The Great Treatise on the Stages of the Path to Enlightenment (菩提道次第廣論)

Now, we should explain the proper sequence for a teacher to guide a student who, as previously described, correctly relies on a spiritual mentor.

Second, the sequence of how to cultivate the mind based on oneself is divided into two parts: 1. Encouraging the mind to grasp the essential points while in a favorable human life, 2. The method for actually taking hold of these essential points.

The first part is further divided into three: 1. Clearly understanding what a favorable human life is, 2. Reflecting on its great meaning, 3. Reflecting on its rarity.

The first of these is divided into two: 1. The favorable conditions, 2. The perfect endowments.

Now, the first:

As stated in the *Collection of Precious Merits*: "Through precepts, one cuts off the forms of animal rebirth and the eight states of no-leisure, always attaining leisure." This means that being free from the eight states of no-leisure is itself leisure.

The eight states of no-leisure are described in the *Letter to a Friend*: "Holding wrong views, born as an animal, hungry ghost, or in hell, Where there is no Buddha's teaching, or born in a borderland among barbarians, Being dull-witted, mute, or in the long-life heavens— Being born in any one of these is called the eight states of no-leisure. Free from these faults, one gains leisure; thus, strive diligently to end birth and death."

Furthermore: - If there are no fourfold assemblies of practitioners, it is called a borderland. - Being dull-witted, mute, deaf, or with impaired limbs is called having incomplete faculties. - Wrongly holding that there is no past or future life, no karma and its results, and no Three Jewels is called holding wrong views. - Where no Buddha has appeared is called having no Buddha's teaching.

Among these four, the first two and the last prevent one from understanding what to adopt and what to abandon, while the third prevents one from having faith in the true Dharma.

In the three lower realms, it is extremely difficult to develop the mind for practicing the Dharma; even if a little arises, suffering oppresses one, making practice impossible.

As for the long-life heavens, the *Commentary on the Letter to a Friend* says they are the formless realms and the realm of no-perception. The *Treatise on the Eight States of No-Leisure* also says they are the desire realm heavens, constantly distracted by sensual pursuits.

The realm of no-perception is described in the *Abhidharma* as a part of the fourth concentration, within the heaven of abundant fruit, like a hermitage outside a village. Except at the time of birth and death, all mental activities cease, and one remains in this state for many eons.

Formless realm noble ones are not in a state of no-leisure; rather, it is the ordinary beings born there who, lacking the roots of virtue to cultivate the path to liberation, are in a state of no-leisure. The constantly distracted desire realm heavens are also like this, so they too are called states of no-leisure.

As the *Commentary on the Letter to a Friend* states: "In these eight states, because there is no leisure to cultivate virtuous actions, they are called states of no-leisure."

**The Second Aspect: Perfect Conditions** is divided into two parts: **The Five Personal Perfections**, as stated in the text: "Born among humans, with faculties intact, free from wrong actions, and having faith in the proper foundation."

"Born among humans" means being born in a place where the fourfold community of disciples resides. "With faculties intact" means not being mute or deaf, and having all limbs, eyes, and ears complete. "Free from wrong actions" means not having committed or caused others to commit heinous crimes. "Having faith in the proper foundation" means believing that the Vinaya is the source of all wholesome worldly and transcendent practices. The Vinaya here refers to the entire Tripitaka.

These five pertain to oneself and are conditions for practicing the Dharma, hence they are called "personal perfections."

**The Five External Perfections**, as stated in the text: "The Buddha appears, teaches the true Dharma, the teachings remain, practitioners follow them, and others show compassion."

"The Buddha appears or manifests" means that after accumulating merit over three great asamkhyeya kalpas, he attains enlightenment on the Bodhi seat and manifests as a fully awakened one. "Teaches the true Dharma" means that either the Buddha or his disciples expound the true Dharma. "The teachings remain in the world" means that from the time of the Buddha's enlightenment until his parinirvana, the ultimate truth of the Dharma can still be practiced and realized, as it has not been destroyed. "Practitioners follow the teachings" means that those who have realized the Dharma understand its power and guide other beings accordingly, teaching and instructing them in accordance with the Dharma. "Others show compassion" means that there are donors and benefactors who provide necessities such as clothing.

These five pertain to external conditions and are also necessary for practicing the Dharma, hence they are called "external perfections."

In the *Śrāvaka-bhūmi*, the first four external perfections are said to be incomplete in the present age. However, the true Dharma is still taught, the teachings remain, and practitioners continue to follow them, so there is still a sufficient basis for practice.

Second, reflect on the immense value of having this precious human life.

To attain ultimate happiness, if one does not purify and practice the true Dharma, but merely strives for temporary pleasure and the avoidance of suffering within this lifetime, even animals do the same. Thus, though born into a fortunate realm, such a person is no different from an animal. As *The Book of Disciples* says:

"Like a young elephant, craving the few mouthfuls of grass growing at the edge of a deep pit, fails to obtain them and falls into the abyss—so it is with those who seek only the pleasures of this life."

