Lecture No. 0359
Great Ocean of Lamrim
Lecture No. 0359
Lamrim Volume 1: P46-L25 ~ L27
Date: 07 Sep 2021
Topic: Aspire to take the path that completely resolve all issues
Mahayana practitioners on the Buddha path aspire to resolve all issues completely; do they only focus on their own issues? [In fact,] the issues they aspired to resolve including other living beings’, correct? Namely, they aspired to completely resolve all the issues of all living beings. If Mahayana practitioners aspired to resolve not only their own personal issues but also help all others resolve their issues in [the cyclic existence], can you imagine how much the Mahayana practitioners must learn and how much skill they need to equip? That is why the text follows by saying Mahayana practitioners should take all sentient beings with various root natures or different capacities into consideration, for this cause, they apply the training so to learn all kinds of expedient means. This is why Master used a tree as an analogy [in the beginning of teaching #356] to explain that some of the teachings are the main points in terms of the stages of the path, while others are the various supporting practices on the path. Understandably, the tree is not just a pole with nothing on it; instead, it is a very luxuriant tree. Why? Because as a Mahayana practitioner, you aspire to resolve all the issues in the cyclic existence; thus, every approach serves as the prescribed remedy; every leaf is the medicine. [00:51]
While we are studying this section, we should repeatedly analyze and reflect; it says in the text, “Bodhisattvas make it their goal to accomplish the good of the world [all living beings]. Since bodhisattvas must take care of students who are followers of all three lineages [those of sravakas, pratyekabuddhas, and bodhisattvas], they must train in the paths of those three lineages.” Master explained that what the Bodhisattvas aspire to do is to earnestly resolve all the issues [in the cyclic existence]. For this, we can collate it with the aspiration we have in mind; even though we shape our Mahayana motivation every day and talk about it every day, we will still be enmeshed in the afflictions right in the face of the arising condition. When we are enmeshing in the afflictions, may I ask, which part occupies our mind, the main points on the stages of the path or the branches of the path? If our mind is not imbued by the Mahayana aspiration, then we are deviated, correct? Can the benefits we aspire to attain for this life or at the present time be counted as the main points on the stages of the path? Why aren’t they the main points? If one aspires to attain the benefit for this life, then this aspiration would become his or her main focus of the practice. So, whether the aspiration is the main point on the stages of the path or the subordinate parts depends on our mental attitude, right? [01:55]
Yet, what Master pointed out here is the main points of the path, and is it the Mahayana aspiration? If it is the primary focus on the Bodhisattva path, then it means that whatever we engage in doing will all be imbued by this Bodhisattva motivation. Then, regarding the conflicts we encounter every day, from morning till night - the problems we cannot resolve, or how other people make things difficult for us, or we are too hard on ourselves - the advice Master had taught us is: however difficult the issues are, we should aspire to advance one step forward. Namely, why is that we are thwarted by the issue we encounter? What we should do is to exert great effort to achieve Buddha’s omniscience so as to completely resolve all issues. [02:33]
