Lecture No. 0192
Global Lamrim II
Lecture No. 0192
Tape: -
Date: 2020-01-30 ~ 2020-02-02)
Topic: The root distinction of the three types of persons lies with motivation (The Four Interwoven Annotations)
English Lamrim Volume 1, page 34
Introduction of the Four Interwoven Annotations Vol. 1 P80-L10 ~ P81-LL5
Let’s continue, everyone, please look at the Introduction to the Four Interwoven Annotations [Chinese text], page 80, 2nd paragraph. It says “all those suitable disciples endowed with virtuous conditions, ‘the system for supreme beings progressing to the state of omniscience, and fully comprise all the stages practiced by the three types of persons.’” In terms of “suitable disciples, there are three types of such persons: great, medium, and small capacities. Lamrim combines the practice of the entire systematic methods for each of these three scopes of practitioners in one commentary, without any omission.” So what are the “three types of persons”? Pay attention! Pay attention! Don’t claim that “I am already very familiar with the three types of persons”, so I don’t have to pay specific attention to it. Please listen well! “Focusing their practice primarily for the sake of self-benefit while being afraid of the three miserable realms, wishing not to be reborn into the three miserable realms, wanting to be reborn to human or deity realms; one who strives for such a goal is called the small capacity practitioner.” [00:55]
Can we see for whom the small capacity practitioners strive for? They work very hard to prevent themselves from falling into the three lower realms, hoping to be reborn as humans or deities, striving hard for the sake of these fortune, hence, they are small capacity practitioners. If one can take good care of oneself, Buddhas and Bodhisattvas would have less worries, correct? However, with regards to the mindset of small capacity practitioners, what Buddhas and Bodhisattvas hope should be that all practitioners can advance onto the great capacity vehicle via the shared path from small capacity. [01:29]
What about the medium capacity practitioners? “Those who strive diligently for the sake of liberating oneself from the six realms existence within the samsaric ocean, are known as the medium capacity practitioners.” Hence, they are not satisfied by merely staying away from the three lower realms. These practitioners consider the entire cyclic existence to be as appalling as the unfathomably deep ocean of suffering. They want to be liberated from such samsaric ocean, so they work very hard. They then become medium capacity practitioners. Well, take notice! What differentiates [the great capacity] from the former two mentioned above? “For the benefit of all living beings”, for all living beings to benefit! “Those who strive with joyful perseverance to attain Buddhahood so as to benefit all living beings, are known as the great capacity practitioners.” This is the most succinct introduction to the three types of persons. Can everyone look and listen clearly to identify the definitive differences that set practitioners of these three scopes apart? The difference lies in the focal point of practice for practitioners of actual small and actual medium capacities have: their goal is for themselves. They aspire to apply the meditation practice with joyous perseverance either for the sake of not being reborn to the lower realms, or for the emancipation from cyclic existence. On the other hand, great capacity practitioners work diligently for the sake of all living beings’ welfare; their motive is not merely for their own liberation or abstinence from the three lower realms, their goal is for the attainment of Buddhahood! [02:48]
