Lecture No. 0089
Global Lamrim II
Lecture No. 0089
Tape no.
2B 16:20 ~ 18:33
Date
2019/02/04 ~ 02/06
Outline: Foundation
Topic: Prologue –Veneration at the beginning of the commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P57-LL2 ~ P58-LL4k
[2B 16:20 ~ 18:33]
Here, we have to clarify one point, which is what we have already learned: Buddha is the source of this encompassing teaching, the foundation of the encompassing Dharma! This complete teaching was mainly composed of great compassion and great wisdom, or the two aspects of compassion and wisdom. We need compassion to acquire complete merits or known as blissful merits. In order to enhance the encompassing merits, without contamination, we need to rely on wisdom. In other words, one is the cause to achieve Sambhogakaya [blissful form of enlightened form and mind, or compassion], while the other is the cause to achieve Dharmakaya [truth form, or wisdom], and the Nirmanakaya [incarnate form] is included in the Sambhogakaya – blissful form, that’s it. [00′53″]
In this short paragraph, Master again brought up this point: Buddha Dharma is composed of great compassion and great wisdom, and Buddha is the source of this encompassing teaching. “Compassion” fulfi lls our blissful merits, and blissful merit is the cause of the physical form. What constitutes the physical form? It is composed of blissful form and incarnate form. “Wisdom,” on the other hand, helps us to perfect our merits, free from any defilement. Wisdom is the cause of truth form, which includes the embodiment of wisdom as well as the embodiment of ultimate Buddha nature. [01′27″]
The content of Buddha Dharma is primarily compassion and wisdom, the two root aspects of cultivation. Has it ever occurred to you that without a virtuous teacher to teach us and guide us in life, when we are asked what are we pursuing from birth to death, we might answer, “Happiness, truth, so on and so forth.” However, what kind of truth can genuinely bring us happiness, and lead us to attain ultimate happiness? Without the guidance from virtuous teachers, we would never have thought of attaining the merits of compassion and wisdom, nor attaining Buddhahood, not to mention achieving the three kayas -- true form, blissful form, and incarnate form, or the four kayas*. [02′06″]
[*Kaya: body or form. Four Kayas: truth form, blissful form, incarnate form, and the ultimate embodiment of Buddha nature.]
In the Commentary on the “Middle Way,” composed by Bodhisattva Candrakirti, it states:
Compassion alone is the initial seed for the bountiful harvest of Buddhahood;
Then water for its growth,
And finally, what matures as a state of lasting enjoyment –
Therefore, first I praise compassion*.
In attaining the state of Buddhahood, compassion is the seed at the very beginning. Only with the arising of compassion would it be possible for Bodhicitta to arise, and only then advancement to the Mahayana practice. During the process of Bodhisattva training, if one fails to persist in practising compassion, it is absolutely impossible for one to accomplish the application of the six perfections in their entirety. Therefore, in the cultivation process, one needs to constantly water the seed in order for it to grow. Even after one achieves Buddhahood, the reason why one can benefit all living beings until the very end of the infinite future is also due to possessing the ultimate and complete compassion. Understandably, compassion is extremely important in all the three stages of our spiritual training, namely, the beginning, the middle, and at the end. That is why Bodhisattva Candrakirti started off with praising the great compassion at the very beginning of the commentary. Hence, for practitioners like us, the cultivation of compassion is a very, very, very important practice. [03′16″]
[*This source is based on Introduction to the Middle Way: Chandrakirti’s Madhyamakavatara with commentary by Dzongsar Jamyang Khyentse Rinpoche (2003) Chapter 1-16]
In the 3rd chapter of the Ornament for Clear Knowledge, a verse stated:
Due to wisdom, one does not dwell on the cyclic existence.
Due to compassion, one does not remain in peaceful Nirvana.
The realization of impermanence by the wisdom acquired from applying the sixteen aspects of the Four Noble Truths [Lamrim Volume 3 Page 92] can set sentient beings free from cyclic existence; this is from the aspect of wisdom. From the aspect of compassion, Bodhisattvas would not only be able to retain the good qualities already obtained and they are also able to single-mindedly pursue the attainment of Buddhahood. This requires constant joyous perseverance. It is unique and different from the practitioners of the lesser vehicle [Theravada/Hinayana Path]; what is the difference? Would those who have studied Lamrim for several rounds be able to answer this question? It is the cultivation of wholehearted resolve [Lamrim Volume 2 Page 42] of compassion that makes one assume the burden of all Conqueror’s responsibilities willingly. We would have read verses like this in the Commentary on the “Middle Way” and Ornament for Clear Knowledge, but how are the compassion and wisdom mentioned in these two scriptures related to the suffering and happiness in our lives? How can we cultivate the intent to obtain these good qualities from the bottom of our hearts? Actually, without a virtuous teacher imparting, guiding, who even hold our hands every step of the way, it would be very difficult for us to develop such attitude. [04′34″]
From the very beginning when Master started to give us teachings on Lamrim till now, he kept reminding us with very, very high frequency, of compassion and wisdom, right? Constantly reminding us of compassion and wisdom. With virtuous teacher’s constant reminders, these two points are deeply ingrained in our minds. I wonder if you do occasionally think of this, for example, do I want to achieve such good qualities of compassion and wisdom in my life? [05′03″]
Hence, without virtuous teachers awakening us, we would rarely think that the “good qualities of compassion and wisdom” are what we should seek for in our lives. Neither would we think of following a teacher to study the good qualities of compassion and wisdom; we would never think of it. Thus, every time I read this, I am always very grateful to Master for his tireless effort to inspire us to achieve the encompassing Buddhahood, to achieve the state of great compassion, great wisdom and great freedom. [05′34″]
Very well. Let’s listen to the next paragraph of the Master’s recording.
