Lecture No. 0201
Global Lamrim II
Lecture No. 0201
Tape: -
Date: 2020-03-02 ~ 2020-03-04
Topic: The story of Venerable Upagupta subduing Mara, the demon king
As we’ve just discussed [In the previous teaching,] in order to free ourselves from this cyclic existence, we need to instil the feeling of revulsion towards the cyclic existence. After having that [determination] to renounce the cyclic existence, we would then aspire to study the three precious trainings of ethical discipline (precepts), meditative serenity (concentration) and wisdom; such is the yearning for liberation. Let’s contemplate: the karma we create at every moment throughout the entire day is way too much; let’s just focus on the virtuous karma for now, are those virtuous karma created with the aspiration for renunciation? Or are they created under the sway of the eight worldly concerns [viz gain, loss, disgrace, fame, praise, blame, happiness, suffering]? We can introspect and examine ourselves. Nevertheless, the [aspiration to] liberate from the cyclic existence can be cultivated by aforementioned self-introspection. [00:34]
Hence, by following the practice on the stages of the path, we can achieve Dharma category of medium capacity; based on the stages of the path, we can attain the good qualities of ethical discipline (precepts), meditative serenity (concentration) and wisdom. Furthermore, if we can realize the content of selflessness-of-the-person, through which we can attain the valid cognition at the level of path-of-seeing, and by practicing and meditating continuously, we can eliminate the afflictive obscuration. What comes after that? We can achieve liberation [from cyclic existence]! Isn’t this right? However, is this [our] ultimate goal? [Not at all!] Why isn’t it the ultimate goal? Shouldn’t [our] ultimate goal be liberation from the fetters of birth, aging, illness, and death? [01:10]
[it is doubtless that] the practitioners can achieve arhatship by practicing Dharma category of the middle scope teachings, and dwell in the state of serenity. May I ask what is the state of serenity like? Is it a state of ultimate happiness where one is totally free from afflictions? Even though Hinayana arhats are able to dwell in the state of serenity, have they eliminated everything that needs to be severed? No, they haven’t! If they don’t have the means to eliminate all that ought to be severed, then it is impossible [for them] to benefit all sentient beings. Why? Regarding what should be severed, they could be divided simply into namely, afflictive obscuration [from liberation] and obscuration to knowledge. Although Hinayana arhats are able to remove afflictive obscuration, they lack the ability to eliminate the obscuration to knowledge yet. Because of that, they are not able to comprehend all worldly object of knowledge. Therefore, from the perspective of self-benefiting, have the Hinayana arhats fully accomplished it? No, they haven’t! Because Hinayana arhats haven’t comprehended all object of knowledge! Besides, they haven’t completely removed their obscuration to knowledge! While the arhats haven’t fully consummated self-benefiting, and they are not able to comprehend all object of knowledge, could they possibly consummate benefiting all living beings? No, they cannot! Likewise, our initial goal to liberate from the suffering of birth, aging, illness and death, so as to consummate self-benefiting perfectly is not going to be realized. [02:34]
