Lecture No. 0147
Global Lamrim II
Lecture No. 0147
Tape: 3A 17:42 ~ 18:47
Date: 2019/08/26 ~ 08/28
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
Vol. 1 of Master’s discourse handbook P74-L6 ~ P74-LL5 (2016 NanPuTuo Version Vol 1 P74-L7 ~ P74-LL4)
Greetings to all! It’s the time for us to discuss Lamrim together again. Today, I would like to continue with discussing the original version of Master’s commentary on Lamrim. Before commencing the discussion, I hope everyone can properly align your own motivation, applying the Mahayana aspiration: for the sake of accomplishing the ultimate state of enlightenment as a Buddha, I come to listen to the Great Treatise on the Stages of the Path to Enlightenment. So, why do we need to achieve the status of a Buddha? Because only by attaining the state of Buddhahood, can we help all sentient beings to liberate from suffering. We will first establish this motivation and listen for this purpose. [00′46″]
It is also possible that you might feel some difficulty at the start of the session, due to work-related matters, or you may not be feeling well physically, very lethargic. If you are feeling very lethargic at this moment, you can take a deep breath, adjust your breathing; by doing so, it may help ease your stress, and the discomfort may somewhat be relieved. Then, gradually place your focus on the teaching, as well as the voice that is giving the teaching. In fact, when one is not feeling well or tired, listening to the teaching may not necessarily make you more tired. Based on my personal experience, when I listened to Master’s Lamrim commentary while I was not feeling well, I would always feel better as compared to the times I did not listen. Maybe I could have forgotten [my discomfort] while listening to the commentary; but sometimes it could be a kind of blessing that I received, which will make my body feel totally relaxed, my mood will also be very joyful! [01′40″]
Great! Now, let’s listen to a short paragraph. [01′46″]
[3A 17:42~18:47]
We would often use the term “Mahayana” instead of “the great vehicle;” there is a reason for using the term “the great vehicle.” In the Lotus Sutra, the parable* [of the Burning Mansion], through the analogies of goat-cart, deer-cart, and ox-cart, Buddha revealed to us that the true purpose of his appearance in our world was to give the best to all living beings. Thus, different carts were used in the parable to attract living beings of various natures, but, in the end, Buddha presented everyone with the same carriage drawn by a pure white ox. Therefore, “the great trailblazers” represent the ultimate perfection, the most thorough, the most complete, and the most straightforward path. Here, Lama Tsong-kha-pa noticed the aforementioned unfavorable situation, and explained: Ah, so this is the ultimate, laudable, complete and perfect path. From this, we come to realize the true intended meaning of Lamrim: it is absolutely marvelous and incomparably perfect! [02′54″]
[*Lotus Sutra, chapter three: a parable told by Buddha to Sariputra. There was a wealthy elder who had a mansion. One day, it caught on fire and all his children were playing inside and did not want to leave, even after the father called to them anxiously. Finally, the father coaxed them with three carts pulled by a deer, a goat, and an ox, respectively. Then, the children ran out of the mansion to find that there was only the ox cart. The three carts represent sravaka, pratyekabuddha, and Bodhisattva. Buddha’s intention of only having the ox cart is to guide us to the Buddhahood.
https://encyclopediaofbuddhism.org/wiki/Parable_of_the_burning_house ]
In this short paragraph, Master brought up the “great vehicle” and the Lotus Sutra. Not sure how many of you have read the Lotus Sutra before? You can try to recite it once. Many Venerables of Feng-shan Monastery [in Taiwan], they can memorize the Lotus Sutra. [03′15″]
