菩提道次第广论手抄稿:旧版第八十二卷A面
（手抄稿 第十一册 p37）[00:08]
所以我们不能上去的原因是什么？我们说：“唉呀，我业障很重啊！”既然你业障很重，为什么你不求净障的方便呢？为什么你不积聚资粮呢？这种东西都是最好的积聚资粮嘛，前面说得很清楚─供养三宝。然后呢，你以慈悲心去慈济众生，所以是“看病福田，第一福田”。也许你说这个人没有病，这个人身没有病，这个人心可有病欸，你也不妨随顺、随顺他欸！你能够真的这样去做的话，那是最好的净除罪障，最好的积聚资粮。一方面事情也做了，人家也感激你，你也欢喜，资粮也积聚、也成就。这个修行的快乐，真快乐啊！真快乐啊！所以大家这样去做的话，人，找在一起非常和合；你跑到这个寺院里头，啊！这个寺院弄得非常兴旺，就是这样，而且都要靠彼此之间的互相的策励。佛法哪有不兴的道理呀？这个，这个地方也顺便一提，详细的在上士道当中，会一条、一条说明它。这个才是我们该欢喜处，该欢喜处。反过来，[01:23]
When you wander through cyclic existence by the power of karma and afflictions, you are tormented by many sufferings. If you are unable to accomplish even your own aims, what need is there to mention that you cannot accomplish those of others? Since such wandering is the door to all problems, bodhisattvas must be even more disenchanted with cyclic existence than Hinayana practitioners and must stop their own wandering caused by karma and the afflictions. Nevertheless, bodhisattvas must enjoy being reborn in cyclic existence through their aspirational prayers and compassion. These two ways of being reborn are not the same.
p. 189
(p38) 【若由烦恼及业增上漂流生死，众苦逼迫尚不能办自己义利况云利他，】
反过来，我们不懂得这个道理，根本一点都谈不到。这是由于自己愚痴、无明，惑、业这个力量而漂流生死。在这个情况下“众苦逼迫”，连他自己都不能解决，还要说帮别人。[01:53]
【此乃一切衰损之门，】
所有的一切的坏事情的根本就在这里啊！这一种心情，[02:02]
【较小乘人极应厌患极应灭除。】
你不是自命为大乘吗？是啊！小乘尚且在这个地方看见，只管自己，你现在要帮一切人解决，你能这样吗？所以他说嘛！如果我们自命为大乘者应该了解，不是说我们现在要做到，至少因地上面、心地上面我们要了解，怎么样把我们的善愿要圆满哪！[02:34]
【若由大悲愿等增上，于三有中摄取生者，则应欢喜。】
现在你了解这个道理了，前面已经说过了，然后推己及人策发大悲。然后那个时候说：“我不怕！”明明这是苦得要命，你愿意代他们，要有这样的心力啊！所以必定不是说，哎呀，碰见一点小苦，就受不了了。怎么样的大苦，代别人都可以！所以这个真正大(p39) 乘行者，一定是非常勇悍的这种心情。那么这样的情况帮助别人，“则应欢喜”。[03:15]
【此二不同。】
这两种我们要分别得清楚喔！[03:19]
Failing to make this distinction leads to qualms like that above. The Bodhisattva Levels says that if the proponents of such a position have taken the vows of a bodhisattva then they have committed a misdeed permeated with afflictions. However, fearing too many words, I will not quote the passage in full.
【若未如是分别，如前宣说，则此说者，若有菩萨律仪，菩萨地说犯一恶作，是染违犯，恐繁不录。】
这两个当中，你一定要分别得清清楚楚。你如果分别不清楚，像前面所说的这一种─啊！前面怎么说？这个依生死修出离心，这个是声闻乘的事情，大乘不要的。害了，你错了！这样的。所以如果你受菩萨戒的人，有这种心理的话，你犯了菩萨戒。这个地方不谈，不详细说它。[04:00]
Hence, it is amazing that bodhisattvas see the defects of cyclic existence and are thoroughly disgusted, yet do not give up their vow because they are motivated by great compassion. If those who see the wonders of cyclic existence as like a celestial mansion - without reducing their craving even in the slightest - claim to be serving others, how could their unwillingness to abandon cyclic existence please the wise?
【故见三有一切过失，虽极厌离，然由大悲牵引意故，不断三有者，是为希有。】
这个才是真的。所以你明明白白看见三有当中，没有一点好的，是一无是处，那个是绝端地厌离。所以你有了这个厌离而不离开，是因为什么？因为大悲牵引。啊！说我虽然可以跳出来，但是一切的母亲都在这个里边，你不忍心啊！所以不忍心断除，这个才是正 (p40) 确的，才是稀有难得的啊！反过来，[04:40]
【若见三有盛事，如妙天宫，】
三有当中一切的好事，好得不得了啊！[04:50]
【爱未减少，】
那个贪爱之心是一点都没有少。[04:55]
【借利他名而云我等不舍生死，智者岂能将以为喜。】
只是说：“唉呀，我在利他呀！所以我不舍生死。”真正有智慧的人不会这样的呀！[05:11]
As Bhavaviveka's Heart of the Middle Way says:Since bodhisattvas see the faults of cyclic existence, they do not remain here. Because they care for others, they do not remain in nirvana. In order to fulfill the needs of others, they resolve to remain in cyclic existence.
【《中观心论》亦云：】
然后引经论上面证明。[05:17]
【“见过故非有，悲不住涅槃，利他具禁行，而安住三有。”】
因为你见到三有当中的种种过患─见到了，不是见不到哦！这见到了以后，你一 (p41) 定是产生大厌患哦！所以你呀，实际上你的心里面不是“有”，这个“有”就是十二支中的“有”，十二支中的有是跟什么？跟爱染无明相应的，他不会有。但是他为什么不跳出去呢？是“悲不住涅槃”，欸，他因为有悲心，所以才不住在涅槃。那个时候他为了“利他，具禁行”，因为了要利益别人，所以有这样的禁行。什么叫“禁行”？为了你自利，这个不可以做的；但是你要利他，你要去做，这样。这个就是也可以说，对小乘不应该做的事情，菩萨开许，也就是这个“禁行”就是菩萨戒应该有的行为，在这种状态是“安住三有”。[06:33]
所以《瑜伽师地》上菩萨戒说得清清楚楚：只求自了的声闻乘人，少事、少业、少希望住。菩萨一样地厌离，大厌离，而且远超过他，但是要为了利益别人，所以明明自己看见这个东西可怕、厌恶，但是为了别人起见，他也担起来了！所以这个菩萨基于这种心情，“少事、少业、少希望住，不名为妙”，这个我们要了解的。[07:05]
Once you see the limitless sufferings of all living beings - such as the one hundred and ten sufferings explained in the 《Bodhisattva Levels》 - you allow this to be the cause for great compassion. At this time, when you cultivate a heart that has a forceful and enduring inability to withstand the sight of others' sufferings, it would be contradictory to be not even slightly disenchanted with cyclic existence.
