菩提道次第广论手抄稿:旧版第六十七卷A面
（手抄稿 第九册 p71）[00:04]
佛就问他：“你干什么在那儿哭哭啼啼呀？”他就告诉他这个因缘，“那好、好！你来出家。”就这样，那么就出了家了。出了家以后，任何人有他的缘的，他一看那个缘，他跟目犍连尊者有缘，他就告诉他说：“尽管舍利弗尊者，那些人都说……可是你要晓得，真正对事情的了解只有佛，佛无量阿僧祇劫所积累的功德，那些没有一个罗汉具足，所以他们不可能了解你的情形，你有善根的。”“跟谁呀？”“跟目犍连尊者。”那么叫他交给目犍连尊者，目犍连尊者就带着他了。[00:45]
目犍连尊者一想：唉，这个老头子他什么事情都不能做，但是世尊说的，那一定没有问题，好啦！好啦！那你跟，那就跟着吧！那么他剃度了以后，然后他就跟着大家一起。跟着大家一起，虽然跟着大家一起，他毕竟是一个老头子啊！什么事都做不来，所以有个 (p72) 年少这个比丘啊，大家都好作弄他。哎呀！他自己觉得：我这个在家里面已经苦恼，觉得出家可以解除苦恼，结果出了家又更苦恼。唉呀！他越想越苦恼，结果跑到恒河边上面，算了！算了！我这一生命就送掉了。他就把衣服脱下来，对它恭敬顶礼，他说：“我绝不弃舍三宝！但是呢我这一生已经没有希望修学了，所以我至心恭敬地祈求三宝加持我，然后让我转世，年轻就出家。”然后呢他对那件衣服脱下来挂在树上，拜完了，噗通！跳到河里面，他跳到河里面自杀。[01:46]
那个时候，那目犍连尊者，就因为剃了这个老比丘，这个老年人，他就观察说：唉呀，我这个老徒弟现在在干什么？一看哪，他跳到恒河里面去了！目连尊者的神通，那就把他救出来。救出来了以后，就问他说：“你干什么啊？”“我如此这般啊！”“噢，没关系，你跟着我吧！”跟着他，然后呢跟着他就带他去，说：“既然这样子，我带你去散散心吧！”好，然后呢散心。[02:18]
结果跑出去的时候，哟，第一个就看见一个死尸，一个死尸。那个死尸长得非常漂亮的一个死尸，可是那个死尸身上有一条虫，那个从她那个嘴巴里面爬出来，从那个鼻子里面钻进去，然后钻进去眼睛里爬出来，在那个地方转。看见了那么美的人死掉了，啊！直觉得很可怕。然后呢，这个里面一条虫在那地方，看得真是恶心，他就问了，说：“师 (p73) 父，这个什么？”“你现在不要问，等一下告诉你。”再跑得去，前面又看见一个人，一个女的，煮一锅大的油锅啊，哗啦啦滚，滚完了，自己就蹦跳下去，把自己滚熟以后，捞出来自己吃。这个痛苦不堪，死了以后再活。他看了是毛骨耸然，“这怎么一回事情啊？”“等一下再告诉你，你再看！” 就这样。[03:21]
那么这么一看、一看，就看到了第五个，看见了一个大山。哎呀，那个山是大得不得了地大！大极了！一个大山，就这样。那么到那个大山上面，他又看见了，反正是看见了各式各样的那些恐怖的事情。完了以后，他又问，他说：“怎么这个地方，怎么有这么一个大山呀？”他就说：“那个大山呀，那个大山就是你前生死下来的骨头。”“什么？我前生死下来的骨头！”那好了，我把前面的前后的因缘都告诉你吧！刚才你第一个看见那个死尸，是怎么一回事情呢？喏，就是那个某个国家的那个长者，那个长者夫妇两个都非常地好，那么这个长者的夫人长得非常美！那么他们到海里面去求宝，不幸到了海里边哪，遇见一阵那个黑风，那个船翻掉了，翻掉了嘛就人死掉了。那个大海是不容死尸，那个海法，所以把那个死尸漂流到岸上。那么这个女的本身，她长得非常美，所以生前对她这个身体非常执 (p74) 着、非常爱好，所以她死了以后，因为她那个身体的爱好、执着，所以变成个虫。[04:45]
哦！他看一下，嗨，人真一点意思都没有，原来这样结果。眼前是变虫，因为她前生对这个身体的执着所以变虫，这个虫命完了以后堕地狱，然后呢受无边的苦。唉！他听见了是汗毛直竖，原来对这个身体，这样好的身体都不能执着，那何况是我这个老的一百多，近百岁，啊，一无是处！他心里是越想越害怕。所以我们现在想到这地方，不必为营养而忙，这营养忙了以后，你也投条虫。她是个在家人喔！如果说是个出家人的话，你做条虫的机会都没有，这是千真万确的事实喔！[05:32]
第二个干什么？第二个是某长者家一个佣人，那个长者是一个非常信佛的佛教徒。那么那一次是供僧，供僧的时候，就叫那个佣人煮那个供僧的东西。然后呢她每次煮的时候，总是先把好的东西，先把它吃那么一下，吃过了，然后完了以后，再供养其他的僧众。结果因为吃了很好的东西，哇！长得非常好。那个主人说：“欸，你长得这么好，你吃了什么好东西啦？你是不是认认真真地去供养那些圣者？”“我是呀！我供养。因为主人你做得非常好，他们都吃不完，剩下来给我吃，我吃了这个好东西，所以这样。”她骗了他的主人。她因为生前骗了，所以现在就第一个先受这个，这个是花报，等到这个花报尽了，将来就下地狱，要受无量无边劫的苦，然后出来。这么一个、一个这样地说。[06:42]
(p75) 说到最后，他说：“那么这个大山是怎么一回事情？”哦！这样：前生那个地方有一个大国国王，那个国王是依法治国。他有一次那个国王吃醉了酒了，那么有一个人犯了罪，犯了罪跑得去问那个国王，那个国王说：“既然犯了罪，依法治。”然后呢就把这个人杀掉。杀掉了以后，他后来酒醒了，酒醒了以后，他就想起：“欸，刚才有个人犯了罪，那个罪人现在哪里呀？”“杀掉了。”“怎么杀掉了？”“国王，你刚才不是说，犯了罪就依法治。”后来一想，这个人罪不致死，唉呀，他就很懊悔，懊悔已经来不及了。他是很正规的，可是因为他这样地犯了这个罪，但他平常因为做了很多善事，所以他那个引业堕为畜生，但是他那个满业，却是做了这么好事。所以完了以后，投一个大身众生—摩羯陀鱼，这个摩羯陀鱼是大得不得了。平常我们说鲸鱼、鲸鱼，实际上比鲸鱼还要不晓得大多少倍。[07:53]
