Lecture No. 0377
Great Ocean of Lamrim
Lecture No. 0377
Lamrim Volume 1: P47-L7 ~ L15
Date: 01 Mar 2022
Topic: Bodhisattvas should produce all paths
Great! Let’s continue listening [to the Master’s commentary]. In the previous teachings, we discussed [the quote from the text,] “Ajita indicates in the Ornament for Clear Knowledge that knowing the paths of the three vehicles is the method for bodhisattvas to achieve the goal they have set.” [Today, we will] continue with “Also the Mother of Conquerors [The Eighteen-Thousand-Verse Perfection of Wisdom Sutra] says.” Everyone, please listen well and stay focused! [00:19] [6A 12:13 ~ 6A 15:23]
Now, let’s continue.
Also, the Mother of Conquerors [The Eighteen-Thousand-Verse Perfection of Wisdom Sutra] says: [V.1 p.47]
The Mother of Conquerors is the Perfection of Wisdom. Yet, as for which classification of the Perfection of Wisdom, it is not specified here. I am not sure which one it is, nor does it indicate explicitly. So, what does the quote say?
Bodhisattvas should produce all paths – whatever is a path of a sravaka, a pratyekabuddha, or a buddha – and should know all paths. They should also perform the deeds of these paths and bring all of them to completion. [V.1 p.47]
In fact, the Mother of Conquerors is the Maha Prajnaparamita. The reason I said I am not sure which classification of the Perfection of Wisdom, is because the Prajñāpāramitā literature is classified into several parts [according to the number of lines]. The first classification is the most extensive [100,000 lines], the second is more concise [25,000 lines], the third is further condensed [into 18,000 lines], and the fourth is even more condensed [8000 lines]. Nevertheless, the core guiding principles remain consistent. The main difference is that some are explained in greater detail; the most detailed one is the first classification, like that. Therefore, whichever classification of the Prajñāpāramitā, be it the 1st, the 2nd, the 3rd, or the 4th, the essential points are the same. They all specify that Bodhisattvas should generate the Mahayana aspiration at all time. With this generated spirit, they need to study and then apply what they have learned into practice; and with such aspiration, they need to learn [how to fulfill such goal]. What should they learn? They need to learn all the knowledges: the knowledge of sravaka, the knowledge of pratyekabuddha, and the knowledge of Buddha, namely, the three vehicles that we mentioned earlier. “They should also perform the deeds of these paths and bring all of them to completion,” meaning to fulfill and perfect all knowledges that are listed above [sravaka, pratyekabuddha, and Buddha]. Why said so in the scriptures? This is because the Perfection of Wisdom was taught after the Agamas Sutra. The Agamas Sutra is focusing on the individual liberation, just so. However, at the end, you took self-liberation as the end of the journey; actually, there is more to advance; so you can gradually reach completion. Prior to your ultimate perfection, these [aspiration and deeds] are all required. Besides all the requirements need to be perfected. [02:31]
