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Global Lamrim II

Lecture No. 0158

Tape: 3A 27:42 ~ 3B 00:24

Date: 2019-10-03 ~ 2019-10-06

Topic: Propagation of and upholding the Buddha Dharma are the invariable aspiration of Buddhas and Bodhisattvas

English Lamrim Volume 1, page 34: Therefore, having seen that they lack the path pleasing to the wise, … I was inspired to explain this path of the great trailblazers

Vol. 1 of Master’s discourse handbook P78LL5 ~ P79L3 (2016 NanPuTuo Version Vol 1 P78LL5 ~ P79L3)

[3A 27:42 ~ 3B 00:24]

Now Lama Tsong-kha-pa had revealed the purpose of composing this treatise to us – to preserve the encompassing teaching in its entirety in the world. It is promising if you can learn the encompassing teaching; for others, as long as they can study it, whatever Dharma approaches they take, they will all benefit from this encompassing teaching. Therefore, he [Lama Tsong-kha-pa] exhorted the encompassing teaching after he realized the true nature of reality (seek verification: this context seems to refer to the benefits of preserving the encompassing teaching instead of true nature of reality), penetrating the intended meaning; for this, he was exhilarated. With this all-encompassing teaching, all the flaws can be rectified, and Buddha Dharma will thus thrive. This is invariably the aspiration and consistent behaviour of Buddhas and Bodhisattvas. Then, he said, “I was inspired to explain this path of the great trailblazers.” [v.1 p.34 L.9] Ah! How joyous it was! Truly joyous! So joyful was he that he was thoroughly inspired! It was not superficial or fleeting kind of joy. That’s how capacious the mental capacity of Buddhas and Bodhisattvas is. This is the purpose why Lama Tsong-kha-pa composed this treatise.  [01′24″]

In this short paragraph, everyone can continue to hear how extremely delighted Master was. He said, “Now Lama Tsong-kha-pa had revealed the purpose of composing this treatise to us”; then we can have a moment to think, what is the core purpose of composing this treatise? It is mainly “to preserve the encompassing teaching in its entirety in the world.” Does this statement sound familiar to you? This is because Master repeatedly taught us that we have to preserve the teaching in its entirety in this world; the most important matter to Master is to preserve the teaching – preserve the encompassing teaching in this world. [01′58″]

So Master continued to say, “It is promising if you can learn the encompassing teaching; for others, as long as they study it, whatever Dharma approaches they take, they will all benefit from this encompassing teaching. Therefore, he [Lama Tsong-kha-pa] exhorted the encompassing teaching.” Who does “he” refer to? Master continued, “after he realized the true nature of reality, penetrating the intended meaning; for this, he was exhilarated.” So, who is he? Je Tsong-kha-pa, right? And then: “With this all-encompassing teaching, all the flaws can be rectified, and Buddha Dharma will thus thrive.” Pay attention! Why was Master so enthusiastic towards the all-encompassing teaching? Why did he go through hardships and was so determined to preserve the teaching in its entirety? That is because all the flawed practices can thus be rectified, and the entire Buddha Dharma can thrive. [02′54″]

What does “to thrive” suggest? That is, practitioners can study, contemplate and meditate/practice! Both monastics and lay practitioners can earnestly study Buddha Dharma! In this case, “This is invariably the aspiration and consistent behaviour of Buddhas and Bodhisattvas.” Pay attention! Right after the explanation of thriving, Master made this statement all of a sudden. Not sure if you all would perceive this as abrupt? When explaining this verse, “I was inspired to explain this path of the great trailblazers,” explaining that the encompassing teaching must be preserved, all of the flaws can be rectified; the entire Buddha Dharma will thus thrive; Master immediately continued by saying: “This is invariably the aspiration and consistent behaviour of Buddhas and Bodhisattvas.” What is invariably the aspiration of Buddhas and Bodhisattvas? It is to allow Buddha Dharma to flourish and then all living beings can be salvaged. [03′41″]