后来那个摩羯陀鱼，还有种种苦报，这不谈。嗯，它平常的时候常常这个一张开口，就这样，这个我也简略一点地讲。有一天这个摩羯陀鱼它睡觉，一睡睡了一百年，它醒过来了。醒过来了以后，觉得嘴巴渴，就张开嘴巴来喝一口水。那个摩羯陀鱼一张开嘴的话，海水就像这个瀑布一样，呱啦啦直泻下去，所以海上的所有的这种东西，统统一起灌到它的肚子里。那个时候正有一船的人在那个船上，就顺这个海水，就 (p76) “叭！”下去。那下去了，大家晓得：哎呀！那是摩羯陀鱼。那个船上的人这可是皈依三宝的，皈依三宝的。一看见那个情况，说这一下没命了，大家拼命念：皈依三宝、皈依佛、皈依法、皈依僧，大家拼命地念。这个摩羯陀鱼宿生有善根的，它一听见这个，“欸！这个三宝相应的，不可以！不可以！”它马上把那个嘴巴就闭起来。闭起来了以后，结果因为这样的因缘，它一念这样的善根，它就脱了这个鱼身，这样，然后呢又投生到人间。然后这个鱼身那就是喏、喏、喏，现在你那个大山，就是你那个宿生的身。那么现在你就是因为宿生一念的善根，现在就这样。“啊，原来这样啊！”他一想到这件事情，那是不得了，拼命用功。结果以这样的一个衰的老头子，没有多久，证了果了，证了果了。[09:42]
证了果以后，那目犍连尊者就带他回去，带他回去的……他神通自在。他是证了果了，但是那些年少的比丘不知道，又看见这个老家伙又回来了，又跟他开玩笑。他证了果，他根本不在乎，根本不在乎。别人还跟他开玩笑，那世尊可晓得的，反正你随便轻视，轻视这个袈裟都不可以，何况是个证了果的圣者！那就叫那个老者，就给他说：“你现在出去作了些什呀？”他就给：“世尊哪！我的和尚告诉我这些呀……如此啊！”“是，你的生分已尽，所作已办哪！”然后给他说法，他现神变。啊！这些年轻人一看哪，大为惊讶！所以大家就：“啊！你看，我们平常都笑他，这么一个老的、老朽的，什么事 (p77) 情都做不成功，他一念精进马上成功。”这样！[10:38]
所以佛世的时候有各式各样的，指鬘—那个杀人的一个人，欸，结果他也证了果了，鸯掘摩罗。然后优婆离尊者是一个下贱的人，他出了家也证了果了。还有一个我忘记掉了，是专门的除粪人，那是最下贱的人，他也出了家了。乃至于这么个老头子也出了家了，也证了果了。乃至于周利槃陀伽，周利槃陀伽，世尊叫他念两个字“扫帚”，他念了个扫，帚字忘记掉了。扫、扫、扫，扫什么呀？不知道。扫帚，帚、帚、帚什么？扫字忘记掉了。说念这么两个字念了几天，他也证了果了。我们现在总不至于这样吧，总不至于这样吧？注意啊！这一个是值得我们警惕的，原因在哪里？简单极了，就是你的心里边，就是你的心里边，你心里边振作起来，这第一个—我一定要做成功这一件事情，我一定要做成功这一件事情！[11:43]
所以我以前曾经跟你们引用过几个典型的故事，譬如福特成功的公案，乃至于近代很多这种有名人物成功的公案，他主要的是什么呢？就是这心里边一心的信念：是，我一定要咬紧牙关，一定要立那个志！我们现在这里有最好的环境，你只要这个立志，最后有最好的帮助，最好的教法，那成佛都不难哪！这个是我们要了解的。所以到前面，最后的结论，告诉我们一个事实：我们以最圆满的这个德相之身—现在我们都得到了，尽管后面的几 (p78) 位还没有，但是我晓得你们几位都正在做准备，步步走上去，步步走上去；然后呢要里边发最殊胜的意乐，到那个时候佛果是决定可办，佛果是决定可办。说到这个地方，然后呢因为下面刚讲中士，中、上士这两个，这个地方我也讲一个故事，来比喻一下。[12:59]
刚才不是讲目犍连尊者吗？他是佛弟子当中神足第一的，神足第一的，神通第一的一个人，最了不起的。有一天，是白月十五，诵戒布萨的时候，佛在这个阿耨达池，那个龙王那里，那个阿耨达池龙王在布萨的时候就来看，一看哪，说：“欸，舍利弗尊者怎么不在？”那么他就问，说一看舍利弗尊者不在，他佛陀就跟目犍连尊者说：“某人哪，你去把舍利弗尊者叫来，把舍利弗叫来，我们要布萨了。”当然目犍连遵者，他因为神通第一嘛，他就去找，一看哪，那个舍利弗尊者还在给孤独园，跑得去跟他说。他说：“这个，欸，师兄啊，佛布萨，佛让我来叫你去。”“好、好、好，那你等一下，我这个……。”那一个带子，解下来那个带子……他要他等一下，他说不能等啊！不能等，要拉着他。那个时候有一根带子摆地上，“你要拉，你先拉拉那根带子看。”然后目犍连尊者，他是神通第一哦，要拉那个带子，尽其神力是不能拉动。[14:30]
舍利弗尊者，把那个带子的那一头，拴在这个阎浮提树上面。因为目犍连尊者神力第一，所以他拉那个带子，大地都在那儿跟着动，这个带子一动都不动。啊！怎么、怎么、 (p79) 怎么这么这样不行呀？那么第二次，他想……这个舍利弗尊者一看不对，那被他那个大力拉动了不对，他不要绑在那个树上面。他就把那个带子的那一头，系在那个须弥山上面；他还在拉，结果须弥山也摇起来了！这个目犍连尊者神力是这么大。但是尽管他神力大，这个带子还是拉不动。不过舍利弗尊者一看，不对、不对，它带子虽然没有拉动，须弥山被他拉倒了，那可不是开玩笑的。他就把那个带子那一头，拴在世尊那个座位上面，他再去拉，一动都不动。唉，他心里是一点办法都没有，他说：“好了、好了，反正我已经尽了我的责任，世尊告诉我来叫你，你不去，你管你的，我可去了。”所以他说完了，他就走了。[15:35]
他神通第一喔，当然他是神通，一下就到佛。结果他跑到佛那里一看哪，舍利弗尊者坐得好好地坐在这个佛的前面。咦？奇怪了，他就报告世尊：“世尊，是不是我的神通退失了？你说我的神通第一。”“对啊！你神通第一。”“是不是我退失了？”“你没退失。”“那没退失，为什么我跑得去叫舍利弗尊者，先拉那个带子，拉了个半天不动，最后回来的时候，明明我先回来，结果他等到我回来，他坐得好好地坐在那里。”“不是，不是，那不管啦！好啦，回来啦，我们就布萨吧！”那布萨。结果很多弟子，本来大家觉得目犍连尊者的神通第一，结果大家都看见了这件事情，大家心里想：唉，这个家伙也不 (p80) 过如此！这样，大家就轻视他。[16:26]
