Lecture No. 0060
Global Lamrim II
Lecture No. 0060
Tape no.
2A 15:51 ~ 17:17
Date
2018/10/25 ~ 10/28
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P42-L1 ~ P42-L8
Well! Let’s listen to another paragraph of the Master’s recording.
[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 7~8]
These three can also be considered his physical, verbal, and mental – three
karmic doors. They can also be the representation of Dharmakaya*, Sambhogakaya, and Nirmanakaya. Generally speaking, the “mind” represents his Dharmakaya, “speech” represents his Sambhogakaya, and “body” represents the Nirmanakaya. For the mental karma is truly aligning with the encompassing teaching, that is Dharma. As for his physical form that appears, this Buddha form is unperceivable by us. Now [although Buddha’s body was formed by ten million] “perfect virtues”, what we could perceive depends on each individual’s accordance level. Bodhisattvas are able to see [Buddha’s] Sambhogakaya [blissful form]. Prior to attaining the first bhumi [level], and before dispelling their ignorance, living beings can only see [Buddha’s] Nirmanakaya [incarnation form]. This Nirmanakaya exists in four types of birth [v1 p. 267] and six kinds of beings [v1 p. 267]. These can also be described as a spiritual form, blissful form, and incarnation form. To sum up, this is our Shakyamuni Buddha, the Conqueror. He is the founder of Buddhism in this world, the chief among humans and deities. This is the first [verse]. [01′35″]
[*kaya: meaning body in Sanskrit]
In this short paragraph, Master mentioned the trikaya of Buddha’s Dharmakaya,
Sambhogakaya, and Nirmanakaya. This might be a fresh concept to new classmates; senior classmates would all know about Buddha’s trikayas of Dharmakaya, Sambhogakaya, and Nirmanakaya. Please persist in your study; by the time you start to study the Ornament for Clear Knowledge, you will be introduced to the good qualities of Buddha’s trikayas of Dharmakaya, Sambhogakaya, and Nirmanakaya, and their differences in Chapter 8, Dharmakaya. The previous 7 chapters introduce [the way] Bodhisattvas should [do] to understand the three types of wisdoms – omniscience [all knowing], the perfection of wisdom [knows fully the principles of causality], and wisdom of arhat [wisdom of emptiness]. So how to achieve the omniscience? That is, to [uphold and] meditate on the 4 practices*, and then to attain the trikaya of Dharmakaya, Sambhogakaya, and Nirmanakaya. How did Buddha achieve these trikaya of Dharmakaya, Sambhogakaya, and Nirmanakaya? It is going to be introduced in great detail in the Ornament for Clear Knowledge. [We should aspire to understand the good qualities of the trikaya of Dharmakaya, Sambhogakaya, and Nirmanakaya as well as their differences. Furthermore, [we should find out] how an ordinary being, like who I am now, could achieve the trikaya of Dharmakaya, Sambhogakaya, and Nirmanakaya? This is the significance for our continuous study today. [02′39″]
[*4 practices in Ornament for Clear Knowledge: full awakening to all aspects,
culmination clear realization, serial clear realization, and clear realization in a single
instant.]
In this section, Master said that, “Buddha will let everyone perceive His varied forms of manifestations in correspondence to each individual’s accordance level”. Then, are we able to see Buddha’s Sambhogakaya [blissful form]? Bodhisattvas beyond the entry level are able to see Sambhogakaya, and of course, Buddhas are able to see the other Buddha’s Sambhogakaya, whereas Bodhisattvas at path-of-accumulation and path-of-preparation levels are not able to see [Buddha’s] Sambhogakaya. Thus, Master stated here, “Prior to attaining the first bhumi [level]”, ordinary beings [before entering the entry level of Bodhisattva], can only see “[Buddha’s] Nirmanakaya [incarnation form]”. As this Nirmanakaya exists in four types of birth [v1 p.267] and six kinds of beings [v1 p.267], it is [hard to imagine] how many [Buddha’s Nirmanakaya] are out there. [We are] unable to perceive how many Buddha’s Nirmanakaya are out there accompanying us and guiding us. Master said, “This is our Shakyamuni Buddha, the Conqueror. He is the founder of Buddhism in this world!” [03′32″]
