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Global Lamrim II

Lecture No. 0214

Tape: 3B 24:23 ~ 25:34

Date: 2020-04-16 ~ 2020-04-19

Topic: Purity of the Teaching – The Encompassing Teaching is Most In Accordance [with Various Capacities of All Disciples]

00:00

Next, we are going to listen to Master’s elucidation on “the purity of the teaching.” Prior to our listening, everyone please adjust your aspiration; you may enhance your [Mahayana] aspiration by reciting either the verse of taking refuge, or the homage section in the beginning of the Lamrim prologue*. Even if this discussion section is only half an hour or 40 minutes, we all [still] have to aspire to achieve Buddhahood in order to benefit innumerable sentient beings. To attain such omniscient effect stage, we need to know the causes to attain such effect state of omniscience; to know such causes, we must listen to the teaching. Hence, this is the reason we get together now to study the Great Treatise on the Stages of the Path to Enlightenment. It is actually for the [ultimate] goal of thoroughly removing the sufferings and attaining the happiness for self and all other sentient beings. Understandably, this is a very solemn and stately moment in our lives. [Therefore,] everyone, please listen earnestly! [*Or the section on v.1 page 63: For the sake of all living beings, I will attain Buddhahood… I will listen to the teachings.] [3B 24:23 ~ 25:34] 01:00

Subsequent to the second qualification, the third one is the purity of the teaching. Why should the teaching be pure? One reason is the teaching given has to be in accordance with the conditions of the time and the capacities of the disciples. What else? Among the different schools of Dharma, some practitioners align with Hinayana, while others in accord with Mahayana. Some are in line with the Profound View, and others are with the Extensive Deeds. Even if some schools pertain to Mahayana, their study is on certain part of Mahayana teaching. Let me elaborate this point with some sutras as an example. Buddha gave so many teachings, which are compiled into the Tripitaka and twelve branches of Buddhist canon. Take the Diamond Sutra for instance; it is recognized as the most excellent, the superb one. Or the Surangama Sutra is generally considered to be the best of the best. However, why aren’t they the encompassing teachings? It is because both sutras focus on specific types of disciples. Undoubtedly, they are Mahayana teachings; however, I regret to say, the Hinayana part is left out. They are not in line with the capacities of the beings of the five human and deity realms [human, deity, sravaka, pratyekabuddha, and Bodhisattva]. If the sutra pertains to the Profound View, then it does not align with the disciples who are in line with the Extensive Deeds, and vice versa, which suggests they are not encompassing. Thus, as for the third one – the purity of the teaching, this encompassing teaching still entails special qualifications, each of which has its specific conditions. Well, these are [the three purities] of the Nalanda lineage. 02:15

Here, Master mentioned “the purity of the teaching”.  Master then raised a question, “Why should the teaching be pure?” He then illustrated it from the perspective of being “in accordance with” [the conditions of times and capacities of the disciples]. Some practitioners align with Hinayana, while others are in accord with Mahayana; some are in line with the Profound View and others are with the Extensive Deeds. Even though some schools pertain to Mahayana, their study is only on a certain part of the Mahayana teaching. Among voluminous scriptures of the Buddha’s teaching - the Tripitaka and the twelve branches of Buddhist canon, the Diamond Sutra is recognized as the most excellent and the most superb [teaching]; while the Surangama Sutra also is considered to be the best of the best. Nevertheless, Master said, “However, why aren’t they the encompassing teachings? It is because both sutras focus on specific types of disciples.” 02:57

For instance, many people like to chant the Diamond Sutra. But after chanting the Diamond Sutra, can they truly understand it after all? Do they think they understand it at all? I have asked [this question to] many people who have chanted the Diamond Sutra; some felt that they have understood it, which might require further validation. However, most of them felt they couldn’t comprehend its meaning. If we are to base on the sequential order in the Great Treatise on the Stages of the Path to Enlightenment, Vipassana will] be introduced after we have learned the [correct approach to] aspire for supreme enlightenment. Hence, the training of Mahayana aspiration must come before the attainment of wisdom of emptiness - i.e. the state of entering the Bodhisattva level [or bhumi]. 03:33

