Lecture No. 0372
Great Ocean of Lamrim
Lecture No. 0372
Lamrim Volume 1: P47-L4 ~ L7
Date: 27 Feb 2022
Topic: Aspiration of the spirit of enlightenment is a win-win situation benefiting ownself and other sentient beings
[6A 08:59 ~ 6A 09:50] We will again use the example mentioned earlier – how a businessperson strikes a deal with customers; as the customer gains the benefit from the business deal, and the business owner delivered to you, the customer, what you need. At the same time the business owner makes the profit. So, these are not two irrelevant matters. Similarly, this is the starting point, from which we apply the Buddha Dharma. Also, why is that I use this commonly known example as an analogy? That is, we can immediately recognize: oh! So this is how Buddha Dharma works, by understanding this concept the effect [of Mahayana aspiration] will be greatly enhanced. Otherwise, whatever we do for others, we would feel reluctant to serve. What we have to recognize is that we are the ones truly receiving the benefits! The more we do for others, the more benefits we gain, just like a businessperson; when everyone is using your products, you become the most successful business owner. [00:53]
If wishing to accomplish all mundane benefits, then what [must] be accomplished? [That is, we should] attain the Knowledge of paths, correct? The “mundane benefits” from the standpoint of others, is to salvage all sentient beings and deliver them all from suffering to the other shore/liberation. And Master followed by saying [in teaching #370]: “From the perspective of self, when Bodhisattvas help all sentient beings to get to the other shore, they are contributing to achieve their own enlightened physical form and their placement in the Pure Land of Blissfulness.” Take notice to [what Master said in] the next sentence: “These two [benefiting self and others] are the two sides of the same effect.” [In the text], Maitreya Bodhisattva said: in order to benefit sentient beings, Knowledge of paths must be applied to accomplish the mundane benefits. But when listening to this point explained to us by Master, have [we] noticed from what angle Master used to guide us? Isn’t Master always telling us: what kind of advantage we will obtain by applying Knowledge of paths to accomplish the mundane benefits? It sounds like the point is explained from the angle of bartering, after Bodhisattvas accomplished the tasks that should be fulfilled [i.e., benefiting sentient beings], what advantage Bodhisattvas would obtain in return. By the same token, doing business is the same. For example: the item you need [which is purchased from the businessperson] comes in handy at your hand, while at the same time the businessperson also makes the profit [by selling you the product]. [Then,] why did Master use such a common matter as an analogy? Please think about the reason why? Some of you answered: “[It’s easier for us to recognize] the effect/benefit of doing so.” What greater benefit will this approach bring about? If [Master] had not emphasized the effect [in this manner], what would happen? [02:46]
This is where we should concentrate when we [begin] our study of the Buddha Dharma, as Master indicated as such: “This is the starting point, from which we apply the Buddha Dharma.” Question: what does the starting point refer to? Have you all found [the answer]? All the questions I asked can be found in the Master’s commentary. What is the starting point [mentioned here]? They are two sides of the same effect, namely, benefiting self and others, correct? [We] especially need to examine [and analyse] the part related to personal growth, that is, [we need] to discern the part regarding what benefit we can bring to ourselves. That is why, in this passage of Master’s commentary, he reiterated that: while you are benefiting others, actually you will receive the most benefit, which is basically self-benefiting. Why is there the need to persevere in benefiting others? That is because only by persisting in the effort of benefiting others will we benefit our own self most profoundly. [03:51]
When Master explained the Bodhisattva path, [he] constantly provided such train of thought for our contemplation. Do all of you think [we could] easily turn down this aspiration [based on this reasoning after all we are the one to receive the greatest benefit]? If Master persuaded us and exhorted inspiring our Mahayana aspiration from this angle, it is not so good to reject [this reasoning,] right? Because if [we are] constantly [told to] benefit others, [and the thought of benefiting others] would prompt some people to say: “Ah! I have to benefit myself; so I am not capable of bringing benefits to others.” However, Master said that: “while you are benefiting others, actually you will receive the most [benefit/advantage] and this in fact is self-benefiting. [04:29]
When explaining the Bodhisattva path, have [you] noticed that Master kept reminding us what benefits we would receive in return if we practice the Bodhisattva path? Yes! That is right. [By engaging in the Bodhisattva deeds,] you would not expect to receive any benefit in return, all you have in mind is to benefit all sentient beings, want them to be happy and [help] them to be liberated from samsara, and even attain the ultimate happiness [the final nirvana]. However, while doing this, the Bodhisattvas will attain their own enlightened physical form and mind, in other words, achieved their own ultimate happiness. Would you all consider this viewpoint very appealing? Would we easily/likely turn it down? Most probably not, right! [05:12]
