Lecture No. 0202
Global Lamrim II
Lecture No. 0202
Tape: -
Date: 2020-03-05 ~ 2020-03-08
Topic: The wise ones would enter the Mahayana from the beginning.
From the story [in the previous discourse], we can tell that Arhats from the Hinayana vehicle can provide considerable benefits for a vast number of living beings. However, as they have not severed all obstructions-to-knowledge; being unable to understand all object-of-knowledge, the extent where Arhats can benefit sentient beings is incomparable to that of a Buddha’s capacity. Even tenth ground Bodhisattvas’ scope of benefitting sentient beings cannot be compared with the Buddha’s too, let alone Arhats from the Hinayana vehicle. Thus, the scriptures often use the analogies of vast ocean and water droplet to draw comparison: A Buddha's ability to benefit living beings is like the vast ocean, whereas for Bodhisattvas who are below the tenth level, or even that of Sravaka and Pratyekabuddha Arhats, their ability to benefit beings are like water droplets, incomparable with Buddha. [00:54]
Thus, we need to understand: If we practice the medium capacity teaching with this human form and attain liberation, is this truly the ultimate liberation? [No.] This is not the ultimate goal, nor it is encompassing. Because, even though we can attain liberation, obtain the status of an Arhat, eventually we will still need to advance onto the Mahayana path of practice. If we can understand the importance of this concept at the beginning during our Lamrim studies, then it truly is an extremely fortunate thing! [01:26]
Many of us, while studying the Buddha Dharma, may find it very hard to accept or bear the suffering of the three miserable realms or cyclic existence. Thus, we would try every possible means to escape from being reborn in the miserable realms or from the sufferings of samsara through attaining self-liberation. Because we come to understand the suffering of the miserable realms, and that life is a continuum that never stops or die, this mental continuum does not halt/cease, hence, there is causality spanning over three lifetimes. The negative causes that are dormant in our mind stream, will cause our descend to the miserable realms when they ripen. Hence, we will exert all our strength to extract ourselves from the miserable realms. After we are out of the miserable realms, there are still: birth, aging, illness, and death in the cyclic existence which are truly scary! The tears we shed from separation with our loved ones could amount to the volume of the four great oceans; the discarded bones from bodies we inhabited, they may pile up to be taller than Mount Meru. What a horrible sight! As such, our intent to be free from the miserable realms and cyclic existence is extremely resolute! [02:32]
However, have we taken notice of the need to take the Mahayana path? Maybe after being able to see the suffering of the miserable realms and cyclic existence, we might be desperate in wanting to gain liberation for ourselves, thinking that after liberating ourselves, we can still take our time to meditate on Mahayana practice? There may be many practitioners who have thought of this matter before. Because there is this simple thought: “Since I have not gotten out of the miserable realms or cyclic existence yet, what means do I have to benefit sentient beings? Thus, I better liberate myself first, and then help other beings later.” Everyone please take a moment to think about this: If we are inclined to attain personal liberation before benefiting sentient beings, is this concept a correct one? [03:19]
