Lecture No. 0356
Great Ocean of Lamrim
Lecture No. 0356
Lamrim Volume 1: P46-L22 ~ L28
Date: 25 Aug 2021
Topic: The Main Parts and Branches of the Path of Cultivation
Last time we discussed, “Here, [in the context of the Lamp for the Path to Enlightenment] to know that all the teachings are free of contradiction means to understand that they are the path by which one person becomes a Buddha.” Next on the text [V.1 P.46] is: “Some are the main points of the path; some are the various branches of the path.” Now, let us listen to the commentary from Master. [00:20]
Let’s continue:
Some are the main points of the path; some are the various branches of the path. [V.1 P.46]
There are so many teachings, why does practising the path need to learn so much? Well! The reason is very simple; some of the teachings are like the trunk of a tree, and the others are its branches. Take a tree for example; the foundation is the root. Above the root is the trunk and on it there are a few big branches, which then offshoot some middle branches, which in turn offshoot some small branches, which in turn offshoot the finest; there are also leaves, flowers, and fruits, and there you go, a tree! When all come perfectly together in its entirety, and that is it! Now, the same applies to the practice of the Buddha Dharma that we are studying. The Buddha Dharma has its various levels, which is why it is categorised in so many ways. Likewise, with this same concept, we can apply it on all worldly phenomena function without exception; there is no exception. Such is the case with a tree, our study, or anything we do, like eating, etc.; everything incorporates this concept. Take the meals we have for instance. Actually, speaking of having a meal, what is included is not just solely the rice, there are vegetables. Though we have the rice and vegetables, but sorry, we cannot have the meal without a bowl. This is very obvious! In line with this concept, there is no exception in terms of what is the primary and what is the secondary. This concept also applies to Buddha Dharma. [01:47]
In the short paragraph above, Master exemplified the idea by using a tree: “Why does practising the path need to learn so much?” Do you still remember right from the beginning when we first came across Lamrim, we all felt: “Wow! Lamrim text is so thick, how could it be possible that I can understand it and finish studying the whole text?” Nevertheless, after having learned and studied it for many years, we would not be overwhelmed when we start learning the commentaries of the Five Great Treatises. Why? Because some of the teachings are the main points of the path while some are the various branches of the path. [02:20]
While learning under the guidance of Master, I would notice the illustrations he used to describe objects were very succinct, but always full of specifics. The reason that Master described this tree in great detail is that the tree is an analogy to the teachings. Many teachings are just like a tree, so we need to distinguish patiently which part is the root of the tree, which part is the trunk, and what are the leaves, flowers and the fruits, and the like. It takes patience to learn. It is not right to see the tree as the branch, or the root and that is it, like a pole. It is not like that. Rather, it is a very luxuriant big tree. Moreover, Master followed by saying: The same goes to the Buddha Dharma we are studying; the Buddha Dharma has its levels, that is why there are so many categories. By the same token, this concept applies to all worldly phenomena function. And Master continued by expressing: “without exception” and “there is no exception.” Twice. [03:20]
While hearing this part of the teaching, my view on our line of thinking - I am not sure what is your take on this - is that some people’s lines of thinking tend to be simpler, while others’ lines of thinking are too entangled, namely, they do not organise their ways of thinking. Here, the tree has its components like the root, the trunk, leaves, flowers, fruits, each of which is distinct and different. There is no intermix, such as the root is mistaken for the stem, or the stem is mistaken for the flowers. No, there is no such thing. Rather, it is very distinct, revealing the main parts and the branches. [03:51]
During the process of learning the tenets, we are also slowly adjusting our life, discovering the primary and the branches by following along the guidance of the stages of the path. For instance, in terms of planning and prioritizing what we want to do for the day, what is the main focus of today? If we aspire to have a better future rebirth, then we had better uphold the precepts properly. If our aspiration is to renounce cyclic existence, then we should exert great effort to uphold ethical discipline, attain meditative concentration and wisdom. If our aspiration accords with the Mahayana motivation and aspire for omniscience, we must pay specific attention to upholding the cultivation of the “aspiration for the spirit of enlightenment” and engaging in “the Bodhisattva deeds”. The primary focus of such cultivation is very clear and specific. [04:29]
Great! Let’s continue to listen to the next paragraph.