From the stories of the past seven generations of Patriarchs, to whom Buddha entrusted his teachings, we would understand that even though the Hinayana arhats can benefit others, the level of their capabilities to benefit all sentient beings can’t be compared with that of the Mahayana Bodhisattvas, let alone that of Buddha! However, if we are to compare ordinary beings like us with Hinayana arhats, the latter are still beyond comparison! Among Buddha’s disciples, the great arhat Venerable Jin-yin, also known as Upagupta or Upajuti, was one of the seven generations of Patriarchs. After the Venerable had attained realization [to the true nature of existence], he helped to guide many disciples. Whenever one disciple achieved arhatship, Venerable would put a 4-inch wooden counting-stick in a room. At the end, such wooden sticks filled up a room of six zhang [a unit in Chinese length measurement, slightly longer than ten feet] in height, width and length respectively. Understandably, many disciples under his guidance had achieved arhatship! That’s really remarkable! [03:30]
Speaking of the arhat Venerable Jin-yin, there was another story in the past: because he had achieved arhatship, he was equipped with three types of wisdoms [i.e. remember one’s former abodes, divine eyes, extinction of mental intoxicants,] and six types of supernormal/higher knowledge [i.e. higher powers, divine ear, mind-penetrating knowledge, remember one’s former abodes, divine eyes, extinction of mental intoxicants,] ; being ingeniously eloquent, he could enunciate the essence of numerous Dharma teachings, hence, he assembled the masses to give them teachings. When Mara, the demon king found out, he began to think of ways to disrupt the assembly. The way he disrupted the Dharma teaching proceeding was by strewing money at the assembly. Seeing the money showering down, the audience went to pick up the money instead of listening to the teaching. The next day when the Venerable assembled the masses for the teachings, Mara again thought up a different way to interfere the teaching, “Instead of strewing money today, I will strew flower garlands to distract them.” Let’s think about it: for those flower lovers, if Mara comes to strew flower garlands, it is more likely that they would not be able to focus on listening to the teaching, right? [04:35]
On the 3rd day, when again it was about time for the masses to assemble to listen to the Dharma teaching, Mara transformed himself into a six-tusked glossy violet-red elephant, with each tusk carrying 7 bathing pools, each pool having 7 lotuses, with 7 [chaste] maidens on each lotus, and each maiden was playing music. Then that elephant strolled leisurely around the periphery of the assembly, drawing everyone’s attention and causing them to glance left and right, so the audience was totally unable to listen to the teaching attentively. Now, the assembly had been disturbed and distracted for three days in a row. [05:11]