所以布萨完了以后回来，佛晓得，这个圣者随便起个轻视心不可以，他就说，说：“我的弟子当中，目犍连尊者的神足第一，你表演一点给他们看看。”“好。”怎么表演？他就一动，一个脚站在须弥山的顶上面，然后另外一个脚站在那个梵天上面。然后呢，他把那个站稳了以后，一脚踢那个须弥山，那个须弥山一踢，那个整个的大地就“匡！”天翻地覆。喔！大家真是佩服得五体投地，服服贴贴，发现：啊！的的确确没有一个人有这个本事。这个公案是同样地讲，同样的佛怎么样，还没有讲，同样地讲两个罗汉。可是罗汉当中，妙了！舍利弗尊者智慧第一，目犍连尊者神足第一；尽管你神足第一，敌不过智慧。说明什么？佛法的特质在智慧，佛法的特质在智慧。那么舍利弗尊者，尽管大家是说罗汉，他智慧第一，你这个神通拿他一点办法都没有，怎么比，比不过，这第一个。第二个呢？我们跟佛来较量一下，下面是有一个公案。[17:55]
有一次，佛那么讲法，他晓得佛，他有好几个公案。佛的所谓梵音声相，这佛的这个声音没有近远的，在任何情况之下，任何地点、任何人听起来就这么美妙悦耳，与他的根器相应，就这么恰如其分。你一听那个声音啊，就全部被它贯注去了；一思惟它的内容啊，你马上得到好处；照它的道理去做，马上证得了圣果了，这样地好。所以他就想： (p81) 它那个佛的声音到底能够多远？他就找。结果尽他的神力一直找，怎么找，那个声音始终就像耳边，始终就像这个样子。结果走到有一个国土，那个国土名字我忘记掉了，那个佛叫作光明王佛，找到那个地方，找到那个地方它还是如此。[18:50]
那个光明王佛的那个佛身非常长大，他那个长大多少？哦，是佛身高四千里，那么那个菩萨身高是两千里，我们现在的人身不到一丈，不到一丈。我刚才算了一下，他那个比起来，大概多少倍？一里的话，我们以前的华里是多少？一千，一百五十丈，对不对？好像是这样。换句话说拿我们现在的比起来的话，是六十万倍，哇！不得了。你不要说六十万倍，这一万倍；你不要说一万倍，十倍，十倍一比的话，一百倍。现在一万倍，六十万倍，那你怎么能比呢？所以这个目犍连尊者，那个比起那个地方的菩萨，小得那真是不能再小的，我们还找不到这么小的小虫。[19:47]
那个菩萨那个时候正在吃饭，吃饭当中，目犍连尊者也不晓得那个是钵，他自己当然很小，他就站在那个钵的边上面去游行。那个菩萨正在吃饭，说：欸，怎么一个黑点？这菩萨一看，原来一个小小的小小有情，他也不晓得这个什么人，他就那儿看，嗯，什么？今天那个钵的边上，来了个小虫。那个佛可晓得的，欸，说：“某人你注意喔！这个不是喔！这个是什么？这个是某方(这个好像东方吧)，释迦牟尼佛座下上首弟子，神足第一的 (p82) 目犍连尊者。你千万不要伤了他，你不要把他看成小虫哦！”“哦？有这样的事情吗？”他心里，嗯，他想这个释迦牟尼佛，这个大概一定是……他那个弟子是神足第一，是这么样！他心里就起了一个念头。佛就告诉他：“哦，你们千万不要起轻慢心！”所以他为了让那些弟子们不轻慢，他就告诉他说：“某人哪，目犍连哪，你使一个神通给他们看看！”说：“是！世尊。” [20:55]
然后他马上一现，现一个无量无边的虚空身，然后呢在虚空当中现一个大的狮子宝座，然后呢这个宝座上面有各种璎珞，无比地庄严，然后呢璎珞上面有各式各样的莲花，每一个莲座上有释迦世尊的化身在说法。啊！那个神迹，就以他们这个地方，是从来没有看见过。哎呀！大家无比地赞叹啊！赞叹得不得了。那个时候，菩萨的这个慢心统统降伏。那光明王佛说：“好、好，可以了，可以了。”他就恢复了。不过，他就告诉他：“欸，你为什么到这里来呀？”他说：“我要想找那个佛的声音，找了半天找不到。”“这个佛的声音，岂是你可以找的，佛的梵声音相，它跟法界相应，没近远，在任何情况之下你永远去找，永远就是这个样，这是我告诉你。”这一下子目犍连尊者也服服贴贴的了。“唉！我真是起了妄心，佛一直告诉我们，这个罗汉不管在任何情况之下，你要测佛的智的话，你绝无可能，绝无可能。我怎么今天会起这个妄想！好了，好了，回去吧！” (p83) 就这样，他要回去了。[22:08]
结果他也没办法回去，唉呀，怎么也没办法回去，他那个神力可不可到的。这一下他就慌起来了，求那个佛陀。光明王佛说：“就是以你的这个神力，不要说你现在没有气力，你就是有气力的话，你都没办法回得去，要经过几劫啊！”“那我怎么来的时候，就那么随便听一下就来了；怎么回去的时候，怎么回不去？”“那不是你的力量，是佛的力量！”“那怎么办啊？”他苦恼得要命。“很简单，你一心皈投佛。”“对啊！我以前不信佛，这个绝不可以！”所以到那个时候，他就一心皈命，才心里面一念是“南无本师释迦牟尼佛”，欸，好好地回到了佛跟前。[22:55]
这个里边有很多特别的意义，我不说。说明了一下，二乘跟佛之间，尽管证得同样的果，佛同样也得到这应供果的名字；罗汉也是应供果的名字，这两者之间是完全不能比、完全不能比，完全不能比，完全不能比。这个概念我们必定要清楚明白。眼前这教法还没说明之前，我们心里边先把这一种故事摆在心里，等到你学完了中士，学完了上士，那个时候你就很清楚、很明白的，原因何在。现在我们不妨心里面想：啊！没错，对，现在既然我们得到这样圆满的身，然后呢只要发这样圆满的意乐，一定得到圆满的果。实际上呢这个还是最省事、最方便、最好的路，现在走下去。看卷六，一百五十二页。[24:08]
菩提道次第广论卷五终
菩提道次第广论卷六
p. 152
I bow with respect to the revered teachers who have great compassion.