When Master guided us in our study, the demeanour he demonstrated was this，whenever he encountered any obstacles, he would always remind himself this pledge， “I aspire to attain the wisdom of omniscience!” I mean, whenever Master faced difficulties, [this was his attitude.] What do difficulties mean? That is, difficulties mean the matters that we are not able to resolve, something beyond our current ability. Facing such difficulties, some people become anxious; they are tormented, lamenting; others would choose to give up, and still others would be depressed. However, when Master faced any arising condition or conflict that he could not reach consummate solution to resolve it, he would always have the thought of: I aspire to attain the wisdom of omniscience! The reason I am not able to resolve it is not that the matters cannot be resolved but that my training is not up to that level yet. Very likely if the matters are in the hands of a Bodhisattva, they would be resolved. And Buddha has already resolved all of his issues in the cyclic existence. [03:26]
So the key issue lies in: have my wisdom improved while facing and handling the arising condition? Is my Mahayana aspiration enhanced? While facing every difficult situation, take heed! Though we are facing those seemingly stagnant and difficult situations, the Mahayana aspiration of ours is increasingly enhanced, expanded and vibrantly moving ahead toward the goal of ultimate enlightenment. Why is that when facing each obstacle, or when handling each minor task, Master always demonstrated his joyous perseverance to forge ahead? The reason is, as indicated in the section of the commentary, if we are properly prepared in the very beginning; once we are properly prepared, then whatever obstacles we encounter on the path, we align with this motivation - in accordance with the main points on the stages of the path. All is in line with the main points on the path. Are you still with me? [04:08]
What I mean is: some people think that taking the Bodhisattva path is tiring and takes more effort to study. However, because the Bodhisattvas study more and they aspire to help as many sentient beings as they can, when they face challenges they have more ways to resolve matters as well. As for the resilience to recharge and overcome the obstacles, they also can adjust to it with more agility. Therefore, extensive learning means we would have more ammunition to subdue the afflictions of attachment, anger and ignorance; it also means we would have more means to achieve the goal of alleviating suffering and attaining happiness. As the example Master gave us earlier, whether you choose to go to America by airplane or on foot, it all comes down to the issue of - as mentioned several times before - whether you want to have the Mahayana aspiration or not. What Master expounded here is definitely for us to take on the Mahayana path. Once you have this proper recognition, all of us would follow the Mahayana path. Aren’t you saying that you want to learn the Buddha Dharma? If so, then you should know that there are various schools and different sects, sravakayana, prateykabuddhayana, or even the human and deity paths, to name just a few. So, we can infer that the main point on the stages of the path is the Bodhisattva path, and that is the Mahayana path. [05:11]
Keep this impassionate pledge of Master in mind, “The actual purpose of the Mahayana practitioners is to completely resolve all the issues in the cyclic existence!” Back then when we heard this statement, we were quite astonished; it seemed that Master was not worried about scaring us off by saying it. By hearing Master brought up this proposition, many of us would not dare to utter a word because, “How could it be possible that we can resolve all the issues in the cyclic existence?” However, isn’t this what the Mahayana practitioners and Buddhas are doing? Yes, they aspired to do so. So, this is a very grand, magnificent, but seemingly hard to realize goal. [05:50]
