Lecture No. 0339
Global Lamrim II
Lecture No. 0339
Lamrim Volume 1: P46-L3 ~ L9
Date: (2021-06-28 ~ 2021-06-30)
Topic: Understanding the first 3 qualities, automatically refraining from great wrongdoing of denigrating the Dharma
Next, we will study the [fourth] point, “the greatness of enabling one to refrain automatically from great wrongdoing.” Now let’s listen to Master’s commentary together. While you are listening, as usual, please do remember not to be distracted; you should stay focused! This passage is rather a short one, so do your best to stay focused; otherwise, it would be a great pity if we get sidetracked! [00′20″]
5A 25:24 to 28:21
Lastly, [the greatness of the teaching is that practitioners are] “automatically refraining from great wrongdoing.” This great wrongdoing is specifically referring to one thing: normally we ignorant ordinary beings are constantly engaged in nonvirtuous deeds, but we seldom commit anything hideous. Yet, this great wrongdoing is particularly referring to denigrating the Dharma. Among all the unwholesome non-virtuous deeds, denigrating the Buddha Dharma is the severest, the gravest serious. We may say, as practitioners, how come we would do anything to slander the Buddha Dharma? Alas! Oddly enough, it is only practitioners that would repudiate the Buddha Dharma as far as denigrating the Dharma is concerned. Those who do not understand the Buddha Dharma will not engage in such deed! You will slowly and gradually realize this point. There is lots of contention among the different schools such as Mahayana practitioners would claim Hinayana is not right, or Hinayana practitioners would say that Buddha did not give Mahayana teaching; what more is: I would assert that what I say is right and this other practitioner is wrong. However, if his or her view is wrong, then why did the Buddha give such teaching? Besides, when you say he or she is wrong, what his or her upholding is from the Buddha, aren’t you indicating that what the Buddha taught is wrong? This is one thing that is very clear. Thus, if we understand this point properly, the fault of slandering the Dharma will not happen. Even better, with the proper understanding of the first three qualities [A. B. C. on V 1, p. 45], naturally we will not engage in denigrating the Dharma as it says in the text, “automatically refraining from great wrongdoing”! How wonderful it is! This is so great! [01′48″]
So, the concept in this short paragraph is very explicitly expressed. What does the “great wrongdoing” refer to? It is the transgression of deprecating the Buddha Dharma! Master said: “normally we ignorant ordinary beings are constantly engaged in nonvirtuous deeds, but we seldom commit anything hideous.” Only practitioners will commit such a grave transgression! May I ask: who are those practitioners? It is us who are studying the teaching now. So, why would we commit such grave offense? That is, [we may be] involved in the dispute [with others] from different schools, right? You would point out that what I hold is not reasonable, and I would say yours does not make any sense. [02′18″]
However, after we have learnt this [fourth point] – “the greatness of enabling one to refrain automatically from great wrongdoing”. The root cause of committing this grave transgression is that we have doubt about the Buddha Dharma! Is this right? [We] contend what Buddha taught is not reasonable. How could someone who has not attained the omniscient effect stage comes to comprehend Buddha’s vision and all of the precise true nature of reality that Buddha perceived? Thus, under such circumstances, unavoidably we would commit the fault of looking at the world through a keyhole! And such fault would bring us serious harm – the gravest transgression is depreciating Buddha Dharma. Regarding depreciating the teaching, we will have more detailed discussion later; for now, we will just touch on it briefly today. Keep in mind the words, “automatically refraining from great wrongdoing”; once we understood this concept, we will not commit such kind of transgression that only practitioners will make! [In fact,] we may commit such kind of transgression due to our lacking respect for other schools, right? So in the later learning, [we would discover that] the entire Lamrim text is to remind us how and in what way we should be mindful - Actually this karmic deed of denigrating the teaching involves the mental attitude of ours, and what else? Speech/verbal karmic deed – it is very easy for us to commit such transgression with our speech or the thoughts in our mind. So, for this aspect, when we come to this part of teaching later on, we should study it carefully. [03′26″]
I am wondering when we are studying this section, will everyone discuss this question: it is not that likely for people in the mundane world to commit such grave negative karma [of denigrating the teaching]; is it true? There are times the worldly people can be quite daunting. This question sometimes will generate a heated discussion and it may take up quite some class time. However, my take on the key point in this paragraph is: Master reminded us that we are already Buddhist practitioners, it is easy that we commit the transgression of denigrating the Buddha Dharma. Such as defaming Mahayana vehicle, depreciating Hinayana vehicle, or disparaging Tantric practice. Since non-Buddhists would not know so much about different schools and sects in the Buddhism community, I hope everyone, as a practitioner, can put their focus on how to avoid denigrating the teaching. We should not waste a lot of time in discussing whether worldly people outside the Buddhist community will commit hideous since [as denigrating the Buddha Dharma]? After such discussion, how will it eventually benefit us? So I believe this is the key point that should be discussed here. [04′23″]
So, let’s continue to listen to the next paragraph.