【又〈菩萨地〉说百一十苦，是于一切有情，发大悲之因。】
喏、喏、喏！〈菩萨地〉呀，这完全讲菩萨，不是不讲苦欸！它恰恰相反欸！我们前面只讲八苦、三苦等等，六苦，哈，〈菩萨地〉上居然说百一十种苦，不晓得多多少少 (p42) 苦。然后自己看见那个苦，产生绝大的恐怖，绝大的厌离。欸，他从这个厌离上面推己及人，变成功他“大悲之因”。所以不是不见，不是不厌离。[07:44]
【由见如是无边众苦，心生恒常猛利不忍，而云于生死不稍厌患，极为相违。】
看哦！看见这样的无边的众苦，所以他心里边发生什么？恒常而且猛利。对这个苦的厌患是非常猛利，而且“恒”是什么？从不断绝的，就这样，这样对这个生死厌患。为了自己尚且厌患，觉得这个东西又这么可怕，又这么难断，可想而知，厌患到绝点啊！现在你要帮一切人的话，那更是厌患到无比地厌患，这个是我们可想而知的。现在说对于生死不厌患，这个完全错啦，完全错啦！所以“极相违背”，菩萨绝对不是这个样的。[08:40]
The theme of Aryadeva's《Four Hundred Stanzas》 is the stages of the path upon which bodhisattvas develop great revulsion for cyclic existence and then, seeing living beings as their close relatives, enter the ocean of cyclic existence for their sake. In his commentary on that work, the great master Candrakirti clarified this:
【若于生死心善出离，次见有情皆自亲属，为利他故入三有海，此道次第亦是菩萨观行《四百论》之意趣。】
他真正的状态是什么？哪！你已经见到生死的过患，而且呢善巧了，已经能够出离。但是你所以不出离的原因为什么？因为看见一切有情无非都是自己的父母、亲属，所以那时候明明是苦，你跳下去救他们哪！是为了利益别人哪！这个才是。“此道次第亦是《菩萨观行四百论》的意趣”，所有的大经大论都这么说的。[09:24]
(p43) 【月称论师于彼释中亦详明之，】
月称菩萨解释这个，也详细地下面这么说。[09:31]
Due to the Buddha's explanation of the faults of cyclic existence, his disciples learned to fear it and desire freedom from it. The Bhagavan said the following so that they would develop a strong connection to the Mahayana:"O monks, among all who have passed through cyclic existence for a long time, there is not one being among all the various types of living beings who has not been like a father, mother, son, daughter, relative, or step-relation to you."
【如云：“由其宣说生死过患，令意怖畏求解脱者，为令决定趣大乘故，世尊告曰，诸苾刍有情类中，不易可得少数有情，经于长夜流转生死，不为汝等若父若母儿女亲族，随一处所。”】
下面引，说现在了解生死当中，啊！一无是处，种种的过患，然后呢，我们产生大怖畏，一心求解脱。欸，但是为了策发你的大乘心，你一解脱，完了，只解决你自己啊！所以那个时候世尊就告诉我们：“诸比丘啊！各位啊！在这个有情当中，你要想找到极少数乃至一个、两个，说没有做过你父亲、母亲、亲属的，你找不到。整个的在这个法界有情当中，所有的有情，都是你的父母、亲属等等；不是你父母、亲属等等，找一个、两个都找不到。”当你想到这样的话，哎呀！对啊！既然这样的话，我要报答他们、要救他们。那个时候不能单单求自利，所以这个是策发大乘之因，现在这个概念很清楚了。[11:14]
And further: By understanding the words of the Bhagavan, bodhisattvas are able to leap into the ocean of cyclic existence. They do this so that all beings who have been their close relatives - like father and mother - throughout beginningless time and who are now bereft and without a protector may be freed by the boat of the Mahayana.The unsurpassed mantra vehicle also requires this method.
【了知世尊如斯言教，菩萨为以大乘道筏，度脱无始流转生死，为父母等诸亲眷属， (p44) 无依无怙诸众生故，安忍跃入。】
就是这样。那么现在我们了解了佛告诉我们的这个道理以后，学佛的那个菩萨行者，不是修小乘道，而是以大乘的这一个道，这个像一个船一样，要把所有的父母，无依无靠的、沉沦在生死的那一些人救出来。所以安心忍受这个众苦，跳到这个生死大海当中。[12:00]
【无上密咒亦须此理，】
显教大乘是这样，密教大乘也是这样，这是大乘共通的，在本论一开头已经说过了。显密两个根本绝对没有一点差别，一定是这个─意乐是大菩提心，就是大慈悲心，行的是六度、菩萨戒、万行等。[12:26]
p. 190
For, as Aryadeva says in his 《Lamp Which Is a Compendium of Deeds》: Through these stages, you should engage in these activities wholly free of elaborations. The stages for doing this are as follows: in the very beginning, you should recall the beginningless sufferings of cyclic existence, and then desire the bliss of nirvana. Therefore, you should completely give up all agitation, and even cultivate the idea that the rulers of kingdoms suffer.
