Lecture No. 0193
Global Lamrim II
Lecture No. 0193
Tape: -
Date: 2020-02-03 ~ 2020-02-05
Topic: Whatever you need can be found in the Lamrim
English Lamrim Volume 1, page 34
Note: Note on Lamrim Lineage Teachings by Ah-keh Venerable Hui-hai
In the Note on Lamrim Lineage Teachings by Ah-keh Venerable Hui-hai, it reads, “ ‘The teaching…contains the key points of all of the Conqueror’s scriptures’, the text is imbedded with all the essences (of how) all Buddhas achieve Buddhahood. In worldly term, the key content of this text is to help living beings to attain liberation. It starts from preventing living beings from falling into the miserable realms to settling them in the happy realms, based on the concept of the four ways to gather disciples [v.2, chapter 15], sequentially guides practitioners to apply the six perfections, eventually, aims to posit them in non-abiding nirvana*, which is the essence of Buddha's true intent and the kernel of his Dharma Works. All these are included in Lamrim.” [00:40]
[*3 levels of Nirvana LR V.2, p.30 & 89:
(1) Nirvana with residual: Arhats who have removed afflictive-obstructions
(2) Nirvana without residual: Saints who have removed both obstructions to afflictions and to knowledge
(3) Non-abiding nirvana: the final nirvana of Buddha]
In this Note, this teacher reiterated, “having the ‘two great trailblazers’ in Lamrim does not suggest that these two schools didn’t understand each other's teachings,” - the practitioners of the Profound View do not understand the teachings of the Extensive Deeds; it is not like that. “Such division is for the sake of opening up doors for Dharma Works.” For “‘the system for supreme beings progressing to the state of omniscience’, let's not talk about those who have no intention to attain Buddhahood for the moment; what about those who are determined to advance on the path to the state of omniscience?” That is, those who are aspired to achieve Buddhahood. May I ask, where can they find the approach to reach the state of omniscience? What is your answer here? Lamrim has it all, right? “The methods to achieve the state of Buddhahood are all elucidated in the Lamrim text, even the persons of small capacity can find their way on the path.” Persons of small capacity are those who do not want to fall into the miserable realms, wishing to be reborn to human or deity realms, aspiring to have good appearance, have abundant wealth, with lots of relatives and friends etc., as well as great wisdom and eloquence. Are these included in the Lamrim text? Can you find such methods in Lamrim to become such persons? “Yes, they are included in the Lamrim,” right? “As for the methods for the persons of medium capacity and great capacity, they are all included in the Lamrim as well. For those who are not any of these three types of persons, they cannot be considered as practitioners aspiring for the state of omniscience.” Moreover, this excellent teacher said, “Je Rinpoche implicitly explained here. In fact, this statement [‘the system for supreme beings progressing to the state of omniscience’] very clearly indicates the crucial point.” [02:04]
Let me ask you all a question; since Lamrim has all the systematic approaches; then does it include the teachings about repentance, ways of dispelling natural disasters, and praying for rainfall? Does Lamrim have the teachings of praying for rainfalls to extinguish great fire? Doesn’t Lamrim have it all, including all the systematic approaches? What are your thoughts, there is or isn’t? [02:25]
Let’s listen to what the great teacher has for the answer: “Most people would think that Lamrim does not contain specific sutras concerning repentance, nor does it have any rituals for dispelling natural disasters and alike. In fact, it is not correct to say Lamrim doesn’t have such methods, because the fundamental essence of all these depends on the mind, and the mind relies on the power of compassion and wisdom. Hence, the expedient means stemming from the teaching can all be found in Lamrim.” Lamrim does contain the rituals of praying for rain. However, if one is not an earnest and committed practitioner, will the prayer work? And what does the practitioner rely on for his or her meditation practice/cultivation? He or she still relies on the teaching of Lamrim for meditation practice/cultivation, right? Many, many more good qualities can only be accomplished through cultivation as introduced in the Stages of the Path to Enlightenment. As the text contains all the Conqueror’s essential points; that is, all the guidance we need to attain Buddhahood is included in the text. To attain the state of Buddhahood should be the most difficult task, right? Yet the ultimate goal is covered in this Lamrim text. [03:15]