From praising the Buddha’s good mental qualities in previous paragraphs to introducing trikaya of Dharmakaya, Sambhogakaya, and Nirmanakaya herein, Master has opened up a very inconceivable horizon in our lives; namely, there are trikaya! [Buddha’s] good mental qualities can even understand every aspect of phenomena, aware of all objects of knowledge, and comprehend every mental object [of all beings] in all arising circumstances. Of course, [it is] only the Buddha who has [the ability] of instant comprehension. [In contrast], even if we get to see or hear something, we may not know/comprehend those things [fully]. For this reason, we must study [and learn], because we do have the capability to learn! [04′08″]
Usually, when people face matters that are beyond their capabilities, some scenarios may occur; [First] one could be “having strong yearnings to find out what that is”; [The second] one could [think that] “I am in pretty good state now; there is no [pressure] to spend arduous effort to understand”; While the third one [falls into] being pessimistic and disappointment ----- what is the use for me to understand, I can’t achieve it anyway!” Regardless of the status that our lives are in, since [we] all have now studied Buddha Dharma, from Buddha’s teaching, we already know what is the most encompassing state of life is like. Hence, after comparing [Buddhahood] with our own current state, we should aspire with the joyous perseverance to attain such [perfect] good qualities. And for achieving these good qualities, we have to accumulate a great abundance of merits. [04′50″]
Thus, [if we] can understand Buddha’s good qualities by heart, even a speck of literal understanding will do. We can even contemplate from a comparative perspective. For instance, when we are arguing with others, do not argue till getting into a heated dispute. Rather, upon [starting] a quarrel with [just] a few sentences, [we should] reflect: “Well! Am I seeing the true nature of reality? I argue with such an overbearing attitude, make a fuss of it, and even assert that I am holding the truth in my hand, but do I really understand [this incident/issue/matter thoroughly]?” If we can reflect upon ourselves in this way, wouldn’t the atmosphere be somewhat [lightened and] harmonized? [05′23″]
So when we look up to Buddha [in admiration], when we apply the Dharma teachings from virtuous teachers to calibrate our daily behaviour, we would be able to constantly rectify ourselves. While we rectify and improve our mental stream incessantly, our mind would become more benevolent and wiser; So much that until [our minds] are filled with compassionate virtuous thoughts. Thus, the quality of our lives would also be uplifted accordingly, and thus [our] afflictions and sufferings will be minimized. Why? Because we would continue to discover that it is I who have problems arising from within! If I am the one to be blamed, then all it takes is for me to improve myself. On the other hand, if the problems are from other people, how shall [I] make them improve? That may be extremely difficult! How could we help those who are related to me to achieve a similar improvement [in their lives]? If we keep on [expecting and] ordering other people to improve but overlook improving ourselves internally, is this [approach] really the [ultimate] way [for our] lives to be out of [afflictions and sufferings], after all? If so, we often want to change others in hope to improve our lives. However, such efforts have usually rendered many disappointing results, right? [06′25″]