The quote from [the Mother of Conquerors] is: “Bodhisattvas should produce all paths – whatever is a path of a sravaka, a pratyekabuddha, or a buddha – and should know all paths. They should also perform the deeds of these paths and bring all of them to completion.” The Mother of Conquerors refers to the Maha Prajnaparamita Sutras. Master said, whether it is the 1st or the 2nd classification, what is the key or the essence? What are the essential points that are the same [in these classifications]? And what should Bodhisattvas be doing? [They] need to learn all knowledge and study every aspect [of the sutra] and to apply what they have learned into practice. “With this generated spirit,” then what should [they] learn? [They should learn all the paths as indicated in the quote],“the knowledge of sravaka, the knowledge of pratyekabuddha, and the knowledge of Buddha.” right? These are the three vehicles. “They should also perform the deeds of these paths and bring all of them to completion.” [03:24]
And Master continued to say that: the Prajnaparamita Sutras was taught after the Agamas Sutra. The Agamas Sutra focuses on individual liberation, yet this is not sufficient! In fact, [Bodhisattvas] need to steadily advance toward perfecting all [requirements] – have to fulfill them all in perfection. In this commentary, [Master] briefly mentioned: Bodhisattvas should aspire to learn all paths of sravaka, pratyekabuddha and the path to Buddhahood. This perception is based on which sutra? It is based on the Perfection of Wisdom Sutra. If it is based on the Perfection of Wisdom Sutra, to what extent can we accept and absorb from the teaching? Is it true that a Bodhisattva has to study all these after inspired with the Bodhisattva aspiration? Is it required [of them] to study the sravaka path as well? Is learning the Hinanaya teaching necessary? Hence [the Lamrim text] continues with: “Thus, it is contradictory to propound that you should not train in the scriptural collections of the Hinayana because you are a Mahayana practitioner.” Let’s listen to this section of the commentary. [04:27]
Thus, it is contradictory to propound that you should not train in the scriptural collections of the Hinayana because you are a Mahayana practitioner. [V.1 p.47]
So why did Lama Tsong-kha-pa quote this here? That is because many people at that time claimed, “I practice Mahayana, so I will not study those Hinayana texts.” This is wrong; this is simply incorrect! The sutras explained to us – and this theory is actually very explicit – the reason that Maha is great is that practitioners are inspired to help resolve all beings’ issues in the cyclic existence. In order to solve their issues, they need to know what the problems are. If they have no knowledge of the issue, how are they going to help living beings solve the problems? Thus, whether the aim of the practice is small or big makes no difference. So, if anyone claims, “I am a Mahayana practitioner, so I don’t need to learn Hinayana teachings,” this is wrong and contradictory [to what the Buddha taught]. As indicated in the text, someone stated: a Mahayana practitioner should not study the Hinayana – the Hinayana in contrast to the Mahayana is relatively less complete, that is what it means. This concept is wrong, and it is the cause of contradiction. [05:32]
