Lecture No. 0062
Global Lamrim II
Lecture No. 0062
Tape no.
2A 17:17 ~ 19:21
Date
2018/11/01 ~ 11/04
Outline: Foundation
Topic: Opening Veneration – Veneration before commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P42-LL6 ~ P43-L5
Greetings to all! It’s delightful that it is the time we get to study Lamrim together again. Master Remembrance Day coincides this period, so at this very time, myself, together with Lamrim students and esteemed Venerables, we are earnestly and diligently recollecting Master’s kindness, to repeatedly feel and express our gratitude towards Master, for his coming into our lives. [00′27″]
Just as mentioned in Lamrim [v.1 page 87-88] - “And also”, which is a quote from the Array of Stalks Sutra:
“Child of good lineage, the Bhagavan Buddhas are pleased with Bodhisattvas who have engaged in what their teachers teach them. Bodhisattvas who are content not to contradict their teachers’ words will come closer to becoming an omniscient one. Teachers will be closer to one who has no doubt about their words. Bodhisattvas who bring to mind their teachers will fulfill all of their aims.”
The Array of Stalks Sutra states: If those who endowed with virtuous roots are able to abide by all the teachings from their virtuous teachers, then “the Bhagavan Buddhas”, referring to all Buddhas, will be very pleased. Also, “Bodhisattvas” who are able to act in full accordance to their Teacher’s words without contradiction, it equates to their close approaching to omniscience. Furthermore, regarding “no doubt” about virtuous teachers’ teachings, we are in fact relying on the virtuous teacher. [01′29″]
There is one more - “Bodhisattvas who bring to mind their teachers” will fulfill all of their aims. Though it is merely a few lines written in the Lamrim [v.1 chapter 4] on “Relying on The Teacher”, it encompasses the entire process from the initial generation of aspiration until the state of attaining Buddhahood. During any point of this process, we should not depart or deviate from virtuous teachers’ teachings. By doing so, we will be imbued by virtuous teachers, receiving their safeguarding and remembrance. If we are able to maintain our aspirations just as how we started out, followed by cultivating and strengthening our faith progressively, then we will definitely obtain the benefits by properly relying on the virtuous teachers as stated in the scriptures. Therefore, we must work on it diligently, aspiring that both ourselves and others can obtain all the benefits by properly relying on virtuous teachers. [02′23″]
We getting to learn the Lamrim has been an extremely important concern to Master. To deliver this teaching to us, Master braved arduous pilgrimages and tirelessly worked out a way for everyone to be able to comprehend it. And then, he had to find a way for everyone to gather for this study; and that is the Lamrim discussion class. Regardless whether lay practitioners are at work or at home, everyone can meet at a designated session and continue studying the Lamrim for a long time, for 20 or 30 years without stopping. It has been over 30 years since Master started teaching Lamrim! The Lamrim discussion class is one of Master’s noble initiatives. In this class, both you and I have matured our virtuous roots and persisted in our study of Lamrim to date. I think this is a miracle on this blue planet! It is Master who created this miracle, we can also attribute that Manjusri Bodhisattva, and many Buddhas and Bodhisattvas created this miracle! And of course, this miracle also includes you and I, so it is truly delightful! [03′26″]
Today we will study the following verse in the Prologue:
I bow down to Ajita [Maitreya] and to Manjughosa,
The supreme heirs of the unequaled teacher [the Buddha].
Having assumed the burden of all the Conqueror’s deeds,
They emanate in innumerable Buddha-realms.
Prior to listening to the teaching, we need to make a Mahayana aspiration - for the sake of benefiting all living beings, I must aspire to attain Buddhahood. To do that, I have to listen to the teaching in order to plant the seed for the cause of attaining Buddhahood. Hence, while listening, upkeep a proper mindset in accordance to the chapter of “How to Listen to the Teaching”, and then also internalize the Dharma into our mind streams. [04′09″]
If we are all ready, let’s begin to listen to Master’s discourse together. Alright, we still start now.