Although getting out of cyclic existence will grant us liberation, remove the suffering-of-pain, the suffering-of-change [v.1 p.289], various sufferings, and allow us to remain in a state of tranquil serenity, being in the midst of such condition, it will be extremely hard for us to enter Mahayana practice. [Why?] Because while we are enjoying the tranquillity, totally absorbed in meditative serenity, it would be very difficult if we want to train in the six perfections, like perfection of generosity, ethical discipline, patience, etc. [03:50]
Hence, virtuous teachers exhort us never to have such thought! What kind of thought? That is, to take my time to practice the Mahayana teaching after I resolve sufferings associated with the miserable realms and cyclic existence. Why then should we not have such a thought? Since Buddhas and Bodhisattvas have told us that these sufferings are excruciating, wouldn’t it be a relief to them if I am free from samsaric suffering? They don’t have to look for me in the six realms life after life to help me cross the river of the cyclic existence; I would at least be able to resolve my own issues! However, Buddhas and Bodhisattvas do not seem to agree with such a thought - If we could hear their advice, they are in disapproval. Why is that so? Because there is a wiser solution! What is the wiser solution? That is, if we are able to enter the Mahayana path from the very beginning and meditate/cultivate based on the Mahayana teaching, this will be the faster way for us. [04:38]
In the past, many virtuous teachers also mentioned that: if a practitioner attains Arhatship through practicing the Buddha’s teachings, and then attain Buddhahood thereafter – attention! Attaining Arhatship first, and then he attains Buddhahood. How long does it take? The duration is quite long! To what extent? It is longer than the time taken for a practitioner with Mahayana disposition whom before attaining Buddhahood, endures many eons of suffering in miserable realms, then gets out of those realms, encounters Excellent Mahayana Teachers, practices the Mahayana teaching, and then attaining Buddhahood. In comparison to the former, the speed of attaining Buddhahood for the latter is much faster! There is no way the former can compare; the former via the attainment of Arhatship wants to take a step in advance to strive for Buddhahood; the duration of time he or she needs will be unimaginably long! [05:27]