What exactly is the main point here? How do these three types of persons rely on to anchor themselves [on the path]? Everyone please think about it; what do the three types of persons respectively rely on to anchor themselves? Do they position themselves based on their personal latent propensity and direction of thinking? In other words, our motivations! What do you want, or what is your purpose, right? We position ourselves based on the purpose or the goal we have in mind. We can validate this by reflecting on our experiences, which are mainly influenced by our motivations. If the motivation is good, we may say what we do is in accordance with the pure, sublime teaching; otherwise, with erroneous motivation, it will be hard to claim that we comply with the pure, sublime teaching. [03:25]
Now, please look at the Introduction to the Four Interwoven Annotations [Chinese text], page 81, it states, “Whether we prostrate to Buddha once, or chant ‘Mani’ once, if the motivation is for the sake of being reborn to a higher rebirth, this is the path of small capacity. As the Lamp for the Path to Enlightenment directly points out, the minimum requirement for the small capacity practitioner is to strive for a higher rebirth in the human or deity realms.” If all one is asking for are fruitions within the present life, will it still be what the Lamp for the Path to Enlightenment refers to as small capacity practitioners? Sometimes, people go to the monastery to supplicate to Buddhas and Bodhisattvas for job promotions, making a fortune, praying for their children’s education enrolment, and many more other wishes that can’t be categorized as the efforts of small capacity practitioners that were expounded by the Lamp for the Path to Enlightenment! For all these wishes are not for a better future rebirth yet. “If the wishes are only for pursuing something better in this life, then they are not what the small scope practitioners is as indicated in the Lamp for the Path to Enlightenment.” [04:14]
Thus, “As mentioned above, no matter what we are engaging in doing now, be it recitation or upholding any meditation practice, if the aspiration is for the sake of a higher rebirth in the human or deity realms, then we are considered small scope practitioners. For the sake of personal liberation from cyclic existence, any purification act done is regarded as the path of the middle scope. If whatever that is done is for the sake of benefiting all living beings, then even doing just one prostration to Buddha is the path of the great scope practitioner. Buddha Dharma is very profound and very precise, even right to the method we take to cultivate thoughts in our mind stream which form our perception. Originally it may bring us inconceivable merits and benefits, but if the mind is contaminated by afflictions, such merit will be lost. Hence, within the variance of our inner motivations, lies a huge world of difference!” [05:02]
In this short paragraph, Rinpoche gave us a specific and concrete example to show us that the motivation we have in mind when we prostrate to Buddha and chant mantras will put us onto the path of a corresponding capacity, right? For example, now everyone chants. Some chant Mig-tse-ma, some “Om Mani Padme Hum”, others are chanting “Om Ah Ra Pa Ca Na Dhi”, and still others are chanting “Namo Avalokiteshvara Bodhisattva”. If we chant the moment we are in fear or suffering, and the moment we yearn to get away from suffering right away, then it seems like that our intention is merely for the present moment only, right? Due to the immediate suffering and fear right before us, we chant “Namo Avalokiteshvara Bodhisattva, Namo Avalokiteshvara Bodhisattva….”; if so, then how many of our thoughts are really supplicating for Buddha and Bodhisattva to rescue us because we are afraid of falling into the miserable realms in future lives? We can all examine ourselves. [05:54]