Suppose we human beings put our heads together, one of us comes up with a solution: he wants to realize a goal to completely resolve all the issues in the cyclic existence. If we get together, holding a meeting and someone put forward such a proposition, would you feel it is feasible? If we think it is impractical or somehow reluctant to work on it, and why do we feel it this way? As Master pointed out in the previous passage [in the teaching #356, 6’01”], the reason that people do not feel like working on it is because they do not have the proper understanding; and then Master said that if people have a proper understanding, they would want to take this path. So, upon hearing this proposition, our direct response is, “It is impossible! How could it be possible to perfectly resolve all the issues?” From the first initial response of the impossibility to put it into practice, or not willing to work on it; and later on, you reset enthusiastically to embark on the path, and nothing whatsoever could ever stop you from taking on the path, what does it take to have such changing of mind? It takes studying the Buddha Dharma and gaining a proper understanding. While taping the first five recordings of his Lamrim commentary, Master would encourage us whenever the opportunity arises, “Please take the Mahayana path! This Mahayana path is sublime. Please do take the Mahayana path!” Whenever the opportunity arises, you can sense the joyful tone exuding his aspiration in taking the Mahayana path. He persuaded and exhorted us to take the Mahayana path whenever the opportunity is there. [06:57]
For this proposition, let us visualize what the scenario would be like when someone brings it up in a meeting; the possible response probably goes like this, “You want to perfectly resolve all the issues? Why not figure out the present situation first!” Would we respond in this way? However, while taking the first step, how could it be possible for us to resolve the entire issues? Why do we need to set the goal to reach for something that is so noble and profound, or even so impossible to obtain? Why do we want to think of it this way? Why should humans have such thought? On what grounds do we think of it in this way? [07:28]
First, we would estimate the feasibility of such a goal. May I ask, in case it is feasible, would we choose to thoroughly resolve all issues or just partially resolve some of them? And the issues we are discussing here refer to all afflictions and sufferings in the cyclic existence, right? If it were happiness, who would want to resolve it? Why bother to get rid of happiness? Happiness is the least thing we want to do away with, right? So, what we want to resolve or remove must be the afflictions, suffering, imperfection, or anything that is disappointing or even something extremely tormenting. Hence, if we can thoroughly resolve all those issues who would not want to achieve it! So, if we can completely resolve them once and for all, who would say no, right? We have never heard of such person, right? Or even you might have heard of it, but you would dismiss it as impossible. So, if there is a guiding teacher who successfully accomplished this path, why is that we do not want to resolve all sufferings in life accordingly? Why would we not want to achieve the state that is completely free from any suffering? [08:08]