If there is a teacher to provide guidance, the teacher could unveil the underlying intended meaning to us, which could have been too implicit for us to comprehend on our own. Thus Master brought up the concept of “being in accordance with [the conditions of time and capacities of the disciples]” here. [Such accordance] is like preparing kids’ meal for children, or preparing meals for patients, which should not be too greasy or too spicy but something that helps to improve their health condition. Specific meals have to be catered for people at different levels of dietary conditions. Therefore, “being in accordance” is the Dharma savor that Buddha and Bodhisattvas have specifically prescribed to cater to our needs. Thus “the purity of the teaching” also includes the point where the teachings given must be in accordance with the conditions of times and capacities of the disciples. 04:14

For the teaching to be in accordance with the conditions of time and capacities of the disciples, Master further elaborated: although some practitioners align with the Hinayana teaching, others are in accord with the Mahayana practice; within the Mahayana itself, some schools may address only certain parts of the Mahayana teaching, hence, such coverage is considered not yet encompassing. An encompassing teaching requires special qualifications, [each of which has its specific conditions]. I also ponder: what are the special qualifications that Master referred to? Is it the [guidance to] transit from Sutrayana to Tantrayana? This [remains] a question of mine. [Nevertheless,] while explaining “the purity of the teaching,” Master particularly emphasized  “being in accordance with the conditions and capacities of the disciples”, with the last few sentences in this paragraph emphasizing “encompassing”. 04:54

In Lamrim, there are the small scope, the medium scope, and the great scope [of practice]. Master Tsong-kha-pa said, no matter [what levels the practitioners are at], please begin practicing from the shared small scope. If we already have the shared small scope capacity in our mental continuum, then it will be very quick for us to pick up the practice of the shared small scope teaching, and will not take up too much of our time. However, just in case we start with the more advanced practice, such as starting directly from the practice of Bodhichitta and wisdom of emptiness, it is definitely impossible for us to attain anything, given that we know nothing even about the law of cause and effect, taking refuge, and yet to cultivate unwavering faith! Thus, regardless of your current capacity/level, please do begin your meditation practice/cultivation from the initial fundamental stage, then, none of the Dharma categories will be missed. Suppose practitioners who haven’t attained the earlier scopes/stages skip the initial steps, and begin practicing [directly] from the latter scopes/stages, they will end up attaining nothing, they will [inevitably] fail to attain the latter scopes/stages, yet missing out on the earlier scopes/stages. However, if their practice begins from the shared small scope, then regardless of their capacities at the time, those who already have the foundation will pick up even quicker, as for those who haven’t, that will be the right point and time for them to start their practice from there. Therefore, the encompassing teaching means it covers “all three levels of dispositions, be it sharp or dull faculties.” Hence, for us, coming across this encompassing teaching is such a beautiful encounter! 06:07

Actually, I have read the passage many times, [but] I am [still] wondering what message Master was trying to convey to us after all? As I read on, I can always sense Master hoped that all of us can learn and study the encompassing and pure teaching. The encompassing teaching is very precious in that we can be guided to the core practice of Mahayana teaching, we are reminded that right from the beginning, we should be mindful of our aspiration, and be mindful that our goal of studying Buddhism is to attain Buddhahood. Instead of to obtain meager enjoyment of human or deity realms, nor is our goal to emancipate from the cyclic existence by our own. Rather, we also need to balance with a pure aspiration to care for all motherly beings, helping them to eliminate suffering and attain happiness as our one and only goal. We need to imbue such aspiration frequently, either by cognitive inference or from whatever angle, to repeatedly observe and reflect our mind, and to fortify such aspiration, [and to let such aspiration impel us]. 07:06

Referencing to so many Mahayana and Hinayana scriptures, from all these examples, it is apparent Master [genuinely] hoped that we could cherish the opportunity of being able to encounter such encompassing teachings. Because this encompassing teaching will guide us from the start: in the beginning, we’re totally ignorant like children, we don’t even know how to listen to the teachings, nor do we know how to look for a virtuous teacher. The encompassing teaching guides us from such a starting point all the way to eventually attaining Buddhahood, without missing any stage on the path. How auspicious it is for us to come across such sublime and encompassing teaching! 07:39