In regard to the Buddha’s instructions in the Perfection of Wisdom Sutra, I am not sure whether it is because we disagree with what [the Buddha] revealed in the Perfection of Wisdom Sutra, or it is because [we] have never comprehended that the criteria for Bodhisattvas to meet are the aspiration to learn and study the knowledge of all paths as it is indicated in the Perfection of Wisdom Sutra. If it is the latter, i.e. not knowing Buddha’s instruction in the Perfection of Wisdom Sutra, then the issue lies in failure to “rely on excellent teachers, and listen to the sublime teachings” [V.1 p.192~193]. The remedy for this is to listen to this piece of advice. If it is the former – namely, [they] are fully aware of what the Perfection of Wisdom Sutra expounds, but somehow during the course of studying, they have question in mind and that is: “Why the Mahayana practitioners need to study what is taught in the Hinayana tradition?” [06:19]
So, in this section, Master, therefore, defined what is “Maha”. That is, the reason we take it as Maha/big/great is that there must be something comparatively small as its counterpart, right? If the Maha/big/great and the small are of different attribute/property, then it means the big does not include/contain the small, i.e. no common content involved, is this right? For instance, a small stone/pebble and a big piece of gold, these two are [just incompatible and] unable to include one another. However, if it is a small piece of gold and a huge chunk/big piece of gold, they can be smelted and mold into the same piece of gold. Besides, once the small piece of gold is smelted together with the big piece of gold, it becomes bigger, their properties do not have anything in conflict to each another. Clearly, having such question of [‘why the Mahayana practitioners need to study what is taught in the Hinayana tradition’] is because the small [i.e.Hinayana] and the big [i.e. Mahayana] of the same teaching [passed down from the Buddha] are posited as totally opposing to each other, once this mentality of opposing traditions is set, it becomes not knowing how the big is defined as Maha. [07:10]
Master said: the sutras indicated this and explained to us specifically – and this theory is actually very explicit, actually, the reason that Mahayana is “Maha” is clearly illustrated in the scriptures. Everyone, please remember what Master said, what is the goal [for being Mahayana practitioners? The goal is] “to help resolve all beings’ issues in the cyclic existence.” After reading this line and listening to what the Master said here, what should the focal point be? [It should be on the words], “all beings”, right? [The goal of the Mahayana practitioners is] to help living beings resolve their issues in the cyclic existence! Thus, the reason that Mahayana is a greater vehicle is that its priority is to help all sentient beings resolve their issues in the cyclic existence. Besides, pay attention to the word “resolve” before the “all sentient beings”; obviously, practitioners are to help all sentient beings resolve their issues in cyclic existence. The Mahayana practitioners are resolute in the effort to help sentient beings resolve their issues in cyclic existence. [07:56]
[Since Mahayana practitioners are inspired] to help all sentient beings to resolve their issues in cyclic existence, we first need to look into what are the issues all sentient beings [in samsara] will face? According to Master, if we do not know what the problems are, how can they be solved? Among all sentient beings that Bodhisattvas are inspired to help, is it possible that the spiritual dispositions of the sentient beings are more into Hinayana or Mahayana practice? They are all included [in the category of all sentient beings], there is no exception, and Hinayana practitioners are included. Therefore, from this perspective, if we have the Mahayana aspiration but do not study the Hinayana teachings, what does this mean? It becomes a cause of contradicting the teachings. [08:34]