(p84) 【敬礼胜尊具大悲者足。】
它每一个地方开始的时候，一定是皈敬世尊，皈敬世尊，这个道理一开始说过了。[24:28]
Be mindful of death and reflect on how you will fall into a miserable realm after you die. Turn your mind away from this world and diligently seek a happy, future rebirth.
【◎ 如是随念当死及思死后堕恶趣之道理，能令其心厌舍现世，于后善趣发生希求。】
这就是前面下士道当中所说的皈依之因。因为内心当中有了这个认识，当然这个认识一定是依靠善知识，指明世间的真相，你如理观察思惟的结果。所以到那个时候，就要求皈依。说：[25:04]
If you strive to reject sin and to cultivate virtue through the standard practice of going for refuge and through reflection upon virtuous and nonvirtuous karma and the certainty of their results, you will achieve a happy rebirth.
【次由共同皈依及由定解黑白业果，励力断恶修善，则能获得善趣妙位。】
由于这样的因，所以你皈依，由于这样皈依了，最后达到了解正确的佛法的根本，如法行持、断恶修善，所以增上生。[25:31]
However, do not be satisfied with this alone:
【然非以此便生喜足，】
你不要把这个作为满足。这个话讲一下，这个话讲一下。我们现在有没有得到这个？对不起，很难说，以我来说，我自己晓得还没有，所以我自己一点都不敢马虎。我以前我有一个毛病，懂得了一点，哎呀，自己觉得懂得不得了，人家告诉我的就听不进，我总觉 (p85) 得很懂。现在我看很多同学当中也是这个样子，唉呀，他懂得了，他总觉得样样都懂了，然后呢其他也听不进了，这个好遗憾、好可惜！世间也是如此，出世也是如此。[26:24]
或者你看见，看见的不是坏喔，的的确确地，它的的确确是好。可是不幸的我们看见的什么？我们看见的是五浊恶世的凡夫世界，在这个凡夫世界稍微好一点，然后你就觉得以这个榜样的话，就算你做到了也只是如此欸！对不对？前面告诉我们，你证得了这个圣者的罗汉果都不行欸，这个是我们要了解的。所以我这个地方特别提一下，如果我们自己觉得“我很对！”你错了，你错了！前面告诉我们，你真正相应的话，如果你发现你自己错了，那你是有智慧的人，你有了这个你就可以爬得上去。反过来说，你自己觉得你很懂啦，那对不起，你只是一个世智聪辩最多，而且这是八难中人，这是我们千万要注意的！[27:25]
所以现在前面已经提醒我们，这地方更告诉我们：千万不可以觉得够了！所谓这够了已经生起什么？已经生起共下士之量。所以大家注意，你们自己检查检查，是不是你已经生起共下士之量哦？我们共下士之量生起什么现象？一看见眼前现在，一跑到斋堂里，“唉呀，这个东西可怕，但是我不能不吃它！”所以你每吃一口，佛经上面告诉我们，如旷野食子肉想。你越吃是越难受，吃得可以饱了，唉呀，赶快放下来，那个才是生起哦！如果你吃的时候越吃越起劲的话，对不起，连它共下士都没有。如果在这种情况，居然喜乐的话，那完全错了！进一步，[28:19]
after you have developed the attitude that is shared with persons of small capacity, develop the attitude that is shared with persons of medium capacity—namely, disgust with all of cyclic existence. On this basis, you may aspire to become a person of great capacity by developing the spirit of supreme enlightenment.
【是令发起共下士之意乐及发共中士之意乐，厌舍生死一切事已，依此因缘而发大菩提心引入上士，】
为什么不能把这个就觉得满足呀？哦！是说这个地方让你作为基础，先从这个基础上面做这件事情。这个基础部分是跟下士一样的，这个叫共下士。然后更进一步，再上面一步—中士，这个是因为共中士一样的，它共中士的内容是“厌舍生死一切”，不但是求后世，后世生了天你也不要。那么依这个“发大菩提心引入上士”，这个才是。[29:13]
Consequently, you must train in the attitude of a person of medium capacity.