【如《圣天摄行炬论》云：“以此次第，应当趣入极无戏论行。其次第者，谓修行者最初当念，无始生死所有大苦求涅槃乐，遍舍一切猥杂，下至王位自在，亦当修苦想。”】
这个是前面告诉我们的次第，很清楚。第一个嘛对生死的行相了解，然后呢推己及人，就这样，这个是次第。那么现在呢？我们了解了这个次第以后，“应当趣入”，真正 (p45) 地开始去走进去的话，“极无戏论行”。这个“戏论”两个字要解释一下，就是跟这个法义不相应的一切，都是戏论。尽管你今天嘴巴里面讲法讲得头头是道，可是如果讲完了以后，心里面不相应，这个叫戏论。所以它叫“极无戏论行”，一点都不能差的。那么现在这个次第是什么呢？修行的人，看哪！最初第一步，当念“无始生死所有的大苦”，这是我们应该的。无始生死以来，哎呀，不得了地苦啊！这唯一的要求的“求涅槃乐”，要求的求涅槃乐。那么那个时候怎么办呢？“遍舍一切猥杂”，于是在世间所有的一切杂染的，“猥”是猥秽，就是下劣的。当然现在叫我们作乞丐，欸，这个下劣的，那我要做一个上等的人。现在拿佛法来看哪，那个王位也是下等的，也是杂染的，乃至于到天上面也是。“当修苦想”啊！我们要了解这个道理啊，了解这个道理啊！[14:28]
所以当年我自己出家的时候，有人就这么说我，当时我不容易回答，现在完全了解了。人家怎么问哪？很可能人家会问你：“欸，你们不是说学大乘行什么等等吗？可是你们总觉得要厌患、厌离，离开这个东西，好像太消极啦！”对！从表面上面来去看，的的确确是这样，的的确确是这样，但是更深一层的意义来说的话，那就完全不同、完全不同。所以儒家有一句话：“人无远虑，必有近忧。”你没有这个远大的目标的话，对不起！你眼前的透不过去；反过来，你有了远大的目标，眼前就动摇不了你。所以我们拿一 (p46) 个最简单的譬喻，这个譬喻是常常说的，今天再说一遍。我们如果要能赚钱，哦，小孩子十几岁，现在这个地方到处缺工人，你跑得去马上就可以赚钱了。欸，但是一般的家长稍微有能力、有头脑的，绝对不让那个小孩子马上去赚钱。不但不让他赚钱，还要贴钱，干什么？送到学校里去念书，对不对？拿我们的眼睛观起来：欸，你这个人真颠倒啊！别人要赚钱，你怎么不要钱的？结果呢，欸，他却是真的赚了大钱。[16:11]
所以了解了这一点，我们必定要知道，我们真正修学佛法的人，的的确确，最主要的目的，还是在求苦的脱离，求乐的圆满。换句话说，把苦一切彻底地净除，不像世间人，哎呀，头痛医头、脚痛医脚，这种人短视、无明！所以对这种人看起来，他的确看不见你的究竟的意趣，究竟的意趣。所以我们古代，不要说佛法里边的，世间的那些一般的贤人，他都是这么说。这个《庄子》上面就有一段话，说这个藩篱之雀，那像普通那个小麻雀，它不知道鸿鹄之志，就是那个大鹏鸟。那个大鹏鸟是“一拍！”是扶摇直升几万里，这样的心力，那个小麻雀飞了个半天哪，一点点，它不了解这个心情的。的的确确我们眼前一般人都是短视，这一点我们的确要了解的。从世间而进入佛法，然后进入佛法要一层比一层深，一层比一层深，这个概念我们必定要知道。[17:39]
所以不管人家怎么说，嗯，没关系！我自己要有一个正确的认识，所以一开头最重 (p47) 要的，正知见最重要。你能够把那个正知见认得了，然后你这么一步一步走上去的话，最后，欸，人家还是要佩服你。不但佩服你，你还可以把人家救出来，所以我们千千万万不要看眼前的小事情。我们常常有的时候说：哎哟，好像人家做得很热闹啊！没关系，人家热闹他们的。我也很热闹，我怎么热闹法？我关起门来做，下我的因，因种当中是“极无戏论行”，极无戏论行！这是绝对重要、绝对重要的！是啊！你要弘法嘛！法从哪里弘起啊？你先要认得法，如法去做，那个时候你才能够弘啊！现在这个清楚、很明白。所以那个因地当中只要真正做对的话，那个才是我们真正的极无戏论行。用不着目前忙着跟人家唱对台戏，这个一点很清楚、很明白，这是我们必然要知道的事情，必然要知道的事情。[19:01]
但是我处处地方要提醒哦！处处地方要提醒，我们这一个概念，主要的是什么？就是因为我们回观我们自己，也晓得我们自己就是个初心行人。说外面这些人，你怎么晓得他不是菩萨来的？这个千真万确，对不对？所以我们看历史上面有各式各样的菩萨，这寒山、拾得两位这么了不起的人，他现一个乞丐相。这乞丐都是菩萨，何况那些人呢？他能够做出这么大的事业来，那真是菩萨。前天我还向老和尚请教那个事情，他就谈起当年慈航菩萨的一段因缘，啊！我听了真是感动得不得了。以前我还没听说过咧，这地方我跟你们说一下。[19:48]
(p48) 你晓得当代慈航菩萨，那是人人晓得，他的弟子律航菩萨，那这个也好了不起，他走的时候那个净相之美，他是念佛而走的。早几天他已经晓得了，然后临走的时候，那个吉相─早晨哪念佛，念了半天要叫他送，到最后说：“啊，不去了。”为什么？说他的弟子当中，他说老么还没有来，还要等。然后呢等到中午来了，“来了，那下午可以走了。”然后洗完了澡，说说笑笑，他还告诉大家：你看，你只要这样去做嘛！“身无病苦”什么，说完了，眼睛一闭，走了。这个这是他老人家亲自……那些人看的周围哦！所以他自己的修行固然好，他也觉得净土好，他劝他的师父，他一心要劝他的师父─慈航菩萨─劝他要修净土。慈航菩萨说：“你修你的净土，我可不要。”这个是真是个再来菩萨，他见生死当中有大利益，他不去。然后他那个弟子一直劝他，他“好！你要劝我去，我就去！”这样好好地就两腿一盘，一坐，没气了，就走了。有这个本事！[20:59]
然后很多弟子在那地方，大家都埋怨他：“你看、你看，那个、那个，你现在怎么样？”结果这个律老就，唉呀！害怕起来了，就在那儿磕头，求啊、哭啊、闹啊，一直在那儿就仆倒：“哎呀！师父你不能走啊！大家的确，现在大家都要依靠你呀！”他也不理，就是没气，就是死了；搞了个半天，他张开眼睛来了。是嘛！欸，你们有这个本事吗？所以我们不要看别人哦，千万不要看别人。这个菩萨的的确确在世间上面哪，你看不 (p49) 见他的，所以我们尽可能地看见别人都是菩萨。那个时候有什么好处啊？喏，我自己赶快努力跟他学。所以关于前面这个道理，务必正确知道，有百利无一害。[21:48]
请翻到190页，共中士道分四个部份。第一个“正修意乐”，是中士的内涵是什么，这是第一个。第二呢，“彼生起之量”。正修的内涵，就是讲它的质要正确；第二个要达到什么样的量，量要足够。第三个“除遣此邪执分别”，有很多人对于这个道理不清楚，乃至于错误的执着，产生种种流弊，这个把它清除，把它清除。关于第三点对我们是特别重要，我们一定要把错误的拿掉了以后，那个时候才能够把正确的树立起来，树立起来。这个本论上面是特别说明的一点，是很多人把厌离心误解以为单独小乘的，说大乘不应该，这个概念是绝大的错误，根本上就错误了。因为它本论究竟目标，实际上就是佛陀出世的真正的原因，是引导我们走上究竟这条道路，究竟这条道路。[23:50]
同时也顺便一提的话，反过来我们也不要停在单单这个厌离心，策发了厌离心，还要进一步怎么样升华这个厌离心。由于自己的厌离心，进一步要解决一切众生的问题。实际上呢，却同样地也真正解决了自己的问题，这个是留在下面讲。所以在我们初心行人，最后有一段话，就是190页上面第一行。最初修行的人，最重要的，我们务必要了解无始生死以来的这个痛苦，然后呢一心要求这个解脱大苦的涅槃之乐。要了解世间一 (p50) 切无非是苦，无非是苦。不要说世间一钱不值，乃至于王位，王位那都不值得我们流连。不但不值得，而且这是痛苦的根本，这是我们初心行人应该第一步认识的。有了这个，那么整个的佛法才能建立起来。[25:22]
上面有了这个条件，我们进一步就问了：是的，现在我们对于解脱的内容晓得了，应该达到什么程度也了解了，错误的概念也排除掉了，那么现在呢，说一心要想修，应该修什么个方法？所以，[25:49]
Ascertaining the nature of the path leading to liberation : 1) The kind of life through which you halt cyclic existence