Certainly, we should make changes! To improve this world, where should we begin? We must start by changing and improving ourselves internally. Then, how to change ourselves? We must understand/recognize our flaws, limitations, or wherein our ignorance lies. How to recognize all of these? We must apply a [Dharma] mirror to reflect our current state, where am I? What am I thinking? And what am I saying? So what is that lucid mirror? It is the Dharma teaching ---- the teachings from Buddha and the instructions from virtuous teachers! [06′58″]
If [we are] able to reflect ourselves with such teachings on a daily basis, our lives would surely and gradually stay away from lots of perplexities; The speed of awareness and vigilance for our mindful introspection will become faster and faster, and even the frequency will increase as well. If we keep observing our mind at every single moment, we would recognize our mistake instantly [and rectify it] before it is too late. [So, we won’t find ourselves standing by the precipice, figuratively speaking, without being fully aware of it]. We would be able to discover that early on: “Well! Don’t do this.” Then, we would refrain ourselves [from doing it]. Once the cause of suffering is prevented, the corresponding suffering effect will not arise. This is also one of the most practical benefits Buddha Dharma brings to our lives. [07′31″]
【全球广论 II 讲次: 0060】
讲次 0060
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 15:51 ~ 17:17
日期 2018/10/25 ~ 10/28
广论段落 P1-L3 ~ P1-L4 俱胝圆满妙善所生身……于是释迦尊主稽首礼
手抄页/行 第1册 P42-L1 ~ P42-L8 ( 2016 南普陀版：第1册 P42-L1 ~ P42-L9 )
手抄段落 那么这个三样东西……第一个。
好！那么我们再听一段师父的带子。
那么这个三样东西，也可以说他身、口、意三业，也可以说他的法、报、化三身。这个“意”是代表了他的法身，“语”是代表了他的报身，“身”是代表了化身，一般来说，一般来说。因为意业本身的的确确它跟法是彻底圆满相应，那个就是法。那么他所现的身呢？那个现的身的话，就是他自己的是佛身，那是我们看不见。现在“妙善所生”，我们看得见的，那的的确确应个人不同的机所看见不同的。菩萨看见他的是报身，众生还没有登地之前，还没有破无明之前，看见他的是化身，而这个化身有在四生、六道当中的。所以这个也同时可以说法、报、化三身。那么总结起来，这就是我们释迦世尊，这个是我们的尊主，这个就是我们的娑婆世界的教主、人天导师。第一个。 [01′35″]
在这一个小段里，师父讲了佛陀的法、报、化三身。对于新的同学来说，这可能是一个新的概念；对老同学来说，都知道佛陀有法、报、化三身。大家好好学，学到《现观》第八品〈法身品〉的时候，这里边就介绍了法、报、化三身的功德，还有他们的差别。在前七品介绍了菩萨应该如何了解三智——一切相智、道相智，还有基智。那么怎样才能够达到一切相智呢？就是修持四加行，然后去获得法、报、化三身。佛陀的法、报、化三身是怎么来的呢？在《现观》里边就会有详细的介绍。要发心去了解法、报、化三身的功德及其差别，乃至作为现在还是一个凡夫的我如何去获得法、报、化三身？这是我们在今天再次学习的意义。 [02′39″]
在这里边师父说：佛陀会应种种的机，让大家看到佛陀不同的化现。那报身我们能看得到吗？登地以上的菩萨能够看到报身，当然还有佛可以看到佛的报身，资粮道和加行道的菩萨是看不到报身的。所以师父在这里边说：众生还没有登地之前，只能看到他的化身。这个化身有在四生、六道当中，所以不知道有多少。不知道有多少化身这样的一位佛陀，在陪伴着我们、在引领着我们，师父说：“这就是我们的释迦世尊，是我们娑婆世界的教主！” [03′32″]
从前面赞美佛陀的意功德，现在又讲了法、报、化三身，都为我们的生命打开了一个非常不可思议的视野，说：还可以有三身啊！意功德还可以了解一切，一切所知都可以知道，堪为心的对境的都可以了解。当然只有佛陀可以在一刹那间了解，我们就算是看见了可能也不知道、听了也不知道。正因为如此，所以我们要学习，我们有学习的能力呀！ [04′08″]
通常人对于超越自己的事情，可能有几种现象：一种就是很想了解那是什么；还有一种就是我现在也不错，不用去那么费力地了解；还有一种是悲观、失望──我了解了有什么用，我也达不到！不管我们生命处在什么状态，现在都听闻到佛法了，听闻到佛法，我们已经知道生命最圆满的状态是什么样。那么对比自己现在，就应该发起一个精进的心，去成就这样的功德；为了成就这样的功德，我们就要累积很多很多的资粮。 [04′50″]
能够从内心里边了解佛陀的功德，哪怕只是在文字上了解一点点，甚至相对地去思考一下，比如说当我们跟别人争论，不要争论到白热化，简单地争论几句的时候，就想一下：欸！我了解事情的真相吗？我这样气势汹汹、煞有介事，甚至觉得真理一定在我手中这样去争论，我真的了解吗？如果有一个念头来反照自己的话，是不是就可以让气氛融洽一点？ [05′23″]
所以当我们仰望佛陀的时候，当我们拿善知识的法语来校对我们每天的行为的时候，我们就会不停地修改自己。而我们的心续不停地修改、不停地修改，让它达到良善、达到越来越有智慧，甚至充满慈悲的善念的时候，我们生命的质量也随之提升，就没有那么多苦恼了。为什么？因为我们不停地发现是我自己出了问题！如果是自己出了问题，自己改善就可以了；如果是别人出了问题，怎么令他改善呢？可能很难哦！怎么能令所有跟我们有缘分的人都得到那种改善呢？如果老是令别人改善，而忽略了自己内心的改善，这到底是不是生命的出路呢？如果是的话，很多时候我们都想要改变别人，然后希望自己的生命能够改变呀，但是这样的努力不是很多都令人失望了吗？ [06′25″]
是啊，我们应该要改变！要改变这个世界，从哪里做起？要从改变自心做起。那么如何去改变自己呢？我们必须去了解自己的误区、局限，或者说自己的颠倒在哪里。如何去了解这一切呢？就要用一面镜子来照一照我现在在何处？我在想什么？我在说什么？那么那一面明镜是什么？就是法语──佛陀的法语、善知识的法语！ [06′58″]
每天能够用这样的法语来觉照自心的话，我们生命一定会慢慢地远离很多迷惘，自己对内心觉察的速度越来越快、越来越迅速，甚至次数越来越多，甚至是每天遍满这样对内心的觉察，我们就会避免自己走到错误的悬崖边上才发现。我们很早就会发现：“欸！这个不可以！”然后就会遮止；遮止了苦因的话，将来就不会结到苦果，这也是我们生命最真实受用佛法的一点。 [07′31″]