下士，说共下士，说现在所讲的虽然是下士，但是呢却是你为了达到最上圆满的基础，这是跟那些人共同的。跟那些人共同的基础，对这些条件不够的人来说，叫作共下士，共同他的；对于条件够的人，这是他走上去必须要的基础。所以在这一点上面，他说明了下面这两句话，现在我们看看他说明的是什么呀？就是你要达到最圆满的、究竟的、圆满的位吗？喏！这样的条件，这是我们需要的。[05:27]
p. 151
Moreover, you need a body in a happy realm that is fully qualified, for even if you have achieved the path, you will make little progress with a body that is not completely qualified and only possesses good qualities to some extent. For this, it is not enough to partially observe the fundamental trainings of novice monks and the like. You must strive to maintain the fundamental trainings of monks and so on in their entirety.
【◎ 若善趣身而不圆满一切德相，仅能成就一少分德，虽修诸道进程微少。故定须一最圆满者，此中护求寂等未圆学处，犹非满足，故须励力，护苾刍等圆满学处。】
说虽然你得到了善趣，这个是特别指人身，暇满的人身，但是如果这个人身，“而不。 (p40) 圆满一切德相”，这个德相在前面思惟“别”，这个关于这个业果那一部分，教我们特别认识的那一点，就是讲这个。如果你不圆满，那么你所得到的只是一部分。因为得到一部分，所以你用这个不圆满的东西，那个时候去修道的话，他进步很少很少、很少很少。现在你要想求的这样的圆满无上菩提，根据这样的一个差的工具，不可能、不可能，所以一定需要一个圆满的。[06:54]
这个道理我们现在眼前样样事情都可以了解它，样样都了解它。你随便做一件小事情，那没关系。你不要说别的，现在你要想钉一个钉子，对不起，钉一个钉子，你就拿那个钉子，拿你的手，你一点办法都没有，钉不进去，对不对？这个很清楚。那么简单的一个钉子，你如果不用铁锤的话，对不起，你就是钉不进去。然后呢，譬如说你要到别的地方去的时候，你说用脚走路；对不起，脚走路，就算你走得到，你走来走去的话，也最多只能走在这个台湾，离开台湾一步，是一点办法都没有，这个不是很简单吗？没有一件事情例外的，我们现在做眼前的任何事情，你没有完整的工具，就做不好这件事情。何况他现在所要求的是什么？无上佛道，这一点我们必定要知道的。那么为了要求无上佛道，他一定要满无边的功德；要满无边的功德，一定要最圆满的德相的工具，这个就是我们暇满的人身。[08:15]
(p41) 所以他下面说“此中护求寂等未圆学处”，还没满足哦，就算是你出家作个沙弥，哦，这个沙弥已经是比起凡夫好得多很多，欸，不圆满。真正要努力的，努力要保护这个比丘“等”！为什么讲等啊？比丘还不圆满喔，不过呢这个是基础，在这个上头还要什么？还要菩萨，然后乃至于密宗戒。在前面具力业门当中，大家记得不记得？大家记得不记得？所以对我们外面来说，最圆满的是这个身；对我们的里边意乐来说，最圆满的是菩提心。现在你外面有一个最圆满的这个比丘的相，里边是有最圆满的大菩提意乐，在这种状态当中，以两个无上圆满的因，那你要想办那个佛果的话，那就容易了，轻而易举，轻而易举！这是我们要了解的。他下面：[09:30]
Misconception: Some say that if maintaining ethical discipline is for the purpose of achieving a rebirth in a happy realm, you can achieve this even by a one-day vow. So, why become a monk, which is a difficult life with little purpose?
【◎ 有作是说，护持尸罗，若是为办诸善趣者，则近事（编者按：藏文版原文为“近住”，暂保留，待考）等亦能获得，何须艰难，义利微少，诸苾刍等。】
有人说：你持戒持得好的话，他可以不堕落，可以得到人天身呀！乃至于我们现在说：喔唷，往生啊！对不起，这不需要出家。为什么？近住也能获得。“近住”是什么？就是八关斋戒，八关斋戒。实际上说的那一点，乃至于五戒都可以。那个五戒跟比丘戒，啊！这个难易差得天差地远。既然五戒、八关斋戒可以做到，你何必持这个比丘戒？这么 (p42) 艰难，难极了！结果得到的呢，一样得到这么一个小小的。所以这么难地做，而得到的利益是这么少，你何必呢！不需要。[10:43]
是，为了得到善趣的确不需要，乃至于你为了要求生净土也不需要。你老实不客气关起门来，自己在那儿吃饱了饭，“阿弥陀佛、阿弥陀佛……。”就念念就算了。现在这个时候要到世界上面赚一口饭吃吃，那太简单啦！你何必出家啊！那么进一步要什么呢？有人说：啊！对、对、对，不单单是要人天哪！[11:09]
Others say that if the purpose of vows of individual liberation is to become an arhat,
【又余众云，若别解脱所有要义，是为获得阿罗汉故。】
喏，他现在就比较高明了，说：“不是、不是，要获得求解脱，解脱果是求阿罗汉。”阿罗汉是了不起，喔，那是真正我们人天的福田喔！嘿嘿，但是你看，他说：[11:29]
why become a monk and lead a life which is difficult and of little purpose? Rather, we should value a life as a lay practitioner, for you can also become an arhat in such a life, and, besides, you cannot become a monk until you reach the age of twenty.