Take heed! There’s one more phrase, “consistent behaviour”. What does this consistent behaviour mean? When we spot flaws, sometimes we choose to complain, other times we would lament, and feel too defeated to do anything about it. We would speak about the shortcomings of others – attributing flawed practice to some other people. However, we are not aware of the ownership we should take for these flaws. Are we inclined to rectify or improve them? Suppose we notice something that leaves much to be desired, would we think: taking steps to rectify it would equate to helping Buddha Dharma to thrive? Master said this is exactly what Buddhas and Bodhisattvas’ “consistent behaviour”. What is this behaviour? They realize that flawed practice can be rectified. May I ask, what do Buddhas and Bodhisattvas use to rectify these flaws, [I mean,] all of the flaws? Master said: “all the flaws can be rectified!” What flaws? And using what method to salvage them? It is to apply the encompassing teaching. How does the encompassing teaching rectify the flaws? That is, there must be teachers giving the encompassing teaching and students who receive them; and then according to what they have learnt, they make such a practice of integrating it into their mindstream. [04′49″]

Hence, the practice is not about lamenting about the flaws, nor the attributing of causes to others, as if we need not bear any responsibility, except for the criticizing of others. This has never been the practice of Buddhas and Bodhisattvas, instead, they would resolve the issues immediately. Moreover, the methods they use to handle matters are flawless; which is to promulgate and uphold the encompassing teaching, thus many flaws will be rectified, and the entire Buddha Dharma would also thrive as a result. Thus, their compassion, wisdom, and power are all perfectly encompassing and flawless. [05′20″]

Under such mindstream, Lama Tsong-kha-pa said: “I was inspired to explain this path of the great trailblazers.” And Master followed by repeating this twice, “How joyous it was! Truly joyous!” And joyfully he said it again, “So joyful was he that he was thoroughly inspired!” he said this twice. Master said this joy was not just “superficial or fleeting kind of joy;” again Master used the word “joy”! Master then introduced Buddhas and Bodhisattvas to us again, “That’s how capacious the mental capacity of Buddhas and Bodhisattvas are.” What kind of mental capacity? They are ”inspired!” Do you remember a verse in the Engaging in the Bodhisattva Deeds [chapter 8 #108], “The ocean-like immensity of joy arising when all beings will be freed.” Have our hearts ever experienced exhilaration, the joy that is as vast as an endless ocean, like the ocean waves, perpetually rising one after another and never halting? If living beings are liberated, such immense elation would arise in Bodhisattvas’ mind. Therefore, here, the mental capacity of all Buddhas and Bodhisattvas is being mentioned again. [06′12″]

What mentioned earlier is the aspiration and behaviour of Buddhas and Bodhisattvas, and here again, we are introduced to the mental capacities of Buddhas and Bodhisattvas that have been this way invariably. Hence, Master had always been orientating us to the methods and ways of Buddhas and Bodhisattvas, what their aspirations and mental capacities are like. Why did Master do this continually? It is to develop our admiration to be inspired by Buddhas and Bodhisattvas, so that we yearn for a state of life like this, enabling us to transit us from being a self-centred person who focuses only on our own or a few people's suffering and happiness, or even from a state of uncurbed self-cherishing mental attitude that cares for no one else but ourselves – gradually to a state of mind that yearns to scale the heights of Buddhas and Bodhisattvas, eager to shoulder the responsibility to remove the suffering and help attain the happiness of all living beings. So, yearning to take on that kind of responsibility, feeling waves of emotions for the aspirational spirit of enlightenment or engaged spirit of enlightenment. Can you feel Master’s excitement when he explained this paragraph? His emotions were evoked by the aspiration of Buddhas and Bodhisattvas, and he was elated by their mental capacities; all of such feelings are directly conveyed through Master’s tone of voice. [07′26″]

