Lecture No. 0353
Great Ocean of Lamrim
Lecture No. 0353
Lamrim Volume 1: P46-L10 ~ L19
Date: 8 Mar 2022
Topic: Buddhabhumi Sutra: The six qualities/meaning of Bhagavan
Greetings to all! [I] am glad that it is time for us to study and discuss the Lamrim again. Has each of you reviewed this section of the teaching [after the previous discussion]? The method to review the teaching is by going over Master’s commentary for a few more times. As it turns out, many classmates have the practice of repeated listening to the assigned section of the Master’s commentary before the discussion class [as a kind of preview]. In my case, I would probably listen 7 times beforehand [to a certain section of Master’s commentary on the Lamrim], plus one more time the day before the discussion class, [and] during the class [I] would listen to it once again. Sometimes [I] would repeat for one more time again if [I] did not hear it clearly, and it would be nearly ten times of repeated listening to the same section [I was going to explain]. [My point is that we] must be especially familiar with Master’s line of reasoning and his explanation of the given part of the scripture. Only after [we] have totally comprehended [the guidance], while we encounter the [different] arising conditions, and are taming the arising afflictions in our mind, we then can easily remember and apply the teaching effectively. [00:55]
Great! Today, we will then continue to listen on the following, everyone please listen attentively, and do not be distracted! [01:06]
[5B 15:53 ~ 5B 17:33]
By the same token, [like the perspective of the four errors V.1 P.145], this is how the Mahayana and the Hinayana are different; namely, the difference between the Hinayana and Mahayana lies here. From the philosophy of the Tian-tai lineage [this school focusing on the study of the Lotus Sutra,] the Hinayana would see the Four Noble Truths as arising and perishing. Furthermore, there are [three other aspects]: seeing the Four Noble Truths as neither arising nor perishing [since the essence of all phenomena is emptiness], seeing the Four Noble Truths as immeasurable [Bodhisattvas apply immeasurable means to help immeasurable living beings], and seeing the Four Noble Truths as spontaneous [Mahayana Bodhisattvas upholding proper perceptions to help living beings in the samsara]. For the same Four Noble Truths, there are different levels of profundity and extensiveness in terms of interpreting it. We will explain them one by one later. Overall, the entire teaching passed down from the Buddha centers around nothing but these aspects; they only differ in the degree of profundity. Next, the text says: [01:49]
Thus the teachings are what the Conqueror explained well.
Well, these are the most encompassing and sublime teachings that the Buddha taught; the teachings include all of the encompassing content passed down from the Buddha in its entirety without any omission. “Bhagavan” is a Sanskrit word; the actual translated content [in Chinese] carries six qualities. I wrote them down on the board for your reference. They are: mastery, brilliance, majesty, renowned, blessedness, and nobility. The Buddhabhumi Sutra has detailed illustrations. We often would use the last one – Worldly Honored One – to address the nobility, which means “Bhagavan.” Isn’t the last one of the ten characteristics [in the Chinese Buddhist community] known as the Worldly Honored One, right? That’s the one [representing Bhagavan]. Usually, we would address respectfully the Buddha as Buddha the Bhagavan or just the Bhagavan. This is about the sublime teachings. [02:47]