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. [V.1 P.46]
Now with the understanding we gain from the above passage, we come to realize that if we are serious about learning Buddha Dharma, regardless of whether we are willing or not, this is the eventual path we all have to take. This statement seems a bit odd and at first, we are not quite used to it. Why is it “whether we are willing or not”? Let me put it this way: when we understand it correctly, nobody would be unwilling; even if you are told not to take it, you would disagree. Why? The reason is very simple – we all want to eliminate suffering, or remove suffering! Thus, the Buddha told us: “without suffering, there is no determination to be free. [V.1 P.162]”Previously, before we understand it, it is true that we would only want to pursue and chase after the happiness based on our assumptions. However, after we understand more, we would naturally change our perception. Why would we want to be busily engaged in these activities, yet unwilling to be more involved in other activities? It is because we want to pursue happiness; we do not want trouble. However, if one day, we understand that the outcome not only does not bring us happiness but gives us great trouble, no one will want to engage in such deeds; nobody will want to have any part of it. [06:01]
Well! Time for asking questions, the first one: Master said: “regardless of whether we are willing or not, this is the eventual path we all have to take.” Why would Master say this? What is the reason? Can some of you answer it? (Because people have not truly understood what alleviating suffering and attaining happiness means.) (Because they want to remove suffering.) I heard two answers. One of them is: “Because they want to remove suffering,” right? So, regardless of whether we are willing or not, eventually we have to take this path. Is it because we want to remove suffering? Is there any preparation step before we can remove suffering? “When we understand it correctly, nobody would be unwilling.” What do we understand? What do we understand? We understand what “removing suffering” means, right? The intended meaning of Buddha Dharma. [06:48]
So, please answer again. Why is that some people are not willing? That is because they have not understood correctly. What have they not understood correctly? The purpose of Buddha Dharma is to remove suffering; or we can say that all of the teachings, regardless of whether they are the main points of the path or the various branches of the path, they all provide many means to remove suffering. Next, did Master explain from the perspective of “removing suffering” or from “understanding it correctly”? Do you still remember the next part? “Previously, before we understand