I have also witnessed this when I was by Master’s side. For example, the look of complete body and mind veneration Master always had when he held the Perfection of Wisdom Sutra or Lamrim, he always held them with both hands and we could see how much he treasured these scriptures dearly. When speaking of Je Tsong-kha-pa’s teaching, Master would often become particularly joyous and sometimes, he was very touched! While I was following by Master’s side, I saw his earnest sincerity when he prostrated to Je Tsong-kha-pa and the Three Jewels. For instance, when he was explaining a section of the Bodhisattva Vows; Master said that whenever he gave discourses about Bodhicitta, he would not be able to rest because he was so full of joy! Whenever he talked about it, he would be unable to rest that day. [08′05″]

Hence, here is a series of Master’s inclination towards the mental capacities, aspiration and behaviour that of Buddhas and Bodhisattvas; which is filled with inspiration and filled with the power/strength to actualize such capacities. Master is leading the way in front, manifesting the path, guiding us along the way, so then what should you and I do? [08′26″]

讲次 0158

标题 传持教法是佛菩萨一向的志愿

音档 3A 27:42 ~ 3B 00:24

日期 2019-10-03 ~ 2019-10-06手抄页/行

广论段落 P2-L1 故离智者欢喜道……故我心意遍勇喜

手抄页/行 第1册 P78LL5 ~ P79L3　( 2016 南普陀版：第1册 P78LL5 ~ P79L3 )

那么现在大师就把真正的中心告诉我们，说主要的是能够把圆满的教法留在世间，你们能够圆满地学固然好；其他的人你只要得到了，不管你得到了以后，自己用的用在哪里，哪一部分都得到好处。所以他把这个圆满的教法解释，他自己本身也看见了这个事实，了解了这个道理，他心里面是非常欢喜。有这个圆满的教法，整个的那个弊端可以救，整个的佛法可以兴，而这个正是佛菩萨一向的他的志愿，一向的作法。所以他说：[故我心意遍勇喜。]啊，真欢喜啊！真欢喜啊！这欢喜的情况是遍而勇，遍而勇！这不是说这样地浅浅的、小小的，因为诸佛菩萨的心量本身这个状态就是这样。那么，这个是他造论的宗旨。 [01:24]

在这一小段，大家可以继续听到师父非常非常地欢喜。师父说：[现在大师就把真正的中心告诉我们]，那么可以想一下中心是什么？ [主要的是能够把圆满的教法留在世间]，这句话熟不熟？因为师父一直一直地教诫我们要把法留下来，把圆满的教法留在世间，他最最在意的事情就是把法留下来——把圆满的教法留在世间。 01:58

所以师父接着说：[能够圆满地学固然好；其他的人你只要得到了，不管你得到了以后，自己用的用在哪里，哪一部分都得到好处。所以他把这个圆满的教法解释，]这个[他]是指谁啊？ [他自己本身也看见了这个事实，了解了这个道理，他心里面是非常欢喜。]谁呀？宗大师，对吧？说：[有这个圆满的教法，整个的那个弊端可以救，整个的佛法可以兴。]注意！为什么师父这样地欢喜圆满的教法？这样辛苦地把这个法一定要彻底地留下来呢？就是因为整个的弊端都是可以救的，整个的佛法都是可以兴起来的。 [02:54]

兴起来是什么意思啊？就是闻思修啊！僧俗二众很兴盛地学习佛教啊！这样的话，[正是佛菩萨一向的他的志愿，一向的作法。]注意！师父讲完了这个时候，突然讲到这一句话。不知道你们会不会觉得是突然？讲到[我心遍勇喜]这个偈子，讲到圆满的教法要留下来，整个的弊端都可以救起来，整个的佛法都可以兴旺，接着直接说道：[正是佛菩萨一向的他的志愿，一向的作法。]佛菩萨一向的志愿是什么？令佛法可以全部兴盛，然后可以救度苍生。 [03:41]