The well-known parable in the Lotus Sutra means whether it is a cart pulled by a goat, by a deer or by an ox, in the end, Buddha hopes that we all can ride on the great cart pulled by the white ox; that is, being able to take the Mahayana path towards Buddhahood. Thus, Master said: “the true purpose of his appearance in our world;” pay attention! “Buddha revealed to us that the true purpose of his appearance in our world was to give the best to all living beings.” Who was mentioned here? It is Buddha. What is the true purpose of his appearance in this world? That is, to give the best to whom? All sentient beings. [04′05″]
Hence, over here it involves the best gift and the recipients of this gift, namely all sentient beings. So then, what is defined as the best gift? When being presented with the best gift, would beings recognize its value? For instance, not having seen it before, will this gift be perceived to be the best? Buddha considers this path to be the best of all, but will it equate to sentient beings feeling the same way? How then can we bridge the difference in between? Therefore, Master said: “Thus, different carts were used in the parable to attract living beings of various nature;” that is, to identify the elements that appeal to each living being, allowing us to develop a desire for this, and then follow in Buddha’s steps, discovering that: Oh! Eventually, the big white ox cart is actually the most sublime! [04′57″]
Buddha would bestow teachings in a manner that adapts to the aptitude/readiness of various sentient beings. He had already found the most perfect and sublime; however, given the state of our adamance, he still figured out a way [to help us]. Usually, when we help others, we say: “My way is the best; do you acknowledge?” “No,” [says the other party.] We would leave it, walk away with displeasure, thinking the other person does not have an eye to appreciate things! However, Buddha did not walk away just because we do not know how to recognize or appreciate; instead, he continued being compassionate [towards us] like a loving mother. What does our body need? Wholesome and nutritious food; however, due to our selective palates, we would create this issue of refusing to eat well in our early years. And then our mothers would become very anxious, trying to come up with all sorts of ideas and possible means to have us consume food that is good for our health. In the parable, it is also due to the various aptitude of sentient beings, that the goat-cart, the deer-cart, and the ox-cart were established, and then telling these children: “Come and join; it’s going to be a lot of fun!” Everyone was happily lured over [dashed out of the burning mansion to ride on the cart]. Hence, let's reminisce the Buddha’s compassion and remember his kindness. [05′56″]
Master then continued mentioning “the great vehicle path,” explaining that it “represents the ultimate perfection, the most thorough, the most complete, and the most straightforward path.” This is how Master explained it, from what it seems, Master was explaining a Mahayana path. I have also heard Master explained the great vehicle path in another way, but in the first round of the Lamrim commentary, Master referenced only to this parable from Lotus Sutra, explaining that the Mahayana path is the one we should take. [06′20″]
This “great vehicle”, it actually refers to Nagarjuna Bodhisattva and Asanga Bodhisattva. With their characteristics as Bodhisattvas of the sacred state, they need not rely on others’ commentaries in order to explain the embedded meaning in Buddha’s teaching. They established the two major schools of Middle-way and Mind-only; analogous to two vast lanes for huge vehicles – wide path, hence known as great vehicle. “The great vehicle” refers to the path taught by both schools. Buddha personally accredited for these two Bodhisattvas to be able to deliver Buddha’s intended profound meanings without error. Hence, future disciples must rely on the explanations of the great vehicle, then only they may understand the embedded intentions of the Buddha. Moreover, it was in fact the instructions passed down from the lineage, which Master Tsong-kha-pa referred as a basis to explain the treatise on the stages of the path. In fact, the great vehicle and the great trailblazers have this meaning, however, Master at this point explained them solely based on the parable from the Lotus Sutra. [07′16″]