【◎ 第四决择能趣解脱道性者。】
这个地方就来说明一下，什么是我们该走的路，走这条路达到最后解脱这个目的。[26:09]
Exhort yourself and meditate on the faults of cyclic existence. As Sri Jagan-mitrananda says: Although we have sunk into the midst of cyclic existence, An ocean of suffering with neither bottom nor shore, We are not disenchanted, we have no fear, we are pleased and exited. What is going on in our minds? Although we have entered a fire constantly blazing. With problems, poverty, hardship in acquiring food and shelter, effort in keeping and finally loss, as well as separation, illness and aging, we boast of happiness, This seems insane.
【如室利胜逝友云：“沉溺三有流，苦海无边底，喜掉无厌畏，何物在我心。贫难求护坏，离及病老衰，入恒炽然火，觉乐宁非狂。”】
他说，先提醒我们一下，说我们现在是怎么个状态呢？在“沉溺”，就是溺在那个水当中、大海当中。那个大海什么？“三有”！三有就是欲界、色界、无色界。不但是欲界一无可取，人间、天上，乃至于色界、无色界天，这么大快乐，实际上这个还在轮回当 (p51)中，这个还是苦海。既无边、也无底，说明它的深跟广都是无法测量的，换句话，这个苦是无穷无尽的。在这样的大苦的无穷无尽的这个环境之下，我们不了解、不厌恶，居然还去欢喜它。“掉”，掉是通常说掉举或者掉散，就算是我现在学习了，心里面还是散散乱乱，不认真地努力。对于这一个“世间真相无非是苦”不认识，也不怕、也不厌。唉！是什么东西在我心里面把我蒙蔽了呀？这样。第一说明这个。[28:06]
下面呢告诉我们，这个三有当中贫乏，实在是要求的都难得到呀！所以“难求”。你没有什么东西真正来保护你，处处地方、样样东西来失坏。“离”就是最后，它三有一切的根本体性，就是别离自性，最后总归要死。死了之前病哪、老啊、衰呀，无非是这种大苦。这个大苦说从来不停的，所以“炽然大火”。在这种情况之下，我们居然觉得快乐，唉！这个岂不是我们颠倒了、疯啦，我们真是这个样啊！[28:56]
Alas, the worldly have eyes yet are blind; although you see the obvious, you do not think about it at all. Has your mind become hardened?
【又云：“噫，世具眼盲，虽现前常见，后仍不略思，汝心岂金刚。”】
世间人，虽然我们有眼睛，但是我们像瞎子，我们是开眼瞎子，开眼瞎子。为什么这样说呢？说上面这种大苦的道理呀，眼前经常出现，这事实明明摆在这里，但是我们居然不去用功地思惟、观察。
82A Commentary
ENGLISH LR V.1 (ENGLISH COMMENTARY BOOK 12 P18)[00:08]
Since your karmic obscurations are very weighty, why do you not seek methods to clear away the obscurations? Why do you not accumulate the collections of merits? These are all the best ways of accumulating the collections of merits. This is said very clearly earlier – making offerings to the Three Jewels. And then, with your love and compassion, you kindly provide aid to all sentient beings. Therefore, "The merit field of treating someone with a sickness is the supreme merit field." Perhaps this person does not have any illness. Even though this person is not physically sick, but his mind is ill. So, you might as well appease him, appease him! If you can truly do that, that is the best way to clear away obscurations, the best way to accumulate the collections. On the one hand, you will have done the work. Others will be grateful to you. You will be delighted as well. You will have also accumulated the collections and attained accomplishments. The happiness of cultivation is truly delightful! It is truly delightful! If everyone does this, when you gather people like this together, it will be very harmonious. Upon coming to the monastery, ah! this monastery is thriving. It is just this way. And this requires mutual encouragement between one another. How can Buddhism not prosper under this circumstance? This point, I thought that I will mention this in passing. The details of this will be explained in the great capacity. This will be explained in detail, one by one. This is what we should be joyful about. On the contrary, [01:23]
When you wander through cyclic existence by the power of karma and afflictions, you are tormented by many sufferings. If you are unable to accomplish even your own aims, what need is there to mention that you cannot accomplish those of others?
