Lecture No. 0402
Great Ocean of Lamrim
Lecture No. 0402
Date: 4 November 2022
Topic: The Tale of the Impoverished Boy's Offering to the Buddha (I)
Greetings, everyone! It is time for us to study the Lamrim together. Today, I would like to share a story from the life of the Buddha - specifically, a poor boy who made offering to the Buddha. This story is found in the Taishō Tripiṭaka, and the Mūlasarvāstivāda Vinaya [—the Monastic Code of the Root School that upholds the doctrine that all exists]. [00:21]
Once, while the Buddha was residing at the Bamboo Grove Monastery near Kalandaka Pond in Rājagṛha, the Venerable Mahāmaudgalyāyana, renowned for his extraordinary clairvoyant powers, would frequently journey to the hell realms, the animal realm, the realm of hungry ghosts, the human world, and the deity realms to compassionately observe the [conditions of] sentient beings. [00:48]
In the hell realms, the Venerable saw beings suffering unbearable torment—their bodies slashed by swords, immersed in foul-smelling mud, excrement, searing flames, and burning coals. In the animal realm, he witnessed the agony of the weak being preyed upon by the strong. In the realm of hungry ghosts, he observed the endless torment of insatiable hunger and thirst. In the deity realms, he saw the sorrow of celestial beings fated to fall, soon to be separated from what they love. And in the human world, he beheld the harsh realities of existence—the struggle for food and clothing, and the suffering brought by violence, punishment, and oppression. [01:37]
Having witnessed these truths, the Venerable One addressed the fourfold assembly of disciples [ordained monks and nuns and novice monks and nuns], proclaiming: "All of you should understand this well! The distinctions I have observed among beings across the five realms [deity, human, hell, hungry ghost, animal]—their experiences of suffering and happiness as karmic consequences—are entirely real and beyond doubt. You must have firm faith and cast aside uncertainty! Suffering arises from unwholesome actions. What are these nonvirtuous deeds? They include killing, stealing, sexual misconduct, holding wrong views, showing disrespect toward the Three Jewels, deceiving or scorning elders and parents, lacking compassion, and failing to uphold moral discipline. Such nonvirtuous actions inevitably lead to painful karmic fruitions. On the other hand, where do fruition of happiness arise from? Enjoying happiness is the result of wholesome deeds. And what are these virtuous actions? They include refraining from killing, stealing, and holding wrong views; taking refuge in and showing reverence to the Three Jewels; honoring elders and parents; cultivating compassion; and upholding pure ethical conduct. These noble deeds give rise to the ripening of joyful karma—the fruit of happiness.” [03:05]
Now, consider this carefully: if Maudgalyāyana, foremost in clairvoyant powers, was to descend into the hell realms, emerge from their depths, ascend to the deity realms, traverse all the five realms of existence, and finally return to stand before us and recount what he had seen, how would we respond? [03:26]