As for the true intent, we will explore it step by step now. And then, among these four points of the greatness of the qualities, there is an additional significance in the text. Let’s explore it. Now we are truly aspired to learn the Buddha Dharma, and what is the purpose? By learning the Buddha Dharma, we want to attain peerless enlightenment. Let’s interpret it from a more approachable angle, or something closer to our common experience; we want to thoroughly remove all of our suffering and accumulate all encompassing merits. What will it take for us to achieve that goal? To achieve that goal relies completely on the sublime teachings. Now, here in the beginning, the Lamrim first points out the purpose, the methods of how to fulfill it, etc. It includes the encompassing teaching in its entirety. Yes, without a doubt, it is all inclusive in the Lamrim, but where do we get started? As we can see … Alas! We may hear someone say there is something not quite right about this sutra, or that is somehow incorrect. Or, as we have mentioned earlier, many schools may claim that certain sutras are not needed; it seems that there are lots of conflicting thoughts and ideas? Aye, [however, in the Lamrim,] not only the sutras and the methods are all included, they are also the best guidance before our eyes to tell us on how to cultivate. These sutras and commentaries are our best guidance for cultivation. Although they are the best guidance, if we are to explore them on our own, we won’t get it, we just can’t figure it out, there is no way for us to comprehend it! [06′04″]
Let me ask you all again: “Now we are truly aspired to learn the Buddha Dharma, and what is the purpose?” You should be able to answer this question at this moment, right? “By learning the Buddha Dharma, we want to attain peerless enlightenment”, correct? Why do we want to achieve the peerless enlightenment for? Namely, “we want to thoroughly remove all of our suffering and accumulate all encompassing merits.” This is a logical inference. After listening to this paragraph, is anyone able to clearly derive Master’s sequential order? [06′30″]
What does it take for us to accomplish such a goal? “To achieve that goal relies completely on the sublime teachings.” Take heed! [Master said to achieve that goal] relies completely on sublime teachings. How to fulfill the goal and what the approaches are, they are completely included in the Lamrim. With the goal specifically identified and the approaches enumerated, what comes next? Where is the entry point? Thus, [we] cannot say: “Ah, this is what I need; as for that, I don’t think it is necessary for me.” This is