【然苾刍者，未满二十，则不堪受，近住（编者按：藏文版原文为“近事”，暂保留，待考）之身，亦有能得阿罗汉者，应赞其身。难行少义，苾刍何为。】
这个比丘啊，要晓得他很多条件啊，乃至于年不到二十是不能受。“近事”就是居士之身。这一点我就不敢肯定了，据我所了解的话，就是说获得阿罗汉还要八关斋戒；换句 (p43) 话说他那个，这个淫一定要断。不晓得这个是文字上的误，还是我自己的了解不足。不管怎么样啦，不管是五戒也好，八关斋戒也好，的的确确是可以证得阿罗汉果的。那你同样地，何必要这么难行的比丘呢？啊！这个比丘是比起这个八关斋戒不晓得难多少，比丘是终生奉行，一行要二百多条，比丘尼是更多！然后呢，它这个东西只要八条，加上一个过午不食，然后呢奉行只要一天一夜，就能得到了，你何必多此一举呢！这是千真万确的。所以他说：[12:50]
Reply: Understand these claims
【应当知此】
这是下面我们正确应该的，这种说法 [12:55]
to be great nonsense from persons who do not understand the key points of the teaching.
【是全未知圣教扼要，极大乱言。】
他误解了，并不了解佛告诉我们的真正的意趣。那么真正的意趣何在呢？[13:09]
Rather, strive to maintain the fundamental trainings completely, gradually assuming the higher vows while using the lower ones as supports.
【应以下下律仪为依，受上上者，委重护持圆满学处。】
哦，说拿我们最基本的这个律仪，作为我们的基础，然后呢我们真正要达到的目的是最究竟圆满的。所以我们为了这个最究竟无上圆满的，所以要建最稳固的基础，从最下面 (p44) 建立起来。所以这个情况之下，要这么认真保护、维持这一个基础，这个基础就是我们的比丘的学处。这个在三界当中，只有这个最殊胜，只有这个殊胜，这是我们要了解的。[14:03]
其实这个道理这么简单，现在你要造一个房子，你要造一个什么房子啊？你说，我造个狗窝，那根本不要基础，要什么基础呀！你随便弄两块木板一钉就行了！啊，我要造一个普通的茅篷，那地稍微平平就可以了；你要造一个钢筋水泥的房子那就要了；现在你要造一个摩天大厦，对不起，你这个下面的基础不做，你造得起来吗？有这样的吗？所以我们这个地方这么清楚、这么明白。所以现在大家千万不要说：“唉呀，出家呀……”好像出了家就是贪一点便宜，那完全错了，完全错了！乃至于说：“唉呀，现在我出了家，我要念佛啊！”是，老年人是的，或者有他特别条件。真正的出家的因，我们要了解在这个地方。[14:56]
大家记得不记得前面在一百三十三页上面，讲业的时候，“具力业门”，大家还记得不记得？同样地两个发了菩提心的人，一个是在家人，一个是出家人，出家当然指圆满的比丘。那个在家人发菩提心，这菩提心的意义不得了，他把三千大千世界作为容量，所有的这么多的最美满的东西去供养佛、供养三宝，这个功德之大是不得了地大！结果一个出家人，就跑得去点一个小小的蜡烛，欸，这个功德，就出家这个人的功德要来得大，不 (p45) 能为比。为什么？他所依的就是这个！这是我们应该真正了解的，在这里、在前面、在后面，他一再地说明这一点，一再说明这一点。[16:02]
所以平常我们的的确确不了解出家的真实的意义，这个东西是非常糟糕，非常糟糕，也可以说非常可惜，非常可惜！出家哪那么简单？你不是有殊胜因缘，连它名字都听不见，也看不见，何况你有机会去被这件衣服啊！所以现在很多人说，总觉得：唉呀，修行就好了，你何必出家！这完全错误，完全错误，完全错误，完全错误！[16:36]
这个佛经里边有这么一个《出家功德经》，这个我在这地方，有好几个《出家功德经》，我只是讲这里边的一个，讲这么一个。有一个人他叫鞞罗羡那，这个名字，这个梵文啊，西藏话，我都念不准，那没关系啦！嗯，他也是个贵族，所谓长者子。那么平常跟阿难很好，阿难经常也到他家里去乞食，总是跑过去，总是去。有一天佛就告诉阿难：“阿难哪！你这个好朋友某人哪，他还有七天的寿命就要死了。”这样。那么阿难听了，喔唷，很着急，他那个好朋友就要死了，那怎么办哪？“死了以后怎么办哪？”“那很难说，就看他怎么办。如果像现在这样的话，他要堕落的，现在呢你可以救他。”啊！阿难听见了佛讲的，跑得去，跑到那家人的家里去。[17:45]
(p46) 平常因为他们都是贵族子弟，看见阿难是非常欢喜，然后呢就供养他。那一天阿难到了家里，他也非常欢喜迎接，阿难就是愁眉苦脸，一言不发跑得去在那里。欸，他就说：“阿难哪，我今天很高兴看见你，你怎么愁眉苦脸，你有什么心事啊？”阿难还是不开口，连问他几次都不开口。他心里面觉得奇怪：“什么，我做了什么不对啊？什么伤害了你，得罪了你啦？”阿难愁眉苦脸说：“这倒是没有，不是为了我，是为了你！”“为了我？为了我为什么这样啊？”说：“佛告诉我，说你的寿命还只有七天啦！”啊！他一听这个话，啊！人就瘫掉了。他们都晓得，佛讲的话，那绝对是百分之一百二十地可靠，“虚空可以变余相，佛不说非谛实语”，他们都晓得这个。[18:48]
啊！那听了这个话，怎么办啊？求那个阿难。阿难说：“你求我是没办法。佛告诉我，你死了以后这个要堕落的，唯一的办法你出家。”“对啊！好、好、好。那既然还有七天，那这样吧！我实在舍不得，让我痛痛快快地再玩上六天，然后再出家。”要我们想起来真可笑，欸，但是真有这种人。但是这个人也真可爱喔，因为他晓得佛讲的话就这么确实，好、好、好。然后他就在六天当中尽情享受，到了第七天，那反正是明天就要死了，啊，就出家，就这么出家。那时候因为佛在世，心里边也猛。你想假定是我们想到明天要死了，你出了家，你还肯忙别的吗？当然什么事情都不要了。那个时候大概他还没有听见那个净土法门，如果 (p47) 听见净土法门，他一定往生了。不过他只是说：“好、好！现在就出了家了，照着规矩就这么来。”第二天就死了。[19:56]
死了以后，那么阿难就问佛陀了，说：“现在他到哪里去了？”“他现在到四天王天去了。”佛就说这个功德：“然后呢四天王天死了以后到忉利天，忉利天死了以后到夜摩天，夜摩天死了以后到兜率天，然后再上去叫化乐天，再他化自在天。”我们晓得我们人间一般不是定福，定福是不动业，这个最高只能生到欲界天。他就这么一天一夜的持戒功德，然后呢这么样。寿命多长呢？这我们就晓得的，这个四天王天的寿命是人间九百万年。然后九百万年死了以后到哪里去？欸，再升上去啊！升到忉利天，忉利天的寿命是人间三千六百万年。忉利天完了以后再上去，是夜摩天是人间一亿四千四百万年，这样地上去。然后呢，到了这个第六天，完了以后怎么办？再下来，哪里去？四天王天，再来，七返、七趟。[21:05]