On the 4th day, when again Venerable Upagupta was giving teaching to the assembly, Mara turned himself into an elegant, beautiful woman and stood behind the Venerable. Whenever the crowd looked at the Venerable, they would see this woman; they all stared at the woman, so distracted are they that they forgot to pay attention to listen to the teaching. At that point of time, Venerable Upagupta transformed that woman into a skeleton. Only then were the audience able to focus on listening to the teaching, and then many of them attained realization of various levels. [05:44]
Venerable Upagupta once had a dog, and he gave teaching to this dog every day – it seemed that this dog truly had a lot of blissful merits. After the dog passed away, it was reborn to the sixth heaven of the desire realm – Paranirmita-vasavartin heaven where he [the rebirth of the dog,] was on the same seat as Mara, the demon king. Mara thus thought, “This deity must be endowed with lots of good qualities for him to be at the same level as I am. [I wonder] which realm was he from before this rebirth?” And Mara began to look into that. After examining, wow! Mara realized that this deity was a dog in his previous life. And Mara thought, “How dare this sramana/monk is to humiliate me like this!” So, Mara was plotting again. When this Venerable arhat went into deep meditation, Mara placed a jewelled crown on the Venerable’s head. Venerable Upagupta felt the presence of the crown on his head after coming out of his meditation serenity [Remark: Monastics must abide the precept to abstain from wearing ornaments and adornments]; After examining, he realized that it was the doing of Mara. Hence, he applied his magical power to summon Mara, and told Mara, “I truly appreciate your gift of the crown to me. Now I am giving you a dignified adornment in return!” And he placed a flower garland at the neck of Mara. [07:11]
After accepting the flower garland, Mara returned to his deity realm, and then he found out: Ugh! The dignified adornment he wore had become the carcass of a dead dog! You all know where dog’s carcass came from, right? It was the dog that used to accompany the Venerable; he turned the carcass of the dog into an ornament before meeting Mara and gave it to Mara as a gift. [07:37]
When Mara first put it on, he took it as a dignified and gorgeous adornment. However, as soon as he returned to the deity realm, [to his astonishment], on his neck was the carcass of a dead dog. He found it very repulsive, and tried all possible means with his divine power to remove the carcass of the dead dog. However, all his efforts were rendered futile! Then, he could only try to ask for Indra’s help. Indra, [ruler of Trayastrimsa heaven,] took a look and said, “This is beyond my capability. The only one that can take it off is the one who put it on!” And then, Mara rushed to other deities for help, one by one, all the way up to the deity realm of Brahma, pleading them to help remove the dog’s carcass from his neck. But every deity king of each deity realm gave him the same answer, “This is beyond my capability!” [08:24]