Conversely, if we do not understand this principle, we cannot even begin to discuss this. Due to the potency of our own foolishness, ignorance, afflictions and karma, we wander through cyclic existence. In this case, "you are tormented by many sufferings." This type of person cannot even solve his own problems, not to mention helping others.[01:53]
Since such wandering is the door to all problems,
This is the source of all problems! This type of emotional state.[02:02]
bodhisattvas must be even more disenchanted with cyclic existence than Hinayana practitioners and must stop their own wandering caused by karma and the afflictions.
Do you not think of yourself as a Mahayana practitioner? Yes! Even a Hinayana practitioner will see this and therefore only seeks for his own [liberation]. If you are going to help everyone to be freed, can you still be like this? This is why he says this! If we think we are Mahayana practitioners, we should know that this does not mean we must accomplish this now, but at least in the causal period, in our minds, we should know how to fulfill our virtuous aspirational prayers![02:34]
Nevertheless, bodhisattvas must enjoy being reborn in cyclic existence through their aspirational prayers and compassion.
Now you understand this principle, which has been explained earlier, you will put yourself in the place of another and develop great compassion. At this time, you will say, "I am not afraid!" Even though this will clearly bring about extreme suffering [to yourself], you are willing to do this for them. This is the type of mental capacity you should have! Therefore, it is absolutely not the case where, ah, as you have encountered a little suffering, you find it unbearable. No matter how great the suffering, you will be able to do this on behalf of others! Therefore, genuine Mahayana practitioners are definitely extremely courageous – such is their mental state. To help others in this way, one "must enjoy [being reborn in cyclic existence.]" [03:15]
These two ways of being reborn are not the same.
We should distinguish these two ways clearly![03:19]
Failing to make this distinction leads to qualms like that above. The Bodhisattva Levels says that if the proponents of such a position have taken the vows of a bodhisattva then they have committed a misdeed permeated with afflictions. However, fearing too many words, I will not quote the passage in full.
Between these two, you must distinguish them clearly. If you cannot distinguish them clearly and follow the earlier [misconception] - ah! What was stated earlier? Cultivating the determination to be liberated based on the faults of cyclic existence is something that practitioners of the Sravaka vehicle do. The Mahayana practitioners do not need to do this. That is bad because you are mistaken! That is the case. If you are one who has taken the vows of a Bodhisattva, to have this type of attitude would constitute a transgression of the vow. I will not explain this here. I will not explain this in detail here.[04:00]
Hence, it is amazing that bodhisattvas see the defects of cyclic existence and are thoroughly disgusted, yet do not give up their vow because they are motivated by great compassion.
This is true. Therefore, as you see clearly that cyclic existence is good for nothing and devoid of any merit, you will be thoroughly disgusted. What is the reason you do not leave [cyclic existence] even after generating disgust? It is because you are motivated by great compassion. Ah! Although I am able to escape but all of my mothers are in here. You do not have the heart to leave! It is because you do not have the heart to sever your ties that makes this correct. This is what is rare and difficult to find! On the contrary,[04:40]
If those who see the wonders of cyclic existence as like a celestial mansion—
Ah, [if] all the wonders of cyclic existence seem incredibly excellent![04:50]
without reducing their craving even in the slightest—
There is not the slightest reduction in attachment at all.[04:55]
claim to be serving others, how could their unwillingness to abandon cyclic existence please the wise?
But you claim, “Ah, I am benefitting others! This is why I will not abandon cyclic existence.” Those who are truly wise will not do this![05:11]
As Bhavaviveka's Heart of the Middle Way says:550
The scripture is used as reference.[05:17]
Since bodhisattvas see the faults of cyclic existence, they do not remain here. Because they care for others, they do not remain in nirvana. In order to fulfill the needs of others, they resolve To remain in cyclic existence.
(Translator note: according to Master's explanation, the text is translated to be more like this in Chinese, Since Bodhisattvas see the faults of cyclic existence, no existence remains in their minds. Because they care for others, they do not remain in nirvana. In order to fulfill the needs of others, they resolve to do that which is prohibited, to remain in cyclic existence.) Since you have seen the faults of cyclic existence - to have truly seen it, this is not the case where you have not seen it! After seeing this, you will most certainly generate a great disgust! Therefore, for you, in fact your mind will no longer bear this "existence." This "existence" is the factor of "existence" in the twelve factors of dependent-arising. What is the existence factor in the twelve factors of dependent-arising in accord with? It accords with the defilements of craving and ignorance. He will not have this. But why does he not escape (from cyclic existence)? "Because they care for others, they do not remain in nirvana." Ah, because of his compassion, he will not remain in nirvana. At this time, "in order to fulfill the needs of others, they resolve [to do that which is prohibited]." It is because he wishes to benefit others, he will do that which is prohibited. What is "prohibited"? It is something that you are not supposed to do if you are doing it for self-interest. But if you are doing this for others, you will need to engage in it. This is it. This is to say that it is not allowed for a Hinayana practitioner to do this but it is allowed for a Bodhisattva. This means "that which is prohibited" is actually an action that is mandated by the vows of a Bodhisattva. It is under such circumstances that a Bodhisattva will "remain in cyclic existence."[06:33]
Therefore, in the Levels of Yogic Deeds, it has clearly explained the vows of a Bodhisattva. For practitioners of the Sravaka vehicle who seek self-liberation, they should have fewer tasks, fewer actions, and fewer expectations. A Bodhisattva will likewise need to develop disenchantment, [but] a great disgust that is far more intense than that is felt by Hinayana practitioners. But in order to serve others, even if one perceives the horrendous and disgusting nature of this, for the sake of others, he will take this on! Hence, it is based on this type of mindset of the Bodhisattva that "fewer tasks, fewer actions, and fewer expectations would not be good." (Translator: apologize for being unsure of this translation.) This is what we should understand.[07:05]
Once you see the limitless sufferings of all living beings—such as the one hundred and ten sufferings explained in the Bodhisattva Levels—you allow this to be the cause for great compassion.