[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 8~9]
The teaching from Buddha is encompassing. During the passing down process, there were two major lineages: one represents wisdom [profound-view], and the other represents skilful means [extensive-deeds]; or as we have known, the great loving-kindness and the great wisdom. [This happened] at the time of Buddha’s ultimate enlightenment – known as Buddhahood. Thus, Buddha is called the dual perfections of the honourable one – endowed with profound-view and extensive-deeds. Later on, [the teaching] gradually and surely passed to two representing Bodhisattvas. Actually, these two Bodhisattvas were capable of upholding the entirety of their respective lineage. Who are these two Bodhisattvas? One is Bodhisattva Maitreya, who represents extensive-deeds and the other is Bodhisattva Manjughosa [Manjusri], who represents profound-view. Thus, let us go over the second verse:
I bow down to Ajita [Maitreya] and to Manjughosa,
The supreme heirs of the unequaled teacher [the Buddha].
Having assumed the burden of all the Conqueror’s deeds,
They emanate in innumerable Buddha-realms.
Now, “supreme heirs of the unequaled teacher,” Buddha – is supreme, peerless, and unsurpassable – [these heirs of Buddha] are referred to as the most laudable Dharma Princes of Buddha. The Dharma Princes can uphold an entire load of Buddha’s Dharma works on their shoulders. Upon shouldering the load, what did they accomplish? At this moment, [they] manifest themselves into countless and limitless forms, emanating into innumerable worlds to cultivate sentient beings. Who are they? They are Bodhisattva Ajita or Maitreya, the representative of skillful means – the great loving-kindness, and Bodhisattva Manjusri, the representative of wisdom. [06′27″]
In the former paragraph, the two primary lineages of Buddhism are being introduced, namely: the wisdom and the skilful means, also known as the great loving-kindness and the great wisdom. Then this verse mentions: “the supreme heirs of the unequaled teacher [the Buddha]”. The “unequaled” refers to the absence of equivalence. One who is unrivalled, and that is the Buddha. For his pre-eminent Dharma princes, in the Introduction of the Four Interwoven Annotations, it explains why [the two Bodhisattvas] are titled as the pre-eminent Dharma princes. Their achievements arose from Buddha’s pronounced teachings. What can the Dharma princes do for the Dharma? They “shoulder” them. And how much of the Conqueror’s Dharma works have they assumed? The entirety, as in “having assumed the burden of all the Conqueror’s deeds”. Master said here, “The Dharma Princes can uphold the entire load”. On the topic of “The Conqueror’s deeds”, take for example, the idea of a company/organisation that has project undertakings; if it is a large corporation, then the associated responsibility is a great amount. Within a family/home, there is also responsibility. So then, what are the undertakings of Manjusri Bodhisattva and Maitreya Bodhisattva? -- the Conqueror’s deeds. What have they done after assuming the deeds? Pay attention! “They emanate in innumerable Buddha-realms”. Pay attention, please! This concept overthrows our habitual way of thinking; that is, Bodhisattvas are able to emanate in innumerable physical appearances. [08′04″]