Now, Mara was really out of his wits. After much thought, he deemed it impossible for him to fly around the deity realms with the dog’s carcass around his neck all day! Finally he decided to beg the Venerable arhat for help! So, in the end, Mara came to plead with the Venerable, saying, “Buddha is truly the enlightened one with incredible good qualities and immeasurable compassion. In contrast, arhats are really merciless! How so? In the past, I commanded 1.8 billion demonic troops to attack the Bodhisattva, attempting to ruin his Bodhisattva practice. However, he was still full of compassion and did not harbor any hatred against me. Today, I merely offended you with little tricks, and you embarrassed me greatly to such an extent!” Venerable arhat replied, “That justification is indeed true! Buddha is million times greater than I am, and his achievements are beyond comparison; it is like comparing Mount Meru with the mustard seed, or the ocean with the puddle of cattle’s hoofprint, or the lion king with the fox. They were absolutely incomparable!” [09:25]
And then Venerable arhat said to Mara, “I was born in the degenerate time and haven’t [had the chance to] meet Buddha. I heard that your magical power allows you to transform into the form of Buddha. Could you try to do it now? I would like to see.” Mara replied, “I can manifest myself in Buddha’s form now, but you must not bow [nor prostrate] to this manifestation!” Venerable arhat said, “No, I won’t.” Then Mara manifested himself in Buddha’s form - displaying a body 16 feet in height, which is immaculately pure with magnificent golden hue, endowed with 32 distinctive major characteristics supplemented by another 80 secondary characteristics, resplendent and dazzling, and radiating brilliance beyond the [brightness of the] sun and the moon. Venerable arhat was so jubilant that he [immediately] made prostration. As soon as Venerable prostrated, Mara instantly returned to his original appearance and told Venerable arhat, “Didn’t you promise not to prostrate? How come you did it just now?” Of which Venerable arhat replied, “I was prostrating to the Buddha, not you!” Then Mara pleaded, “Dear Venerable, please have mercy on me, please help get this dog’s carcass off me!” [10:30]
What do you all think the arhat would say? Venerable arhat said, “If you make the aspiration to protect all sentient beings, this dog’s carcass will turn into a dignified ornament; however, if [you] harbor vicious thoughts, it will become the dog’s carcass again!” Imagine that, from then on, Mara was bound by the adornment on his neck, as if he’s wearing a headband of tightening spell! Hence, afraid that he might have to carry the dog’s carcass on his neck, Mara has to uphold virtuous thoughts every day. This is the amazing story of how the great arhat had tamed the demon king, Mara. [11:07]
Let’s ponder on this: if we come across someone who is so stubborn and resistant to changing themselves [for good], this might be the only approach that work – making them wear something to restrain from having non-virtuous thoughts. Not sure if future technologies can come up with such a high-tech device. Upon detecting any negative thought arising in our mind, that device will alert us aloud, “You are having negative thoughts, you little wretch!” If we uphold a virtuous thought, that device can become a very beautiful adornment. However, technology can never be compared with the good qualities practitioners can attain by way of real meditation practice. Therefore, everyone please strive hard to uphold virtuous thoughts! I wonder if you would like to be put on something similar as well after hearing this story? Or you dare not to do so? [11:46]