【故于此中，须修中士之意乐。】
现在我们已经有了下士的量了，进一步就要上去。欸，念完了小学，要学中学了，不要说：“哎哟，我小学了，我现在样样都懂了。”要是说：“欸，我现在小学了，念完正好念中学了。”这样那就对了！[29:38]
67A Commentary
English LR v.1 p.251 (COMMENTARY V2. P285)
The Buddha asked him, "Why are you weeping and sobbing?" So he told the Buddha what happened. "Alright, alright! You can become a monk." Just like that. So he was ordained. After he was ordained, since everyone has past karmic causes and conditions, the Buddha saw that the conditions were related to the Mahāmaudgalyāyana. So the Buddha told him, "Even though the honorable Shariputra and others said....but you should know that the only one who truly understands things is the Buddha. The merits that have been accumulated from the immeasurable eons by the Buddha, no Arhat has that kind of merits. Therefore, it would be impossible for them to understand your situation. You do have roots of virtue." "Who should I follow then?" "You should follow the honorable Mahāmaudgalyāyana." So he was assigned to the honorable Mahāmaudgalyāyana. And the honorable Mahāmaudgalyāyana took him in. [00:04]
So Mahāmaudgalyāyana thought, "Ah, this old man cannot do anything. But since the Bhagavan already said this, then there will definitely be no problem. Alright! Alright! So then you can follow me, just follow me! After his ordination, he just followed group. He just followed the group. But even though he followed the group, he was after all an old man! He couldn't do anything. So young monks, they all made fun of him. Ah-ya! He felt, "I am already miserable in my family and thought becoming a monk would solve the miseries. But after I have become monk, I am even more miserable. Ah-ya! The more he thought about this, the more miserable he felt. In the end, he went to the Ganges River and thought, "Forget it! Forget it! My life can end right here." So he disrobed and respectfully prostrated to the robe. He said, "I will never abandon the Three Jewels! But I have no more hope to learn in this life. That is why from the bottom of my heart, I respectfully supplicate to the Three Jewels for your blessings to allow me to go to the next life and be ordained at a young age." For the robe that he had donned, he hung it on the tree. After his prostrations, pu-tong! He jumped into the river. He attempted suicide by jumping into the river. [00:45]
At the time, since the honorable Mahāmaudgalyāyana had given ordination to the old monk, the old man, and so he observed [with his supernatural power], "Ah-ya, what is my old student doing?" As he took a look, his student had jumped into the Ganges! By the honorable Mahāmaudgalyāyana's supernatural power, he was able to save the old monk. After saving him, the honorable Mahāmaudgalyāyana asked him, "Why did you do that?" "It was because I did this!" "Oh, don't worry about it, just follow me!" So the old man followed him. Since the old man followed the honorable Mahāmaudgalyāyana and the honorable Mahāmaudgalyāyana said, "Since this is the case, I will take you somewhere for a diversion!" Fine, so they went on a diversion. [01:46]
But as they went out, oh, the first thing he saw was a dead body, a dead body. The corpse was a very beautiful one. But the corpse had this worm that crawled out from her mouth and then crawled in through her nose. After that, the worm crawled out from an eye and kept crawling around it. Seeing someone so beautiful dead, ah! It is just very frightening. And then the worm being there makes you sick as you look at it. So the old man asked, "Master, what is this?" "Don't ask now, I will tell you later." So they went on! Um, they kept going, kept going and saw another person. There was this one woman. What was she doing there? She was heating a big pot of oil. Wa! It would boil. After it boiled, she would jump into it, "bong!" She would jump into it and cook herself through. Then she would scoop herself out and eat herself. Ah-ya! This is unbearable suffering. She would die and then live again. Ah-ya, as he looked at this, he shuddered all over. "What, what is going on?" "I will tell you later. Just keep looking!" Just like that. [02:18]
So he looked and looked, he saw the fifth thing, which was a great mountain. Ah-ya, the mountain was incredibly big! It was incredibly great! A big mountain, it was just like that. When they got up the big mountain, he also saw...anyhow, he saw all sorts of horrendous things. After all this, he asked, "Why is there such a big mountain here?" The honorable Mahāmaudgalyāyana said, "This big mountain was made from of the bones from your past lives." "What? The bones from my past dead bodies!" The honorable Mahāmaudgalyāyana said, "So that's fine. Let me tell you what happened from the start to the end! The first corpse that you saw, what was that about? Nah, there was a great elder in a certain country. The elder and his wife had a very good relationship. The elder's wife was very beautiful! So they had gone to the sea to seek for treasure. Unfortunately, in the sea, they encountered a sinister storm and sunk the ship. Since the ship sunk, the people died. The ocean will not harbor the corpses. So the ocean sent the corpses to the shore. The woman was very beautiful and so she was much attached and very fond of her body. So after she died, because she was very fond of and attached to the body, she became a worm. [03:21]
Oh! As he took a look, hai, there is just no meaning in being a person if this is the end result. She had become a worm because of her attachment to the body. But after the worm dies, it will fall into hell and endure boundless suffering. Ah! After he heard this, he got the goose bumps. So for this body, one can't even be clinging on to a great physical body, not to mention my old body that is a hundred years old, almost a hundred years old. Ah, it is absolutely without merit! The more he thought of this, the more afraid he is. Therefore as we think of this, we should not be worried about nutrition. If you are worried about nutrition, you would become a worm after that. She was a householder! If you are a renunciate [and you do this], you won't even have the opportunity to be a worm. This is absolutely the truth![04:45]
So what was the second one? The second one was a maid in a certain elder's household. The elder was a very pious Buddhist. There was this time that they made offerings to the Sangha community. When they offered the Sangha community, they asked the maid to cook for the Sangha community. After she cooked it, she would always eat a small portion of the really good food first. After she ate, she would then offer it to the Sangha community. As a result of eating some very good foods, wow! She started to look very healthy physically. So the master asked, "Eh, you are looking so good, have you eaten something good? Have you been genuinely offering to the noble beings?" "I have! I have offered. But because you the master have done such a wonderful job, they can't seem to finish what is offered. So they left the things for me to eat. It is because I ate such good foods that I have become like this." So she lied to her master. Because she lied in that life, she has to take this flowery retribution first. After this flowery retribution is finished, she will go to hell in the future to bear boundless and endless sufferings. Then she will come out. Therefore, each and every one [of the stories] was explained. [05:32]
Ah! Speaking of the last story, he said, "What is going on with the great mountain?" Oh! The story was as such. In his past life, there was a king of a great nation. The king ruled by laws. But one time the king was drunk. There was a person who committed a crime. So people asked the king what to do for this person who committed a crime. The king said, "Since he committed a crime, you should punish him according to the law." So he was sentenced to death. After the death, the king woke up from being drunk. After he came to his senses, he remembered, "Eh, there was a person who committed a crime earlier. Where is that prisoner now?" "We killed him." "Why did you kill him?" "King, did you not say that we should punish him according to the law?" The king thought about it, his crime really did not call for a death sentence. Ah-ya, he felt great contrition. But it was too late to be contrite. He was usually very proper. But because he had committed this sin and also because he had done many virtuous deeds, that was why his projecting karma was to become an animal. But his completing karma was the result of all the good deeds. So after his life, he was reborn as a being with a great body, a Magádha fish. This Magádha fish was extremely big. Normally we would say the whale, the whale, but actually, you have no idea how many times bigger was this fish. [06:42]
Later, this Magádha fish had many types of miserable retributions. We won't go into that. Um, when it normally sleeps, it would often open its mouth, like that. I suppose I will briefly talk about that. One day, this Magádha fish was sleeping. As he slept, he slept for a hundred years and then it woke up. After it woke up, it was thirsty. So it opened its mouth and drank a sip of water. When the Magádha fish opens its mouth to drink, the ocean will become like a waterfall that gushes down. All the things in the ocean will all go into its stomach. At the point of time, there was this ship with a ship load of people. Along with this current, everything went down, "pa!" Everything went down. They just went down. But everyone knew, "Ah-ya! It was the Magádha fish." But the people on the ship were those who have taken refuge in the Three Jewels, who have taken refuge in the Three Jewels. As soon as they saw the situation, they thought they were going to die. So everyone desperately recited, "We take refuge in the Three Jewels, we take refuge in the Buddha, refuge in the Dharma and refuge in the Sangha." Everyone desperately recited.