Have you all noticed? Master explained from the objective-based/aim-oriented angle, analyzing the purpose - what is your goal? Identify your objective, where you aim to achieve and then begin planning how to get started [towards the destination]. Since the goal of Mahayana training is to help all sentient beings to resolve the issues in the cyclic existence, [Mahayana practitioners] cannot just exclude any type of people with different dispositions. [Why?] Because such practice is not [in line with what the Buddha taught] and not encompassing all sentient beings. Hence, there is no excuse to say: “I am not going to study certain part of the Dharma categories.” The reason that certain Dharma categories come about, is to specifically address the issues certain group of people may face in cyclic existence. [09:10]
【广海明月 讲次: 0377】
讲次 | 0377 (2021-11-08 ~ 2021-11-10)
标题 | 诸菩萨应当发起一切道
《广论》段落 | P9-L7 ~ P9-L9 胜者母中亦云……是相违因。
音档 | 6A 12:13 ~ 6A 15:23
手抄页/行 | 第1册 P168-LL1 ~ P170-LL5 ( 2016 南普陀版：P169-L2 ~ P170-LL3 )
手抄段落 | 现在我们继续下去……这个是相违因。
(更新日期: 2022年3月1日)
00:00
好！那我们现在继续听。我们前一节课讲到“阿逸多云：‘诸欲饶益众生，由道种智成办世间利。’”接下来就是“《胜者母》中亦云”。请大家好好听、专注听！00:19
现在我们继续下去。
《胜者母》中亦云：
《胜者母》就是《般若》，它那个《般若》它到底指哪一个《般若》？那个我不知道，这个上面也没有说明。怎么说？
“以诸菩萨应当发起一切道，应当了知一切道，谓所有声闻道，所有独觉道，所有佛陀道。如是诸道亦应圆满，亦应成办诸道所作。”
实际上呢，这个《胜者母》就是《大般若》，所以说不肯定，因为《般若》分成好几品，第一品是最广的，第二品比较简一点，第三品比较略一点，第四品更略。但它那个内容都是，宗要部分一个，不过呢最主要的，有的开得比较详细一点，最详的就是第一分，这样。那么所以现在这个不管是一、二、三、四哪一分当中，精要是共同的。说这个菩萨应该在任何起发，然后呢发这个心去，在任何那一个部分上面要去学、要去行，然后呢，因为发了这个心要去了知。那么哪一些呀？包括总含的，含摄成功三部分，声闻、独觉、佛陀，就是刚才说的三乘。“如是诸道亦应圆满，亦应成办诸道所作。”上面这个完全都要圆满，完全都要圆满。他为什么说这个呢？因为说那个《般若》是在《阿含》以后，《阿含》只是说你是自己的问题解决了，就是这样。到最后告诉你，你自以为解决了，实际上的问题还不是，还要更进一层，慢慢地圆满，你真正要圆满的时候，那些都要做的。然后呢，还要把那个所有的那些要做的，统统要做圆满。02:31
这一段说：“以诸菩萨应当发起一切道，应当了知一切道，谓所有声闻道，所有独觉道，所有佛陀道。如是诸道亦应圆满，亦应成办诸道所作。”这个“《胜者母》”就是指《大般若经》，师父说不管是第一品、第二品，它最重要的、最精要的部分是什么呀？共同的是什么呀？菩萨应该要什么？在任何一部分上都要去学、都要去行。“发了这个心”之后要学什么？“所有声闻道，所有独觉道，所有佛陀道”，对不对？就是三乘。“如是诸道亦应圆满，亦应成办诸道所作。”03:24
然后接着师父说：《般若经》是在《阿含》以后说的，《阿含》说自己的问题解决了，还不够啊！实际上还要更进一步慢慢地圆满，那些都是要做的，把所有的那些都要做圆满。这里边概括地说了一下：菩萨应该发起一切道，应该了知声闻道、独觉道、佛陀道。这个观点是哪部经上讲的呀？《般若经》上讲的。《般若经》上这样说，那么我们的接受度是多高呢？当一个菩萨发心之后，要学这么多吗？一定要学习声闻道吗？一定要学习小乘吗？所以下面就说：“故有说云，是大乘人故，不应学习劣乘法藏者，是相违因。”听听这一段。04:27
故有说云，是大乘人故，不应学习劣乘法藏者，是相违因。
那么他为什么这地方要引这一段话呢？这个，因为当时有很多人说：我是大乘的，那些是小乘的，我不要学。不对！不对！所以经上面告诉我们这么说，实际上呢理论上也很清楚，你这个大乘之所以为大，要解决一切人的问题。解决一切人的问题，你晓得他问题在哪里，你如果不晓得，你怎么解决啊？所以小的、大的，没有一个例外。所以如果有人说：“我是大乘人，那个小乘的东西不要学。”那错的，是违背的。所以它下面这个就说：有人说这大乘人，不应该学习这个劣乘──劣乘就是指相对这个大，比较差，就是指小乘。这个错的，这个是相违因。05:32
对《般若经》中佛陀的教诫，我不知道是听了《般若经》上这样说不认同，还是从来不了解《般若经》上是这样说的，不知道菩萨的标准是要发起一切道、了知一切道。如果是由于不了解《般若经》上佛陀的教诫，问题就欠缺“亲近善知识、听闻正法”，只要听了他就会改掉。还有一种就是知道了《般若经》上这样讲，在学习的过程中他内心有疑问，那这个疑问就是：“大乘人为什么要学习劣乘的法藏呢？”06:19
那么在这里边，师父就定义何谓“大”。就是我们认为那个大之所以为大，它一定是有一个小的在这儿放着，对不对？大和小如果不是同属性的话，它是没有包含它的意思，对不对？比如说一颗小的石子和一个大的金子，这个是没法包容的；但是如果一小块金子和一块大的金子，它们是可以熔成一块金子，而且这个小的金子熔进大的金子之后，它就成为大了，它们在属性上没有什么相违背的东西。很显然，有这样的问题是因为把小的和大的完全地对立起来了，对立起来之后，就变成了不知道什么叫大。07:10
师父说：那经典上告诉我们说实际上理论也很清楚，那么这个大乘之所以为大。大家记住这个师父的解释，是要什么？“要解决一切人的问题。”你们看完这行字后，注意力放在哪里？“一切人”，对不对？要解决一切人的问题！所以这个大乘之所以为大，它首先是要解决人的问题──它要解决的是一切人，而且“一切人”前面还要有个“解决”，很显然要解决一切人的问题。这个人就是他已经决定他要发这样的心，这样的心就是解决一切人的问题。07:56
那么解决一切人的问题，我们首先就要研究一切人的问题是什么？问题在哪里如果不知道的话，师父说：那你怎么解决呢？在这一切人里边有没有是小乘的、大乘的种姓的？都是有的，没有一个例外，小乘的人也要在其中。所以从这个观点说，如果我们发这样的心，却不学习劣乘法藏者是什么呀？是相违因。08:34
大家有没有发现？师父解释的角度，是从它的目的性，分析它的目的──你要干什么？你的目的是要到哪里，然后再看你的脚下要怎么走。那么大乘的目的就是要解决一切人的问题，解决一切人的问题就不可能把任何种类的人抛弃在一切人之外，因为那就不成为一切人了。所以这样的话，就没有理由说：“某一部分的法类我不要学。”因为为什么会有那一部分法类，就是要为解决那一部分人的问题而讲的。09:10