There, there, there! The Bodhisattva Levels speaks of the Bodhisattva ways, but it does not avoid the topic of suffering! Quite the contrary! Earlier on, we have only talked about the eight sufferings, the six sufferings, the three sufferings and so on. Ah, the Bodhisattva Levels actually explains one hundred and ten sufferings. You have no idea of the variety of sufferings. As the Bodhisattvas see these sufferings, they will develop a great fear and a great disenchantment. Ah, from this disenchantment, a Bodhisattva will put himself in the place of another, and this will become "the cause for great compassion." Hence, it is not the case where they do not see [the sufferings] or have no disenchantment.[07:44]
At this time, when you cultivate a heart that has a forceful and enduring inability to withstand the sight of others' sufferings, it would be contradictory to be not even slightly disenchanted with cyclic existence. [261]
Look at this! Upon seeing the limitless sufferings, what arises in his mind? Forceful and enduring. The disenchantment with the suffering is very forceful. What is "enduring"? It never ceases. Just like that. This is the kind of disenchantment of cyclic existence. One will feel disenchanted even if it is for his own interest. One will feel that this is horrendous and so difficult to put an end to. You can imagine that you would be extremely disgusted by this! Now that you wish to help all beings, the kind of disenchantment you would have would be an even greater measure, to the extent of the extreme. You can imagine that. Therefore, to say that Bodhisattvas are not disenchanted, that is completely wrong, completely wrong! Hence "it would be contradictory. "Bodhisattvas are absolutely not like that![08:40]
The theme of Aryadeva's Four Hundred Stanzas is the stages of the path upon which bodhisattvas develop great revulsion for cyclic existence and then, seeing living beings as their close relatives, enter the ocean of cyclic existence for their sake.
What is his actual state? You have already seen the faults of cyclic existence and have the means to be liberated from it. But what is the reason for not leaving cyclic existence? This is because one sees that all sentient beings are one's parents and close relatives. Therefore, despite the sufferings, you will enter cyclic existence to help them! It is for the sake of others! That is the case! "The theme of Aryadeva's Four Hundred Stanzas is the stages of the path..." All the great scriptures and commentaries state the same.[09:24]
In his commentary on that work, the great master Candrakirti clarified this:551
Due to the Buddha's explanation of the faults of cyclic existence, his disciples learned to fear it and desire freedom from it. The Bhagavan said the following so that they would develop a strong connection to the Mahayana: "O monks, among all who have passed through cyclic existence for a long time, there is not one being among all the various types of living beings who has not been like a father, mother, son, daughter, relative, or step-relation to you."
It leads you to this next. Now that you understand cyclic existence, ah! It is devoid of any merit and has all kinds of faults. And then, you will develop great fear and seek only for liberation. Now, in order to initiate your Mahayana aspiration [at this time] - if you seek liberation at this time, it is over, you will only solve your own problem - this is when the Bhagavan will explain further to us. "O Bhikshus! Everyone! Among the sentient beings, to be able to find a few, even one or two people who have never been your father, mother, or relative, it will be impossible. For all the sentient beings in the Dharma realm, every sentient being has been your parents or close relatives. If you wish to find one who has not been your parents or close relatives, you can’t even find one or two." As you think of this, "Ah! Right! Since this is the case, I need to repay them and save them. Therefore, at this time, one cannot only think of pursuing one’s own benefit. So, this is a cause for entering Mahayana. Now, you are clear of this concept.
And further:
[11:14]
By understanding the words of the Bhagavan, bodhisattvas are able to leap into the ocean of cyclic existence. They do this so that all beings who have been their close relatives— like father and mother-throughout beginningless time and who are now bereft and without a protector may be freed by the boat of the Mahayana.
It is exactly like this. After we understand the principles explained by the Buddha, we know that a Bodhisattva practitioner who wishes to emulate the Buddha does not train on the path of the Hinayana. Instead, he trains on the path of the Mahayana, which is much like a boat that brings salvation to all the fathers and mothers who are bereft of any protector and to those who are sinking in the ocean of cyclic existence. Therefore, he is at peace as he enters the ocean of cyclic existence to bear the sufferings. [12:00]
The unsurpassed mantra vehicle also requires this method.
This is the case for the Mahayana of the Sutra vehicle. It is also the same for the Mantra vehicle. This is shared among all of Mahayana. This was indicated at the very beginning of this treatise, there is absolutely no difference in the fundamentals of the Sutra and the Mantra, it must comprise these things - the attitude has to be the great spirit of enlightenment which is great compassion and the actions are the six perfections, the vows of Bodhisattvas and the myriad associated practices. [12:26]
For, as Aryadeva says in his Lamp Which Is a Compendium of Deeds:552 Through these stages, you should engage in these activities wholly free of elaborations. The stages for doing this are as follows: in the very beginning, you should recall the beginningless sufferings of cyclic existence, and then desire the bliss of nirvana. Therefore, you should completely give up all agitation, and even cultivate the idea that the rulers of kingdoms suffer.