So, while we study the teaching of medium capacity, we would find samsaric suffering to be intolerable and develop an intent to renounce cyclic existence; at this moment, we have to make further contemplation: Just as I am not willing to endure the suffering of cyclic existence while I’m in it, I develop the intent to renounce cyclic existence. By the same token, the circumstance and suffering of all the surrounding beings who are like mothers to me are not much different. Hence, towards the sufferings that other beings endure, I should cultivate compassion within my heart; as for the happiness that others are unable to attain, we also need to cultivate loving-kindness. To have compassion and love as the bases and foundation in our hearts to activate our Bodhichitta, this is also something very important. [06:23]
Regarding this point, there was a story: One time, Manjusri Bodhisattva discoursed Mahayana teaching to 60 monks. However, they were not suitable vessels for Mahayana teaching. Hence, when they finished listening to the discourse that Manjusri Bodhisattva gave, not only did it result in the monks not being able to develop faith in Mahayana practice, they even formed erroneous views and slandered the teaching. Because they committed blasphemy towards the Buddha Dharma and Mahayana teachings, afterwards, these 60 monks coughed blood and descended to the miserable realms. [06:58]
The other disciples witnessing what had happened, they became very anxious and went to tell the Buddha: “Buddha! Today, Manjusri Bodhisattva did such a thing: he gave Mahayana teachings to 60 monks, and they all descended to the miserable realms. Isn’t this extremely horrible?” What they meant was, “Buddha, would you like to have a word with Manjusri Bodhisattva?” Those who brought up such a question must have felt that Manjusri
Bodhisattva has yet to achieve Buddhahood, they did not know that Manjusri Bodhisattva’s thoughts is the same as the Buddha’s. Buddha then told his disciples, “Actually, what Manjusri Bodhisattva did is acceptable; also, in fact it is very skilful! Had Manjusri Bodhisattva given Hinayana teachings to these 60 monks today, even though these 60 monks could have achieved their Arhatship during the session, it would take them an inconceivably long time for them to wish to take the Mahayana path or arise the aspiration to attain Buddhahood! Thus, Manjusri Bodhisattva wanting to shorten their duration of attaining Buddhahood, gave them the Mahayana teachings.” [07:56]
After studying the teachings of medium capacity, we need to further establish the aspiration to take the Mahayana path. And the key turning point for such an aspiration lies in the process of our contemplation of the medium capacity teachings. When facing the suffering in the miserable realms, particularly that of cyclic existence, take heed! The desire of renunciation in our mind. After renunciation has arose in our mind, because we are not willing to endure suffering, nor can the sentient beings around us endure them, they too, have the right to eliminate suffering and attain happiness; just like me, they also want to be free from the miserable realms and cyclic existence. As such, we will cultivate compassion and loving-kindness toward living beings, then furthermore through Mahayana teachings, we activate the spirit of enlightenment within our hearts and enter the meditation/cultivation of great capacity trainings. [08:39]