Then, why is that when I am chanting or supplicating to Buddhas or Bodhisattvas, I can’t seem to mentally posit my own with the small scope attitude? Is it because the concept of infinite life has not been firmly established in my mind? [Our] Mental continuum does not disappear, it continues to flow from the beginningless past to the infinite future, between this time if we do not gain liberation from cyclic existence, we continue to be trapped in life and death. If our rebirth is in the miserable realms, then we will miss all the opportunities to study Buddha Dharma, and this is very dreadful to any ordinary being; it is a downfall! Thus, the very preliminary goal for us - the practitioners who desire to cultivate the stages of the path to enlightenment - is to pursue a human form of leisure and opportunity in our future lifetimes! So many years of this lifetime have already passed, but if we fall into the miserable realms, the next rebirth [as humans] will take dreadfully long. The duration cannot be calculated using tens of thousands of years because it is extremely difficult to exit the miserable realms! [06:51]
Hence, it is essential that we aspire for a higher status rebirth. So, let’s take a look at ourselves, for instance: when attending Lamrim class, performing virtuous deeds, supporting an event, or volunteering, have we paid special attention to the shaping of our motivation? Am I upholding the attitude of a shared small capacity? Or the attitude of the shared medium capacity? Or am I engaging in all these kind deeds with a motivation that strives to attain omniscience for the sake of benefiting all living beings? Because with the motivation we sustain, the virtuous deeds that we do will be imbued into the corresponding path. It is very evident, the great capacity is like the vast ocean, all the merits converging to it will produce the effect of omniscience. If we are able to have such an aspiration, then all of our practice would turn into the practice of the Mahayana vehicle! That is the preparatory practice of the path! [07:39]
Therefore, if we do not shape our motivation earnestly when going about meditation practice, that is really a great loss! This is why at the beginning of each session, I hope everyone can shape your motivation earnestly, even if [our Mahayana aspiration] is currently a resemblance, or just a few fleeting thoughts that cross our mind. Often, our mental continuum is constantly submerged in daily trivial matters; only by establishing an ultimate goal in life - an exalted and unrivalled goal, seeing the exalted and unrivalled goal, we gain courage to surmount the obstacles before us. Because ultimately all such afflictions will be resolved as we have already found the path to eliminate suffering and attain happiness. With regards to the very next step we take, we can make a clear judgment whether to mark it with nonvirtuous or virtuous karma. Besides, the human form we have now is the best chance for us to study Buddha Dharma; with the three types of persons here, we have the choice to pick anyone. However, once we are reborn to the miserable realms, there will not be a chance like this. Hence, this is such a golden opportunity that is hard to meet! [08:39]