注意！还有一个：[一向的作法。]这个作法是什么意思呢？当我们看到弊端，我们有时候会选择抱怨，有时候选择哀叹，然后无能为力，甚至会去说别人的过失——因为某某人所以才有这样的弊端，我们并没有意识到我们对这个弊端拥有什么样的一个责任。会想要拯救这个弊端或者改善这个弊端吗？比如说看到哪里做得不好的地方，我们会想：把它做好就是把佛教兴旺起来吗？师父说这正是佛菩萨[一向的作法]。作法是什么呢？就是弊端是可以救的。请问佛菩萨用什么来救这个弊端呢？整个的弊端喔！师父说：[整个的那个弊端可以救！]什么弊端呢？用什么来救呢？就是用圆满的教法。用圆满的教法怎么救呢？就是要有人讲圆满的教法，有人听受圆满的教法，并且依照所听受的来结合内心的这样一个修行。 [04:49]

所以并不是对着弊端哀叹，也不是把造成这样的原因一直推给别人，自己好像什么责任都不负，就只负责批评。佛菩萨一向的作法不是这样的，而是直接把这件事解决。而解决的方式是如此地完美，就是要传持圆满的教法，很多的弊端就解决了，整个佛教也会兴旺起来。所以悲心和智慧和力量都是极致地圆满。 [05:20]

在这样的状态下，说：[我心意遍勇喜。]然后师父说了两遍：[真欢喜啊！真欢喜啊！]欢喜地又说：[遍而勇，遍而勇！]讲两遍。 [这不是一个浅浅的、小小的]，又出现了——欢喜心！又开始为我们介绍佛菩萨，[因为诸佛菩萨的心量本身这个状态就是这样。]什么状态呀？ [遍勇喜]！记得《入行论》有偈子吧？ [有情若解脱，心喜如大海。]我们的内心又何尝高兴得像大海那样辽阔无边，一浪、一浪，像海浪不停息的那样的欢喜心；但是有情若解脱的话，菩萨就会产生那样的欢喜心。所以这里边再度地说到了诸佛菩萨的心量。 [06:12]

前面说到了诸佛菩萨的志愿、诸佛菩萨的作法，此处又讲到诸佛菩萨的心量本身的状态就是这样。所以师父一直在给我们介绍佛菩萨怎么做的、佛菩萨的志愿是什么、佛菩萨的心量是什么样。为什么要一直这样介绍？就是让我们心生渴仰，能够向往这样的生命境界，能够把自己从只关注自我的苦乐，只关注几个人的苦乐，甚至只管自己这样一个我爱执的爆发状态，慢慢地引生到向往佛菩萨的生命境界，很渴望能把所有有情的离苦得乐担在自己身上那样的一个责任感。所以，很想拥有那样的一个责任感，为了这样的一个愿心或者行心而心潮澎湃。有没有感觉到师父讲这一段心潮澎湃？他为佛菩萨的志愿所激动、为佛菩萨的心量所欢喜，这个感受可以透过师父的语调直接地传递过来。 [07:26]

我也在师父身边的时候亲眼看到，比如师父捧到《般若经》、捧到《广论》那种全身心恭敬的样子，都是双手捧着，非常非常非常珍重的样子。讲到大师教法的时候，师父常常都会非常非常地欢喜，有的时候也是很感动！我跟在师父身边，看到师父在顶礼宗大师、在顶礼三宝的时候虔诚的样子。比如讲到菩萨戒的某一段，师父说他讲到菩提心的时候是没法休息的，因为实在是太欢喜了！哪天讲了哪天都没法休息。 [08:05]

所以这个一向连贯的师父对于佛菩萨的那个心量、佛菩萨的志愿、佛菩萨的作法，充满了渴仰和充满了实践的力度。师父在前面这样走着、这样示现着、这样引导着我们，那么你我要怎么办呢？ [08:26]