Lecture No. 0369
Great Ocean of Lamrim
Lecture No. 0369
Lamrim Volume 1: P47-L1 ~ L4
Date: 25 Feb 2022
Topic: : It takes courage to aspire the spirit of enlightenment
In the previous teaching, Master also mentioned “expedient means”; he said the “expedient means” are not cutting corners; rather they are skillful approaches. And Master continued，“The expedient means in the Buddha Dharma are meant for guiding sentient beings on an accurate path all the way to the intended destination....” So, what is the theme that Master repeatedly mentioned here? It is the destination. Have you noticed it? We should recognize what our destination is and based on that, we then decide how to get there, or what approach to adopt to get there. Is this right? It is not the other way around; that is, with the approach in mind, we then come to figure out where to go. Thus, why is there the need to study so much and much? Why Bodhisattvas must be conversant with all the teachings of the three vehicles? That is because the objective of the Bodhisattvas is to benefit sentient beings whose innate spiritual proclivities and capacities may be inclined to one of the three vehicles. Bodhisattvas need to acquire the knowledge of the three vehicles, so they must learn as much as they can! [00:58]
From the angle Master explained in this paragraph of his commentary, we come to understand why Bodhisattvas need to learn the teachings of the three vehicles. Isn’t this way of explanation very clear? This is the objective or the aspiration of the Bodhisattvas! Bodhisattvas’ aspiration to learn is driven by the objective they have in mind, so they are more than willing to learn; actually, they are quite thrilled in their learning. Do you think there is such possibility? [01:22]
So, after reading this paragraph, I really hope that we can apply this statement to reflect on our current state of mind. One of several scenarios may arise after our reflection: some people would completely forsake Bodhicitta after their examination, for they do not think they are cut out for it – such thoughts should not be developed! Because all teachers on the path are guiding us that for now that we try our best to put whatever we have learned into practice; as for some meditation/cultivation practices that are currently beyond our capability, we should make great aspirations and accumulate merits [to acquire such ability]. There always would be a 0.01 improvement that we are capable to reach. Thus, do not ever give up so easily. [01:57]
[Another scenario may arise] after we have put the teaching into practice and examined our state of mind: sometimes we are assigned with a specific project and it involves working with others as a team. And in this project we are all assigned to support different pieces of work; say you are responsible of this part, and he takes on another part. However, not many will automatically collaborate with other task forces from different departments. Is this correct? That is, unless your role in the project is to collaborate with multiple departments. [Why is that cross-functional collaboration important?] Because each department within an organization is indivisible; otherwise, an organization would no longer be integrated. Thus, as we can see, Bodhisattvas are inspired to help all living beings in general, right? Then, you may ask how many is all living beings in general? The entirety of all living beings can be as vast, boundless, and immeasurable as voidness. Hence, the objective of the Bodhisattvas is overly huge, right! Would you feel that it is too huge beyond your mind can hold? Then, would you consider the sky is vast? Or the voidness is boundless? Often, when we read about the voidness [mentioned in the scriptures], sometimes we would feel that voidness is in our mind. In this sense, could we say that the mind is more cosmic than voidness? [03:02]