The Magádha fish had roots of virtues from the past lives. As it heard this, it thought, "Eh! These people are connected to the Three Jewels. I can't do this! I can't do this!" So it immediately closed its mouth. After closing it and because of this incident, from this one thought of virtuous root, it was freed from being a fish. And after that, he was reborn in the human realm. "And that fish body is...nah, nah, nah, the big mountain was formed from your body of that life. And because of your one thought of virtuous root from your past life, this is made you who you are now." "Ah, so that's what happened!" As soon as he thought of this, there was incredible urgency. So he desperately strived. Accordingly, for such a decrepit old man, it wasn't long before he achieved the fruits of attainments, achieved the fruits of attainments. [07:53]
After he achieved the fruits of attainments, the honorable Mahāmaudgalyāyana brought him back, brought him back...since he had supernatural powers. Though the old monk achieved the fruits of attainments, but the young monks did not know that. As they saw how the old man had returned, they made fun of him again. But since the old monk had attainments, he did not care at all, did not care at all. Though others made fun of him, but the Bhagavan knew. If you carelessly belittle, you can't even belittle the religious robe, not to mention a noble being with attainments! So he asked the elder, "What have you done since you were away?" He said, "Bhagavan! My master taught me this....and such as it was!" [The Buddha said,] "Yes, you have now finished your days of rebirth. You've completed what you've set out to do!" So the Buddha gave him the teachings and the old monk displayed his supernatural powers. Ah! As the young people watched it, they were very surprised! So everyone said, "Ah! Look at him. We would ordinarily laugh at him. He is such an old and decrepit man. He could not do anything before. But with this one thought of joyous perseverance, he immediately succeeded." That's what it was! [09:42]
Therefore during the Buddha's time, there were all kinds of people. Aṅgulīmālya, the one who murdered others, eh, he accordingly achieved fruits of attainments as well. That was Aṅgulīmālya. And then there was the honorable Upāli who was from the lower class. He also became a renunciate and achieved fruits of attainments. There was another whose name I forgot. His job was to take away fecal matter, which made him the lowest class of all. He also became a renunciate. Even this old man was ordained and achieved attainments. Even Suddhianthaka, Suddhi-anthaka whom the Bhagavan taught the words "sweeping broom." When he said "sweeping," he would forget "broom." He would say sweeping, sweeping, sweeping, sweeping and then what? Don't know. Sweeping broom, so it is broom, broom, broom, what comes before broom? He forgot "sweeping." So he tried to say these two words for a few days, and he achieved fruits of attainments. We are now at least not in the same predicament as him, at least not in the same predicament, right? Pay attention to this! This deserves our caution! What is the reason for this? It's extremely simple. That is in your mind, in your mind, you must pull yourself together. This is number one - I must succeed in this, I must succeed in this! [10:38]
That is why I have given you a few classic cases, for example, how Mr. (Henry) Ford became a success and how other renowned figures became a success. What did they primarily depend on? They depended on their onepointed conviction in their mind. Yes, I must bite the bullet and set my goal! We now have the best environment. As long as you set this goal, there will be the best help, the best teaching. It wouldn't even be hard for you to become a Buddha! This is what we should understand. Therefore, for the aforementioned sections, the final conclusion was to tell us one fact: we need to use a body in a happy realm that is fully qualified. Now we have obtained this. Even though those who are sitting in the back do not have it yet, but I know that you are all preparing for it. You will be advancing step by step, advancing step by step. Then internally, you want to generate a most auspicious attitude. That's when the fruit of Buddhahood will certainly be accomplished. The fruit of Buddhahood will certainly be accomplished. Speaking of this, moving forward, we are going to talk about the medium capacity, the medium and great capacities. Since these are the two next things, I will tell you a story here to give you an example. [11:43]
Didn't we just talk about the honorable Mahāmaudgalyāyana? Among the Buddha's disciples, he was number in clairvoyance, number one in clairvoyance, number one in supernatural powers. He was the greatest in that. One day, it was the fifteenth of the white moon (the 15th day of a lunar month), when the Sangha community was going to recite the vows and do the poṣadha. The Buddha was at the Anavadatna Lake, where the Naga King was. The Naga King at the Anavadata Lake was there for the poṣadha and saw that, "Eh, the honorable Shariputra is not here?" So he asked how come the honorable Shariputra was not present. So the Buddha said to the honorable Mahāmaudgalyāyana, "So and so, you should go find the honorable Shariputra. Call the honorable Shariputra and tell him that we are going to do the poṣadha." Of course for the honorable Mahāmaudgalyāyana, he was number one in supernatural powers, so he went to look. As he looked, he saw the honorable Shariputra was still in Jetavana. So he went to tell him and said, "This, eh, Dharma brother, the Buddha is going to do the poṣadha. The Buddha asked me to tell you to go." "Alright, alright, alright, you wait just a moment, I need to..." So there was a strap, a strap unfastened....he asked him to wait. But the honorable Mahāmaudgalyāyana said he couldn't wait! Since he couldn't wait, he decided to drag the honorable Shariputra. There was a strap on ground, the honorable Shariputra said, "If you are going to tried to drag me, you can try pulling that strap first." So the honorable Mahāmaudgalyāyana who was number one in supernatural powers pulled the strap. But no matter how much supernatural power was used, he could not move it. [12:59]
The honorable Shariputra tied one end of the strap on a Jambu tree. But because the honorable Mahāmaudgalyāyana's supernatural power was number one, so as he pulled on the strap, all the lands shook. But the strap did not move. Ah! What happened, what happened, what happened, how come this did not work? So he was going to try the second time, he thought....the honorable Shariputra thought, "This won't work now, it is going to be moved by the great power [of the honorable Mahāmaudgalyāyana]." So the honorable Shariputra tied the strap around Mt. Meru instead. So when it was pulled, Mt. Meru began to shake as well! The honorable Mahāmaudgalyāyana's power was that great. But even though his power was that great, he still couldn't take away the strap. However, as the honorable Shariputra looked at this, he thought, "No, no, even though the strap did not move, to have the Mt. Meru topple over is not going to be something funny." So he tied the end of the strap to the Bhagavan's seat. When the honorable Mahāmaudgalyāyana pulled again, nothing was moving. Ah, so the honorable Mahāmaudgalyāyana could do nothing else. He said, "Fine, fine, I have fulfilled my responsibility. The Bhagavan told me to call you. If you don't want to go, then you take care of yourself. I have to go now." So after he said this, he left. [14:30]
He was number one in supernatural power. So of course by his power, he returned to the Buddha in one instance. But as he went towards the Buddha, the honorable Shariputra was sitting right in front of the Buddha. Eh? That was strange. So he reported to the Bhagavan, "Bhagavan, did I lose my powers? You said that I was number one in supernatural powers?" "Yes! You are number one in supernatural powers." "Have I lost it?" "You didn't lose it." "If I have not lost it, why was it that when I asked the honorable Shariputra to come, when I pulled on the strap, I couldn't make it budge. And later when I came back, I left before him. But when I got back, he is already sitting there." "No, no, don't worry about it! Alright, now that you are back, let us do the poṣadha!" So they did the poṣadha. As a result, many disciples who used to think that the honorable Mahāmaudgalyāyana was number one in supernatural powers saw this and thought, "Ah, he is no more than that!" Just like that, so people belittled him. [15:35]
After the poṣadha, the Buddha knew that it would not be good for them to do any belittling of a noble being, so He said, "Among my disciples, the honorable Mahāmaudgalyāyana is number one with supernatural powers. You should show them a little of what you can do." "Alright." What did he show? He set one foot on the top of Mt. Meru and set the other foot in the heaven of the Brahma. And then as soon as he became steady, he kicked the Mt. Meru. As the Mt. Meru was kicked, all the lands, the whole world was upside down. Oh! Everyone admired this from the bottom of their hearts and was convinced of his powers. They realized that, "Indeed, no one has that kind of ability." Though this story talked about the arhats the Buddha did not say it. But the story talked about two Arhats. Even among the Arhats, this is marvelous! The honorable Shariputra had number one wisdom and the honorable Mahāmaudgalyāyana had number one clairvoyance. But even though he had number one clairvoyance, he was no match for wisdom. What does this explain?