So this is why when a child first attends the preschool, his or her parents will likely say, “In the future you will attend the college! You will attend the prestigious school! You should do this and accomplish that ...” While attending the preschool, all they have to do is singing nursery rhymes, setting up stools, jumping back and forth or running around; why need to think that far away in the future? When the child attends the first grade, you would tell him or her: the reason you learn all these in school is for the sake of the future, where you can contribute to the society, repay your parents and serve your country! That is what we, parents, probably would say to our children. Why do we say so? We say this to our children for the sake of setting a goal in the very beginning so that they can work in that direction to fulfill such goal. Thus, by the same token, that is how the Mahayana aspiration is for the practitioners. Once we have set this goal and are heading to such noble purpose, do we feel more and more powerless and incompetent or are we getting more and more energetic and enthusiastic? You all can think it over. Would we be detained by every arising challenge? Since we have such a sublime and noble goal in our mind! Please do contemplate on it. [09:00]
On making the Mahayana aspiration right from the beginning, my take is that it is truly very marvellous. And we need to take this training into deeper consideration! [09:09]
【广海明月 讲次: 0359】
讲次 | 0359 (2021-09-06 ~ 2021-09-08)
标题 | 走上圆满解决一切问题的路
《广论》段落 | P9-L2 ~ P9-L3 此中诸菩萨所欲求事者……故须学习彼等诸道。
音档 | 5B 24:37 ~ 5B 26:43
手抄页/行 | 第1册 P159-L2~P159-LL1 ( 2016 南普陀版：P159-L4~P160-L3 )
手抄段落 | 在这个地方……都要学。
(更新日期: 2022年3月14日)
00:00
佛法大乘行者想圆满解决问题，是想只解决自己的问题吗？这一切是包括他有情，对不对？所有的生命的这个问题，而且要都圆满解决。一个要自己解决还要帮忙所有的人解决的人，你想他要学多少东西？他要具备多少本事？所以后面才说各种各样根性的都要统摄起来，然后他要学帮那些人的办法，自己要学。这就是说一开始那棵树为什么有道的正体、道的支分，为什么是一棵树，就不是一个光秃秃的杆子，它是一棵丰美的树，为什么？因为你要圆满地解决一切问题，每一个都是药，每一片叶子都是药。00:51
我们可能学这一段的时候，要再再地观察一下自己，说：“此中诸菩萨所欲求事者，谓是成办世间义利，亦须遍摄三种种性所化之机，故须学习彼等诸道。”师父把这一段话，说菩萨要求的就是真正地要圆满解决一切问题。这个我们可以跟我们自己的心胸去稍稍对一下，虽然天天发心、天天喊发心，但是在我们遇到当下的一个烦恼的时候，我们就会心陷在这个当下的烦恼里。陷在这个当下的烦恼里之后，请问我们忙的是道的主体还是道的支分呢？如果不是被发心所摄持的话，那就是已经偏了，对不对？甚至此生的、现法的利益，这是道的主体吗？为什么不是？如果他就是求现法的，那就成了他的主体了。道的主体和道的支分，是不是根据心而确立的？01:55
但是师父在此处要给我们讲的道的主体，是不是大乘发心啊？是一个菩萨乘的主体，所以你做的所有的一切都会被这个菩萨的发心所摄持。那么我们每天遇到的矛盾、从早晨到晚上遇到这些矛盾，遇到解决不了的问题，遇到别人为难自己、还有自己为难自己的问题，师父教我们的就是遇到任何难以解决的问题，都向上希求一步──就是为什么现在这个问题难倒了我？我要去努力地成佛获得一切智智，去圆满地解决这个问题。02:33
师父在带着我们学习的时候，他示现了一种那样的行谊，那种行谊就是遇到任何困难都在这上面放一个：“我要希求一切智智！”我说的是在困难中。因为困难是什么意思？就是你解决不了的问题、你现在解决不了的问题。有些人会选择着急啊、痛苦啊、哀叹啊，或者有些人放弃、有些人还忧郁。那么师父在每一个不能圆满、也不能解决的这个问题，或者矛盾下，都去想：我要希求一切智智！现在之所以不能解决的原因，是因为我没有那样的修行，不是事情真的解决不了，因为可能交到一个菩萨的手里就解决了，佛陀就解决一切问题了。03:26
所以问题的最关键是：我的智慧有没有在这件事上提升？我的发心有没有在增广？在每一个困难之处，注意！在每一个似乎停滞不前这样的事相的困难之处，那个发心、那个发心力全部都在增广、都在炽盛、都在向着无上菩提在前进。为什么会在每一个困难中、在每一个小事中，师父示现他都向前精进呢？就是此处说的，一开始就要准备好，你准备好了，那么你所遇到的一切事情都是为这个主干服务的，都会汇归于主干。有在听吗？04:08
我的意思是有人觉得菩萨乘比较累、学得比较多，但是因为他学得比较多、想要帮的人比较多，所以他遇到事情的时候他解决事情的解决之道也多；他在困难面前反击的弹跳力，也都有各式各样的弹跳的方式。所以学这么多就意味着，我们有更多的武器去对付贪嗔痴烦恼，我们有更多的方式去达到离苦得乐。因为在前面师父还讲了一个：到美国去是坐飞机、还有的人是走路，这样还是以前讲过的问题，就是你要不要发心的问题。师父在此处的所诠绝对是你要走大乘，你了解了之后，你应该都走大乘，不是说你要学佛法。那学佛法包括很多呀！声闻乘、独觉乘，甚至还包括人天乘。所以也可以知道道的正体就是菩萨乘、就是大乘。05:11
记住师父那句慷慨激昂的誓言！当时我们学到这一句话的时候其实都满惊讶的，因为好像师父不太怕吓到我们，说：“佛法大乘行者真正要求的是圆满解决一切问题。”这个命题一放，很多人就不敢吭声了，说：“这太吓人了，这怎么能圆满地解决一切的问题呀？”佛法大乘行者、佛陀不就是这样吗？就这样做的。所以这是一个很壮丽的、难以企及的理想。05:50
要是人类聚在一起想的话，有一个人他想到了，他说他要去实践一条圆满解决一切问题的理想。假如人在一起开会，有人提出了这样的一个命题，你觉得这现实吗？我们觉得不现实、觉得不想走的原因是什么？前面第一段的──“没有正确地了解”，然后师父说：“了解了之后都去走。”所以一听到这个命题直接的反应就是：“不可能的！怎么可能圆满解决一切问题？”那么不可能的不愿意走，后来拦你也拦不住，非常兴致勃勃地走上这条路的基本原因就是要什么？听闻、正确地了解。在这个《广论》，你看在这么前面、这五卷带子里，师父只要有一点点空地，马上就插一个牌，说：“请走大乘！这大乘很好啊，请走大乘！”在任何、任何的字里行间都踊跃着对大乘的欢喜心，劝导我们、引导我们走大乘，只要有机会就开始讲这件事情。06:57
这个命题，你说我们开会如果有人提出来这样，你想像一下那个场景：“你要圆满解决一切问题，先把眼前的搞清楚吧！”我们会不会这样想？可是，脚下一起步的时候，他怎么可能圆满解决问题？为什么要想得那么高、想得那么远，甚至想到不能再高再远的地方。为什么人要这样子，要这样去想？为什么人要这样去想？这样想的理由到底是什么？07:28
首先我们会评估这个目标的可行性。请问：如果可行的话，我们愿意圆满解决一切问题，还是只解决局部的？这个问题是不是苦恼啊、痛苦啊？快乐谁去解决！解决快乐干什么呀？快乐不需要解决吧！对不对？一定是苦恼的、痛苦的、不圆满的，我们觉得有缺憾的，甚至是极为痛苦的东西。所以如果能够圆满解决问题，谁不去解决！那么选择不圆满解决一切问题的人，是没听说过吧？或者听说了觉得不可能！如果有个导师他走成了这条路，那我们为什么不去圆满解决生命的一切痛苦呢？达到完全没有苦的那种境界呢？08:08
所以这就是为什么一个小朋友刚上幼儿园的时候，他的父母亲可能就要求他说：“你以后要上大学呀！你要读那所名校啊！你要怎么、怎么样……。”读幼儿园都就唱歌儿、摆凳子啊、来回跳跳就可以了，为什么还要想那么远的东西？一个小孩上一年级的时候，你要告诉他：以后学这些要帮助社会呀，要报效父母亲啊、要报效自己的国家呀！都是要这样讲。为什么要这样讲？就是那个小孩一开始就要朝着这样的目标下去。所以大乘法对我们佛弟子来说就是这样，一旦朝着那么高远的目标行进的时候，我们是越来越没力呢？还是越来越有力呢？大家可以想一想。是不是不会滞留在当下的每一个困难里呢？因为我们的目标是那么大的！大家可以想一想。09:00
我会认为从一开始就发心的这件事真的是很神奇，需要我们去考虑考虑！09:09