At that time—long, long ago—upon hearing these words, the people were deeply moved and exclaimed, “Ah! This is truly extraordinary and profoundly stirring!” With hands raised in reverence, they cried out to the Venerable One: “How wondrous, O Noble One! We, blind and deluded, see only the present and remain ignorant of what lies ahead. You have personally journeyed through the five realms, witnessed the karmic fruits of good and evil, and returned to awaken us. Now we understand: the law of cause and effect never fails [it is unfailingly just]! From this moment on, we vow to repent our misdeeds, to cultivate virtue, and to amass merit. We pray to be reborn in the happy realms, never to fall into miserable realms!” [04:18]
At that time, having heard the teaching for themselves, the fourfold assembly of disciples reflected deeply, thinking: “Our kinsmen, fellow disciples, and loved ones continue to commit unwholesome deeds, neglecting the path of cultivation and pure conduct. To guide them away from nonvirtuous deeds, we must bring them before the Venerable Mahāmaudgalyāyana, so they too may hear this Dharma. May they, upon listening, cultivate virtue, avoid the miserable realms, and ultimately attain the supreme enlightenment!” And so it was that the fourfold assembly gathered in great numbers to receive the Dharma. Ah! The crowd surged forth, a vibrant, alive and bustling! [05:01]
The World-Honored One knew—clearly, he already knew—but he deliberately asked the Venerable Ānanda, “Ah! Why has such a great multitude from the fourfold assembly gathered around Mahāmaudgalyāyana?” [05:15]
The Venerable Ānanda replied, “O World-Honored One, it is because Venerable Mahāmaudgalyāyana journeyed through the five realms, beheld their manifold sufferings, and shared these profound truths with the fourfold assembly. And so, the people have gathered to hear the Dharma!” [05:32]
The World-Honored One then said to the Venerable Ānanda: “Mahāmaudgalyāyana is not always available at any time and in any place! Nor are such receptive audiences easily encountered! Therefore, I now decree that monks shall paint the Wheel of Life beneath the gatehouses of all monasteries.” At this, the assembly was astonished, for the monks did not know how such a thing should be depicted. They turned to the World-Honored One for guidance, and thus the Buddha began to teach them. [06:00]
The World-Honored One gave the following instruction: “According to appropriate proportions, draw a circle in the shape of a wheel. At its center, inscribe a smaller circle, like a hub. From this hub, extend five spokes to represent the five realms of existence: Directly below the hub, depict the hell realm. To its left and right, portray the animal realm and the realm of hungry ghosts. Above these, illustrate the human realm and the deity realm. Within the human realm, include the Four Great Continents: Pūrvavideha to the east, Jambudvīpa to the south, Aparagodānīya to the west, and Uttarakuru to the north. [06:43]
At the hub of the wheel, paint a white circle with an image of the Buddha at its center. In front of the Buddha, depict three symbolic animals: a dove, representing greed and desire; a snake, symbolizing hatred and anger; a pig, embodying delusion and ignorance. [07:12]
Along the outer rim of the wheel, paint it in the likeness of a water-lifting wheel, with numerous buckets circling around. Depict the cycle of birth and death through these buckets: living beings emerging, their heads rising from the buckets; departing beings hanging downward, their feet dangling below from the buckets. At each corresponding position of the five realms, illustrate the beings of that realm in this manner, reflecting their respective forms of existence. [07:40]