That the real attribute of Buddhism is wisdom, the real attribute of Buddhism is wisdom. Therefore, for the honorable Shariputra, even though they were both Arhats, he was number one in wisdom. By being that, you cannot do anything to him by simply having the supernatural powers. No matter how you compare, you cannot be better than him. This is number one. [16:26]
There was once when the Buddha was giving a teaching. There are a few associated storieswith regards to the Buddha's beautiful holy voice. There is no sense of near or far with respect to the Buddha's voice. Under any circumstance, at any location, everyone will find it marvellous, pleasant to his ears and befitting his disposition. It is just that appropriate. As soon as you listen to the voice, you will be completely captivated. As soon as you contemplate its meaning, you will immediately benefit from it. If you follow the principles to practice, you will immediately attain the noble fruits. It is that great. Therefore, he thought, "How far can the Buddha's voice travel?" So, he went looking. By his supernatural power he kept trying to go as far as he could to see how far the voice went. But no matter how far he had gone, he kept hearing the voice right beside his ears. It remained that way. He finally came to this land, for which I had forgotten the name of. That Buddha's name was the Buddha of the King of Illumination He got to that land and it was the same situation. [17:55]
The Buddha of the King of Illumination has a very large Buddha body. How large is it? The Buddha's body is 4,000 Lǐ tall (which is about 2,000 kilometres). A Bodhisattva's height is 2,000 Lǐ (which is about 1000 kilometres). We humans are not even one Zhàng tall, not even one Zhàng tall (which is about 3.3 meters). I just calculated it, how many times is that? What is our one Lǐ? It is about 150 Zhàng, right? I believe it is like that. In other words, if you compare the Buddha's body to us, it is 60,000 times our body height. Wow! Incredible. No need to say 60,000 times, even just 10,000 times, it would be incredible. No need to say 10,000 times, even if you just compare up to say ten times or 100 times. Now to compare to 10,000 times or 60,000 times, how can you compare to that? Therefore, the honorable Mahāmaudgalyāyana is incredibly small when compared the Bodhisattvas there. You cannot get any smaller. We cannot even find a small bug that tiny. [18:50]
A Bodhisattva was eating at that time, eating at that time. The honorable Mahāmaudgalyāyana did not know that it was an alms bowl because he was very tiny. So, he stood on the rim of the bowl and was just walking. The Bodhisattva was eating and said, " How come there is this black dot?" The Bodhisattva took a look and saw that there was this very tiny sentient being. But he did not know who the tiny sentient being was. He was just looking. "What? There is a little bug on the rim of the alms bowl today." But the Buddha knew. He said, "So and so, you want to be careful! This is not just something! Who is this? This is that in the direction of...I think it is the direction of the east...this is a senior student of Sharkyamuni Buddha, the honorable Mahāmaudgalyāyana who is number one with supernatural power. You absolutely do not want to harm him. Do not look at him as a little bug!" "Oh? There is such a thing?" So, he thought in his mind, he thought this Shakyamuni Buddha, he must be...the disciple is number one with supernatural power, but he is just like that! So, the Bodhisattva had this one thought. The Buddha went on to say, "Oh, you should absolutely not generate even one thought of contempt!" In order to prevent his students from developing contempt, he told the honorable Mahāmaudgalyāyana, "So and so, Mahāmaudgalyāyana, why don't you show them your supernatural power!" He said, "Yes! Bhagavan." [19:47]
So, he immediately made his body as boundless as the space. Then in space, there appeared a great lion throne. On top of the jewelled throne, there were all kinds of jewelleries. It was of unexcelled beauty. On top of the jewelleries, there were all kinds of lotus flowers. On top of every lotus seat was a manifestation of the Shakyamuni Buddha giving a teaching. This type of miraculous display had never been seen before in this place. Everyone praised this exceedingly! Praised this exceedingly! At this time, all the contempt of the Bodhisattvas was subdued. So, the Buddha of the King of Illumination said, "Alright, alright, it is good enough now, good enough now." So, he returned to his normal self. However, the Buddha asked him, "Why did you come here?" He said, "I was looking for the voice of the Buddha, but I cannot find how far it goes." "The Buddha's voice is not something that you can find. The holy voice of the Buddha accords with the entire Dharma realm. There is no sense of being near or far away from it. In this case, you can look for it forever and it will forever be the same. I have told you so." By then, the honorable Mahāmaudgalyāyana was very convinced. " I have been delusional. The Buddha had been constantly telling us, no matter what for the Arhats, if an Arhat wishes to measure the wisdom of the Buddha, it would be absolutely impossible, absolutely impossible. How could I have generated this delusional thought today! Alright, alright, I should go back!" Just like that and he was going to return. [20:55]
In the end, he could not return. No matter how he tried, he could not return. He could not return with his supernatural power. He began to panic all of a sudden, so he pleaded with the Buddha. The Buddha of the King of Illumination said, "By only using your own supernatural power, not to mention that you have no more strength, even if you did, you would not be able to return. It will take you several eons to get back!" "So how come when I came, I just listened and came here all of a sudden? But when I wanted to return, I could not return?" "That was not by your power, but the power of the Buddha!" "What should I do now?" He was feeling very distressed. "It is very simple, just wholeheartedly go to the Buddha for refuge." "Yes! I did not believe in the Buddha before. That was absolutely not right!" So, by then he wholeheartedly went to the Buddha for refuge. He wholeheartedly recited once, "Namo Shakyamuni Buddha." He returned perfectly to the Buddha. [22:08]
There are many special meanings in this. I will not explain it for now. But this explains that between the noble beings of Hinayana and the Buddha.Though they have attained the same fruits, the Buddha has also obtained the epithet of arhat, the arhats also go by this name, but these two type of beings cannot be compared at all. They cannot be compared at all, cannot be compared at all. This is a concept that we must become plain and clear. Before the teaching of Lama Tsong Kha Pa is completely explained, we should first put this story in our minds. After you finish learning the medium capacity, finish learning the great capacity, that is when you will know very clearly and plainly what the reasons are. Now, there is no harm for us to think, " It is unmistaken. It is right. Now that we have obtained this perfect body, as long as we are able to develop this perfect attitude, we will certainly be able to obtain the perfect fruit." Actually, this is still the most efficient, the most convenient, and the best path to take now. [22:55]
I bow with respect to the revered teachers who have great compassion.