经过这么长的时候，那个天上的福报是我们无法想像的。你不要说他化自在天，就最起码的到这个天，一到人间把最好的东西给你吃，你就觉得像吃大粪一样，避得远远地受不了，这样啊！你要什么就什么，哪有像我们现在，现在你再好，对不起，再好的东西，就算你有电扇，电扇吹了，等一下要风湿；冷气要风湿，暖气到那时候出去还不行。就算 (p48) 什么都没了，大小便没人替代你，没有一样东西有这个。欸，他那个天上这样，没有一样东西有这种事情的，也没病，这样。[21:47]
完了以后，七返完了以后，最后下来了，又跑到人间。那时候跑到人间，有一个佛出世。完了以后，他也是人天当中也是最富贵，到中年以后，觉得：唉呀，没有意思。他出家这个另外这个因缘成熟了，然后呢跑得去见佛，再去出家，证罗汉果。阿难听了：“啊！这么好啊！佛陀啊！他大概以前还有很多善根吧！”佛陀说：“错了，你完全错了，你根本不了解，真正的出家的根本意义。他这样大的福报，就这么一天一夜的出家功德，你千万不要起大邪见，就这么一天一夜的出家的功德。但是他之这一生所以能够出家，这个倒是的的确确地以前有功德。如果以前没有殊胜因缘，对不起，他绝不可能。”出家的功德这么大！[22:44]
所以诸位要了解，我们千万不要说：“唉呀，平常都一样的。”绝不一样、绝不一样！经上又告诉我们，如果人家出家，你赞成他，然后你帮助他，乃至于什么都……，你随喜，这个功德就不得了！经上有种种的比喻，你看看：“哎呀，这个出家人！”你无比地随喜，比你供养什么都好，比你供养什么都好，乃至于三千大千世界这个东西去供养，比不上随喜人家出家。为什么？你那个供养是有尽的，这个出家的功德是无限的。眼前尽 (p49) 管他是先证得小乘果，但是究竟一定会走上这条路。这个有限的东西，跟无限永远没办法比的，永远没办法比的，这我们要了解，所以这个才是它真正的特质。反过来说，因为出家有它这样无比殊胜的功德。出家所代表的，为什么有这样它的功德呢？因为它所代表的是十方一切诸佛的清净幢相，你一被这件衣服的话，你那个时候所代表的这个意义就是这样。所以你只要认认真真地、战战兢兢，尽管你是个凡夫，你只要把那个清净幢相把握住了，一天一夜就这么大的功德。[24:04]
这个道理说起来也简单，我们世间什么地方都可以做个比喻。譬如说我们现在做一个国旗，那个国旗大家看见了代表这个国家，人人看见了这是以国家这样地尊敬它。这个国旗做的布没什么关系，绸做的也是，布做的也是，脏的、好的、坏的也是，你只要做成功这个国旗，这代表的意义这样。他现在代表的不是国旗，十方一切诸佛的清净幢相这个标帜喔，你想想看！所以你如果做到了，有这么大的功德，染污了，对不起那就害了，那就害了。[24:44]
所以这是我特别强调，一再鼓励大家出家。但是万一你们出了家，不能好好地做的话，我始终也建议你们赶快回家去，下地狱是非常划不来、非常划不来。不！你就算下了地狱，欸，妙了！这个出家功德之美啊，真是无法想像的！等到你穿了这身衣服，如果作得不好下了地狱，他也是一样的，一层一层地来，一层一层地来，受尽了苦难，然后呢到 (p50) 畜生当中，完了还了一个债，最后遇到佛，你也还是证果，出家功德就是这么地殊胜。不同的呢，就是你如果说好好地持，短短的几十年的辛苦，乃至于一天一夜的辛苦的话，你就得到这么大的好，好完了以后最后证果。如果你不好好地，贪一点小便宜的话，下去！受无量无边的苦，苦完了以后上来，他还是解脱，这个出家功德有这么大，这是我们要了解的，这样。[25:56]
所以我们想到这个地方的话，就算你现在没有因缘，心里想：“啊！我一定要出家，一定要赞叹出家！”一定心里面要种下这个出家种子。如果出了家以后，千万记得：这个眼前短短的几十年，那太值得了，实在太值得啦！而且你好好地做的话，它有殊胜的种种的特别的感应，心里欢喜，身心都欢喜，这个是我们要了解的。他下面后面一再强调。[26:30]
不过这个地方最后又说一句，要“护苾刍等圆满学处”，这个“等”字告诉我们，不仅仅是这个相，还有跟“相”相应的内在的内容，这个内容是什么？这个内容是什么？菩提心，这个是菩提心。为什么说这个是它的内容呢？因为它这个相所代表的—十方一切诸佛的清净幢相。那么佛是什么？佛是以菩提心为因，圆满了菩提果，这个是他的内涵，这个才是我们真正要了解的。这一点我在这地方再特别跟大家说一下，共下士道到这地方为止。所以现在我们讲那个关于忏悔一切等等，以及眼前我们所有做的、忙的这些，真正究 (p51) 竟的目的在这里，这个我们务必要了解的。[27:46]
This concludes the explanation of training the mind in the stages of the path that are shared with persons of small capacity.
【已说于共下士道次净修心讫。】
这个下面我们继续下去，继续下去。第六卷是属于中士道、中士道。在我们没有说中士道之前，我们重新把前面那个共下士温习一下。这个共下士包含了两样东西，这个共下士包含了两样东西：第一个是道前基础，就是修道的时候，需要一个基础；然后有了这个基础以后，然后开始修习。修习的时候，又把这个道分成功几个次第：下、中、上，下、中、上。现在我们不妨回过头来，翻开本论头上那个科判，头上那个科判。那个科判当中，我们从最第一页看起。第一页看起，这个关于第一个，造者的根源清净，我们回忆一下；法本身的清净，回忆一下。[29:30]
66A Commentary
ENGLISH LR V.1 P.262 (COMMENTARY V2. P20)
The very last high status, the ultimate excellence that you reach and the excellent things that are around you then are all what? They are your most excellent embodiment of form, your most excellent embodiment's realm, and your most excellent attendants. That's it. Hence what is sought after is not for the present. On the contrary, if you feel that since you do want it and you decide to devote particular care to the present, then you will be completely wrong. The finer principle inside this is something we must distinguish very clearly. After we distinguish it clearly in the reasoning, then in your own concepts, you should often check and examine yourself. This is the most important number one step in our cultivation now. To truly check to see if we are clear of this in our mind and concepts, this is not that simple. But this is truly the heart of our training, the heart of our training.