What caught me by surprise is the expression “at this moment” which Master used. Where did it happen? In front of whom? Is it happening in front of us? Are we aware of it? Did it happen in front of Master? A Bodhisattva is able to emanate into so many physical forms; how many exactly? Innumerable and boundless! How far and how wide can such innumerable physical forms reach? They exist “in all ten directions”. Pay attention! What do they do in all “Buddha-realms”? They “cultivate sentient beings”. And Master asked, “Who are they?” What an extraordinary capability! They can manifest themselves into innumerable physical forms in boundless worlds to nurture living beings! They are Maitreya Bodhisattva and Manjusri Bodhisattva – one representing great loving-kindness, and the other representing great wisdom. [08′55″]
In fact, when I had my eyes on this sentence “At this moment, [they] manifest themselves into countless and limitless forms, emanating into innumerable worlds to cultivate sentient beings”, I stopped and quietly pondered for a while. It was just like when I was little; I often thought: why is a person only able to have one body? If one has many physical forms, and each has different attributes and talents, wouldn’t that be wonderful? Now, I will like to ask all of you: “One day, if you have the ability to emanate into innumerable physical forms, what will you do with them?” This has a direct relation on how your initial aspiration is made to cultivate the good quality of emanation. Thus, Master said, “emanating into innumerable worlds to cultivate sentient beings”. Why do they need to cultivate sentient beings in emanation? Because sentient beings are in suffering! And bodhisattvas need to tell everyone the method to alleviate suffering and how to attain happiness, which is why they need [to cultivate] immeasurable physical forms to perform the sacred deeds of benefiting others. [10′02″]
Attention! These two great Bodhisattvas are able to emanate themselves into innumerable physical forms, and Master used the phrase “at this moment”. If you are able to emanate yourself into innumerable physical forms in the future, what will you do with them? All of you can also ponder about this. Someone said, “If I can emanate into innumerable physical forms, I will head to the hell realms to evacuate the beings; and endure the sufferings on their behalf!” This is also an extremely noble aspiration. [10′30″]
Here, Master illustrated the very inconceivable manifestation of Bodhisattvas, allowing us [ordinary beings with limited scope of view] to ponder about what it is like to be able to emanate and have every emanated form to engage in the same purpose and deed of nurturing sentient beings? And maybe even through a variety of methods and means, how marvellous is this! Will this future eventually belong to you and I? Is it possible for us to achieve such good qualities under the guidance of Buddhas and Bodhisattvas? How wonderful if this achievement is actualized! Therefore, these two Bodhisattvas are virtuous teachers, who possess unimaginable supramundane powers and great qualities that nurture living beings! [11′19″]