Thus with regard to “the purity of the teaching,” Master explained it from the perspective of giving the teaching in accordance with the conditions of time and capacities of the disciples. Suppose we are not the practitioners endowed with Mahayana capacities, but we start learning from the very basic level and keep learning and learning with the teacher who constantly reminds us: “How wonderful the Mahayana teaching is!” If we can accumulate adequate merits and gradually develop faith in the Dharma imparted by the virtuous teachers, accumulating merits that we lack of, repenting any negative karmic deeds – it is still possible that we can gradually make our Mahayana capacity ripen. 08:12

Master revealed to us the infinite hopes/possibilities! Among the multiple arrays of scriptures, exactly what teaching would fit our capacity, and what teaching would cater to our preference? This has to be the most encompassing teaching! By following the guidance from the encompassing teaching, we would head directly toward the Buddha realm. If we have encountered such sublime teaching, and further encountering the virtuous teachers who could guide us to apply such encompassing instructions, then we could enhance our faith in appreciating such kindness and follow the virtuous teachers closely. In such way, we either will gradually or quickly purify all the mental defilements and impediments in our mental continuum that are not in accordance with the encompassing teaching. Naturally, what we do will please Master and make him even happier by our practicing in such a manner! 08:54

讲次 0214

标题 所说法清净──圆满的教法最应机

音档 3B 24:23 ~ 25:34

日期 2020-04-16 ~ 2020-04-19

广论段落 P2-L6 ~ P2-L7 胜那兰陀诸智论师……圣教盛行，

手抄页/行 第1册 P92-L2 ~ P92-LL5　( 2016 南普陀版：第1册 P92-L4 ~ P92-LL3 )

手抄段落 然后有了这个条件以后……那个是那兰陀寺。

00:00

接下来我们要听“所说法清净”这一段。在听闻之前，大家要端正自己的发心，用皈依发心那个偈子提起自己的动机也可以，或者用《广论》前面那一段提也是可以的。哪怕只有半小时或者四十分，我们都要为了利益无穷无尽的有情去希求佛果；为了证得那样遍智的果位，我要知道证得那样遍智果位的因是什么；那么要了知那样的因就必须听法。所以我们现在在一起研讨《菩提道次第广论》，实际上是为了一个彻底地、究竟地令自他都离苦得乐的目标，所以这一刻对我们的生命来说是非常庄严的。请大家能够认真地听！ 01:00

然后有了这个条件以后，第三个，所说的法要清净。为什么法要清净呢？这个法也说，应机是一种。还有一种呢？它那个法当中有一种应机应小的，有一种应大的；有一种性宗、有一种相宗；尽管它是大的，应它的局部的。我现在拿佛经来说个比喻。佛经说了这么多三藏十二部，譬如说《金刚经》，它也是说：啊！这个最上乘、最上乘；《楞严经》，通常我们说这种都是好得不得了，为什么它不是圆教呢？因为它就是针对着这一类根性的，是！这是大乘，可是他大乘是大乘啊，对不起，小乘的漏掉了。然后那对这个人天五乘的人又不相应。如果说性宗的话，相宗又不相应；相宗的，那性宗的又不相应，这就不圆满了。所以啊第三个，这个圆满的内容，还要有它特殊的内容，它三样东西有它特别的条件。噢！那个是那兰陀寺。 02:15

在这里边师父说：“所说的法要清净。”接下来提出一个问题说：“为什么法要清净呢？”就列举了要“应机” ：有应机小的，有应机大的；有性宗、有相宗；在大乘中，还说有的尽管它是大的，它是局部的。在佛经中三藏十二部──浩如烟海的佛经，比如说《金刚经》，说是“最上乘”；那么《楞严经》也都是“好得不得了”。但师父说：“为什么它不是圆教呢？因为它就是针对着这一类根性的。”02:57