it, it is true that we would only want to pursue and chase after the happiness based on our assumptions.” What do we actually pursue? That would be more suffering causes and suffering effects! Correct? Only after we have learned more and understood more, our perception can be rectified; is this what Master meant? Is it what he indicated here? We tend to want to engage in this but we are unwilling to be involved in another. Why? Because we “want to pursue happiness; we do not want trouble”. Suppose one day we are able to understand that the outcome not only does not bring happiness but brings greater trouble, then no one would be willing to get involved in these pursuits. [07:52]
In this short section, actually it reveals that when one has understood properly the means of alleviating suffering and attaining happiness, he would do away with the pseudo values; namely what he assumes to be the right approach for happiness but turns out not to be. When he removes such thoughts, he would search for proper and correct means to alleviate suffering and attain happiness. And once he understands the proper and correct ways of alleviating suffering and attaining happiness, he would take delight in working toward this direction; namely, he would like and exert effort to engage in activities that are proper and correct means to eliminate and attain happiness. Is this right? You have taken in all these, right? [08:22]
So, in this short paragraph, regarding the cause of our unwillingness to study Buddha Dharma, have you noticed what Master attributed the cause to? Find the cause – we do not “understand it correctly”. As for understanding correctly, how can we understand correctly? Does it require us to rely on virtuous teachers, listen to the teachings properly, as well as exercise discernment? Thus, once we understand such concept, there is no one – Master said no one - eventually we will all take this path! [08:56]
On the face of it, this statement sounds quite all-inclusive; why is the coverage so extensive? But, with deeper contemplation, who does not want to do away with suffering? Who does not want to attain happiness? Who does not want to use the simplest and the most direct approach - the approach that that does not contradict ourselves in terms of attaining happiness? This is the common desire of all living beings, and Buddha Dharma fulfills such desire of ours. So, why is that there are still so many people who are unwilling to accept? It is probably that people do not understand, right? Master explained this reason. So, as disciples of the Buddha, have we ourselves understood? After we have understood the concept, how can we help others gain the accurate understanding as well? [09:34]
【广海明月 讲次: 0356】