[My] first question [for you] is: what did Master refer to by “these” in his commentary “these are the most encompassing and sublime teachings that the Buddha taught”? Please answer this question. [They refer to the different levels of profundity and scope of] the “Four Noble Truths” mentioned earlier, right? [So,] the Four Noble Truths have different levels of profundity and extensiveness in terms of interpreting and explaining its scope, thus it is said [they] encompass all teachings taught and passed down from the Buddha. Here, as we have studied and discussed last time, the first one [in the Four Noble Truths] is the truth of suffering, which we should know, our [flawless] happiness will arise only after the suffering cause is eradicated and removed, namely, only when the suffering cause is tackled and eliminated until the fruits of sufferings do not appear, will we have the [flawless] happiness; it is impossible that [we] want to attain instant happiness before we understand suffering and the cause of suffering, this is simply impossible. Master exemplified two kinds of approaches to curb problems: “trying to stop water from boiling by scooping it up but pouring it back to the pot” and “rake the firewood from under the pot”. [03:45]
So, how can [we] actually subdue afflictions and obtain happiness? Actually, all of these are the encompassing and sublime teachings that the Buddha taught. Hence, the purpose of the sublime teachings and what our heart desires are of no contradiction, because each of us living are seeking happiness in life, it is even no exception for some smaller animals, they want to be happy too. However, this idea of getting rid of every tiny specks of sufferings and sustaining all [true] happiness without ever losing them, only the enlightened Worldly Honoured One [i.e. Buddha] has successfully realized the ever-lasting happiness. And he expounded to us the means of how to quell all suffering and attain happiness, for the sake to help us resolve our suffering - This is the sublime teaching [explained by the Conqueror]. [04:33]
Master continued saying that the word “Bhagavan” has six qualities within. From which sutra does it originate? From the Buddhabhumi Sutra, right? I will give you all a brief introduction. In addition, based on the Buddhabhumi Sutra, the Bodhisattva Bandhupradha (or Qingguang, literally meaning amiable lights in Chinese Tang dynasty) composed the commentary Buddhabhūmyupadeśa,– which was translated by Master Xuan-zang. There are six meanings for the word “Bhagavan”, as Master stated in his commentary: the 1st is mastery, the 2nd brilliance, the 3rd majesty, the 4th renowned, the 5th blessedness, and the 6th nobility. [05:07]
