---
title: "菩提道次第廣論 · 道次引導"
description: "菩提道次第廣論是藏传佛教格鲁派创始人宗喀巴大师所著的佛教经典著作，由法尊法师译为汉文。该书成书于15世纪初，系统阐述了从凡夫到成佛的完整修行次第，融合了显密教法。内容涵盖下士道、中士道、上士道三主要道，详细指导修行者循序渐进地修习佛法。作为藏传佛教最重要的论典之一，菩提道次第廣論奠定了格鲁派教义基础，在佛教史上具有崇高地位，被誉为\"雪域佛教百科全书\"，对汉藏佛教交流产生了深远影响。"
url: "https://rushiwowen.co/en/r/cm983sdwv0845jo0vdig193vx"
---

## 菩提道次第廣論卷三

> The Great Treatise on the Stages of the Path to Enlightenment, Volume 3

宗喀巴大師造

> Composed by Master Tsongkhapa

法尊法師譯

> Translation by Venerable Fazun

第二、如何取心要之理分二：一、於道總建立發决定解，二、正於彼道取心要之理。初中分二：一、三士道中總攝一切至言之理，二、顯示由三士門如次引導之因相。今初

> \*\*Second, How to Grasp the Essential Points of the Path\*\* This is divided into two parts: 1. Developing a definitive understanding of the general structure of the path. 2. Actually grasping the essential points of that path. The first part is further divided into two: 1. How all the teachings of the Buddha are encompassed within the framework of the three levels of spiritual practitioners. 2. Demonstrating the reasons for guiding practitioners progressively through these three levels. Now, the first of these:

佛初發心，中集資糧，最後現證圓滿正覺，一切皆是為利有情，故所說法一切亦唯為利有情。如是所成有情利義，略有二種，謂現前增上生，及畢竟决定勝。其中依於成辦現前增上生事，盡其所說，一切皆悉攝入下士，或共下士所有法類。殊勝下士者，是於現世不以為重，希求後世善趣圓滿，以集能往善趣因故。《道炬論》云：「若以諸方便，唯於生死樂，希求自利義，知彼為下士。」决定勝中，略有二種，謂證解脫僅出生死及一切種智位。其中若依諸聲聞乘及獨覺乘，盡其所說一切皆悉攝入中士或共中士所有法類。中士夫者，謂發厭患一切諸有，為求自利，欲得度出三有解脫，以趣解脫方便之道三種學故。《道炬論》云：「背棄諸有樂，遮惡業為性，若惟求自靜，說名中士夫。」如󴂡𡁮所造《攝行炬論》云：「尊長佛說依，密咒度彼岸，能辦菩提故，此當書彼義。」謂修種智方便有二，謂密咒大乘及波羅密多大乘，此二攝入上士法類。上士夫者，謂由大悲自在而轉，為盡有情一切苦故，希得成佛，學習六度及二次第等故。《道炬論》云：「由達自身苦，若欲正盡除他一切苦者，是為勝士夫。」此士夫所修菩提方便，謂波羅密多及咒，下當廣說。