In summary, to practice the true Dharma, especially the Mahayana path, one must possess the kind of human body described earlier, as it is not complete in any other form. As the *Disciple’s Book* says: "The path of the Well-Gone One, which will guide beings to liberation, is attained through the vast power of the human mind. This path is not gained by gods, dragons, non-gods, garudas, vidyadharas, or serpents."

The *Entering the Womb Sutra* also states: "Although humans endure boundless suffering, this human realm is a precious opportunity, difficult to obtain even over countless eons. When gods approach death, other gods say, 'May you be reborn in a fortunate realm,' and that fortunate realm is the human realm." Even gods aspire to attain this human body.

Among desire realm gods, some, due to deep habits from practicing the Dharma in past human lives, are capable of newly realizing the truth. However, in the higher realms, there are definitely no beings who newly attain the path to enlightenment. As mentioned earlier, even the desire realm gods often fall into unfavorable conditions. Therefore, for initial spiritual practice, the human body is supreme.

Among humans, those in the Uttarakuru continent are unfit to uphold ethical precepts, so praise is given to the bodies of the other three continents, with the Jambudvipa body being especially commended.

Thus, we should reflect: "Now that I have obtained such a precious human body, why should I let it go to waste? If I waste this opportunity, what greater self-deception or foolishness could there be? I have repeatedly fallen into the perilous states of the lower realms and unfavorable conditions, and now, having once escaped, if I squander this chance and return there again, I would be mindless, as if under a spell."

We should contemplate this repeatedly. As the sage Shantideva says: "What seed can be planted to cross the shore of samsara? The supreme seed of enlightenment is more precious than a wish-fulfilling jewel. O people blessed with its potential, who would let it bear no fruit?"

The *Bodhisattvacharyavatara* also states: "Having obtained such an opportunity, if I do not practice virtue, There is no greater deception, no greater folly than this. If, understanding this, I still shrink back out of ignorance, At the time of death, I will be filled with deep regret. If the unbearable fires of hell constantly burn my body, The fierce fire of remorse will surely scorch my mind. This hard-to-obtain, beneficial human life— How did I come to possess it? If, knowing this, I still let myself be led to hell, I am like one under a spell, mindless and unaware. What delusion blinds me? What is wrong with my mind?"

Dromtönpa also asked Gönpawa: "Do you remember that you have obtained this precious human life?" And Gönpawa, each time he meditated, would recite this verse from the *Madhyamakavatara*: "If, while free and well-favored, I do not train myself, Then, falling under the control of others in dangerous states, How will I ever escape?"

We should train our minds in this way.

When we consider its ultimate value, it is indeed great. Likewise, when we consider its immediate value, it is also great. For in the pursuit of a better rebirth, the causes for achieving a perfect body, wealth, and companions—such as generosity, discipline, and patience—can be easily accomplished in this life. These principles should also be reflected upon.

If we fail to diligently strive day and night for the causes of both a better rebirth and ultimate liberation, we will be like someone who returns empty-handed from a land of treasures. In future lives, we will lack happiness and will not obtain a free and well-favored human life. Without this, suffering will continue to arise. What deception could be greater than this? We should earnestly contemplate this, as the noble Shantideva said:

> "If a person who has obtained the wealth of a human life, gained through countless eons, foolishly fails to accumulate even a little merit in this life, they will go to the next world and enter a house of unbearable sorrow. Like a merchant who returns empty-handed from a land of treasures, they will lack the ten virtuous paths and will not attain them later. Without a human life, there is only suffering—how can one experience happiness? There is no deception greater than this, no folly greater than this."

After reflecting in this way, we should generate a powerful determination to seize the essence of this life. As *The Way of the Bodhisattva* says:

> "Having paid the wages, make it work for my benefit now. For one who shows no gratitude or benefit, do not give everything."

And also:

> "Relying on the raft of this human body, cross the great river of suffering. This raft is hard to find again—do not sleep idly in the meantime."

Further, as Potowa said in his *Teaching Through Analogies*:

> "Like an insect bowing to a wild horse, or a hidden fish eaten by a crow."

We should reflect in this way and generate a strong determination to seize the essence of this life.

Third, contemplate how rare it is to obtain such a precious human life. As taught in the scriptures: "Those who die in the lower realms and are reborn there again are as numerous as the grains of earth in the great ground. Those who die there and are reborn in the higher realms are as few as the dust on one's fingernail. Those who die in the two higher realms and are reborn in the lower realms are as numerous as the grains of earth in the great ground. Those who die there and are reborn in the higher realms are as few as the dust on one's fingernail." Therefore, it is extremely difficult to be reborn in either the higher or lower realms.

If one wonders why it is so difficult, as the *Four Hundred Verses* says: "Most people engage in unwholesome actions, not in sublime virtuous deeds. Therefore, most ordinary beings are certain to fall into the lower realms." This means that even beings in the higher realms mostly engage in the ten unwholesome actions and other non-virtuous deeds, rather than sublime practices. Because of this, they too often fall into the lower realms.

Furthermore, if one harbors anger toward a Bodhisattva even for a single moment, they will have to endure kalpas in the Avīci Hell. How much more so for the countless evil deeds accumulated over many past lives, whose karmic results have yet to ripen and whose antidotes have not been applied? How could one avoid falling into the lower realms for many kalpas?