What does the [first quality] “mastery” mean? Since Tathagata [Buddha] has thoroughly removed afflictions, and is no longer subjected to afflictions, [the Buddha] is fully endowed with the characteristic of mastery. This complete endowment of mastery is because the Tathagata has completely removed afflictions and no longer a subordinate to afflictions, thus [the Buddha] is fully endowed with mastery. [05:28]
Then, what does [the 2nd quality] “brilliance” mean? Generally, this word “brilliance” is used to describe what? [It is normally used to] describe a [smelting] flame. And this is not any average flame but a blazing one, correct? So how can this blazing flame be used to describe Buddha? [It is to] describe the smelting flame of wisdom, thus, [the 2nd quality of Bhagavan is fully] endowed with brilliance – the smelting flame of [perfection of] wisdom. [05:52]
The 3rd [quality] is “majesty”. So why is that Buddha is known as endowed with majesty? We would often say: “Ah! Some people are born with good appearance, and some people look dignified.” However, [we] rarely say that: [someone is] “endowed with majesty”, meaning [perfection] without any shortcomings. Since Buddha is [fully] adorned with 32 marks of excellence and 80 secondary noble characteristics, he is [fully] endowed with the quality of majesty, this is the 3rd meaning of Bhagavan. [06:20]
The 4th one is [the quality of] “renown” [in Buddha’s omniscient capability], meaning all good qualities have been perfected [by Buddha] leaving none of them out; and there is nothing unknown to the Buddha, thus [Buddha] is [fully] endowed with renown. [06:39]
The 5th [quality] is “blessedness”, it means all worldly beings always want to be close to the Buddha, make offerings to him, and praise him, thus Buddha is [fully] endowed with [the quality of] blessedness. You see! It also applies in this modern days, nowadays everywhere [you go] in those Southeast Asian countries, so long as you enter the Buddha Shrine Hall, it can be seen that, regardless of their nationalities, those monastics would prostrate under the feet of the Shakyamuni Buddha and pray. You will also notice that even in non-Chinese speaking countries, [you] can also hear them chanting the sutras in Chinese, right? [They are] chanting the Chinese scriptures. So, from appearance wise, they may be indistinguishable in regard to which country the monastics come from, but you will see the way they prostrate to the Buddha is always the same. [Only] when they speak, [you would] discover: ah! These monastics are from several different countries with varied language backgrounds. All worldly beings always want to be close to the Buddha, make offerings to him, and praise him, so Buddha is [fully] endowed with the quality of “blessedness”. This is the 5th meaning, “blessedness”, correct? [07:38]
The 6th one is the [quality of] “nobility”. So what does this quality of [fully] endowed with nobility mean? The quality of nobility indicates that [the Buddha is], “endowed with all good qualities, can bring all living beings benefits and joyful peace through skillful means incessantly, is thus noble”. Since Buddha is fully endowed with these six good qualities, he is known as the Bhagavan. Also, since Buddha has tamed the four maras, he is known as the Bhagavan. And what are these four maras? They are the klesa-mara [the afflictions], the skanda-mara [the aggregates], the mrtyu-mara [death], and the deva-putra-mara [the deity who interrupts our mind training progress]. [08:12]