So, let me ask you another question: does Lamrim have the methods to alleviate worries from your distraught mind? Does Lamrim have the ways to ease your grief? Does Lamrim have the ways to stop you from feeling depressed? When you don’t feel dejected or disheartened, you can face life with positive attitude; able to have great promise, then this happiness belongs to this life or for future lifetimes? It seems that it belongs to the happiness in this lifetime, correct? Then, is the happiness in this lifetime easier to obtain, or the happiness in future lifetimes easier to acquire? We already have this human form in this lifetime. and it is a good one, endowed with virtuous roots, have faith in Buddha’s teaching, and able to persevere in listening to the teaching on the stages of the path over the years. Those who have listened to many Dharma teachings are definitely endowed with lots of virtuous roots. Then, is it easier to attain serenity in this lifetime, or to obtain human form in the next rebirth? [04:13]
When we have afflictions in mind, or when we have to face all sorts of issues, would we seek the solutions from the Great Treatise on the Stages of the Path to Enlightenment or search for solutions somewhere else? As Lama Tsong-kha-pa said that all key points of Buddha’s teaching are included in Lamrim, which comprises all the stages practiced by the three types of persons; then if we are looking for a method to attain the human life of leisure and opportunity in the next rebirths, is it elucidated in Lamrim? [If so, then] what kind of method was proposed in Lamrim? How do we cultivate from the point of aspiration to the actual preparatory practice? Does the first Dharma category of relying on the virtuous teacher provide us with approaches so that we will not fall into the miserable realms? It does, right? Taking refuge in the Three Jewels also assures us of not falling into the miserable realms, so does the emancipation from the cyclic existence; the spirit of enlightenment can even do much more. The basic benefit from the proper meditation practice/cultivation is that one will not be reborn into the miserable realms in future lifetimes – the least benefit of the practice is not to be reborn to the miserable realms. [05:10]
【全球广论 II 讲次: 0193】
讲次 0193
标题 你要的一切，都在本论里
音档 -
日期 2020-02-03 ~ 2020-02-05
广论段落 P2-L3 ~ P2-L5 此中总摄一切佛语扼要......是谓此中所诠诸法。
手抄页/行 -
手抄段落 -
备注 阿喀慧海大师《广论讲说诵授传承笔记》
在阿喀慧海大师《广论讲说诵授传承笔记》中，有这样一段，说：“‘此中总摄一切佛语扼要’这句话，是指一切佛陀成佛的密意扼要，用世间的话来讲，这些内涵的关键就是令有情解脱。最初止息恶趣，安置于善趣；安置于善趣后，以四摄法依次引导于六度等；最后安置于无住涅槃的事业，即是佛陀的密意关键，以及事业的关键。这一切，《广论》都收摄其中。”[00:40]
这里边也再度讲了一下：“‘二大车之道轨’，并不是他们互相不了解”──深见派不了解广行派，不是这样的，“而是就开启事业之门而分的。” “‘往趣一切种智地位胜士法范’，这边暂且不说不想趣往佛地的人，如果是决定欲往佛地者”，就是决定要成佛的。那么请问：趣往佛地的方法在哪儿呢？你们现在的答案是什么？本论都有，对吧！ “趣往成佛的办法本论都有。即便是下士夫，趣行于彼道的方法”，下士夫的，就是想要不堕落恶趣的，想要来世得人天身的，比如说想要长相庄严、财富丰饶、有广大的眷属和朋翼等等，还有广大的智慧、广大的辩才，这些本论有吗？能让你成为这样的人的方法，本论有吗？ “本论是有的。”对不对？ “若是中、上士夫的趣行道理，本论也无不摄集。如果不是这三种士夫，那就不能算入希求一切智智者的行列了。”然后这位善知识这样讲，说：“杰仁波切在此处只是温和的讲法，其实这一句话是将重大关键讲得很清楚的。”[02:04]
问大家一个问题：说《广论》所有的次第都有，那么比如说经忏，还有什么除天灾、降雨什么，这个法有没有？消除大火的祈雨的方法，《广论》有没有？不是所有次第都有吗？那你们认为有没有呢？ [02:25]
听一听大善知识的回答，说：“大部分人会认为《广论》不具备经忏、除天灾等许多仪轨修法。其实并非不具备，因为这一切的根本都依赖于心，而心又依赖于悲智力，所以那些法出生的方便在本论都是有的。”祈雨的仪轨是有的，但是如果没有修行的话，祈雨会灵验吗？那他的修行是靠什么修来的？还是靠修行本论的内涵，对不对？很多很多功德，是要靠修习菩提道次第然后才能够成就的，因为这是一切佛语扼要的修持，可以令我们成佛的法在这里都有。成佛应该是最难的吧！最远的都有了。 [03:15]
那么，我问大家一个问题：让你免除心烦意乱的法，《广论》有吗？止息你的悲痛的法，《广论》有吗？让你不再沮丧的法，《广论》有吗？不再沮丧、不再悲哀，能够对生命正向作意，能够有希望，这是属于此世的快乐还是来世的快乐呢？好像被摄入此世的快乐，对不对？那么此世的快乐更容易得到，还是来生的快乐更容易得到呢？此世已经有人身了，而且还是个不错的人身，具有善根，对佛法具有信心，能够长年累月地坚持听闻道次第的法，听闻很多佛法，这是非常有善根的一个人。那么达到此世的平静容易呢？还是得到来世的人身容易呢？ [04:13]
当我们心里边有烦恼，或者有各种问题的时候，我们是会向《菩提道次第广论》去求解决的方法呢？还是去到其他地方找解决的方法呢？因为宗大师说一切佛语的扼要都在这里边，三种士夫一切行持所有次第都在这里边。如果我们要希求来世暇满人身的那个法，会不会在《广论》里呢？那么在《广论》里边，那是怎么样的法呢？从发心到加行要怎么修？亲近善知识的第一个法类，是不是可以不堕落恶趣？对吧！皈依三宝也可以不堕落恶趣，出离生死那个出离心更可以，菩提心更可以。所有的法修成的最低起点，都一定是来生不堕落恶趣──最起码的利益就是不堕落恶趣。 [05:10]