Master over here explained that the great vehicle path is the most encompassing, ultimate and upright. So then, what is it like – as the most encompassing, ultimate and upright? We really have to go and study the commentaries composed by Nagarjuna Bodhisattva and Asanga Bodhisattva, in order to understand what truly is the Buddha’s intended meaning. [07′39″]
Following on, Master said: Master Tsong-kha-pa after witnessing the aforementioned unfavorable situations, he “explained the great vehicle”. Look! Whenever Buddhas and Bodhisattvas face adversities, the choices they make are always proactive, searching for solutions to resolve the adversities, and not responding in this manner, “Ah! See the numerous difficulties all practitioners have to face” and then sitting there to lament and complain! Master Tsong-kha-pa did not adopt such conduct [referring to the latter]; instead witnessing the situation, thus he explained the great vehicle path so that everyone can recognize this as the most sublime, ultimate and encompassing path. Master followed by saying: “From this, we come to realize the true intended meaning of Lamrim.” Why is Lamrim described as peerlessly laudable and complete? Because what it instructs is the best route that is taken by the Buddha, the best route that is taken by the Buddha. Chosen for us is the most wonderful and encompassing path, if we follow along the path of these great trailblazers to understand [the teachings], we will definitely understand Buddha’s intended profound meanings. Therefore, Master expressed his admiration, gratitude from the depths of his heart, and while earnestly cherishing the brilliance and perfectness of the Lamrim, he guided us to study it well. [09′03″]
【全球广论 II 讲次: 0147】
讲次 0147
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 3A 17:42 ~ 18:47
日期 2019/08/26 ~ 08/28
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 P74-L6 ~ P74-LL5 ( 2016 南普陀版：第1册 P74-L7 ~ P74-LL4 )
手抄段落 平常我们常常说大乘......无比的圆满！
大家好！ 又到了我们一起研讨《广论》的时间了，今天想继续研讨师父讲的旧版《广论》。 在讨论之前，希望大家能够好好地端正自己的发心，用一个大乘的意乐：我是为了能够成就究竟的正等觉的佛位，来听闻《菩提道次第广论》。 那么为什么要成就那样一个佛位呢？ 因为只有成就那样的佛果，才能够令所有的有情从痛苦中解脱出来。 我们先安立这样的动机，为了这个而作听闻。 [00′46″]
也可能在开始听课的时候你很辛苦，就是工作呀，或者身体不舒服、很疲惫。 如果你现在很疲惫的话，可以深呼吸一下，调整一下自己的呼吸，这样的话可能就不会那么有压力，不舒服会有一种缓解。 然后慢慢地把你的心放在法义上，放在说法的这个音声上。 其实身体不舒服或者疲惫，听一听不一定会更累。 像我自己的经验就是当我很不舒服的时候听师父讲的《广论》，每次听都会觉得比不听的时候要舒服。 因为听的时候可能是忘记了，但是有的时候可能是得到一种加持，就会感觉到身体都很舒适，心情也很愉快！ [01′40″]
好！ 那我们现在就来听一小段。 [01′46″]
平常我们常常说大乘而不用[大车]，那个地方大车是有个原因的。 在《法华经》上面这个羊、鹿、牛车那个譬喻呀，佛就告诉我们，佛出世真正的目的都把最好的东西给一切众生。 所以比喻当中说不同的根性引诱他，但是最后都是同一的大白牛车。 所以这个[大车道]就是表示这个才是真正最圆满、最彻底、最究竟、最正直的。 现在到大师就见到了前面的这种不理想的情况来解释：啊！ 原来这个才是最殊胜、究竟、圆满的道路。 从这地方我们就了解本论真正的内涵，实在是无比的精采、无比的圆满！ [02′54″]
在这一小段里提到了[大车]，又讲到了[《法华经》]。 诸位有多少人读过《法华经》？ 可以去试着诵一遍。 很多凤山寺的法师是会背《法华经》的。 [03′15″]
这里面那个著名的譬喻就是不管是羊车也好、鹿车也好、牛车也好，最后佛陀都希望我们能够乘上大白牛车，就是能够走上大乘成佛之路。 那么在这里边师父说：[佛出世真正的目的]，注意！ [佛出世真正的目的都把最好的东西给一切众生。]这里边提出了谁呢？ 是佛陀。 那出现在世间，什么是真正的目的呢？ 就是要把最好的给谁呢？ 一切众生。 [04′05″]
所以这里边就涉及到最好的东西，和接受这个最好的东西的人——就是一切众生。 那么何谓最好的东西呢？ 这个最好的出现之后，众生真的会认识它的价值吗？ 比如说从来没有见过，会觉得这是最好的吗？ 佛陀认为的最好的，可是众生就会认为这是最好的吗？ 那么怎么样弥补中间的距离呢？ 所以师父说：[比喻当中说不同的根性引诱他]，就是要找出我们众生能够相应的点，让我们对这个产生好乐心，然后跟着佛走走，发现：喔！ 最后那个大白牛车才是最殊胜的！ [04′57″]
佛陀会根据不同根性的有情因材施教，虽然他已经找到了最完美、最殊胜的，但是在我们都不认帐的状态下，佛陀还是想了办法。 我们通常帮一个人，说：[我这个是最好的，你认不认？][不认！]那拂袖而去，只能说你不识货！ 但是佛陀没有因为我们不认识就拂袖而去，而是继续像慈爱的母亲一样。 我们身体需要什么？ 好的食物，可是我们因为口味——我们小的时候都犯这种问题——就是不吃，然后妈妈就很焦灼，想各种办法让我们吃对我们身体最好的东西。 它这里边就是因为不同的根性，所以设置了羊车呀、鹿车呀、牛车呀，然后告诉这个小孩：[很好玩啊，快来吧！]然后大家很高兴跟着去了。 所以再一次地想念佛陀的悲心、忆念佛陀的悲心。 [05′56″]
师父在这里边接着又说了[大车道]，说：[表示这个才是真正最圆满、最彻底、最究竟、最正直的。]师父是这样解释的，看起来是在诠释一个大乘道。 我也听过师父对大车道的另一种解释，可是在第一遍的《广论》里，师父只是就《法华经》的部分，解释了这个要走大乘。 [06′20″]
这个[大车]其实它是指龙树菩萨与无着菩萨，他们以圣位菩萨的行相，不需要依靠他人所写的解释而善巧地解释佛语的密意，开启了中观和唯识两大宗派，好像拓了两条大车行的那个道一样——大道，所以称为大车。 [大车道]是指两位大车所说的道，佛陀亲口授记了这两位能够无误地解释佛陀的密意，所以后学一定要依靠大车的解释才能够了解佛陀的密意。 而宗大师就是依据传承的教授，解释了大车所说的道次第。 其实大车和大车道有一个这样的意思，但是师父在此处就从《法华》的角度解释了这个问题。 [07′16″]
师父在这里边解释大车道，表示这是真正圆满、彻底、究竟、正直的。 那么怎么样是真正圆满、最彻底、最究竟、最正直呢？ 我们真的得去学习龙树菩萨和无着菩萨的论，才能够了解佛陀的密意到底是什么。 [07′39″]
接着师父说：大师看到了前面那种不理想的情况之后，就[释此大车道]。 看看！ 佛菩萨面对困境的时候，他的选择永远是积极进取的，去找方法解决这个困境，而不是看到了：[啊！修行人都有这么多困难。]然后坐那儿哀叹啊、抱怨哪！ 没有选择这种行为，而是选用见到这样，所以来解释大车道，让大家认识到这才是最殊胜、究竟、圆满的道路。 然后说：[从这个地方，我们就了解本论的真正内涵。]为什么说是无比地精彩、无比地圆满呢？ 因为它诠释的是佛陀最好的那条路、最好的那条路。 给我们选的是非常地精彩、非常地圆满，如果我们沿着大车道去了解这个的话，就一定会了解到佛陀的密意。 所以师父在这里边发自内心的赞叹、发自内心的感恩、发自内心地珍惜本论的精彩和圆满，引领着我们好好地学。 [09′03″]