【全球广论 II 讲次: 0062】
讲次 0062
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 17:17 ~ 19:21
日期 2018/11/01 ~ 11/04
广论段落 P1-L5 是无等师最胜子……礼阿逸多及妙音
手抄页/行 第1册 P42-LL6 ~ P43-L5 ( 2016 南普陀版：第1册 P42-LL6 ~ P43-L5 )
手抄段落 那么这个佛的圆满的教法……代表智慧。
大家好！很高兴又到了一起研讨《广论》的时间。这段时间有忆师恩法会，所以我自己和所有的同学，还有尊敬的法师们，都在这个时间认真地用功忆念师父的恩德，再再地感恩师父来到我们的生命中。 [00′27″]
就像在《广论》三十八页的第一行，“又云”，就是《华严经》说：“善男子，若诸菩萨，随善知识所有教诫，诸佛世尊心正欢喜；若诸菩萨，于善知识所有言教，安住无违，近一切智；于善知识言教无疑，则能近于诸善知识；作意不舍善知识者，一切利义，悉能成办。” 《华严经》说：“若诸菩萨”，能够随顺善知识的所有教诫，那么“诸佛世尊”——所有的佛陀都会很开心的。还有“若诸菩萨”，能于善知识的所有言教没有违背，就等于趋近于一切智。还有于善知识的言教“无疑”——没有疑惑，我们就是在亲近善知识。 [01′29″]
还有一个是“作意不舍善知识者”，一切的利义都能成办。这是在《广论》中〈亲近善知识的胜利〉里边所写的几行而已，但是它会囊括从发心开始直至成佛这所有的过程，我们都不能离开善知识的教诫，这样就都会得到善知识的摄受、得到善知识的守护、得到善知识的忆念。如果我们能够初心不改，我们始终去修信，让我们的信心越来越增广的话，那么一定可以由如法亲近善知识的缘故，会得到像经典上所说的亲近胜利。所以我们一定要好好地努力，希望自他都能够得到如法亲近善知识的所有胜利。 [02′23″]
师父非常非常在乎我们一定要学习《广论》，为了把这本论带给我们，师父辛辛苦苦地求法，然后又找到一种大家能理解的方式，再找到一种大家能聚在一起的方式——那就是广论班。让在工作岗位上、或者在家庭里边的居士们，能够聚在一个课堂上，经年累月地，甚至是二十年、三十年地不间断地修学《广论》，今年师父讲《广论》都三十年了！其实广论班是师父一个伟大的创举，你我都在这个班里成熟了自己的善根，继续把《广论》学到今天，我认为这是这个蓝色星球上的奇迹！是师父创造了这个奇迹，也可以说是文殊菩萨，还有很多佛菩萨创造了这个奇迹！当然，在这个奇迹中也有你和我，所以真的是非常地令人欢喜！ [03′26″]
今天我们就会学到〈皈敬颂〉里边的：“是无等师最胜子，荷佛一切事业担，现化游戏无量土，礼阿逸多及妙音”。在听闻之前要发一个大乘的意乐——为了利益芸芸的众生，我必须去希求佛果，所以必须要来听闻，以种成佛的因，所以在听闻的时候安住听闻轨理，要将所学的法向内调伏。 [04′09″]
如果大家准备好了的话，我们就一起开始听师父的带子。好！那我们就开始听了。
那么这个佛的圆满的教法流传下来的时候，分成功两个大系：一个是智慧，一个是方便；或者我们说一个是大悲，一个是大智。当他彻底圆满的时候──佛，所以叫二足尊──明足、行足。那么等到慢慢地向下的话，它一定分成功，这个时候用两个菩萨来代表，实际上就是这两个菩萨能够圆满传持那一部分教法的。哪两位？一个是弥勒菩萨代表方便，一个是文殊菩萨代表智慧。所以看第二个偈子：
是无等师最胜子，荷佛一切事业担，现化游戏无量土，礼阿逸多及妙音。
说现在这个是，“无等师”就是佛──无与相等的，是无等等师、那个佛最殊胜的法王子。这个法王子，他能够圆满地把佛一切这个事业的这个担子能担得起来的。而担起来了以后他做些什么呀？眼前化现无量无边的身体，在十方一切世界当中游化教导众生。这是谁啊？这是阿逸多，就是弥勒菩萨，他是代表方便──大悲；以及文殊菩萨，代表智慧。 [06′27″]
在前一段的时候，就介绍了佛法流传下来的两大系：智慧和方便，或者说大悲和大智。然后再说到这个偈子，说：“是无等师最胜子”，这个“无等师”，说无与相等的，就是没有什么能跟他匹敌的，就是指佛陀。那么这尊佛陀最殊胜的法王子，在《四家合注入门》里讲到：为什么说是法王子？是从佛陀的语教所出生的。这个法王子能够做什么样的事业呢？就是“荷担”佛的事业。荷担了佛多少的事业呢？是一切的事业，“荷佛一切事业担”。师父在这里边说这个担子是可以担起来的。提到“事业”，比如说一个公司有公司的事业，如果大的话，那事业的担子就很大；一个家里边也有担子。那么文殊菩萨和弥勒菩萨荷担了什么样的事业呢？佛的事业。在担起来之后做了什么呢？注意！就是“现化游戏无量土”。注意哦！这一个概念打破了我们以往的习惯概念，就是菩萨他可以化现无量无边的身体。 [08′04″]
这里边我很惊讶的，就是师父用了一个“眼前”，是在谁的眼前呢？是在我们的眼前吗？我们会知道吗？那是在师父的眼前吗？他可以化现这么多身体，多到多少呢？无量无边！这无量无边的身体，在多么广阔的地方呢？他在“十方”——注意——“一切世界”。做什么呢？ “游化教导众生”。然后师父说：“这是谁呀？”这么大的本事！可以化现这么多的身体在无边的世界、在一切世界游化教导众生！即是弥勒菩萨和文殊菩萨——一个代表大悲，一个代表智慧。 [08′55″]
其实在看这一段的时候，我在“眼前化现无量无边的身体，在十方一切世界当中游化教导众生”这一句，停了一段时间，我在静静地想。像我小的时候就常常想：为什么一个人只有一个身体呢？如果有很多身体的话，每个身体都长得不一样、会的本事都不一样，那是不是很美好呢？现在想问诸位说：“假如有一天，你可以化现无量无边的身体，你会用这无量无边的身体做什么呢？”这就和最初为什么会修出这样、可以化现无量无边身的功德的发心有直接关系。所以师父说：“在十方一切世界当中游化教导众生。”为什么要游化教导众生呢？因为众生苦啊！要告诉大家怎样离苦、怎样得乐，所以在做着神圣的利他的事业，而需要无量无边的身体。 [10′02″]
注意哦！这两位伟大的菩萨，他们可以化现无量无边的身体，而且师父用了“眼前”两个字。假如你将来会化现无量无边的身体，你用它做什么呢？你们也可以想。有人说：“如果可以化现无量无边的身体，那就去下地狱，然后让地狱都空掉，替那些有情受苦！”其实这也是一个非常伟大的理想！ [10′30″]
师父在这里，把很不可思议的菩萨的一个示现，让我们在凡夫小小的视野里边可以稍稍去想一下：有那么多个身体，而那么多身体都在做同样教化有情的事情，可能方便是不一样的，这是何等奇妙的事情！你和我会有那样的一个未来吗？我们在佛菩萨的教化下，会成就那样的功德吗？如果成就那样的功德该有多么美好！所以这两位菩萨是有着不可思议神变力，和教化有情的伟大功德的两位善知识！ [11′19″]