These are the stages that were mentioned to us earlier. It is very clear. The first thing is to understand the nature of cyclic existence and then to consider others in one’s own place. Just like that. These are the stages. So, what should we do now? After we understand these stages, we "should engage in these activities." When we truly begin to engage, we should be "wholly free of elaborations." I need to explain the word "elaboration." Anything that does not accord with the teachings would be elaborations. Even though you may eloquently discuss about the teachings, but if your mind does not accord with the teachings you have talked about, this is called elaborations. That is why he calls it, "wholly free of elaborations." You cannot even have a little bit of fault. So, what are the stages now? For practitioners, look at this! The very first step, "you should recall the beginningless sufferings of cyclic existence." This is what we should do. From the beginningless time, ah, there have been unspeakable sufferings! You should only seek for this, "desire the bliss of nirvana." You should only desire the bliss of nirvana. What should you do then? You should "completely give up all agitation." This means all defilements in the mundane world. So, the word "agitation" includes those things which are inferior. Of course, in the present days, if we are asked to be beggars, we would consider that inferior. And you may say that you want to be someone of superior status. But from Buddhism's point of view, even a king's throne is considered inferior and defiled. Even being a deity would be viewed as such. You should "cultivate the idea that the rulers of kingdoms suffer." We should understand this principle. We should understand this principle. [14:28]
So, in those days when I was first ordained, someone asked me something. It wasn't easy for me to answer the question then, but I completely understand it now. What did he ask? And it is very possible that you may be approached with this question, "Well, didn’t you say you are learning the Mahayana practice? But you keep insisting on disgust, disenchantment and renouncing things. Isn't that too pessimistic?!" Yes! If you look at this superficially, it would indeed seem that way. It would indeed seem that way. But if you look at this from a deeper perspective, then it is entirely different, entirely different. There is a quote from Confucian school, "If a man takes no thought about what is distant, he will find sorrow near at hand." If you do not have a far-reaching goal, I am sorry! You will not be able to sort out your present problems. On the contrary, once you have a far-reaching goal, you will not be faltered by the present problems. Let us use the simplest analogy. This is something we frequently use. I will use it again today. If we want to make money, oh, let’s say for a teenager, there is shortage of workers for the jobs out there. You can immediately start to make money if you apply for the job. Ah, but any parent who is slightly more capable and sensible will never allow the child to earn a living at this time. Not only will they keep the child from earning an income, they will support the child financially. What is this for? To send him for more schooling. Right? The way we would look at this could be, "Ah, you are ludicrous! Everyone else wants to make money, why would you not want the money?" But as a result, ah, he is the one who rakes in the fortune. [16:11]
Thus, after understanding this point, we must know that for those who genuinely seek to train in Buddhism, the primary objective remains to be freed from suffering and to seek the perfection of happiness. In other words, one must completely eradicate suffering. This is unlike the style of the mundane people where they would seek treatment when there is a headache, seek treatment when there is foot pain. This kind of person is shortsighted and ignorant! Hence to such person, it is indeed difficult for him to make sense of your true intent, your true intent. This is why in the ancient time, not to mention Buddhism, but even the sages in the mundane world would say the same thing. There is a passage in the writings from Zhuāng Zi. He said that for a sparrow on a fence, it is like an ordinary little sparrow, it would not understand the ambition of a large swan. The swan mentioned here is more like the roc [enormous legendary bird of prey]. As soon as the roc expands its wings, it could soar upward for tens of thousands of miles. It has such kind of mental capacity. The little sparrow will fly for a long time only to travel a short distance. Therefore, the sparrow will not be able to relate to the mentality of the giant Peng bird. It is certain that ordinary people in the present days are shortsighted. This is something that we really need to know. We need to advance from the mundane world to the world of Buddhism. And after we enter Buddhism, we need to delve deeply, level by level, delve deeply, level by level. This is a concept that we must know. [17:39]
Therefore, no matter what others say, um, it does not matter! I am the one who needs to have a correct understanding. So, the most important thing at the very beginning is to have the correct view, which is most imperative. If you can recognize the correct view and use it to advance step by step, in the end, others will be impressed with you. Not only will they admire you, you can also save others. Therefore, we should never look down on things that may seem trivial now. We would frequently say, "Ah, the activities others are doing seem to be bustling with noise and excitement!" It does not matter. Others can be bustling with noise and excitement. I am doing something that is bustling with noise and excitement as well! What sort of activity am I doing? I do it with my doors closed. I am planting the causes. The seeds that I plant are "wholly free of elaborations." They are wholly free of elaborations! This is absolutely important, absolutely important! Yes! You want to propagate the teachings! How do you begin to propagate the teachings? You must first understand the teachings and put it to practice accordingly. Only then will you be able to propagate the teachings! That is very clear and apparent here. Therefore, if we truly practice the correct way in the causal period, that is when our practices are wholly free of elaborations. There is no need for you to be busy competing with others right now. This is very clear and apparent. This is something we must know, something we must know. [19:01]
But I must remind you in every aspect! I must remind you in every aspect. What is the main point of this concept? It is for us to observe ourselves. We should know that we are beginning practitioners. Speaking of those people out there, how do you know that they are not Bodhisattvas? This is absolutely true, isn't that right? If we look at history, there were all kinds of Bodhisattvas. For the two Bodhisattvas, Hán Shān and Shí Dé, they were extraordinary. But they manifested as beggars. Even these beggars can be Bodhisattvas, let alone those people we had just mentioned? If a person can create such a great
undertaking, he is truly a Bodhisattva. The day before yesterday, I was asking the senior abbot for advice on that. He told me the story of Cí Háng Bodhisattva. Ah! I was extremely moved as I heard the story. I had not heard of it before. Let me tell it to you now![19:48]
You should know that during those times Cí Háng Bodhisattva was well known to everyone. His disciple, Lǜ Háng Bodhisattva was also remarkable. When he left this world, the sign pf purity manifested by him was utterly beautiful. He passed away while reciting the Buddha's name. He had known about it a few days earlier before his death. So, when he was about to leave, there was an auspicious sign. He had been reciting the Buddha's name since early morning and instructed others to send him off. At the last minute, he said, "Ah, I cannot go now." Why? He said that of all his disciples, the youngest one has yet to