In the beginning of every section, He will always take refuge and offer obeisance to the Bhagavan. He will always take refuge and offer obeisance to the Bhagavan. The reason for this was said in the very beginning. [24:08]
Be mindful of death and reflect on how you will fall into a miserable realm after you die. Turn your mind away from this world and diligently seek a happy, future rebirth.
This is the reason for refuge as stated in the section of small capacity. It is because you gained this understanding in your mind. And of course this understanding was dependent upon an excellent teacher's exposition of the realities of the world and the result of your analysis and reflection according to the teachings. Therefore, by that time, you will seek for a refuge. This says, [24:28]
If you strive to reject sin and to cultivate virtue through the standard practice of going for refuge and through reflection upon virtuous and non virtuous karma and the certainty of their results, you will achieve a happy rebirth.
Through this cause, that is why you have taken refuge. Through this refuge, you at last understood the correct root of Buddhism. You will practice according to the teachings to cultivate virtue and to reject sins. Hence you will obtain a happy rebirth. [25:04]
However, do not be satisfied with this alone:
But do not be satisfied with just this. Let me explain this. Let me explain this. Do we really get this now? I am sorry, it's difficult to say. For me, I know that I don't have this down yet. That is why I don't dare to be even just slightly careless. I used to have this problem that as soon as I understood a little, ahyo, I would think that I know it really well. So I can't listen anymore to what others are telling me. I would always feel that I know a lot. But now I see that there are many students who are just like that now. Ah-ya, when one understands something, he thinks that he knows everything. And then he doesn't want to listen to anything else. This is so regretful and really too bad! This is the case for the mundane world and also the supramundane world. [25:31]
Perhaps you might have seen things. To have seen them is not a bad thing. It is indeed, indeed a good thing. Unfortunately, what have we seen? What we have only seen is the evil world of the five impurities, the world of the ordinary beings. What you have seen is just something that is relatively better in this world of the ordinary beings. If you feel that this should be your model, it would be nothing much even if you accomplish it! Isn't it so? It told us earlier that even if you become a noble being, an arhat, it is still not good enough. This is what we should understand. Therefore I wanted to specifically bring this up here. If we feel that "I am really right!" You are wrong, you are wrong! It has told us earlier for those who truly accord, if you discover that you are wrong yourself, then you are wise. If you have that, you will be able to advance. On the contrary, if you feel that you really understand, then I am sorry. You are at most a person with great intelligence who can out argue everyone around you. You fall into one of the eight conditions that make it difficult for you to see a Buddha or hear his teaching. This is what we should absolutely pay attention to! [26:24]
So now it has already reminded us before, this section tells us even more so: You should absolutely not think that you have enough! What does it mean by having enough? It means that you have developed the attitude that is shared with persons of small capacity. Therefore everyone should pay attention here. You should examine and examine yourself. Have you developed this attitude that is shared with persons of small capacity? What would it be like if you have developed the attitude that is shared with persons of small capacity? When you see in front of you as you go to the cafeteria, "Ahya, this thing is really horrible. But I have no other alternative but to eat it!" So for your every bite, the scriptures tell us, it is as if you are eating your own son's flesh in the wilderness. The more you eat the worse you feel. As soon as you eat enough to be full, ah-ya, you would quickly put your bowl down. That's when it counts as developing the attitude! If as you are eating it, the more you eat the more eager you are, then I am sorry. You have not even developed the attitude that is shared with a person of small capacity. In this case, if you feel happy with things, then you would be absolutely wrong! Further, [27:25]
after you have developed the attitude that is shared with persons of small capacity, develop the attitude that is shared with persons of medium capacity—namely, disgust with all of cyclic existence. On this basis, you may aspire to become a person of great capacity by developing the spirit of supreme enlightenment.
Why can't you be satisfied with this? Oh! This is to say that you should use this as the foundation. On this foundation you go further to do that. The foundation is the same as the persons of small capacity. A person like this is called a person that shares the path of persons of small capacity. By taking it further, the one step further would be the medium capacity. This foundation is necessary as well for a person who shares the path with the persons of medium capacity. The content of medium capacity is "disgust with all of cyclic existence." Not only do you seek for the future life, but even if you are to be born as a deity, you wouldn't care for that. Based on this, "you may aspire to become a person of great capacity by developing the spirit of supreme enlightenment." That's what we are after. [28:19]
Consequently, you must train in the attitude of a person of medium capacity.
Now that we have obtained the attitude of a person of small capacity, we now will move on further. Eh, after studying in the elementary school, now you are going to study in the middle school. Don't be saying, "Ah-ya, I am done with elementary school now. I know everything." But if you say, "Eh, now that I am done with elementary school, it's just right that after finishing this, I can go to middle school now." That would be right! [29:13]