> When the Buddha first awakened his mind, accumulated merit along the way, and finally attained complete and perfect enlightenment, it was all for the benefit of living beings. Therefore, all the teachings he gave were solely for the benefit of living beings. The benefits for living beings can be summarized into two kinds: immediate well-being in this life and ultimate, definite excellence. All teachings related to achieving immediate well-being in this life are included in the path of the lesser scope, or practices shared with the lesser scope. A superior practitioner of the lesser scope is one who does not prioritize this present life but seeks a fortunate rebirth in the next life, accumulating the causes to attain a favorable rebirth. As \*The Lamp for the Path\* says: "If by any means one merely seeks pleasure within cyclic existence, desiring benefit for oneself alone, know that person as a lesser being." Ultimate, definite excellence can be summarized into two kinds: liberation from cyclic existence and the state of omniscient wisdom. All teachings related to the Śrāvaka vehicle and the Pratyekabuddha vehicle are included in the path of the intermediate scope, or practices shared with the intermediate scope. A practitioner of the intermediate scope is one who develops weariness toward all forms of existence and, seeking his own benefit, desires liberation from the three realms of existence, practicing the three trainings as the means to attain liberation. As \*The Lamp for the Path\* says: "Turning away from the joys of cyclic existence, and restraining negative actions as their nature, if one seeks only his own peace, he is called an intermediate being." As stated in \*The Compendium of Practices\* by the master: "The Blessed One taught reliance on the mantra vehicle to reach the far shore, for it accomplishes enlightenment. Therefore, I shall write on its meaning." The means to cultivate omniscient wisdom are of two kinds: the mantra vehicle of the Great Vehicle and the perfection vehicle of the Great Vehicle. Both are included in the practices of the greater scope. A practitioner of the greater scope is one who, motivated by great compassion, seeks to attain buddhahood in order to completely eliminate all sufferings of living beings, training in the six perfections and the two stages, and so forth. As \*The Lamp for the Path\* says: "Having understood the nature of his own suffering, if he genuinely wishes to eradicate all sufferings of others, he is a superior being." The means by which such a being cultivates enlightenment are the perfections and mantra, which will be explained in detail below.

三士之名，《攝决擇》曰：「復有三士，謂有成就正受非律儀非非律儀所攝淨戒律儀，亦有成就正受聲聞相應淨戒律儀，亦有成就正受菩薩淨戒律儀。其中初者為下，第二為中，第三為勝。」與此義同，復說多種上中下士建立道理，如《道炬》所說，世親阿闍黎於《俱舍釋》中亦說三士之相。下士夫中，雖有二類，謂樂現法及樂後世，此是第二，復須趣入增上生無謬方便。

> The name of the three types of practitioners is explained in the \*Compendium of Determinations\* (\*Viniscaya-samgrahani\*): "Again, there are three types of practitioners: some accomplish pure moral discipline that is neither fully ordained nor outside the scope of such discipline; some accomplish pure moral discipline in accordance with the Hearers' (Shravaka) path; and some accomplish pure moral discipline in accordance with the Bodhisattva path. Among these, the first is the lesser, the second is the intermediate, and the third is the superior." This is in line with the same meaning. The texts also explain many ways of distinguishing the lesser, intermediate, and superior practitioners, as set forth in the \*Lamp for the Path\* (\*Bodhipathapradipa\*). The master Vasubandhu also describes the characteristics of the three types of practitioners in his commentary on the \*Abhidharmakosha\*. Among those of lesser capacity, there are two kinds: those who seek happiness in this present life and those who seek happiness in future lives. Here, the second type is being referred to—those who must also enter the correct method for attaining higher rebirth, free from error.

第二、顯示由三士門如次引導之因相分二：一、顯示何為由三士道引導之義，二、如是次第引導之因相。今初

> Second, to demonstrate the manner in which disciples are guided through the three levels of practitioners, there are two parts: 1) showing what it means to be guided through the three levels of the path, and 2) the reasons for guiding them in this sequential order. The first of these is as follows.

如是雖說三士，然於上士道次第中，亦能攝納餘二士道無所缺少，故彼二種是大乘道或分或支。馬鳴阿闍黎所造《修世俗菩提心論》云：「無害與諦實，與取及梵行，捨一切所執，此是善趣行。遍觀生死苦，斷故修諦道，斷除二種罪，此是寂靜行。亦應取此等，是出離道支。由達諸法空，生悲眾生流，無邊巧便行，是勝出離行。」是故此中非導令趣，唯以三有之樂，為所欲得下士夫道，及為自利唯脫生死，為所欲得中士夫道，是將少許共彼二道，作上士道引導前行，為修上士道之支分。

是故若發如前所說取心要欲，取心要之法，如《中觀心論》云：「誰不將無堅，如蕉沫之身，由行利他緣，修須彌堅實。上士具悲故，將剎那老死，病根本之身，為他安樂本。具正法炬時，斷八無暇暇，應以上士行，令其有果利。」謂應念云：我身無實，如蕉如沫，眾病巢穴，老等眾苦所出生處，應以上士所有現行度諸晝夜，令其不空而趣大乘。