比如说很多很多人都相应念《金刚经》，但是念了《金刚经》之后到底能不能懂《金刚经》？自己觉得懂了吗？我问过很多诵《金刚经》的人，有的人觉得懂了，可能也有待参考，但大多数的人都觉得是没懂的。沿着《菩提道次第广论》的次第来说，它是在发菩提心后面才学毗钵舍那，所以一定是大乘发心之后再去取证空性的果位──登地。 03:33

如果有个老师去教的话，可能会把那其中隐在的意思就讲给我们，我们自己看的时候是看不出那条隐在的线的。所以师父在这里面提出了“应机”。应机，就是像一个小朋友就要吃儿童餐；病人要吃比如说不要太油的、不要太辣的、对他的养病很好的；什么阶段的人都要根据什么阶段吃那样的饭。所以这就是一种佛菩萨还有我们的善知识为我们调制的法味。 “所说法清净”就包括了应机。 04:14

在应机这里边师父又提出了：虽然说有的是小乘的、有的是大乘的；在大乘里有的也是讲大乘局部的，那么还是没有圆满。要是有圆满的内容，还有它特殊的内容。我也在想：师父说的特殊的内容是什么呢？是指由显入密吗？这是我的一个疑问。所以在这个“法清净”里边，师父就特别强调了“应机”，到后面这几句话强调了“圆满”。 04:54

在《广论》里，有下士、中士，然后上士。宗大师说：无论是怎样的，都请从共下士道开始修起。如果我们的心续中已经有共下士道的内涵，那么我修共下士道就会很快，它也不会耽搁时间。可是万一直接就修上面的，比如说直接上手菩提心、上手空性，可是我们连因果、皈依都不知道，都没有坚强的这种信念，修后面那肯定是修不起来的！那什么样根机的人都请从最初的道次第开始修，这样的话就不会漏掉什么。比如说前面的次第没有的人，如果不从前面的次第起修、修后面的话，后面修不起来，前面又落下了，两边都是空的。可是如果都是从共下士道起修的话，无论是何种根机的人，如果已经有的就更快速地生起，如果没有的就从现在开始修。所以它是圆满的教法，“三根普被、利钝兼收”。所以对我们来说，是非常美好的一个相遇！ 06:07

其实这一段我看了很多遍，我在想师父到底要告诉我们什么呢？读着、读着，总是会感受到师父希望我们能够学到圆满、清净的教法。圆满的教法是那么地可贵，因为会把我们引导到一个大乘法的法脉之中，让我们从一开始就要注意自己的发心，注意到其实我们学佛是为了成佛这样一个目标。并不是为了得一点人天的快乐；也不是以一己之力超离轮回为目标；还要去兼顾以所有如母有情离苦得乐为唯一目标这样的一个纯粹发心。要在很多时候淬链这样的发心，用推理的也好，用什么样的角度也好，反覆地去观察自己的内心、策励这样的发心。 07:06

举了这么多大乘、小乘的经典，在这所有的举例之中，师父很显然是希望我们能够好好地珍惜值遇圆满教法的机会。因为它从我们一开始什么也不懂，像个小朋友一样，连听法都不会、连找善知识也不知道，从这样的一开始教我们，一直到后面的成佛，所有的道次第都没有缺少的这样一个圆满的教法，能够值遇到是何其殊胜！ 07:39

那么“所说法清净”，在这里边所说的法清净──应机。如果不是大乘根机的人，我们从前面开始学着、学着、学着，老师天天地讲、天天地讲，说：“大乘多美好！”我们如果能够累积到那样的资粮，对善知识的法语能够信受，然后资粮不够的就积聚资粮，有业障的就忏悔，慢慢把自己的根性熟成大乘根机，也不是不可能的事情。 08:12

师父给我们展现了无限的希望！在琳琅满目的教典之中，到底什么是配我们的根机、什么是配我们的胃口的？一定是最圆满的教法！因为我们沿着最圆满的教法，会一直走向佛地。如果我们遇到这样的教法，再遇到引导我们圆满教法的大乘善知识，那么我们修信念恩、亦步亦趋地跟随他，慢慢地或者迅速地净化自己相续里那些跟圆满教法不相应的所有的杂质、所有的违品，我们自然会令师父越来越开心吧！ 08:54