So, the name Bhagavan, can be regarded as the most wondrous name/salutation among the ground above, the ground underneath, the three realms (Realm of Desire, Realm of Form, Realm of Formless), and the six realms of rebirth (Human Realm, God Realm, Asura Realm, Hell Realm, Preta Realm, Animal Realm). [I] hope everyone can understand the meaning of Bhagavan. Master brought it up here, in the later commentaries he would again explain to us in greater detail. After we have heard [and learned] the six qualities of the meaning of “Bhagavan”, what kind of effect will [this teaching] have on us? For instance, at this moment, I heard it, I have known about it, so what kind of effect can this term “Bhagavan” have and bring about to my life? You all can ponder on it. [08:50]
【广海明月 讲次: 0353】
讲次 | 0353 (2021-08-16 ~ 2021-08-18)
标题 | 《佛地经论》：薄伽梵六义
《广论》段落 | P8-L11 ~ P8-L13 今初……谓尽胜者所有善说。
音档 | 5B 15:53 ~ 5B 17:33
手抄页/行 | 第1册 P154-LL5 ~ P155-L6 ( 2016 南普陀版：P154-LL5 ~ P155-L7 )
手抄段落 | 所以同样地……那么这个是圣教，
(更新日期: 2022年3月8日)
00:00
大家好！很高兴又到了我们研讨《广论》的时间了。这一次的课程，不知道诸位有没有回去复习？复习的方式就是把师父的带子多听几遍。原来很多同学是习惯重复地听师父讲那一段，在上研讨课之前，像我自己的话可能是要提前听七遍，然后研讨的前一天听一遍、在研讨班上再听一遍，有的时候要是没听清楚，再重复一遍，可能就将近十遍──对一段，或者本节课要研讨的。一定要特别特别熟悉师父的理路、师父对这一段经文的诠释，只有熟悉了之后，我们在对境的时候、在降伏内心的烦恼的时候，才能够很容易地记起来，然后派上用场。00:55
好！那今天我们接着向下听，请大家一定要专注听闻，不能走神！01:06
所以同样地，小、大的差别在这里，小、大的差别在这里。所以天台立这个，譬如说小乘四谛叫生灭四谛，然后呢进一步说无生四谛、无量四谛、无作四谛。同样的四谛，就是程度的深广不同，关于这个，到后面的广文当中我们一一来解释。总之，佛说的整个的内容，不外这几样东西，只是程度深浅。而下面呢就解释：01:49
即薄伽梵所说至言。”谓尽胜者所有善说。
喏，这些就是佛讲的最究竟圆满的圣教，这已经完完全全一点都不遗漏了，包含了所有佛说的好的、完整的内容。“薄伽梵”是梵文，这个里边翻成功真正的内涵有六个项目，我写在黑板上面你们自己看一看：自在、炽盛、端严、名称、吉祥、尊贵。在《佛地经》上面有详细说明，通常我们只用它其中一个──世尊，就是最后那个尊贵，那个就是薄伽梵的意思。我们佛的十号当中，不是最后一个佛世尊吗？那就是。通常我们很尊敬地称呼的话，总是称佛薄伽梵，或者就薄伽梵。那么这个是圣教。02:47
第一个问题：说：“这些就是佛讲的最究竟圆满的圣教”，“这些”师父是指什么？请回答。前面讲的那个“四谛”对吧？那个四谛是程度深广的开演不同，所以说包含了所有佛所说的完整的内容。在这里边，前一次我们研讨到，最初，苦谛是我们应该知道的，我们的快乐必须是对治了苦因，然后苦果不能够出现的时候才会有快乐；不可能不了解苦、不了解苦因就直接想要得到快乐，这样根本是达不到的。师父举了“扬汤止沸”和“釜底抽薪”这两种解决问题的方式。03:45
那么怎么样去真正地降伏痛苦、达到快乐呢？其实这些就是佛讲的最究竟的圣教。所以圣教的目的和我们自心的目的是没有什么相违的，因为每个人活着都想要得到快乐，包括就是一些小动物它们也想得到快乐。但是想要一点痛苦都不要有、想要所有的快乐永远都不失去的这种想法，只有大觉世尊他究竟圆满地实现了。所以他把这些降伏痛苦、达到快乐的方法讲给我们听，都是为了能够解决我们的痛苦──就是一代圣教。04:33
师父接下来说“薄伽梵”这里边有六个意思。这是在哪部经里呀？《佛地经》对吧？我给大家略讲一下。还有根据《佛地经》造了一部论，叫《佛地经论》，是亲光菩萨所造，玄奘大师翻译的──亲光，亲切的光。“薄伽梵”有六种意思，就师父在此处讲的：一自在、二炽盛、三端严、四名称、五吉祥、六尊贵。05:07
“自在”是什么意思呢？由于如来彻底地远离烦恼，与烦恼没有系属，所以是具足自在。这个具足自在是因为如来彻底远离了烦恼，与烦恼没有系属，所以具足自在。05:28
那么“炽盛”是什么意思呢？炽盛一般是形容什么的？形容火焰。这个火焰还不是一般的火焰，是熊熊的烈焰，对吧？那么这个熊熊的烈焰怎么来形容佛陀呢？是形容智慧的烈火烧炼，所以具足炽盛──智慧的烈火烧炼。05:52
第三个是“端严”。那么为什么说佛陀具足端严呢？我们都说：“啊！有的人长得相好，有的人庄严。”但是很少有说：“具足端严”，就是哪儿都没有缺憾的。因为佛陀具足三十二相、八十随形好所庄严，所以他是具足端严，这也是薄伽梵的第三种意思。06:20
那么第四个是“名称”，这个名称的意思是一切殊胜的功德圆满，没有一个功德他不圆满的，没有什么事情是佛陀不知道的，所以具足名称。06:39
第五个“吉祥”，是说一切世间恒常亲近、供养、称赞，所以具足了吉祥。你看！现在也是啊，现在只要是东南亚的国家，所到之处，你只要进去佛殿，看到出家人似乎也没有什么国界的差别，都在释迦佛的脚下磕头、祈求。甚至你在一些非汉语系的国家里，还会听到他们用汉语念经，对不对？用汉字的经典在念。看外表有时候看不出来是哪一国的出家人，但是你看他们礼佛的时候都是一样的，一说话的时候，发现：啊！这是好几国不同的语系的出家人。一切世间恒常亲近供养、恒常称赞，所以他具足了“吉祥”。这已经讲到第五点“吉祥”了，对吧？07:38
第六个是“尊贵”。那么具足尊贵是什么意思呢？这个尊贵是“具一切德常起方便利益，安乐一切有情无懈废故，具尊贵义”。由于佛陀具足这六种功德，所以称为薄伽梵。或者由于降伏四魔，称为薄伽梵。那四魔是什么呀？就是烦恼魔、蕴魔、死魔，还有天魔。08:12
所以这个名称可以说天上、天下、三界、六道最美妙的一个名称──薄伽梵，希望大家能够了解它的意思。师父在这里边讲了一下，在后面的讲解中还会再详细地给我们讲。当我们听到了薄伽梵具足那六种意思的意义之后，对我们的生命将会产生怎样的影响呢？比如说此刻，我听到了、我知道了，那么“薄伽梵”的这个名号，对我们的生命会产生怎样的作用呢？大家可以想一想。08:50