Then, around the outermost circle of the wheel, depict the twelve links of dependent origination, illustrating both their arising and their cessation. That is: ‘ignorance’ as the initial condition, followed by the production of ‘compositional activity’, and so on, until “aging and death". Portray each link with the following imagery: ignorance—a rakshasa demon. Compositional activity—a potter’s wheel. Consciousness—a restless monkey. Name and Form—people in a boat. Six sources—the six faculties. Contact—man and woman touching. Feeling—a couple experiencing pain and pleasure. Craving—a woman cradling a child. Grasping—a man drawing water into the bottle. Potential existence—the Brahma. Birth—a woman in labor. Aging—a progression of men and women worn by time. Sickness—ailing man and woman. Death—a corpse borne away. Sorrow—grief-stricken mourners. Sadness— man and woman crying. Suffering—man and woman in great pain. Agony—man and woman dragging the stubborn camel. [09:13]
Above the entire wheel, depict the great demon of impermanence, with wild, disheveled hair, a gaping blood-red mouth, and outstretched arms clutching the Wheel of Life. On either side of the demon’s head, inscribe these two verses: “Seek renunciation with urgency!Diligently follow the Buddha’s path. Shatter the army of birth and death—Like an elephant trampling a grass hut. Within this Dharma-Vinaya, Remain ever mindful and resolute. Empty the ocean of afflictions, And reach the far shore of suffering.” Above the demon, paint a white circle, symbolizing the stainless purity of Nirvāṇa. This is just as I have instructed, is how the Wheel of Life should be painted beneath the gates of a monastery.” [10:03]
At that time, the monks faithfully carried out the Buddha’s instructions. Some devout Brahmins and householders, upon seeing the painted Wheel of Life, approached and asked: “O Noble Ones, what does this wheel represent?” Some of the monks replied, “We are not entirely sure.” The householders pressed further, “If you do not understand [its meaning], why paint it at all?” Unable to answer, the monks were left perplexed. So they brought the matter before the World-Honored One. [10:38]
The World-Honored One said, “It should be as I have instructed: assign a monk to sit beneath the gatehouse, and there explain to all who pass by, whether laypeople or Brahmins, the causes and conditions of the cycle of birth and death.” [10:51]
Lacking proper discernment, the monks assigned just anyone to explain the Wheel. Some who went forth had no understanding of the painting—completely ignorant of its meaning. As a result, instead of inspiring faith in those who passed by, they provoked ridicule and scorn. [11:08]
Later, when the Buddha learned of this, he addressed the assembly, declaring: “Only those who truly understand the Wheel should be appointed to teach it!” [11:16]
At that time, in the city of Rājagṛha, there lived a householder. Not long after his marriage, a son was born into the family, a child of remarkable appearance, delighted all who beheld him. The householder said to his wife, “My dear, now that we have a child, our household expenses will surely increase. I must journey across the sea to search for jewels and treasures.” His wife nodded and replied, “Very well!” [11:42]