讲次 | 0356 (2021-08-26 ~ 2021-08-29)
标题 | 修道的主体与支分
《广论》段落 | P9-L1 ~ P9-L3 此复随其所应……故须学习彼等诸道。
音档 | 5B 19:45 ~ 5B 22:39
手抄页/行 | 第1册 P156-LL7~P157-LL1 ( 2016 南普陀版：P156-LL7~P158-L1 )
手抄段落 | 继续……谁都不愿意染上这些。
(更新日期: 2022年3月13日)
00:00
上次我们研讨到“达彼一切悉无违者。谓于此中解了是一补特伽罗成佛之道”，接下来是：“此复随其所应，有是道之正体，有是道之支分。”现在我们来听一下师父的解释。00:20
继续：
此复随其所应，有是道之正体，有是道之支分。
那么这么多东西，说修道为什么要这么多呢？哪！道理很简单，有的是它的主干，然后呢有的是它的支分。譬如说一棵树一样，最根本的一个根，根上面然后上面一个主干，主干上面其他次要的几个大干，大干然后再分成功中枝，中枝变成功小枝，小枝变成功最细的，然后什么树叶、花、果，行了！整个地圆满起来就对！现在我们修学佛法也是如此，也是一样地有它的这样的层次，所以才分得这么多。所以我们同样的这个道理，可以运用在世间一切法上头，没有一个例外，没有一个例外。一棵树固然是如此，我们念书，我们做任何事情，吃饭等等，样样东西都有它。譬如说我们吃饭，吃饭实际上并不单单是饭，还要有菜，你有了饭、有了菜，对不起，没有碗还不行，这个很明白嘛！没有一个事情例外的，哪一个是主，哪一个是从，这个概念，佛法也是如此。01:47
在这一小段里师父举了一棵树的例子来说明：“说修道为什么要这么多呢？”大家记不记得一开始我们遇到《广论》的时候，会觉得：“哇！《广论》这么厚，怎么能够学得懂、学得完呢？”可是现在学了很多年之后，我们就会觉得在学五大论的论典的时候，也不会觉得特别惊讶了。为什么呢？因为有的是道之正体，有的是道之支分。02:20
在跟师父学习的时候，会发现师父描述一个东西的时候，用很简练的语言，但是会很详尽。师父把这棵树讲得这么仔细的原因，它是喻为这个法，这么多的法就像一棵树一样，我们要耐心地去分哪个是树根、哪个是主干、哪个是叶子和花果，要耐心地去学。不是说好像这一棵树就是一个枝、一个根，什么都没有了，像一个竿子一样；它不是这样的，它是很丰美的一棵大树。而且在后面这一段师父还说：学佛法是如此，有这样的一个层次，所以才分这么多。所以同样的道理，可以运用在世间法上面。然后接着有一句话说：“没有一个例外，没有一个例外。”两遍。03:20
但是这个部分在听到的时候，我会觉得跟我们平常对一个事情的思路──我不知道诸位的想法──有些人的思路是比较简单的，有些人的思路太过复杂，就是他没有系统化。这里边这棵树是根、茎、叶、花、果，它都是非常了了分明的，没有什么混杂──根是茎、茎是花，没有这样的东西，它是非常清晰的，有总体、有支分。03:51
我们一直在学教理这样的过程中，慢慢地对我们的生活也会沿着道次第找出它的主体到底是什么，它的枝杈到底是什么。比如说我们对一天生命的计划安排，这一天生命最主要的主体是什么？如果我们发希求后世之心，那么就要好好地持戒；如果是发一个厌离轮回的心，那我们就要好好地修戒、定、慧；如果是发一个大乘的心希求一切智智的话，我们就一定要特别在意“愿菩提心”和“行菩提心”这样的一个持守，所以它这个主体是非常明晰的。04:29
好！接着听下一段。
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。
我们现在已经有一个认识，说我们现在了解的，真正要修学佛法的话，不管你愿不愿，他最后的话，一定要走上这条路。这个话好像有一点，我们刚开始有一点不大习惯，为什么叫不管你愿不愿？应该这么说，你如果正确地了解以后，没有一个人不愿，叫你不做，你也不肯。为什么啊？简单极了──去苦，去苦！所以佛告诉我们“无苦无出离”。在我们不懂之前，的的确确只想要求，只想自己求的那个；等到你了解了越多，自然这个概念会改过来。我们现在所以要去忙这些，所以不愿去多忙这些，为什么呢？就是你要求你快乐的，不想麻烦。如果说你有一天了解了这个结果，不但是没有给你快乐，而且带来大麻烦的话，谁都不愿意染上这些，谁都不愿意染上这些。06:01
好！提问题。第一个问题：师父说：不管你愿不愿意，他最后一定要走上这条路。为什么这样讲？理由是什么？谁答一下？（因为对离苦得乐没有真正的认识。）（因为去苦。）我听到两个答案。说：“因为去苦”，对不对？所以不管愿不愿意最后一定会走上这条路。是因为去苦吗？去苦前面有没有一个层次？“正确地了解以后，没有一个人不愿”，而我们了解什么了？了解了什么？“去苦”，对不对？佛法的意义。06:48
那就再回答一次。为什么有人不愿意呢？因为他没有正确地了解。没有正确地了解什么呢？佛法的目的是要去苦的，或者说这个道的正体和道的支分讲的都是要去除痛苦的很多方式。然后接着师父是沿着“去苦”讲的，还是沿着“正确地了解”讲的？还记得后面那一段吗？“在我们不懂之前，的的确确只是想要求，只想自己求的那个”，自己求的那个什么？苦因、苦果吧！是不是？然后等到了解越多了时候，概念就会改过来，是这意思吗？在此处是这意思吗？所以说我们现在要去忙这个，所以不愿意忙这个，为什么呢？因为我们“要求你快乐的，不想麻烦”，如果有一天了解了这个结果，不但没有快乐，而且带来更大的麻烦的话，谁都不愿意染上这些。07:52
其实在这一小段里边，揭示了一个人了解了正确的离苦得乐的方法之后，他就会把那个伪宗──就是不是离苦得乐的办法──那个思路去掉了，他会找到一个真正的离苦得乐的方式。而这个真正的离苦得乐的方式一旦他了解了之后，他就会喜欢忙这一些，喜欢去忙真正的离苦得乐的办法。对不对？有听到这些吧？08:22
所以在这一小段大家有没有发现，师父依然是把我们不愿意学习佛法的原因归咎于哪里？找出原因──没有“正确地了解。”那正确地了解，怎么样才能正确地了解？是不是要亲近善知识、无倒听闻，还要好好地辨析。所以一旦我们了解了这样的道理，是没有一个人──师父说没有一个人，他最后一定要走上这一条路的！08:56
这句话乍听起来好像是很周遍，怎么说得范围这么大？但是仔细想一想，谁不想离苦？谁不想得乐？谁不想用最简单的方式、最直接的方式、不是跟自己相违背的方式那样得到快乐呢？这个就是所有生命共同的欲求，而佛法就满足了我们这样的欲求。那么为什么很多人还是没办法接受呢？就可能是不了解，对吧？师父解释了这个原因。所以作为佛弟子的我们，我们自己了解了吗？我们自己了解了之后，我们怎样让别人正确地了解呢？09:34