It follows then that sometimes we can reflect on ourselves: it seems quite common that the further the division of labor is, the more people tend to see cross functional collaboration as extra workload. However, from the perspective of Mahayana aspiration, if we focus merely on the assigned task in our own department and totally disregard the welfare of co-workers in another department, or even let competition to be so keen that it turns into a vicious contention, then it definitely goes against the code of conduct a disciple with Mahayana aspiration should have. Yet, there are some who are very good at pitching in the effort whenever the need arises - giving whatever help others need. These people do not hold a specific job title; they just help anyone who is in need of assistance. From this aspect: having the aspiration of pitching in the effort and endowed with the competency - besides they are not those that becomes a hindrance while helping out - they should be well accepted by all, right? That is because everyone loves to be around such handy friends. [03:51]
From the objective of this short paragraph we can ponder: If we are inspired to become a Bodhisattva, should we let go of those strongly grasped minor principles; or should we let go those major principles? That is, if we can distinguish the difference, then we will be more delighted on the Bodhisattva path. If we overly emphasize on what we want, then we would not have the mental power to provide very detailed and genuine consideration of how to help all living beings to achieve liberation. Since Bodhisattvas always put all of their attention on how to benefit sentient beings, the Bodhisattva path encompasses understanding the trainings of the three vehicles. As for the personal preference, before we notice great advantage lying ahead, our personal advantage is very important. However, once we have noticed the enormous benefit of caring for the welfare of other living beings, by steadily listening to the teachings every day, relying on virtuous teachers and virtuous friends, we would notice that we are in the process of changing. [05:04]
In retrospect, how self-centred we were – our personal preference out shadowed everything in the whole world; namely there was no way whatsoever that we would give up any of our preference. If we did, it would be like someone cut off our flesh. In the past, how obstinate we were that by no means would we have the aspiration to benefit those people we strongly dislike. But now, after our deliberate contemplation, how narrow-minded such viewpoints are! Those people we strongly dislike also are sentient beings inflicted by afflictions, so wouldn’t they also the object that the aspired Bodhisattva wants to help? Besides, since the countless past eons, who can ascertain that these others were not relatives or friends of mine? Hence, Mahayana aspiration will serve as a very powerful tool to totally rectify our latent propensities. What is your take on this? [05:46]
So, Master said [in the previous teaching that the aspiration or the objective of Bodhisattvas is] to help all sentient beings with various capacities; I am wondering what your take is on this. Would you feel stunned? The feeling of being stunned means that for that split second the powerful flow of your on-going latent propensity paused; that is, as soon as you hear “to help all sentient beings with various capacities” from Master, the floods that run underneath the stream of our mental continuum suddenly stop. And at that very instant, it dawns on us that: Ah! So, what the Bodhisattvas want to do is never centred around the purpose of self-benefiting, but rather all they have in mind is from the aspect of how to benefit all living beings; their objective is to help sentient beings alleviate suffering and attain happiness. With that objective in mind, they arrange their learning accordingly. Their learning is never ever from the angle of how to fit their likings and to their own delight. [06:48]
Of course we can also say that Bodhisattvas are fond of benefiting others, so they study various paths as their training. Some Bodhisattvas may not enjoy learning certain things, but they would begin to learn whenever the needs arise. Understandably, it takes countless trial to refine and perfect Bodhichitta – just as how it takes to smelt pure gold. So, we are inspired to do all that Bodhisattvas would do and shaping our Mahayana aspiration accordingly. This is not an easy task, and it is unique too! How very awe-inspiring as well, right? [07:28]