*Supplement for our understanding of following related Dharma terms:
【全球广论 II 讲次: 0201】
讲次 0201
标题 近隐尊者调伏魔王的公案
音档 -
日期 2020-03-02 ~ 2020-03-04
广论段落 -
手抄页/行 -
手抄段落 -
刚才讲到我们想要对这个轮回断除的话，就要生起厌离轮回的心；生起厌离轮回的心，进而想修学戒定慧三学，就是一个出离心。那想一想：我们二六时中所造作的很多很多的──就只说善业吧，有没有被出离的这个意乐所摄持呢？还是充满了八风的扰动？自己可以观察一下。但是这样的一个出离，是可以透过这样的思惟策励出来的。 [00:34]
所以依着道次第生起了中士道的法类，依着道次第生起戒定慧的功德之后，如果我们能够再现证无我的内涵，透过现证无我在心中生起见道的功德，并且透过不断地修学以及串习，最后断除烦恼障，接着什么？就获得解脱了！对不对？但是这是不是最究竟的目标呢？为什么并不是最究竟的目标呢？这不是最究竟的目标吗？解脱生老病死。 [01:10]
虽然能够透过中士道的法类获得阿罗汉的果位，安住在一个寂静的状态之中。请问寂静的状态是什么状态呢？是完全断除了烦恼，能够享受究竟快乐的一种状态吗？虽然小乘的阿罗汉们能够安住在寂静的状态当中，但是他们有没有断除一切的所断呢？没有！如果没有办法断除一切的所断，就没有办法成办一切的利他。为什么？因为在所断当中，简单地可以分为烦恼障以及所知障。小乘的阿罗汉们虽然能够断除烦恼障，但没有办法断除所知障，所以他并没有办法了解世间当中的一切所知。所以以自利的角度而言，自利有没有圆满？没有！因为没有了知一切所知啊！而且所知障没有全断啊！在自利没有圆满，而又没有办法了知一切所知的情况下，能有办法圆满利他吗？也是没有办法的！所以我们最初追求寂灭生老病死的痛苦，想要自利达到一个非常圆满的状态，也是没有实现的。 [02:34]
这一点从过去七代付法藏师的公案当中，我们就可以了解到小乘的阿罗汉们虽然能够利他，但是利他的层面是没有办法跟大乘的菩萨相比，跟佛更没有办法相比！但是跟我们一般凡夫来比较的话，那已经是天壤之别了！过去佛陀的弟子、七代付法藏师中，有一位大罗汉近隐尊者，也就是优婆毱多，或优婆毱提。尊者成道之后度化众生，当有一个人获得了四果，尊者就放一根四吋长的筹木，最后这样的筹木堆满了高六丈、长宽各六丈的一间房间。不知道有多少弟子都证了阿罗汉果，是非常了不起的！ [03:30]
提到了近隐尊者这位阿罗汉的时候，在过去曾经有过这样一个公案：因为他获得了阿罗汉道，具足了三明、六通，言辞非常地巧妙，能演说无尽的法要，所以集合众人想为他们说法。那个时候魔王波旬知道了，开始想要来破坏说法的会场。破坏的方式就是来会场撒钱，一看钱撒下来了，大家就会去捡钱，因此就不听法。第二天，又集合大众说法的时候，魔王波旬又想办法来捣乱了──今天不撒钱，来撒下花鬘扰乱众生。所以想一想，喜欢花的，如果魔王来撒花的话，是不是就不能专心听法了？ [04:35]
第三天，又集合大众说法的时候，魔王变成一头绀琉璃色的六牙大象，一个象牙上具有七座浴池，每座池中就会有七朵莲花，莲花上有七位玉女，每个玉女都演奏着音乐。然后那头大象悠游步行在会场的周围，引着大家左顾右盼，根本没有办法专心听法。现在已经是连着三天了都没办法专心。 [05:11]
第四天，又集合大众说法的时候，魔王又变成一个女人，端正美妙，就站在尊者的后面。大众一看尊者就看到这个女人，都注视着那个女人，忘了听法。这个时候，尊者就把那个女人变成了白骨，大众见到了这种状况才专心听法，然后有很多人得道。 [05:44]
这位阿罗汉原本有一条狗，尊者每天都在它耳边为它说法──看来是一条非常非常有福报的狗。那条狗命终之后，就投生在欲界的第六重天──他化自在天，和魔王波旬坐在同一个座位上。魔王就想：这个天人一定是很有德行才能与我同等，他到底是从哪儿投生到此处呢？然后他就开始观察。经过观察，哇！才知道他前世是一条狗。然后魔王心想：这个沙门竟然如此地侮辱我！所以这个时候魔王就又想主意了，等到这位阿罗汉入定的时候，他就拿了一顶宝冠戴在尊者头上。尊者出定后感觉头顶有宝冠，经过观察之后知道是魔王所做，就施展了神力把魔王召唤来，然后就对魔王说：“你赠我宝冠，我深表谢意，我现在就以庄严的饰品回赠你！”就把一条花鬘戴在了魔王的颈部！ [07:11]
魔王接受之后就回到天上，回到天上之后发现：哇！所佩戴的庄严装饰变成了一条死狗！大家知道那个死狗是哪来的吧？就是阿罗汉把那个狗的狗尸变成了一个庄严的饰品，在魔王来前把它变了，然后就送给魔王了。 [07:37]
魔王刚戴上的时候觉得是庄严的饰品，回到天上之后，突然脖子上挂一个狗尸，心中非常地厌恶，他就用尽他所有的神力，想要把这个狗尸拿下来，怎么也拿不下来！于是只好请求帝释天帮忙，帝释天看了看，说：“只有给你的人才能拿下来，这不是我的能力所及的！”然后魔王又赶快去求诸天哪，一个一个天去求，最后一直求到梵天，请求他们帮忙把这个狗尸从脖子上拿下来。可是每一天的天王都同样地答覆，说：“这不是我的能力所能及的！”[08:24]
这下魔王就无计可施了，想一想：总不能带着一个狗尸这样天天在天上飞来飞去吧！然后觉得还得来求阿罗汉吧！所以魔王最后就来请求尊者，说：“佛陀真的是至德无上、慈心无边，声闻却真的很凶残！怎么证明呢？我过去曾经领十八亿的魔军围攻菩萨，想要败坏他的道行，但菩萨仍然心怀慈悲，都不记恨我。我今天才稍微触犯你一下，你就把我为难成这个样子！”然后尊者就回答他说：“道理确实如此！佛陀高出我百千万倍，无法比喻，就像须弥山与芥子相比，又像大海与牛迹之水相比，又像狮子王和狐狸相比，他们的大小确实是无法相比的！”[09:25]
然后尊者就对魔王说：“我出生在末世，不能见到如来。听说你的神力能变现佛身，现在你试着变现，我想看看。”魔王答道：“我现在化现，但您千万不要作礼！”尊者说：“我不礼拜。”魔王就化作了佛身──身体一丈六尺，紫磨金色，具足三十二相、八十随形好，璀璨夺目，超过日月。尊者非常欢喜，便向前礼拜。一拜之下，魔王立刻恢复原形，对尊者说：“刚才您说过不作礼，为何现在又作礼？”尊者说：“我是礼佛，不是顶礼你！”然后魔王请求说：“希望尊者能够悲悯我，帮我拿下这具狗尸吧！”[10:30]
大家想想阿罗汉会说什么呢？尊者说：“你如果发起慈心保护众生，这具狗尸就会变成宝饰；如果心怀恶念，就会再度变成狗尸！”大家想一想，从此这个魔王就像戴一个紧箍咒一样吧！所以，他由于天天害怕他脖子上挂一个狗尸，就一直心怀善念。这就是那位非常了不起的大阿罗汉调伏魔王的故事。 [11:07]
想一想有一些刚强难调的，好像得用这种办法调──给他戴个什么东西，让他不敢生恶念。不知道以后高科技会不会发明一种东西──一生恶念，然后那个东西就大声地叫，说：“你生恶念了，你是坏蛋！”如果生善念的话，它就会变成一个很璀璨的装饰？但是科技永远都比不上真修实证的功德，所以大家还是好好努力地心怀善念吧！不知道你们听了之后，会不会也想被戴个什么东西？还是你们不敢？ [11:46]