If one can decisively purify the causes of lower rebirth from the past and guard against creating new ones, then favorable rebirths, though not rare in themselves, become truly difficult to attain. Without such practice, one is certain to fall into the lower realms. Once there, one cannot cultivate virtue but will continue to create evil, thus passing through countless kalpas without even hearing the name of a favorable rebirth. Therefore, such a rebirth is extremely hard to obtain.

*The Way of the Bodhisattva* says: "By acting thus, I may not even obtain a human life. Without a human life, there will be only evil, no virtue at all. Even if I could do good then, I will not, Overwhelmed by the sufferings of the lower realms—what will I do then? Having failed to do good and having done much evil, For hundreds of millions of kalpas, I will not hear the name of a favorable rebirth. Thus, the Bhagavān has said that a human life is extremely rare, Like a turtle inserting its neck through a hole in a yoke drifting in the ocean. Even a moment of wrongdoing leads to kalpas in the Avīci Hell— How much more so the evil accumulated since beginningless time? How could that lead to a favorable rebirth?"

If one thinks, "Once the suffering of the lower realms exhausts past evil karma, I can still be reborn in a favorable realm, so it is not hard to escape," this is mistaken. While enduring that suffering, one continues to create evil, and after dying in the lower realms, one will again fall into them. Thus, escape is difficult.

As it is said: "It is not that once the suffering is endured, one is freed; Rather, while enduring it, one creates further evil."

Having contemplated the difficulty of obtaining such a human life, one should then think: If I were to use this body to engage in unwholesome actions, it would be a complete waste. Instead, I should practice the true Dharma to make the most of this precious time. As stated in the *Letter to a Friend*:

"To obtain a human life after being born in the lower realms is rarer than a turtle surfacing in the ocean to put its neck through a yoke floating on the waves. Therefore, O King, practice the true Dharma so that your life may bear fruit. If one adorns a golden vessel with jewels, only to use it for spitting or discarding filth, it would be a great folly. But even greater folly is to be born human and engage in evil deeds."

The *Disciple's Book* also says: "Having obtained this extremely rare human life, one should diligently practice to realize the meaning of the teachings."

Similarly, the great yogi once said to Gönpo: "You should rest a little." Gönpo replied: "Indeed, I should. But this precious human life is truly hard to come by."

Also, Potowa said: "In the past, in the region of Bön-yul, there was a magnificent castle called Makakha. It was later plundered by enemies and lay in ruins for a long time. An old man, deeply grieved by the loss of the castle, once heard that it had been restored to its owner. Though he could barely walk, he leaned on a spear and hobbled all the way there. Overjoyed, he exclaimed: 'Now I have Makakha! Is this not a dream?' Similarly, having obtained this precious human life, we should feel such joy and practice the Dharma."

Until we develop such a mind, we should diligently train ourselves.

If one can develop a genuine desire to grasp the essential meaning of this precious human life, one should contemplate four points. Among these, the need to practice arises from the fact that all beings desire happiness and dislike suffering, yet the means to attain happiness and eliminate suffering depend solely on the Dharma. The capacity to practice is present because the external condition of a spiritual teacher and the internal condition of a free and well-favored human life are both fully available. Moreover, one must practice in this very life, for if one does not practice now, it is extremely difficult to obtain such a free and well-favored human body again in future lifetimes. The urgency to practice now arises from the uncertainty of when death will come. The third point counters the laziness of postponing practice to future lives. The fourth point counters the laziness of thinking that although practice in this life is necessary, one can delay it from year to year and month to month, planning to practice later. These two can be summarized as "practice swiftly." They can also be grouped into three points. In this way, mindfulness of death is also connected to this, but to avoid excessive elaboration, it will be explained later.

If you can contemplate earnestly from various perspectives, the transformative power of the mind will be great. Therefore, you should contemplate as described earlier. If you cannot, then focus on understanding the essence of a precious human life, the profound benefits it brings in both the present and ultimate sense, and the rarity of its causes and conditions. Select from the teachings mentioned earlier whatever is suitable and practice accordingly.

Regarding the difficulty of obtaining such a life in terms of causes: even to be reborn in a favorable realm in general requires the cultivation of pure virtues such as ethical discipline. In particular, to obtain a fully endowed precious human life, one must have pure ethical discipline as the foundation, supported by practices like generosity, and combined with pure, untainted aspirations and many other virtuous roots. It is extremely rare to see people accumulating such causes. Reflecting on this, one realizes that the result of a favorable rebirth, whether in general or in specific terms, is truly difficult to attain.

Regarding the difficulty of obtaining such a life in terms of results: compared to beings in the lower realms, merely attaining a favorable rebirth is already exceptional; compared to other beings in favorable realms, a fully endowed precious human life is exceedingly rare. As the great master Gedun Drup said: "If you diligently cultivate this, all other Dharma practices will naturally arise from it." Therefore, strive with great effort.

The Great Treatise on the Stages of the Path to Enlightenment, Volume 2, End