Intending this, Maitreya says in the Ornament for the Mahayana Sutras that you achieve high status as a human or deity by means of the first four perfections:
Excellent resources and body And excellent retinue--high status.
Hence the commentary tells us, the real meaning in the scripture is this, "What is high status [as a human or deity]? That is this - the resources, the body and the retinues being excellent." It is for this that you must strive to diligently cultivate in order to bring them to the most excellent level. [00:26]
Again, it is said in many texts that you achieve a buddha's embodiment as form by means of the first four perfections.
Thus among the six perfections, the earlier ones such as generosity, ethical discipline, and patience are all done for this. [01:01]
He does not go into it in detail, but stated that this has been clearly said in many scriptures. [01:03]
Therefore, those who achieve omniscience accomplish a great amount of exceptional ethical discipline, generosity, patience, and the like for a long time. Consequently, they diligently seek the effects of these as well—exceptional high status with its body and so forth.
Nah, therefore, for those who achieve omniscience, this is to say that the Buddha spent a very long time. Normally we would say that it takes three countless eons. But actually, it should be immeasurable countless eons. This does not mean that he drifted by the force of his karma during this long period of time but that he diligently practiced. What did he practice? [He practiced] generosity, ethical discipline, patience and so on. Why? It is because he seeks the effects of exception high status, exceptional high status. This is the real meaning for attaining high status [as a human or deity]. It is from this that one will derive the final certain goodness. When one reaches the final quintessential point, these two will become one. [01:23]
The achievement of the final goal, certain goodness, is spoken of in Engaging in the Bodhisattva Deeds:
Relying on the boat of the human body, Free yourself from the great river of suffering.
As Santideva says, you must rely on a life in a happy realm—exemplified in the verse by the human body— and cross the ocean of existence, reaching omniscience. Moreover, you must pass successively through many lifetimes. Consequently, ethical discipline—the preeminent cause of achieving a body in a happy realm—is the root of the path.