Let us read how Master Bo-do-wa explained this. In the Detailed Explanation for the Jewel Heaps of Teachings Through Analogy, [written by Master Bo-do-wa’s student She-rab Dorje], a story goes like this: a person named Xiáng mén qí zhú asked Master Bo-do-wa, “Master, what is the aspiration you are talking about?” Master Bo-do-wa replied， “It is a kind of aspiration that wants to help all living beings to be emancipated from samsaric suffering and settle them in the Buddha Land.” And this person said， “Wow! It does take enormous mental and physical efforts!” Let us think about it: did this person understand what Master Bo-do-wa said here? Yes! It seems that he got the point, right? Similarly, it takes great courage to cultivate ultimate Bodhichitta to benefit all living beings. If we hold back, feeling faint-hearted, it is just impossible to fulfill such aspiration. As the saying goes， “Even though the capabilities of the wise may be limited, for the sake of benefiting others they will not give up trying.” In other words, though the abilities of the wise are rather limited, for the sake of benefiting others, they will not give up. [08:44]
Lang-ri-tang-pa once said， “Honestly speaking, it also takes courage to do so.” Do we all know what “to do so” refers to? It refers to the aspiration of the spirit of enlightenment. Let me repeat it again， “Honestly speaking, it takes courage to aspire the spirit of enlightenment”. May I ask: do you have such courage? [09:11]
【广海明月 讲次: 0369】
讲次 | 0369 (2021-10-11 ~ 2021-10-13)
标题 | 发心观待于胆量
《广论》段落 | P9-L4 ~ P9-L6 自若未能如实决定……即是成办菩萨求事所有方便。
音档 | 6A 05:51 ~ 6A 07:39
手抄页/行 | 第1册 P165-LL1 ~ P166-LL4 ( 2015、2016 南普陀版 )
手抄段落 | 所以下面就解说……一个正确的办法。
(更新日期: 2021年10月14日)
00:00
在这一段里，师父还在后面讲了一个“方便”，说“方便”不是一条小路，它是一个善巧的方法。最后讲到：“是一条正确的方法，通达到你要达到地方去的一个正确的方法。”所以在这里边再再地提到了什么呀？目的！有没有发现？我们是要根据去哪儿，然后选择什么办法，是这样的吧！而不是先选择办法，再确定去哪儿。所以为什么要学这么多、这么多？菩萨为什么要了知三乘道者呢？因为菩萨的目的就是要饶益三乘种姓的人，他必须要有了知三乘道的这样的本事，所以菩萨就必须学了！00:58
像这样的一小段，师父从这样的一个角度解释的话，我们就会发现为什么要学习三乘道，是不是很清楚了？因为这就是菩萨的目的呀！菩萨是为了他心中的目的去学习，所以才心甘情愿，甚至欣喜若狂地去学。大家认为有没有可能？01:22
所以在这一段，很希望我们可以拿这一句话对照一下自己的现行。对照现行的时候，通常会发生几种状况：有人对照现行之后，觉得自己完全不是发菩提心的那块料，所以就彻底放弃──这样是不可以的！因为所有的师长都告诉我们说：现能修学的就修，现在不能修学的要广发正愿、积聚资粮。总有一个0.01的进步空间是我们可以达到的，所以千万不要轻言放弃。01:57
那么结合到我们的现行中的话，比如说在一个团队里面，我们要一起成办一件事情的时候，我们就会发现各有各的分工，你负责这一部分、他负责那个部分，但是自动地跨部门合作的人就不太多，对不对？除非你的职位就是跨部门合作。因为一个部门连着一个部门其实是不能切割的，一切割整体就没有了，所以我们可以看到：菩萨要的是一个芸芸众生的总体，是吗？那你说芸芸众生的总体是多少呢？就是无边无际的有情、无边无穷无尽的有情。所以菩萨的目标太大了是吧！会不会觉得大到我的心都装不下？那你说天空大吗？虚空大吗？我们常常看到虚空，有的时候会觉得虚空就在心里面，那你说心是不是比虚空大呢？03:02
所以有的时候我们可以观察一下自己：当工作的部门分得越来越细的时候，跨部门的援助似乎就变成了分外的事情。但是从发心的角度来看，只注重本部门的事情，对其他兄弟部门不管死活，甚至产生恶性竞争的话，这确实有违一个发心的佛弟子的行谊。有的人很习惯地去补漏洞、去帮忙别人，他没有什么职位，看谁需要帮忙就帮忙。从这样的一个角度来说，如果有补漏洞的发心、又有本事──他不是越帮越忙──这个人应该会大受欢迎吧！因为谁都喜欢身边能有这样的朋友。03:51
从这一小段的目的，我们会想到：当我要成为一个菩萨的时候，我要不要放弃自己的那点小执着，或者说大执着？因为这样才能够去喜好菩萨的道。如果我们把自己要求的东西看得非常重，那我们就没有一个心力去为芸芸众生的解脱去做非常周详的、非常至诚的考虑。而菩萨就是把所有的心思都放在芸芸众生上，所以菩萨的道就是了知三乘道。自己的喜好，可能在还没有看到更大的利益面前，自己是很重要的，但是一旦看到芸芸众生的利益是那么辽阔的时候，其实慢慢地、慢慢地天天听闻教典、亲近善知识、亲近善友，我们就会发现──我们改变了。05:04
回头看看曾经把自己的喜好看得比天还大，就是千万不能放弃自己的喜好，放弃了好像割肉一般，千万不能发心去饶益那些自己并不喜欢的人，可是现在想一想，那是多么狭隘的观点！自己不喜欢的人也是苦恼的众生啊，难道不是一个发心的菩萨要帮忙的吗？而且在无量劫的过去，谁能够确定他没有当过我的亲友呢？所以“发心”，这对我们习性应该是一个彻底的颠覆。你们觉得呢？05:46
所以这点师父用“遍摄”两个字，不知道你们听起来感受是什么？会不会有目瞪口呆的感觉啊？目瞪口呆就是──把你正在流淌着的那些习性的瀑流突然停下来，就是师父这“遍摄”这两个字突然进入耳畔的时候，心里的那个续流突然停下来了。然后在那一刻好像突然明白，或者突然领悟到：喔！原来菩萨想要做什么，都不是从自己的利益出发，而是从成办众生的角度出发，以成办众生离苦得乐的目的为自己的目的，然后再去安排自己该学什么，完全不是从我怎么样舒服、我怎么样高兴的角度去学这个的。06:48
当然可能我们可以说：菩萨的喜好就是喜欢饶益众生，所以他就喜欢学各种道。但是也有的菩萨可能他也不一定喜欢学那个，但是一旦发现有人需要他就去学。所以经过千番地磨砺，才能把那一颗菩提心磨砺得非常地纯粹，就像最纯的金子一样。那我们要学习菩萨行、发菩提心，也要这样做，很不容易，也很稀有吧！也很令人向往吧！07:28
看看博朵瓦大师是怎么说的。在《喻法宝聚详解》中有这样一个公案，说：有一个人叫祥门奇竹，他就请问博朵瓦大师说：“尊者，你说的那个发心，是怎样的东西啊？”博朵瓦大师就回答他说：“那是一颗要将一切有情脱离轮回苦、安置佛地的心。”然后这个祥门奇竹就说：“哎呀！那可需要很大的心力啊！”大家可以想一想，实际上这个祥门奇竹有没有理解博朵瓦大师这句话呢？好像是理解了，对吧！同样地，我们也需要有胆量发胜菩提心，然后利益有情，畏缩不前是没有办法的。像说：“智者虽力微，为他故不舍。”智者就算自己的力量很小，但由于以利他为主的缘故，也不会放弃的。08:44
还有朗日塘巴也曾经说过：“认真来说，这也观待于胆量。”大家知道这个“这”是指什么吧？就是指发菩提心。再说一遍：“认真来说，发菩提心也观待于胆量。”请问你们有胆量吗？09:11