In this paragraph, Rinpoche in particular emphasized on the motivations that we set in our hearts – what kind of aspiration do you have. In this paragraph, he said, “Within the variance of our motivations, lies a huge world of difference!” The distinction made amongst practitioners are differentiated by the anchor of their minds and variance in motivations. Who can eventually attain Buddhahood, who is going to take what kind of path, it all started diverging from the initial motivation you had. [09:11]
“The stages of the path to enlightenment is completely incorporated in the Lamp for the Path to Enlightenment.” Hence, “Here the teaching that I will explain is how… the system for supreme beings progressing to the state of omniscience”, this is to identify/distinguish the teaching that is to be given. [09:29]
【全球广论 II 讲次: 0192】
讲次 0192
标题 三士夫的根本差别在动机（四家注）
音档 -
日期 2020-01-30 ~ 2020-02-02)
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 -
入门段落 第1册 P80-L10 ~ P81-LL5 接着，是一切具有善缘的所化机……这是在辨识所要讲说的法。
那么接着呢，大家看《四家合注入门》80 页的第二段。说：“接着，是一切具有善缘的所化机，‘往趣一切种智地位胜士法范，三种士夫一切行持所有次第无所缺少”’，就所谓“所化机有上、中、下三类，将三种士夫各自修持方式的所有次第，无所缺少摄集一处的，就是本论。”那么“三种士夫”是什么呢？注意听！注意听！不要说：“三种士夫我已经非常熟练了”，所以心就马虎了。要注意听！ “以自利为主，并且因为怖畏三恶趣，希望自己不要堕入三恶趣，而且能获得人天果位，为此努力的就称为下士夫。”[00:55]
可以看清楚下士夫的主要目标是为了谁呀？是为了自己不要堕入三恶趣，希望能获得人天的果位，将为这样的幸福而努力的，就成为下士夫。能把自己管好了，也省得佛菩萨操心，对吧？但是，对所有下士夫的想法，佛菩萨们应该是希望能够是透过共下士道，以后进入上士。 [01:29]
然后中士夫呢，“为了自我能够从六道的轮回大海中解脱而精勤奋斗的，就称为中士夫。”所以他并不满足于不堕落三恶趣，他认为整个轮回也是非常令人怖畏的甚深可畏的苦海，想要从这个轮回的海里面解脱出来，为此精勤奋斗，就成为中士夫。那么“不同于前者”，注意！哪一点不同于前者呢？ “为了一切有情利益”，为了一切有情的利益！ “自己精勤于获得佛陀果位的，是上士夫。”这是对于三士夫最简略的介绍。大家可以看清楚、听清楚这三士夫的根本差别在于什么？在于他们是为自己──正下士和正中士都是为了自己不要堕入恶趣、不要轮回，然后发心精进修行。而上士夫，是为了一切有情的利益，然后精勤；他的目标不是为了解脱轮回和不堕三恶趣，他的目标是为了成佛！ [02:48]
其中的重点到底是什么呢？三种士夫是依靠着什么来安立的？大家可以想想，是依靠什么安立的三种士夫呢？是不是依照各自的等起、思想方向来安立的？就是自己的动机呀！你想要什么，你的目的，对吧？所达到的目的安立的。所以结合我们的经验来看也是如此，主要是自己的动机。如果好的话，就可以说是清净的正法；动机不好，就很难说是清净的正法。 [03:25]
现在看《四家合注入门》第 81 页。说：“我们礼佛一拜，或念一句‘嘛呢’，如果是怀着为了来世人天增上生的动机，那就属于下士道。《道炬论》当中直接显示的下士夫，最基本必须是希求来世人天增上生的士夫。”如果只希求今生，是不是《道炬论》里直接显示的下士夫呢？有的时候去寺院里求佛菩萨的，求升官、发财呀、儿子上大学呀，还有很多不能列入《道炬论》里直接显示的下士夫！因为还没有希求来世。 “如果只希求今生，就不是《道炬论》直接显示的下士夫。”[04:14]
所以“如上所说，无论现在我们作课诵也好，或作任何的修持，为了获得人天增上生，就属于下士夫。为了自利而希求从轮回中解脱，无论作任何净罪的行为，都会成为中士夫的道。内心想着一切有情的利益，即使我只作一个礼拜，那也将成为上士夫的道。所谓的法，非常非常地甚深，非常非常地细微，仅就相续中内心执持境的方式那一点来安立。本来可能是不可思议的功德胜利，如果心被烦恼染杂，就会丢失这样的功德。内心中意乐的差别，存在着巨大的差异！”[05:02]
在这一小段里，仁波切就在具体的例子上告诉我们，我们是用什么样的心礼佛、什么样的心念咒，我们就会进入什么样士夫的道，对不对？譬如现在大家都作课诵，有些人念《密集嘛》、有人念“嗡嘛呢呗咪吽”、有人念“嗡阿惹巴扎那帝”，还有人念“南无观世音菩萨”；如果我们一害怕、一痛苦，想要马上脱离痛苦的时候，好像那也只是为了眼前对不对？为了眼前的苦、眼前的怖畏，然后“南无大悲观世音菩萨、南无大悲观世音菩萨……”这样去称念佛菩萨的名号，到底有多少念头是因为害怕来世堕落恶趣而祈求佛菩萨救护的呢？我们可以观察一下自己。 [05:54]
那为什么我作课诵的时候，或者我祈求佛菩萨的时候，这个下士夫的心的安立好像都常常不现前呢？是不是我们无限生命的概念还没有确立？心续是不会消失的，从无始的过去到无限的未来，在这中间如果我们没有了脱生死的话，就一直在生死中。如果在生死中堕落恶趣的话，那就会失去所有学习佛法的机会，对一个凡夫来说是很可怕的，就堕落了！所以来世有一个暇满人身，应该是作为我们学习菩提道次第的人、想要修行的人吧，最起始的一个追求啊！因为这一生已经过了这么多了，如果一进入恶道的话，来世就会太长了，那不是几万年、几万年算的，因为恶道很难出啊！ [06:51]
所以希求来世的心是非常必要的。那么观察一下我们自己，比如说上《广论》研讨，或者去做善行、去护持、去当义工，我们有没有特别注意策动自己动机的部分？我是怀着一个共下士的心？还是共中士的心？还是一个为利一切有情希求一切智智的心，去做这些善行的？因为怀着什么样的动机，我们所做的善行就会被摄入什么样的道。很显然，上士道像一个汪洋大海一样，它所汇集的一切资粮都会成为一切智智的果位。如果能有这样的一个发心的话，那么我们所修行的一切都会成为大乘的加行吧！就是前面的准备吧！ [07:39]
所以如果不认真地策动动机去做各种修行，实在是很亏的！这就是为什么每次听闻的时候，都希望大家能够认真地策动一下自己的内心，哪怕是相似的安立，哪怕是现在就想几个念头。我们平常的相续一直淹没在眼前的芝麻绿豆这些事情上，只有确立一个生命最究竟的目标，一个高远、终极的目标，看到了那个高远、终极的目标，眼前的困境就会有勇气穿越，因为终究这一切烦恼将被解决，因为我们已经找到了离苦得乐之道。对于眼下的这一步，是造恶业过去，还是造善业过去，我们就会很清晰地抉择清楚。而且眼下我们得到人身，是我们修学佛法的最佳机会，这里边的三乘士夫，可以说任我们选择，一入恶道就没有这样的机会，所以这是千载难逢的大好时机！ [08:39]
在这一段里，仁波切特别特别强调内心的安立──你是什么样的发心。在这一小段里边说：“内心中意乐的差别，存在着巨大的差异！”、修行者的差异性是从内心的安立、意乐的差别而导致的。谁最后能够成佛，谁最后能走怎样怎样的路，从你的动机上就区分开了。 [09:11]
“菩提道次第就完全收摄在《道炬论》里面。”所以“依菩提道次第门中，导具善者趣佛地理，是谓此中所诠诸法”，这就是在辨识所要讲说的法。 [09:29]