This cites from the commentary. We must rely on "the boat of the human body." The human body of leisure and opportunity is like a boat. This human body is our jewel, our tool for freeing ourselves from cyclic existence. A boat is a precious raft that will carry us across the bitter ocean of cyclic existence. It's just like that. This is the meaning behind this metaphor. Therefore there is a need to rely on a body, a human form, a human form among the happy realms to be freed from the ocean of the three realms [of cyclic existence] to reach the level of omniscience. This will require a long period of time, a long period of time. The many causes needed to obtain this were explained before. But the root of this is what? [It is] ethical discipline. Hence this is the root of the path. When we talked about "shila" before, it seemed to be ethical discipline. Now we understand the guiding principles or the steel bone structure of it is the principles of karma, the principles of karma. It is precisely because of karma that you must maintain ethical discipline. [02:22]
This is the portion on the path that is shared with persons of small capacity. It has been explained briefly earlier. The last few sentences here, the last few sentences are very important to us, very important. Since the aforementioned is the section for persons of small capacity, the path that is shared with persons of small capacity. Though what we have been saying now on this section on small capacity, but it is the foundation for you to obtain the highest excellence. This part is shared with them. This is the foundation that is shared with them. For those who are not as qualified, they are on the path that is shared with persons of small capacity. For those who are qualified, this is the necessary foundation from which he springs forward. Hence for this point, he explains these next few sentences. Now let us see what is he trying to explain? That is, do you not want to reach the most perfect, the final quintessential status? These are the qualifications. This is what we need. [04:09]
Moreover, you need a body in a happy realm that is fully qualified, for even if you have achieved the path, you will make little progress with a body that is not completely qualified and only possesses good qualities to some extent. For this, it is not enough to partially observe the fundamental trainings of novice monks and the like. You must strive to maintain the fundamental trainings of monks and so on in their entirety.
Though you are in a happy realm, this particularly refers to having obtained a human body, a human body of leisure and opportunity. But this human body is "not completely qualified." These good qualities were explained in the section of "Reflecting on karma and its effects in detail." In that portion of karma, what it was telling us to understand specifically, was exactly this. If you are not fully qualified, then you only possess good qualities to some extent. Since you have only a portion of it, to use something not perfect and train on the path, then your progress will be very, very little, very, very little. Now for the perfect and unexcelled enlightenment that you are striving for, to base your practice on an inferior tool, it would be impossible, impossible to accomplish. Thus, you must obtain that, which is fully qualified. [05:27]
This principle can be understood through the everyday things, understood through the everyday things. For any small thing that you do, it does not matter what. No need to mention others, but to even fasten a nail, I am sorry, even to fasten it, if you just take the nail and use your hand, you have no way of fastening it. Right? This is very clear. For some simple nail, if you do not use a hammer, sorry, you just cannot fasten it to the wall. And then, for instance, if you want to go to some place, you say that you can walk there. I am sorry, if you use your legs to walk, even if you can get there, after much walking around, you can at most be somewhere in Taiwan. You cannot leave Taiwan at all. Isn't that very simple to see? There is no exception to this. For anything that we need to do now, if you do not have a complete set of tools, you cannot do it well. Not to mention what is the goal here? The unexcelled path of Buddhahood. This is one point that we must understand. So then, in order to strive for the unexcelled path of Buddhahood, one must be able to accomplish the immeasurable collections, the immeasurable collections. One therefore, must have the fully qualified tool which is our human body of leisure and opportunity. [06:54]
That is why he says this next, "it is not enough to partially observe the fundamental trainings of novice monks and the like." That is not complete yet. Even if you have been ordained as a novice monk, oh, this novice monk is much, much better than ordinary beings. , You are still not complete yet. What you should truly strive for is that you should strive to maintain the fundamental trainings of monks and "so on"! Why does it say so on? It is not complete to just be a monk. But this is a foundation. What else will you need? You will still need the vows of the Bodhisattvas and the Mantra vehicle. In the section of "The criteria for powerful actions," do you all remember this? Do you all remember this? Thus, to us externally, the most complete qualification would be the characteristics of this body. But to us internally, the most complete qualification is the spirit of enlightenment. So now, you have the most quintessential form of a monk externally and you have the most quintessential attitude of spirit of enlightenment internally. Under this circumstance, with these two unexcelled and quintessential causes, if you wish to accomplish Buddhahood at this time, then it will become very easy to do. It will be very easy to do, very easy to do! This is what we should understand. He goes on next. [08:15]
Misconception: Some say that if maintaining ethical discipline is for the purpose of achieving a rebirth in a happy realm, you can achieve this even by a one-day vow. So, why become a monk, which is a difficult life with little purpose?
Some would say, “If one can maintain the vows well, he will not have to fall into the miserable realms. One can be reborn as a human or deity!” We may even go to the extent of saying, “You can go to Pure Land!” I am sorry. You do not have to be ordained to do this. Why? You can do this by doing a one-day vow. What is a one-day vow? That is the eight-vows, the eight-vows. Actually, for the point in reference here, you can accomplish that by maintaining the five vows. But the difference between the five vows and the monk’s vows, the degree of difficulty varies as greatly as comparing the heaven to earth. Since you are able to accomplish this by doing the five vows and the eight vows, why should you bother maintaining the monk’s vows? This is very difficult to maintain, extremely difficult! And for the result obtained, it seems just as small as the result obtained by the other way. So, to set out to do something so difficult and then to derive such slight benefit, why should you bother! There would seem no need for that. [09:30]
Yes, if the purpose is obtain rebirth in a happy realm, then there is no need for that. Even if you wish to seek for Pure Land, you do not need this either. You can just frankly and impolitely shut your door, eat by yourself, and chant, “Amitabha Buddha, Amitabha Buddha….” You will just have to recite and that is all there is. To make a living in this world these days, it is too easy to do that! Why would you need to become ordained! So then, what else is there that you want? Some would say, “ Yes, yes, yes, we do not only want to be reborn as a human or deity! [10:43]
Others say that if the purpose of vows of individual liberation is to become an arhat, why become a monk and lead a life which is difficult and of little purpose?