若爾，理應先從上士引導，云何令修共下中耶？謂修此二所共之道，即上士道發起前行。此中道理，後當宣說。

第二、如是次第引導之因相分二：一、正明因相，二、所為義。今初

轉趣大乘能入之門者，謂即發心於勝菩提。若於相續中生起此心，如《入行論》云：「若發大心剎那頃，繫生死獄諸苦惱，應說是諸善逝子。」謂即獲得佛子之名或菩薩名，其身即入大乘之數。若退此心，亦從大乘還退出故。是故諸欲入大乘者，須以眾多方便勵力令發。然發此心須先修習發心勝利，令於勝利，由於至心勇悍增廣，及須歸依、七支願行，是能開示菩薩道次最勝教典，《集學處論》及《入行論》中所說。

如是所說勝利略有二種，謂諸現前及畢竟勝利。初中復二，謂不墮惡趣及生善趣。若發此心能淨宿造眾多惡趣之因，能斷當來相續積集。諸善趣因，先已作者，由此攝故，增長廣大，諸新作者，亦由此心為等起故，無窮盡際。畢竟利義者，謂諸解脫及一切種智，亦依此心易於成辦。若於現時、畢竟勝利，先無真實欲得樂故，雖作是言：此諸勝利從發心生，故應勵力發起此心，亦唯空言，觀自相續，極明易了。

若於增上生及决定勝二種勝利發欲得者，故須先修共中下士所有意樂。如是若於二種勝利發欲得已，趣修具有勝利之心者，則須發起此心根本大慈大悲。此復若思自於生死安樂匱乏、眾苦逼惱、流轉道理，身毛全無若動若轉，則於其他有情流轉生死之時樂乏苦逼，定無不忍。《入行論》云：「於諸有情先，如是思自利，夢中尚未夢，何能生利他？」故於下士之時，思惟自於諸惡趣中受苦道理；及於中士之時，思惟善趣無寂靜樂，唯苦道理。次於親屬諸有情所，比度自心而善修習，即是發生慈悲之因，菩提之心從此發生。故修共同中下心者，即是生起真菩提心所有方便，非是引導令趣餘途。如是又於彼二時中，思惟歸依及業果等，多門勵力集福淨罪，如其所應，即菩提心之前行，修治相續之方便，七支行願及歸依等，故應了知此等即是發心方便。

此中下中法類，即是發無上菩提心支分之道理，尊重亦當善為曉喻，弟子於此應獲定解。每次修時，當念此義，修菩提心發生支分，極應愛重。若不爾者，則此諸道與上士道別別無關，乃至未至實上士道，於菩提心未得定解，而成此心發生障礙，或於此間失大利義，故於此事應殷重修。

如是修習中下之道及善修習如上士時所說道已，於相續中隨力令生真菩提心。次為此心極堅固故，應以不共歸依為先而受願軌。由願儀軌正受持已，於諸學處應勵力學。次應多修欲學之心，謂欲學習六度、四攝菩薩行等。若由至心起欲學已，定受行心清淨律儀。次應捨命莫令根本罪犯染著，餘中下纏及諸惡作，亦應勵力莫令有染，設若有犯，亦應由於如所宣說出犯門中善為淨治。次應總學六到彼岸，特為令心於善所緣堪能隨欲而安住故，應善學習止體靜慮。《道炬論》說：為發通故，修奢摩他者，僅是一例，覺𡁮於餘處亦說為發毘缽舍那，故為生觀亦應修止。次為斷執二我縛故，以見决定無我空義。次應將護無謬修法，成辦慧體毘缽舍那。

如《道炬釋》說：除修止觀，學習律儀學處以下，是為戒學。奢摩他者，是三摩地，或為心學。毘缽舍那，是為慧學。復次，奢摩他下是方便分，福德資糧，依世俗諦所有之道，廣大道次。發起三種殊勝慧者，是般若分，智慧資糧，依勝義諦甚深道次。應於此等次第决定，數量决定，智慧方便，僅以一分不成菩提，發大定解。由如是理，欲過諸佛功德大海，佛子鵝王是由雙展，廣大方便圓滿無缺世俗諦翅，善達二種無我真實勝義諦翅，乃能超過。非是僅取道中一分，如折翅鳥所能飛越。如《入中論》云：「真俗白廣翅圓滿，鵝王列眾生鵝前，承善風力而超過，諸佛德海第一岸。」