So the lineage was passed down by way of transmitting the teaching. Then, when the practitioners’ faculties slowly and gradually degraded, similarly, the teaching remaining in our world is also slowly, gradually degenerating. So in the first verse, there are two enlightened Bodhisattvas, the highest beings, followed by Bodhisattvas one level below. Just like the education system in contemporary schools, there are professors in the universities, but we are only at a high school or elementary school level. We would have difficulty understanding their teaching! We need to have teachers in middle school or elementary school to guide us; that’s how it works. But why was the lineage transmitted to one person [Master Atisha]? Instead of dividing into two [lineages of Profound View and Extensive Deeds], why were both lineages integrated into one, and was passed down to this particular person? There is a very special reason, a very unique reason! During the transmission of a given lineage, there will be a natural tendency; that is, those who are specially endowed with wisdom tend to lean toward their preference and neglect the compassionate part of their practice; on the other hand, those practicing great compassion tend to neglect wisdom. [06′59″]
In this paragraph, Master explained that Master Atisha unified the two lineages as one, and how did that happen? Then Master further elaborated that practitioners tend to have their preference during the process of learning. For instance, those who are inclined to wisdom would develop such a bias; on the other hand, those who are inclined to great compassion would tend to neglect the application of wisdom. [07′24″]
Why would this lineage master manifest in such a way, combining both lineages in one person? Could it be that such a manifestation was to rectify certain flaws in us? In addition, this again demonstrated how extremely wise Master Atisha was. He was able to absorb many teachings, which we could use to develop faith in Master Atisha. By bringing forth such perspective and elaboration in this paragraph, what was Master trying to enlighten us with regards to the issues in our inner self? What was he trying to help us discover? I believe this is the key point in this paragraph. [07′54″]
In earlier teachings, we notice that, well, after Buddha imparted a discourse, many beings, according to the scriptures, were resolved to attain Bodhicitta, and such and such many of them would enter the Bodhisattva level, so on and so forth. We all have recited many sutras, right? While reciting, it would be considered remarkable if we could stay focused on the sutra we are reciting, forgetting the unpleasant and distracting thoughts! Or, while reciting the sutra we are able to feel pure, clean and serene both physically and mentally as if we have received blessings from Buddhas and Bodhisattvas. After the recitation, we then study the scriptures and we find ourselves having a deeper understanding of the scriptures! This is