Here is a higher purpose. He said, “No, no, it is for the purpose of liberation. To be liberated is to become an Arhat.” It is magnificent to become an Arhat. He would become the merit field for the deities and the humans! But just take a look here. He said, [11:09]
Rather, we should value a life as a lay practitioner, for you can also become an arhat in such a life, and, besides, you cannot become a monk until you reach the age of twenty.
To be a monk, there are many prerequisites. You cannot even be ordained before you are twenty years old. "Lay practitioners” are householders. I am not so certain on this point. According to my understanding, to become an Arhat, one would need to adopt the eight vows. In other words, it would mean that sexual activities must be stopped. I do not know if this is a mistake in the words here or that I am inadequate in my understanding. Anyhow, whether it is the five vows or the eight vows, one indeed can become an Arhat. Therefore, likewise, why should you adopt such difficult monk’s vows? The monk’s vows are so much more difficult and it is something you will have to maintain for the rest of your life. And this [eight vows] is something that you just have to maintain for one day and night, and then you can obtain the same result. So why do you bother becoming a monk? This is absolutely true. So he says, [11:29]
Next part is the correct and proper statement that we should observe. [12:50]
Reply: Understand these claims to be great nonsense from persons who do not understand the key points of the teaching.
He misconstrued this and did not understand the real intended meaning of the Buddha. So what is the real intended meaning? [12:55]
Rather, strive to maintain the fundamental trainings completely, gradually assuming the higher vows while using the lower ones as supports. This concludes the explanation of training the mind in the stages of the path that are shared with persons of small capacity.
Oh, this says that we should make the most fundamental vows as our foundation and that the real purpose is the ultimate perfection. Hence for this ultimate and unexcelled perfection, we must [first] build the sturdiest foundation, beginning from the very bottom. Under this circumstance, one must conscientiously safeguard and maintain this foundation. This fundamental training would be the precepts of the monks. Of all three realms, only this is most auspicious, only this is auspicious. This is what we should understand. [13:09]
Actually, this principle is just that simple. If you are going to build a house now, what kind of house are you going to build? If you say that you want to build a dog house. Then you don’t need a foundation for that. Why would you need a foundation for that! You just need to staple a couple of planks together and that’s it! Ah, if I want to just build a shack, then as long as I am on even ground then it would be good enough. But if you want to build a house with cement and concrete bars, then it will be necessary [to have a foundation]. If you are going to build a skyscraper, I am sorry, if you don’t build a foundation, can you even begin to construct it? Is there such a thing? Hence, this place is just that plain and clear. That is why no one should say, “Ah-ya, to become a renunciate…” As if becoming a renunciate implies you are able to take advantage of things. That is completely wrong, completely wrong! Some would even say, “Ahya, now that I am ordained, I need to recite the Buddha’s name!” Yes, it is true for seniors to do so, or perhaps some people have certain qualifications. But the real cause for becoming ordained, we should understand that it is right here. [14:03]
Does everyone remember that on page 133 (English text, page 227), when we talked about karma, “the criteria for powerful actions,” do you remember? There were these two people who developed the spirit of enlightenment, one was a lay practitioner and the other was a renunicate. A renunciate of course meant that he was a full-fledged monk. When a lay practitioner develops the spirit of enlightenment, the ramifications of the spirit of enlightenment are incredible. If you use the capacity of the universe of three billion world systems, using that much beautiful object as offerings to the Buddha, offerings to the Three Jewels, the merits to that will be incredibly great! Yet when a renunciate lights a small candle, eh, this merit, the merit of this renunciate is far greater than the former one. You cannot even compare their merits. Why? The support for that is precisely this! This is what we should truly understand. Right here in the text, in the earlier section, and in the later section, he explains this one point again and again. He explains this point again and again. [14:56]
Therefore, we indeed do not comprehend the real meaning behind becoming a renunciate. This is very terrible, very terrible. Or you can say that it is a great pity, a great pity! Do you think it is that simple to become ordained? If you do not have auspicious merits, you cannot even hear its name, nor can you see something like that. Not to mention the opportunity to wear this robe! Therefore, many people would now say, they would always feel, “Ah-ya, it’s good enough to cultivate. Why do you bother to become ordained?” This is completely wrong, completely wrong, completely wrong, completely wrong! [16:02]
In the scriptures, there is a sutra on the merits of becoming a renunciate. Here, there are a few copies of it here. I will just read one [story] inside it, just one. There was this person named Virasena. This was the name. I can’t pronounce Sanskrit or Tibetans very well. It is fine, doesn’t matter! Um, so he was one of the nobilities, a son of a great household. He had a good relationship with Ananda and Ananda often went to his house for alms. Ananda went frequently, went frequently. One day, the Buddha told Ananda, “Ananda! Your good friend so and so, he has seven more days to live, and then he will die.” Just like that. Ananda heard this, oh-yo, began to panic. His good friend was about to die. What should he do? “What will happen after his death?” [The Buddha said,] “That will be hard to say. It will depend on what he does now. If he acts the way he does now, he will fall into the miserable realms. But now, you can help save him from that.” Ah! Ananda heard what the Buddha said and he quickly went to his friend’s house. [16:36]
Since they were all sons of nobilities, upon seeing Ananda, the friend would [usually] be very happy and make offerings to him. On this day that Ananda went to his house, he was also happy to welcome Ananda. But Ananda appeared sad and sorrowful, did not speak a word and remained that way. Eh, so he asked, “Ananda, I am really happy to see you today. Why are you so sad and sorrowful? Do you have something in your mind?” Ananda still did not speak. After he asked a few times, Ananda still did not speak. He thought it was strange. “What happened, what did I do wrong? Have I harmed you? Did I do something inappropriate?” Ananda said, “It is not that. It is not about me but that it is about you!” “It is about me? Why are you acting this way?” Ananda said, “The Buddha told me you have only seven more days to live!” Ah! As soon as he heard this, ah! He felt paralyzed. They all knew that the Buddha’s words are 120% reliable.