depreciating the Buddha Dharma! We should not discriminate: “This is not right [about this sutra] or that [sutra] is s inappropriate.” [Some of us] may even misunderstood that some schools say they do not need sutras, right? Instead of having contradictory thoughts and ideas, we should have a comprehensive study of the Buddha Dharma, correct? We should grasp thoroughly what Buddha taught in the scriptures. [07′09″]
While we are studying the Five Great Treatises, we would often encounter similar problems – the same lineage master even would say it this way in this text but explain it another way in another text. And other lineage masters also held different point of views. So how can we grasp the points comprehensively while studying the Five Great Treatises? That is, how to comprehensively grasp the key points that accord with the overall guidance of the Conqueror? [V.1, P. 71] Namely, [we] the learners should study earnestly and extensively for a long period of time. So after having studied extensively, meaning we have been exposed to extensive reading of the scriptures and listening to the virtuous teachers’ guidance, we then can comprehend those perplexing and abstruse points; is this right? So, we would not be so stuck with the literal meaning that we are unable to grasp the key points comprehensively. [07′48″]
Thus, let’s reverse our logical inference: What is the purpose of all the sublime teachings? They are to remove all of my suffering and to help me perfect all good qualities, correct? So what is the purpose for eliminating all sufferings, and attaining all good qualities? That is to achieve the peerless enlightenment. Then, we come to realize that “the peerless enlightenment” and “removing all sufferings, and attaining all good qualities” equate to what? [They equate to “rely completely on] the sublime teachings”, correct? The purpose of the sublime teachings is for us to have such achievement. So, how could it be possible that we want to alleviate suffering and attain happiness but we do not need to rely on the guidance from the sutras? How could there be such a concept? The scriptures are exactly the means to reach such goal. If we abandon the guidance from the sutras, it means that nothing is attainable. [08′32″]
And what follows is a very important statement; Master said: “Although such contents are our best guidance….” Do you still remember what Master said next? Let me repeat it: “if we are to explore them on our own”, and Master expressed the phrases for how many times? He said thrice: “we won’t get it, we just can’t figure it out, there is no way for us to comprehend it!” He reiterated it three times! [08′55″]