also very good. However, while Buddha was imparting the scriptures, those who aligned with Buddha’s teaching would immediately advance to the state of Bodhisattva at the 1st of the 10 grounds (登地) or develop Bodhicitta. In contrast, even though we listened to the teachings, we could not understand it. That’s why we must rely on these lineage masters to elaborate Buddha’s teachings in great detail. Master, again and again, explained to us the importance of the lineage as well as the importance of lineage masters! [08′50″]
【全球广论 II 讲次: 0089】
讲次 0089
科判 道前基础
主题 皈敬颂〉论前皈敬
音档 2B 16:20 ~ 18:33
日期 2019/02/04 ~ 02/06
广论段落 P1-L7 摄二大车善传流……敬礼持彼燃灯智
手抄页/行 第1册 P57-LL2 ~ P58-LL4 ( 2016 南普陀版：第1册 P57-LL2 ~ P58-LL4 )
手抄段落 这个地方......他会把智慧忽视。
这个地方，我们有一点要说明的，就是前面我们已经了解了，佛陀——这个是圆满教法的根源，圆满教法的根源！那么他这个圆满的教法啊，是主要的内容是分成功大悲跟大智，或者悲、智二点。对我们来说，这个悲是圆满我们的功德，说福德；智是所以那个功德能够得到圆满的进步，而不是有漏的话，那就是靠那个智慧。换句话说一个是报身因，一个是法身因，那个化身就包括在报身当中的，就这样。 [00′53″]
在这一小段里，师父又再度地提起：佛法分成大悲跟大智，而佛陀是这圆满教法的根源。 [悲]，圆满我们的福德——福德它是色身因，色身分什么？报身和化身；而[智]，是让那个功德能够得到圆满的地步，而不是有漏。智慧就是法身的因，法身包括智慧法身和自性法身。 [01′27″]
佛陀教法的内容主要是分悲、智两个功德这样去修。有没有想到：在我们的生命里，我们没有善知识启发的时候，如果问从生到死求什么？我们可能会说：快乐呀、真理呀等等，但是到底什么样的真理是真正能给我们带来快乐的，让我们究竟能够快乐的呢？如果没有善知识这样教我们的话，我们是不会想到要去获得悲功德和智功德，也就是不会想要去成佛，当然也不会想要去证得法、报、化三身或者四身。 [02′06″]
在月称菩萨所著的《入中论》中有这样的偈颂：[悲性于佛广大果，初犹种子长如水，常时受用若成熟，故我先赞大悲心。]悲心对于我们成就佛果来说，最初就像种子一样，生起悲心，才能进一步生起菩提心而趣入大乘；在修持菩萨道的过程中，如果没有不断串习悲心，是根本无法完成六度万行，所以在修行的过程中，就像不断地浇水、浇水，种子才能生长；成佛后，之所以能尽未来际利益众生，也是由于具足究竟圆满的悲心。由于在初中后三个阶段，悲心都是极为重要的，所以月称菩萨在造论之初，首先礼赞了大悲心。所以悲心对我们修行人是非常非常重要的修链。 [03′16″]
《现观庄严论》有这样的偈颂：[智不住诸有，悲不滞涅槃。]由于证悟无常等十六行相的智慧，能令有情脱离生死，这是智慧的部分。那么大悲的部分，就是能令菩萨不停滞在已经获得的功德上面，而一心寻求圆满的佛果，一直要精进的，他是不共于小乘圣者的，是什么呢？学过几轮《广论》的同学能答出来吗？是荷担利益一切有情重担的大悲心的作用，也就是增上意乐。虽然在《入中论》、《现观庄严论》上，我们会读到这样的偈颂，但是大悲和智慧在我们的生命中到底跟我们的苦乐有一些什么样的连结？我们怎么能够从心髓里发出想要获得这样功德的一个希求心呢？实际上，没有善知识的讲说、劝导，甚至是手把手地教我们，我们是很难生起的。 [04′34″]
从一开始师父讲《广论》，到现在讲了这么多，非常非常密度高地提醒我们[悲智]，对吧？ [悲智]，一直这样提醒。一旦善知识在我们耳边一直提这两点的时候，其实这个就在我们的心中留下很深刻的印象。我不知道大家偶尔会不会想一想，比如说：我的生命要不要去获得这种悲智功德？ [05′03″]
所以[悲智功德]在我们的生命里，如果没有善知识来醒觉我们的话，我们很少会想这是我要求的。我们也不会想到跟着一个老师要学悲功德、智功德，也是不会现起的。所以每看到这一段，都很感恩师父在我们的生命里一再地启发我们要去成就圆满的佛果，要追求大智、大慧、大自在这样的一个境界。 [05′34″]
好，那大家接着听下一段。 那么这个东西啊，它演绎成教法时候这样地下来，下来呢，然后当机慢慢、慢慢地低下的时候，所以留在世间的教法，它也同样地慢慢、慢慢地层次或者程度的降低。所以第一个是有两位等觉菩萨，最高的人；再下面的话，次一层。就是像我们现在学校里面教书一样的，现在是大学教授，欸，可是现在我们只有中学、小学程度，所以不行，要用中学教员或小学教员来教我们，这个是。那么为什么到后来又传到一个人，他下面这个人又不分成功两部分，而是说并到一人身上呢？这有它特殊的道理的，这有它很特殊的道理的！因为当一个教法流传下来了以后啊，它自然而然会有一种偏向，特别讲智慧的人啊，偏向到后来，往往把这个方便这一部分会忽视；反过来，讲大悲这样的话呢，他会把智慧忽视。 [06′59″]
在这一小段，师父解释说到了阿底峡尊者统摄于一身的传承，为什么会变成这样呢？然后师父在这里解释说：对于学人来说，在学习的时候都会发现有一种偏向，比如说讲智慧的人到后来会有一种偏向；讲大悲的话，也会把智慧忽视。 [07′24″]
传承祖师为什么做这样的示现，把这两个传承统摄在一身呢？是不是还是为了校正我们某一方面的缺失，作这样的示现。另外，也是再再地显示阿底峡尊者他的绝顶聪明，他可以学很多很多，这方面也是可以对阿底峡尊者修信的。师父这样的一个观点、对于这一段的诠释，到底要启示我们内心的什么问题？想要让我们发现什么？我觉得这是这一段的关键。 [07′54″]
从前面那里可以看到：欸！佛陀讲一座法，听完了之后，在经典里常常看到有很多有情发菩提心了，然后多少、多少人登地，又怎样、怎样……。我们都念了很多经对不对？念经的时候，现在我们能做到专注就已经是很厉害了，把原来烦烦恼恼的事都忘掉，然后专注地诵经就已经觉得很可以了！或者在诵经的时候能感觉到身心皎洁，得到佛菩萨的加持，然后诵完经之后再去学教典的时候，觉得：欸！好像比原来理解更深了！这样也是很好的。可是佛陀讲的经典，当时应机的人听完了之后马上就登地的、马上就发心的。而我们现在听了之后是听不懂，所以一定要有这些传承祖师为我们做详尽的解释。师父又再再地揭示了传承的重要性、传承祖师的重要性！ [08′50″]