“[Even if] the realm of the sky [is] to completely transform, You [Buddha] still would not speak a word of untruth.”
They all knew that. [17:45]
Ah! After hearing this, what did he do? He pleaded with Ananda. Ananda said, “There is no use to be pleading with me. The Buddha told me that you will have to fall [into the miserable realms] after you die. The only method is for you to become a renunciate.” “Right! Great, great, great, since there are only seven days left, let’s do it this way! I really cannot bear to be parted with all these. Let me enjoy things for six more days and then I will become a monk.” We would think of this as being ridicules. But there are just people like him. However, he is really adorable because he knew the Buddha’s words are indeed that real. So it’s fine, fine, fine. And he thoroughly enjoyed himself for the next six days. On the seventh day, since he was about to die the following day, ah, he was ordained. He was ordained just like that. Since it was during the time of the Buddha, he had a very strong will. You think about it, if we are about to die tomorrow, if you become ordained, will you busy yourself with anything else? Of course you wouldn’t want to do anything else. At the time, he probably did not hear the method of the Pure Land. If he heard the method of the Pure Land, he will certainly be reborn there. However, he just said this, “Alright, alright, now that I am ordained, I will follow the rules.” So he died the day after. [18:48]
After his death, Ananda asked the Buddha, “Where did he go?” “He had gone to the heavens of the four devakings. The Buddha described this merit, “After he dies from the heavens of the four deva-kings, he will be reborn in the heavens of Trayastriṃśa (which are the heavens of the thirty-three devas). After he dies from the heavens of the thirty-three devas, he will be reborn in the heaven of the Yamadeva. After he dies from the heaven of the Yamadeva, he will be reborn in the heaven of the Tuṣita. After that he will move on to the heaven of Nirmāṇarati. After that, he will go to the heaven of paranirmitavaśavarin. We know that we normally do not create determined meritorious karma in the human realm. A determined meritorious karma is invariable karma. Hence what we do in the human realm will at most put us in the heavens of desire. He maintained the vows for one day and one night, and this happened. How long is the life [in the heavens]? We know that. The lifespan in the heavens of the four deva-kings is 90,000,000 human years. After 90,000,000 years, where would he go? Eh, he would rise again! He would go to the heavens of Trayastriṃśa. The lifespan in the heavens of the Trayastriṃśa is 36,000,000 human years. After being in the heaven of the Trayastriṃśa, he will rise again. The lifespan in the heavens of Yamadeva is 144,000,000 human years. He would continue to rise as such. And then after going through the six devalokas [i. e. the heavens with sense organs above Sumeru, between the brahmalokas and the earth], what will happen after he has gone through them all? He will go to the heavens of the four devakings and start all over again. He will go through these heavens seven times, seven times.[19:56]
For such a long duration, the marvellous rewards in the heavens are not things we can even begin to imagine. Not to mention the heaven of Paranirmitavaśavarin, even when you are in the lowest heaven, if we serve you the best foods in the human realm, you will feel like you are eating faeces. You will not be able to take it and will run as far away from it as possible. It’s like that! You can have whatever you want there. It’s nothing like what we have now. No matter how good you have it here, I am sorry, for whatever that’s good, say a fan, after you are fanned for a while, you can get arthritis. You can get arthritis from air conditioning. And when you have the heater on [for a cold day], it won’t work when you go out. Even if you don’t have to worry about any of those things, no one can go to the bathroom and pass urine and discharge excreta for you. Nothing can replace that. Ah, but in the heavens, these things do not occur at all and you will have no sickness. It’s like that. [21:05]
After finishing that and going through the heavens seven times, he will eventually be reborn as a human again. When he comes to the human realm, there will be a Buddha appearing in the world. After he is done in the heavens, he will be among the most wealthy and powerful in the human and deity world. In his middle age, he will feel, “Ah, things are meaningless.” The condition for him to become a monk will ripen. And he will go see the Buddha, to be ordained again and become an Arhat. As Ananda heard this, “Ah, it’s that great! Buddha! He must have had many roots of virtues from the past!” The Buddha said, “Wrong, you are completely wrong, you have not understood at all the fundamental meaning for becoming ordained. For him to have obtained such great merits, these were all merits from being a renunciate for one day and one night. You should absolutely not develop any misconception. The merits were precisely the result of being a renunciate for one day and one night. To become a monk in this life, it was indeed merits earned from before. If he did not have certain supreme causes and conditions in the past, I am sorry, it would be impossible for him to do this.” The merits of becoming a renunciate are that great! [21:47]