【全球广论 II 讲次: 0339】
讲次 | 0339 (2021-06-28 ~ 2021-06-30)标
题 | 了解前三殊胜，谤法罪自趣消灭
《广论》段落 | P8-L10 ~ P8-L11 此论教授殊胜分四……极大罪行自趣消灭殊胜。
音档 | 5A 25:24 ~ 5A 28:21
手抄页/行 | 第1册 P144-L1 ~ P145-L4 ( 2015、2016 南普陀版 )
手抄段落 | 那么最后呢……摸不透！
(更新日期: 2021年6月28日)
00:00
接下来我们要学习“极大罪行自趣消灭殊胜”这一点，现在大家一起来听师父的讲解。听的时候还是要记住不要走神，要全神贯注！因为很短的一小段听完就过了，这个时间散乱太可惜了，一定要专注！00:20
那么最后呢，“极大罪行自趣消灭”。这个极大罪行特别指的一样东西，平常我们愚痴凡夫一直在造罪当中，但是很少造极大的罪。这个极大的罪特别是讲谤法罪，在所有的罪恶当中，毁谤正法的罪是最严重、最严重。我们说，我们修行人何至于谤法？唉，这个谤法这件事情，还只有修行人能造，其他人不懂佛法的人他造不起来啊！你们慢慢地、慢慢地自然看见。这个很多地方他宗派之诤，大乘嘛说这个小乘不对，小乘嘛说大乘不是佛说；然后呢我说我的对，他的不行。假定说他不行的话，请问佛说它干什么？而你说他不行，这个就是佛说的，那不是佛说错了吗？这是非常明白的一件事情。所以这点你如果说正确地了解了以后，那自然这种毛病不犯。所以因为你有前面这样的三个层次了解以后，自然我们就不犯这个毛病，所以它就“自趣消灭”，这个太好了！这个太好了！01:48
这一小段应该义理非常地清楚，“极大罪行”指什么呀？谤法罪！师父说：“平常我们愚痴凡夫一直在造罪当中，但是很少造极大的罪”，这个极大的罪，修行人才能造！请问：修行人是谁呀？就是现在正在学法的我们。那么为什么会造这样的罪呢？就是跌入了宗派之诤，对吧？你说我的不合理，我说你的不合理。02:18
所以，学了这个殊胜之后，就是“极大罪行自趣消灭”。这个极大罪行最根本的原因是怀疑佛说吧！对不对？执为佛说的不合理。一个没有证得遍智果位的人，他怎么可能会了解佛陀的眼界、佛陀所了知的一切的正确的看法？所以在这种状态下，难免会犯下以管窥天这样的一个过失啊！可是这个过失会给我们带来严重的伤害，造最大的罪就是谤法罪。谤法罪后面还会仔细地讲，我们今天就这样研讨过去就可以了。记住四个字——就是“自趣消灭”——了解了之后就不犯这个毛病，而这个毛病只有修行人会犯！它应该是对其他宗派的一个不敬的心，对吧？所以在后面的学习，整本的都是让我们小心——这个谤法业后面会涉及到心念，乃至什么？口——嘴上说出来、心的念头，都会容易。所以在这个地方向后学的时候大家要仔细学。03:26
不知道在研讨这一段的时候，大家会不会讨论一个问题：世间的人真的不容易造那么大的恶业吗？看世间人也满可怕的。这个问题有的时候可能会在班里引生非常热烈的讨论，可能讨论很久时间。但是我会认为此处的重点是：师父提醒我们已经是修行人的修行人，很容易造这个谤法的罪。比如说诽谤大乘、诽谤小乘，还有人毁谤密法，不学佛的人应该不知道这么多这里边的宗派。所以在此处，我希望大家把注意力放在修行人一定要小心谤法这件事情，不要把大量的时间都去讨论世间人到底会不会造最大的罪？讨论完这个之后，对自己到底帮助是什么？所以我认为重点应该是在这里讨论。04:23
那么接下来，我们再往下听下一段。
现在关于这个真实的内涵，我们一步一步地看下去。还有呢，这个四个内容当中，还有一个特别的一个原则，大家看一看。我们现在真正要想修学佛法，目的干什么？要想圆满无上菩提。拿我们更通俗一点来说，或者使得我们很切近地马上体会得到，说把我的一切痛苦要彻底解决，把一切圆满的功德要完全地圆成，这样。那么要什么呀？那要一切的圣教。现在本论是第一点告诉我们，对，这个你要的目的、达到的方法等等，这个里边圆满无缺地统统包含。包含是包含了，但是你怎么下手呢？我们看看：唉呀，这个经不对、那个不对；然后乃至于像刚才说的，有很多宗派说这个经不要的，结果不是又矛盾了吗？说，欸，不但全部包含，而且所有的经，正是眼前告诉你怎么修行的最佳指导，这些经、论是给你最佳指导。不过虽然是最佳指导，如果你自己去摸的话，摸不透，摸不透，摸不透！06:04
再问大家，说：“我们现在真正要想修学佛法，目的干什么？”现在应该都可以答得上吧？“圆满无上菩提”，对吧？圆满无上菩提是要做什么呢？就是要“把我的一切痛苦要彻底解决，把一切圆满的功德要完全地圆成。”它是一个推理，你们有人听完这一段之后，能清晰地把师父的这个次第推出来吗？06:30
如果要完成这样的一个目标的话，那么需要什么？“一切的圣教”，注意！需要一切的圣教。达到的目的、达到的方法，这里边圆满地统统包含了。包含了之后又是什么？下手处是什么？不能说：“啊，这个我需要、那个我不需要。”这就谤法了！不能说：“这个不好、那个不好。”甚至会误解某一些宗派说是不要经论的，对不对？所以不能一直朝着矛盾的这样一个方向去，我们一定要会通，对不对？把佛所说的经典会通。07:09
像我们在学习五大论的时候，也常常会遇到这样问题，甚至是一个祖师在这本论里这样说、在那本论里那样说，其他的祖师他们也有不同的观点，那我们学五大论的时候，怎么样会通这一点呢？就是顺总佛教的观点怎么样去会通呢？这就是一个学的人要认真学呀，要长时间地广学。那么广学之后，就听得多了、看得多了——书也看多了、善知识的讲解也听多了之后，我们就会去了解那些难点，对吧？难以会通之处就不会死在言下。07:48
那我反过来推：一切圣教的目的是要做什么？要把我的一切痛苦解决、一切功德圆满，对不对？那么一切痛苦解决、一切功德圆满，它是一个什么样的目的？就是要圆满无上菩提。所以你会发现：“圆满无上菩提”还有“把所有的痛苦去掉，把所有的功德圆满”，直接划等号于什么？“一切圣教”，对不对？圣教的目的就是让我们达到这个。那么怎么可能说要达到离苦得乐的目标而不需要经教呢？怎么可能有这样的说法呢？它正好是直接的，直接通达的目的，你不要了就等于什么都没有了。08:32
然后下面有最重要的一句话，师父说：“不过虽然是最佳指导”，那句话你们还记得吧？重复一下！“如果你自己去摸的话”，连说了几个？三个，“摸不透，摸不透，摸不透！”三个！08:55