It seems that in those days, the way to wealth was to venture out to sea, perhaps the ocean held great treasures that could be traded for profit. Once the couple made their decision, the householder gathered supplies and set sail. But disaster struck: a violent storm wrecked the ship, drowning all aboard. He never returned! His widow struggled bitterly, sometimes relying on relatives, sometimes scraping by alone, to raise their young son. Because the boy grew up fatherless and in poverty, he came to be called “impoverished boy”. [12:27]
【广海明月 讲次: 0402】
讲次 | 0402 (2022-02-10 ~ 2022-02-13)
标题 | 贫生童子供佛记（一）
大家好！又到了我们一起学习《广论》的时间了。今天想给大家讲一个佛经故事，就是贫生童子供佛的故事，它出自《大正藏》，《根本说一切有部毗奈耶》。00:21
从前佛陀在王舍城的羯兰铎迦池竹林精舍的那个时候，具寿大目犍连尊者，大家都知道他有神通，那个时候他常常会飞去地狱、畜生道、饿鬼道、人道、天道，然后去慈悲地观察众生。00:48
尊者在地狱中，看到地狱的有情备受刀剑砍劈身体，在尸臭烂泥、粪便、烈焰、炭火之中烧煮等等的痛苦；在畜生道，看到弱肉强食等痛苦；在饿鬼道，看到种种饥渴逼迫等痛苦；在天道中，看到他们将要堕落，要与自己的所爱别离的痛苦；在人道中，看到了艰辛求生、寻觅衣食，以及被杀害、刑罚等等的痛苦。01:37
尊者看到这些之后，就在四众弟子当中宣告：“大家要知道呀！我所见到的五趣众生的差别，苦乐报应都是真实不虚的，你们应该相信，不要疑惑啊！遭受痛苦的报应，是由恶业招感的。那么有什么恶业呀？恶业就是：杀生、偷盗、邪淫，乃至于邪见；还有不尊敬三宝；欺骗、轻慢尊长和父母亲；不慈悲；不持戒。这些恶行会感得痛苦的异熟。那么快乐的果报是从何而生的呢？享受快乐的果报，是由善业感得的。有哪些善业呢？比如不杀生、不偷盗，乃至于不邪见；崇仰信奉三宝；敬重尊长和父母；心怀慈悲；持守净戒。这些善行会感得快乐的异熟，就是快乐的果报。”03:05
听到这里的你们想一想：假如神通第一的目犍连尊者去了地狱，从地狱里回来，又去了天上，五趣都游了一遍，然后回来到我们中间给我们讲这个，我们会是什么反应呢？03:26
当时──在很久很久以前的那个时候，大家听了之后，就开始赞叹说：“啊！这是前所未有的，很感动啊！”纷纷举起手来，大声地向尊者说：“太好了！圣者，我们这种又瞎又笨的人，只看得到现在，看不到未来呀！您亲自到五趣当中观察种种善恶报应，又回来告诉我们，我们才知道因缘果报的影响一定不会白白消失啊！我们从今以后要改过迁善、修福积德，希望来世能生到善趣，不堕恶趣！”04:18
当时，四众弟子们自己听完之后，又想到：“我的男女亲属或弟子们常常在造恶业，不努力修行清净的梵行，为了让他们弃舍恶业，我要把他们都带来见圣者大目犍连，让他们听法。听了法之后，就希望他们能够修行善行，避免堕落恶趣，而能证得殊胜的果位。”于是，四众弟子云集而来听法。哇！一时间人群众多，喧哗热闹。05:01
世尊知道了──明明世尊是知道的，可是就故意问具寿阿难陀尊者说：“哎呀！为什么大目犍连那边云集了四众弟子呢？”05:15
阿难尊者说：“世尊啊！因为具寿大目犍连游行了五趣，看到了种种苦恼，并且在四众弟子中宣说这些事情，所以大家为了听法，都集合到那里去了。”05:32
世尊就告诉阿难尊者说：“并不是在任何时间地点都有大目犍连啊！这样的听众也很难得啊！所以我要让比丘们在寺院的门房下画生死之轮。”当时大家都很惊讶，因为比丘们不知道如何画法，所以就请问世尊，世尊就开始教大家。06:00
世尊说：“应该随着合适的大小，画出像轮子那样的圆形；在正中央，画上轮轴般的圆形，接着再画出五个轮辐，以代表五趣的样子──轮轴的正下方，要画地狱道；在它的两侧，画畜生道和饿鬼道；接着在它们上方，要画上人道和天道。在人道当中要画四大洲，也就是东胜身洲、南赡部洲、西牛贺洲和北俱卢洲。06:43
那么在轮轴的地方，要画白色的圆形，中间要画上佛像。佛像前方要画三个图案：先画鸽子，鸽子就代表很多贪欲的意思；其次要画蛇，代表很多嗔恚；最后要画猪，代表很多愚痴。07:12
在如同车轮外框的地方，应该画成就像灌溉水车的样子，然后装着很多水罐，画着有情生死的情形──活着的有情从罐子里伸出头来，死亡的有情从罐子里伸出脚来，在五趣的相应位置，分别画成这一道的样貌。07:40
那么，绕着圆圈的最外围，再画上十二因缘生灭图。也就是‘无明’作为缘，而产生了‘行’，乃至于‘老、死’。无明支，要画罗刹；行支，要画制造陶器的转轮；识支，要画猕猴；名色支，要画坐船的人；六处支，要画六根；触支，要画男女互相摩触的样子；受支，要画男女受苦、享乐的样子；那么爱支，要画女人抱着男女的样子；取支，要画丈夫拿着瓶子取水的样子；有支，要画大梵天；生支，要画女人生产的样子；老支，要画男女衰老的样子；病支，要画男女生病的样子；死支，要画扛着死人的样子；忧，要画男女忧郁的样子；悲，要画男女哭哭啼啼的样子；苦，要画男女受苦的样子；恼，要画男女拉着倔强的骆驼。09:13
在这整个轮的上方，要画无常大鬼，他披头散发、血盆大口，伸展双臂抱住了生死之轮。鬼的头部两旁，写上两个偈子：‘汝当求出离，于佛教勤修，降伏生死军，如象摧草舍。于此法律中，常为不放逸，能竭烦恼海，当尽苦边际。’然后在无常鬼的上方，要画白色的圆形，代表涅槃圆满清净的境界。这就是如同我的教诲，在门房下应该画的生死之轮。”10:03
当时比丘们就遵照佛陀的教诲来做。有一些心怀敬信的婆罗门、居士们，看到了他们所画的轮回的图像，就问：“圣者啊！请问这里所画的轮，是要表示什么事情呢？”然后有的比丘就说：“我也不知道这要表示什么。”然后居士们又说：“如果不知道，那为什么还要画出来呢？”当时比丘们无言以对，就把这件事去启白、禀告了世尊。10:38
世尊说：“应该如同我的教导，派比丘坐在门房底下，为往来的人们、婆罗门等，指示生死轮转的因缘。”10:51
比丘们没有进行筛选就派了一些人去了，因为有些人不明白这个图、不懂的人也去了，结果不仅没有让来往的人产生信仰，还招来了讥笑和批评。11:08
后来佛陀知道了这件事，又告诉大家说：“要派了解的人来给人们指示才对啊！”11:16
当时，王舍城里边住着一位长者，结婚不久他们家里就生了一个男孩，容貌端正，人见人爱。长者就告诉妻子说：“贤首，现在我们有孩子了，开销很大，我应该入海贸易取宝。”然后他的太太就答应了，说：“很好！”11:42
看来那时候大家的生财之道就是要入海，可能海里有很多宝贝，取出来之后可能进行买卖吧！他们夫妻决定好了之后，长者就带着各种物资入海了。结果却遇上暴风，船毁人亡，一去不返！他的妻子就非常地辛苦，有时倚靠着亲族，有时自力更生，抚养着这个小男孩长大。由于这个孩子从小就失去了父亲，是在贫困中养育的，所以他的名字就叫“贫生”。12:27