That is why everyone should understand this. We should absolutely not say, “Ah, it’s the same as the usual circumstances.” It is absolutely not the same, absolutely not the same! The scriptures tell us, if someone is going to become a renunciate, you approve him, you help him, and perhaps to….you rejoice, then these merits will be incredible! There are many analogies in the scriptures. You take a look. “Ah, this renunciate!” To generate unparallel rejoicing for this would be better than your offering of anything else, better than your offering of anything else. Even offering three thousand great world systems is not as great as rejoicing someone becoming a renunciate. Why? Your offerings are finite, whereas the merits for being a renunicate is infinite. Though he attains the fruits of Hinayana first, he will ultimately travel on this path. What is finite can never be compared with what is infinite, it can never be compared. This is what we should understand. Hence, this is its special feature. However, the reverse (what is infinite can be compared with what is finite) can be done, because being a renunciate generates such unparallel supreme merits. What does becoming ordained represent that generates such merits? It is because it represents the pure insignia of all the Buddhas in all ten directions. As soon as you wear this robe, the meaning that you represent is this. Hence, as long as you conscientiously act with trepidation, though you may be an ordinary being, as long as you have a grasp of this pure insignia, then you will generate this great merit in one day and one night [22:44]
The principle is actually pretty simple. We can use anything in the world as an analogy. For instance, say we are going to make a national flag. When everyone sees this flag, they see the country. So when everyone sees the flag, they will respect it as how they respect the country. It wouldn’t matter what material was used to make the flag, whether it was made of silk or cotton, whether it was dirty, in good or poor condition. As long as you’ve made the flag, it will have this meaning. So, now, he represents not the flag but the pure insignia of all the Buddhas in the ten directions. You think about it! If you have been able to accomplish this, then you will have such great merits. But if you defile it, then sorry, it will be terrible. It will be terrible. [24:04]
This is why I place great emphasis on this and repeatedly encourage everyone to be ordained. But if you cannot be diligent, I will also always suggest that you go home. It is very not worthwhile, very not worthwhile to go to hell. No! [However,] even if you do end up in hell, ah, there is something marvelous! The beauty of the merit in becoming a renunciate is something that one cannot even imagine! When you begin to wear this robe, if you don’t practise correctly, you will go to hell. It is the same for others. You will have to go through one level after another, one level after another, having to endure all kinds of miseries, and then be reborn as an animal. After you’ve paid back the debt, you will finally encounter the Buddha and still attain the fruits of attainment. That is the supreme merits earned in becoming a renunciate. On the contrary, if you uphold the practices diligently, then through a few decades of hard work, or even one day and one night of hard work, you will acquire such great merits. After that, you will finally attain the fruits of attainment. However, if you are not conscientious, and are after some small advantages, you will fall! You will have to bear boundless sufferings. But after the sufferings, you will rise again and will still be liberated. The merit of becoming a renunciate is just that great. This is what we need to understand. It is like that. [24:44]
Hence, as we think of this, even though you may not have the causes and conditions to do that now, you ought to think, “Ah! I must become a renunciate. I must praise the act of becoming a renunciate!” You must plant the seed of becoming a renunciate. If you do become a renunciate, you should absolutely remember this, “These few short decades are absolutely worth it. It is indeed too worthwhile!” And if you do so diligently, you will experience numerous supreme and special spiritual responses. You will be joyous in your mind, joyous in your body and mind. This is what we should understand. There is a further emphasis in the following. [25:56]
But, there is this one sentence in the end, “You must strive to maintain the fundamental trainings of monks and so on in their entirety.” This “and so on” tells us that not only should we carry out the form, but that there is an associated meaning to the “form.” What is the meaning? What is the meaning? The spirit of enlightenment, it is the spirit of enlightenment. Why do we say this is the meaning behind it? It is because this form represents the pure insignia of all the Buddhas in the ten directions. Who is Buddha? The Buddha used the spirit of enlightenment as the cause and brought to completion the fruit of enlightenment. This is the meaning of it. This is what we should truly come to realize. I wanted to specifically bring this up again, and that the path that is shared with persons of small capacity ends here. Hence, this is why when we talk about repentance and others, for the things that we are doing now, what we get busy with, the real ultimate purpose behind them is right here. This is what we must understand. [26:30]
Let us continue, continue. So this is th e sixth scroll, the sixth scroll. The sixth scroll contains the topic of the path that is shared with persons of medium capacity, medium capacity. Before we go into the path shared with persons of medium capacity, let us review again the path shared with persons of small capacity that was covered earlier. The path that is shared with persons of small capacity includes two things. The path that is shared with persons of small capacity includes two things. The first one is the foundation of the path. That is when one cultivates on the path, one will need a foundation. After the foundation is established, then one can begin to train. When one begins to train, this path is divided into a few stages, the small, the medium and the great capacities. They are the small, the medium and the great capacities. There is no harm to go back to the beginning of the treatise and open up to the outline of the treatise, open up to the outline at the beginning. Within the outline, we should begin from the first page. We should begin from the first page. Regarding the first topic, it is about the noble origin of the author. Let us refresh our memories of that. The purity of the teachings, let us refresh our memories of that. [27:46]