如是以諸共道淨相續已，决定應須趣入密咒。以若入密速能圓滿二資糧故。設若過此非所能堪，或由種性功能羸劣，不樂趣者，則應唯將此道次第，漸次增廣。若入密咒者，則依知識法勝出前者，依咒所說應當隨行，以總一切乘，特密咒中，珍重宣說故。次以根源清淨續部，所出灌頂成熟身心。爾時所得一切三昧耶及律儀，應甯捨命如理護持。特若受其根本罪染，雖可重受，然相續已壞，功德難生，故應勵力，莫令根本罪犯染者。又應勵防諸支罪染，設受染者，亦應悔除，防止令淨，以三昧耶及諸律儀，是道本故。次於續部，若是下部有相瑜伽，若是上部生次瑜伽，隨其一種善導修學。此堅固已，若是下部無相瑜伽，或是上部滿次瑜伽，隨於其一應善修學。

《道炬論》說：如是建立道之正體，故道次第亦如是導，大覺𡁮師，於餘論中亦嘗宣說。《攝修大乘道方便論》云：「欲得不思議，勝無上菩提，賴修菩提故，樂修為心要。已得極難得，圓滿暇滿身，後極難獲故，勤修令不空。」又云：「如犯從牢獄，若有能逃時，與餘事非等，速從彼處逃。此大生死海，若有能度時，與餘事非等，應當出有宅。」又云：「歸依增上戒，及住願根本，應受菩薩律，漸隨力如理，修行六度等，菩薩一切行。」又云：「方便慧心要，修止觀瑜伽。」《定資糧品》亦云：「先固悲力生，正等菩提心，不著有報樂，背棄諸攝持。圓滿信等財，敬師等於佛，具師教律儀，善勤於修習。瓶密諸灌頂，由尊重恩得，行者身語心，清淨成就器。由圓滿定支，所生資糧故，速當得成就，是住密咒規。」

第二、所為義者。若中下士諸法品類，悉是上士前加行者，作為上士道次足矣，何須別立共中下士道次名耶？別分三士而引導者，有二大義：一為摧伏增上我慢，謂尚未起共同中下士夫之心，即便自許我是大士。二為廣益上中下心。廣饒益之理者，謂上二士夫，亦須希求得增上生及其解脫。故於所導上中二類補特伽羅，教令修習此二意樂，無有過失，起功能故。若是下品補特伽羅，雖令修上，既不能發上品意樂，又棄下品俱無成故。

復次，為具上善根者，開示共道，令其修習，此諸功德，或先已生，若先未生，速當生起。若生下下，可導上上，故於自道非為迂緩。須以次第引導心者，《陀羅尼自在王請問經》中，以黠慧寶師漸磨摩尼法喻合說，恐文太繁，故不多錄。

龍猛依怙亦云：「先增上生法，决定勝後起，以得增上生，漸得决定勝。」此說增上生道及决定勝道，次第引導。聖者無著亦云：「又諸菩薩為令漸次集善品故，於諸有情，先審觀察。知劣慧者，為說淺法，隨轉粗近教授教誡。知中慧者，為說中法，隨轉處中教授教誡。知廣慧者，為說深法，隨轉幽微教授教誡。是名菩薩於諸有情次第利行。」聖天亦於《攝行炬論》，成立先須修習到彼岸乘意樂，次趣密咒漸次道理。攝此義云：「諸初業有情，轉趣於勝義，正等覺說此，方便如梯級。」《四百論》中亦說道次極為决定：「先遮止非福，中間破除我，後斷一切見，若知為善巧。」此說道有决定次第。敬母善巧阿闍黎亦云：「如淨衣染色，先以施等語，善法動其心，次令修諸法。」月稱大阿闍黎亦引此教為所根據，成立道之次第决定。現見於道引導次第，諸修行者，極應珍貴，故於此理，應當獲得堅固定解。