Thus, before listening to the teaching on the key points of Mahayana practice, it is very important that we adjust our motivation by contemplating the essence of the three types of persons. Although the teachings that we listen to here is the Mahayana teaching, should the listeners not prepare their own motivation appropriately, still being enchanted by immediate happiness in this lifetime and come to listen to the teaching primarily for this purpose, then even though what is discoursed are Mahayana teachings, in actual fact our own preconditions do not enable us to be in accordance with the Mahayana teaching. Thus, prior to listening, we have to adjust our motivation by contemplating on the teachings of the three types of persons. [09:19]
【全球广论 II 讲次: 0202】
讲次 0202
标题 具慧者，理从最初即入大乘
音档 -
日期 2020-03-05 ~ 2020-03-08
广论段落 -
手抄页/行 -
手抄段落 -
从前面那个公案中，我们可以知道小乘的阿罗汉能够行广大的利生事业，但是由于没有办法断除所知障、没有办法了知一切的所知，因此他利众的程度跟佛是没有办法相比的。不要说是小乘的阿罗汉，就连十地的菩萨利益众生的程度跟佛也都是没办法相提并论的。所以在经论当中，时常用大海以及水滴的譬喻来譬喻佛利众生的程度就像大海一样，而十地菩萨以下的菩萨，甚至是最后的声闻、缘觉阿罗汉们，他们利众的程度就如同水滴般，跟佛是没有办法比的。 [00:54]
所以我们必须要了解：如果我们透过人身修学中士道的法，然后获得了解脱，这到底是不是究竟的解脱呢？这是不究竟、不圆满的。因为纵使能够获得解脱，得到阿罗汉的果位，而实际上到最后我们还是必须要进入大乘的法脉里边。如果我们在开始学《广论》的时候，就了解到这一点的重要性，那真是一件非常、非常幸运的事情！ [01:26]
我们很多人在修学佛法的时候，可能会觉得三恶趣的苦或者轮回的苦真的是我们很难接受的、很难忍受的，所以我们要想尽千方百计跳脱恶趣以及轮回的痛苦，获得一己的解脱。因为了知了恶趣的苦，而且生生相继、生命不死，这个相续不可能断掉，所以就会有三世因果；我们心续里没有成熟的那些恶因，会在成熟于恶趣果的时候让我们堕入恶趣，所以我们所有的力量就用来从恶趣中跳脱出来。从恶趣跳脱出来了，轮回还有生、老、病、死，实在是令人恐怖！跟亲人别离的泪水可能流成了四大海水，舍弃的身体的骨头可能堆得比须弥山还高，就成这种惨状！所以想要从恶趣和轮回里跳脱出来这个心意非常、非常地坚决！ [02:32]
但是我们有没有注意到要走大乘这个问题呢？可能看到恶趣的苦和轮回的苦之后，我们就非常迫切地想要得到一己的解脱，觉得我得到一己的解脱之后，再慢慢地修学大乘法也可以吧？可能很多修行人都想过这个问题。因为有一个非常简单的想法：“自己都没有从恶趣里出来，也没有从轮回里出来，我拿什么利众生？所以我还是先自己了脱了，然后再利众生。”大家可以想一想：如果我们想先自己了脱了再利众生的话，这个观念到底对不对呢？ [03:19]
虽然跳脱轮回能够让我们得到解脱，能够去除掉苦苦、坏苦以及种种的痛苦，安住在一种寂静乐的状态之中，但是在这样的一个状态之中，想要进入大乘法里边是非常困难的。因为当我们在寂静乐的时候，在入定这样一种安乐的状态下，如果想要行布施、持戒、忍辱等等的六度，也是相当困难的。 [03:50]
所以善知识会规劝我们千万不要有这样的想法！什么样的想法呢？就是我把恶趣苦都解决了、把轮回苦都解决了，然后我再慢慢地去学大乘。那么为什么我们不能有这样的想法？既然佛菩萨告诉我们说苦是如此地剧烈，我跳脱了痛苦不是佛菩萨也省心？不用一生一生在六道里追着我、度我，我至少可以解决自己的问题！但是佛菩萨好像不同意这样的想法──如果我们能听他们的劝告的话，他们是不同意的。为什么呢？因为有更高明的办法！更高明的办法到底是什么呢？就是如果一开始我们能够进入大乘门、修学大乘法的话，对我们来说这样的时间才是比较迅速的。 [04:38]
过去很多善知识也都提到：如果有一个人透过修学佛法而证得阿罗汉的果位，并且在之后获得佛果──注意！先证阿罗汉果，然后他获得佛果。这段时间多长呢？是相当漫长的！漫长到什么程度呢？它比一个具有大乘种姓的人在堕入恶趣承受多生多劫的恶趣苦之后，从恶趣的状态中跳脱，遇到大乘的善知识、修学大乘法来成佛的速度，跟前者相较之下，后者还比较快！前者没有办法跟后者相比；前者透过获得阿罗汉，更进一步地想要获得佛果，它的时间就漫长到不可思议！ [05:27]
所以我们在学习中士道的法，对于轮回当中的痛苦生起了一种没有办法忍受的这样一个出离心之后，这个时候我们要更进一步地思惟：就如同我面对轮回痛苦的当下，不愿意去忍受轮回的痛苦，而生起了想要出离轮回的这个出离心；相同地，我周遭的如母有情众生，他们所面临的苦跟我其实没有太大的差异，所以对于他人所承受的苦，我的内心当中应该生起悲悯；而对他人所没有办法遇到的安乐，我们也必须要生起慈心。在内心中以慈心及悲心作为根本、作为基础，策发内心当中的菩提心，这也是非常重要的一点。 [06:23]
关于这一点，过去也有一个公案：有一次文殊菩萨对六十位比丘宣说大乘法，但是这六十位比丘他们并不是具器听闻大乘法的那种弟子。所以在听完文殊菩萨对他们讲完大乘法之后，结果对大乘法不仅没有办法生起信念，反而生起了邪见而毁谤。因为毁谤了佛法、毁谤了大乘法，这六十位比丘在毁谤之后，就吐血然后堕入恶趣。 [06:58]
这个时候在旁边的弟子们看到这种场景就非常地紧张，然后去跟佛说：“佛啊！今天文殊菩萨做了这样的一件事：他讲了大乘法，而六十位比丘都堕入恶趣了，这是不是非常非常地可怕？”意思就是说：“佛陀，您要不要去讲一讲文殊菩萨啊？”这样去问话的人，可能是觉得文殊菩萨未曾成佛过，他不知道文殊菩萨的心思和佛是一样的。佛就对弟子们说：“其实文殊菩萨这样的讲法是可以接受的，而且是非常善巧的！如果今天文殊菩萨对这六十位比丘宣说小乘法，虽然在说法的当下，这六十位比丘可能会获得阿罗汉的果位，但是这对于将来想要进入大乘法修学或者想要成佛，这时间都太长了！所以文殊菩萨想要缩短他们成佛的时间，就给他们讲了大乘法。”[07:56]
透过修学中士道的法类之后，更进一步地，我们内心中要生起进入大乘的这种心念。而这种心念最主要的转折，在于透过思惟中士道的法，让我们的心对恶趣，尤其对轮回的苦──注意！生起出离。心生起出离之后，由于我自己不想忍受，我周遭的有情也是不能忍受，也有离苦得乐的权利，像我一样想要跳脱恶趣、跳脱轮回；因此就会对有情生起慈悲心，而进一步地透由大乘法策发自己内在的菩提心，就进入到上士道的修法。 [08:39]
所以在听闻大乘的修心法要之前，透过三士道的内涵来调整我们本身的动机，这一点是非常非常地重要。虽然我们在此所闻的法是大乘的法，但是听闻者本身如果没有调整好自己的动机，如果我们耽着的是现今的安乐，以现世的安乐为主来听闻的话，即使所听闻的法是大乘法，但是实际上我们所修学的人本身的条件是没法跟这样的大乘法相应的。所以还没有听闻之前，就必须透过三士道的内涵来调整听法的动机。 [09:19]