come. So, he needs to wait for him. When his disciple arrived at noon, "He is here. I can leave in the afternoon then." After he took a bath, he happily chatted with the disciples and even told them, "Look, you just have to practice like this! 'There will be no suffering from sickness.'" After he was done speaking, he left as soon as his eyes closed. He had personally...those people who surrounded him were watching! His own practice was indeed excellent, he also thought that the Pure Land practice was excellent. So he had advised his teacher to follow. He wholeheartedly advised his teacher, Cí Háng Bodhisattva, to learn the Pure Land method. Cí Háng Bodhisattva said, "You can train in the Pure Land method. But I do not want to." He truly was a returning Bodhisattva. He saw that there was great benefit in cyclic existence, so he did not want to go to Pure Land. But his disciple kept persuading him. So, he said, "Alright, fine, if you persuade me to go, I will go!" So, he posed in the lotus position. As he sat down, his breath ended. He left just like that. He had this kind of ability![20:59]
Ah! Many of the disciples were there and they were complaining to him, "Look at that, look at that, what are you going to do now?" As a result, Lǜ Háng Bodhisattva....Ah! He became frightened. He prostrated, pleaded, cried, and kept going at it. He kept on prostrating, "Ah! Master, you cannot leave us! Everyone, now everyone really has to depend on you!" But his teacher ignored him. He was not breathing. He was dead. But after all the commotion, his teacher opened his eyes. Yes! Do you have such kind of ability? This is why we should not be observing [the faults of] others, we should not be observing others. The Bodhisattvas are really here in this world, you cannot tell who they are. Therefore, to the best of our ability, we should view everyone else as a Bodhisattva. What kind of benefit will this bring you? There, [this means] I must quickly strive to learn from him. Thus, for the principle that was covered earlier, it is necessary for you to understand it correctly. There are only advantages without any harm.[21:48]
Please turn to page 190 of The Great Treatise on the Stages of the Path to Enlightenment (English Lamrim Vol 1, page 333). The medium capacity is divided into four parts. The first part is "the mental training." This describes the content of medium capacity. This is the first one. The second one is "the measure of the determination to be free." The content to which one should train in describes how the quality (attribute) must be correct. The second one describes the quantity (the measure) that needs to be achieved, there has to be an adequate amount. The third one is "dispelling misconceptions." There are many people who are not clear with the principles, they may even have misconceptions. This leads to all kinds of problems. This has to be cleared away. This has to be cleared away. Regarding the third point, this is especially important for us. We must be able to eliminate the mistakes before we can establish what is correct, establish what is correct. The treatise has specifically explained this point. Many people have misconstrued disenchantment to be a practice that belongs solely to the Hinayana. They claim that the Mahayana practitioners should not cultivate this attitude. This is a grave mistake. It is fundamentally wrong. The ultimate goal of this treatise is actually the true reason for the Buddha to appear in this world, to guide us towards the ultimatepath, the ultimate path. [23:50]
Meanwhile, by the way, we should not stop short of just cultivating disenchantment alone. After we have initiated disenchantment, we need to go a step further to elevate this disenchantment to a higher level. It is by generating this disenchantment that one can then take another step further to solve the problems of all sentient beings. In fact, this will help you to truly solve your own problem as well. This part will be saved for explanation later. Therefore, for us beginners, there is a paragraph from the first sentence of page 190 (English text, page 333). For beginners, the most important thing is that we must understand the sufferings of this beginningless cyclic existence. Having understood that, you will wholeheartedly seek for the bliss of nirvana which releases you from this great suffering. You have to understand that everything in this world is nonetheless suffering, is nonetheless suffering. Not to mention this worthless mundane world, even a king's throne, even the throne is not worth for you to stay on. Not only is it not worthwhile, it is the root to your suffering. This is what we as beginners should recognize in the first step. With this, we are able to establish the entire Buddha-Dharma.[25:22]
Having obtained this recognition, we will go a step further to ask, "Yes, now we know what it means to seek for liberation and the measure for this attitude. We have also refuted the misconceptions. So now, we want to wholeheartedly practice. How do we begin to practice?" Therefore..[25:49]
d) Ascertaining the nature of the path leading to liberation
i) The kind of life through which you halt cyclic existence
ii) The kind of path you cultivate to halt cyclic existence
a' The certainty of the enumeration of the three trainings
1' The stages of disciplining the mind
2' Their results
3' The objects that they eliminate
b' The determination of the order of the three trainings
Here it explains the kind of path we should take, and that by walking this path we ultimately reach the goal of liberation.[26:09]
Exhort yourself and meditate on the faults of cyclic existence. As Sri Jagan-mitrananda says:553 Although we have sunk into the midst of cyclic existence, An ocean of suffering with neither bottom nor shore, [262] We are not disenchanted; we have no fear; we are pleased and excited. What is going on in our minds? Although we have entered a fire constantly blazing With problems, poverty, hardship in acquiring food and shelter, Effort in keeping and finally loss, as well as separation, illness, and aging, We boast of happiness. This seems insane.
He says this to first remind us. What is the condition we are in now? We have "sunk", that is we have sunk in the water, in the ocean. What ocean? It is the ocean of "cyclic existence." Cyclic existence comprises of the desire realm, form realm, and the formless realm. Not only is the desire realm devoid of any merit, the human realm, the heavens, and even the form and formless realms that give you great pleasures, these are all still within cyclic existence. These are all part of the ocean of suffering. It has neither bottom nor shore, which explains its immeasurable depth and vastness. In other words, the suffering is limitless and endless. Under the threat of this limitless and endless suffering, not only do we not understand and not disgusted by it, but we also enjoy it. "Excited," excited usually means being distracted. This is to say that even though I have learned, my mind is still distracted, and I do not diligently strive. We neither understand, nor afraid, nor disgusted of the fact that "the reality of the mundane world is nonetheless suffering." Ah! What has shrouded my mind? There, it first explains this.[28:06]
It then describes to us the poverty in the cyclic existence. It is difficult to obtain whatever that you are after! Therefore, there is "hardship in acquiring." You have nothing for your own protection. Everywhere, everything will be lost and perished. "Separation" is that the fundamental nature of cyclic existence is the nature of separation. One will eventually die. But before death, there will be sickness, aging, and deterioration, nothing but great suffering. This great suffering will never cease. It is therefore "a fire constantly blazing." Under this circumstance, we can even feel happy. Ah! Would this not make us preposterous and ludicrous? This is how we truly are![28:56]
And: Alas, the worldly have eyes yet are blind; Although you see the obvious, You do not think about it at all. Has your mind become hardened?
People of the mundane world, even though we have eyes, we often act like blinds. We have eyes yet blind, have eyes yet blind. Why? Even though the principle of the great suffering of the world appears before us frequently, and the fact is on display clearly, we just do not diligently reflect and analyze it.