Just like the later chapter explaining on the Bodhicitta/spirit of enlightenment, those classmates who have studied it before should be able to find it in the text, right! Please turn to [Chinese Lamrim pg. 209, English Lamrim V.2, page 24, line 2; look at the section that begins with], “a’ The development of the spirit through the four conditions.” [Lama Tsong-kha-pa] said: “Therefore, once you cultivate faith in the good qualities of a Buddha, you will see that you must attain Buddhahood to accomplish even your own aims, let alone the aims of others. Understanding this is important for causing you not to turn back toward the Hinayana.” By cultivating faith in the good qualities of the Buddha will enable [us to] see: leave alone to benefit others; for without achieving our own Buddhahood it is even impossible to achieve the purpose of benefiting the self, and this is the greatest cause and condition that [we will] not turn back to the Hinayana path. This is a very convincing reasoning for not withdrawing from the spirit of enlightenment, correct? Namely, even [if] you want to attain the most encompassing and ultimate merits, you also need to achieve Buddhahood, otherwise, our obstruction to knowledge cannot be removed. If the obstruction to knowledge cannot be removed, what will happen? We would never be able to thoroughly understand all phenomena and matters. [06:24]
If we are permanently unable to thoroughly comprehend all phenomena, what will happen? Would [we] be worried? Would we fear [for the consequence]? That means [we have to] accept the consequences of imperfection, even tragedy – too much uncertainty/variables due to [our] inadequate understanding or inverted understanding/perception! If we can foresee the upcoming suffering in the future, and we are capable to change the suffering causes now, the future suffering can be prevented and will not inflict on us - Buddha is capable to perceive all causes and effects of the three lifetimes of the past, present and future, how incredible these good qualities are! [So,] are we really sure that [we] do not want to be like Buddha? Namely, to attain the utmost limit of such ultimate good qualities and to achieve the ultimate extent of utmost self-benefiting – the perfect ultimate state to most thoroughly benefit ourselves! The very amazing and unbelievable part is that while we attain the ultimate state of self-benefiting, at the same time [we are] also maximizing our capacity of benefiting other sentient beings. When we benefit sentient beings to the utmost possible extent, our self-benefiting will also reach the utmost state and hence be completed. How could there possibly be such a win-win situation? And this is [the effect of the] Bodhicitta/aspiration of spirit of enlightenment! [07:46]
Then, how could [we] go about it? [It says in the Lamrim text,] “Those benefactors of beings who accomplish the good of the world through the knowledge of paths.…;” also mentions in 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.” [V.1 p.47] From these two quotes, we realize: “Ah, cultivating the Knowledge of paths can bring us such enormous advantages, thus, I must learn and achieve this Knowledge of paths!” But we also know that, to learn anything that is unknown and new to us, great effort must be exerted, so, the process to study the Knowledge of paths and achieve the Knowledge of paths is also a journey full of hardship. Therefore, here we are back to the reasoning that Master put forward, Master repeatedly reminded us: what will we reap [in return]. [08:41]
Then, would we feel: Bodhisattvas are to benefit sentient beings, but Master repeatedly reminded us to remember what we will reap [in return, or] what do we want to get. Would you all have sense of rejection in mind? Why did Master keep on exhorting [us] in this way? Could it be that by keep telling [us] to benefit sentient beings we would do otherwise? Master is constantly helping us to discern the benefit we will reap in return, moreover, Master explained why he used such analogy: “oh! So this is how Buddha Dharma works, by understanding this concept the effect [of Mahayana aspiration] will be greatly enhanced.” That is, [we need to be reminded] constantly – continuously over and over again - to discern what kind of benefit we can receive. If not doing so, [Master explained], “Otherwise, whatever we do for others, we would feel reluctant to serve.” [09:41]
I would like to ask you all: would we feel reluctant and be unwilling to serve others? We all can analyze ourselves closely: [am I] like that? [Am I] truly not willing [just] to be of service to others? If it is really for the sake of self-benefiting, the truth is that the more service I do to others, the more benefit I will gain for myself. From the explanation of these two statements, Master particularly emphasized [the idea], “benefiting others is to benefit the self!” Master said they are the two sides of the same effect, just like the palm and the back of the hand, together they make a perfect hand, the more service we do to others, the more benefit we receive. [Master said we] got to be like the businessperson, when every consumer carries the product you provided in their hands – if our aspiration of spirit of enlightenment covers all sentient beings, at the end we will achieve the effect of Buddhahood – I, myself, will become the most successful business owner! [10:29]
Hence this discernment is very clear. Although “aspiration of the spirit of enlightenment” includes passion and affection, it is not just a surge of passion and affection. Rather, it is very rational discernment about what to expect in return – knowing how I can achieve the most complete and utmost good qualities/merits, from the angle of the most ultimate [achievement] and happiness, then such analysis/discernment would be the greatest possible win-win situation. [10:59]
While learning and preparing for this teaching, I also contemplated on it repeatedly, [I] consider this is an irrefutable and irresistible proposition from this angle and thus this aspiration of spirit of enlightenment is definitely a must. What is your take on this? While you all are studying and discussing this section, have you clearly sensed the Master’s perspective? Do [you] feel the power of this discerning perspective? [11:24]
【广海明月 讲次: 0372】
标题 | 发心是自利利他的双赢
《广论》段落 | P9-L6 ~ P9-L7 阿逸多云……由道种智成办世间利。”
音档 | 6A 08:59 ~ 6A 09:50
手抄页/行 | 第1册 P167-L6 ~ P167-LL4 ( 2016 南普陀版：P167-L7 ~ P167-LL3 )
手抄段落 | 我们还是用刚才那个比喻……你这个老板是最大。
(更新日期: 2022年2月27日)
00:00
我们还是用刚才那个比喻说做生意人一样，你得到了这个做生意人的利益，他把你要的东西送到你手上，派上用场，这个同时他就赚到了他的钱。这不是两件事情，所以我们现在修习佛法也应该从这个地方着眼。同时我之所以用这么通俗的这种事情来比喻，为什么原因？就让我们当下体会到，哦！原来这个佛法是这个样的，这样的话效果更大。否则的话，我们在这里做一点事情都是为了别人，为了别人觉得这个不愿意。你要晓得这真是为你自己呀！这越为别人是越为你自己，要和做生意人一样，人人手上用的东西都是你的商品的话，你这个老板是最大。00:53
如果想要完成世间的一切利益，那么要成办什么呢？成办道种智，对不对？这个“世间利益”对于他人来说，就是救济了一切众生、普度一切众生。然后师父接着说：“当你救济一切众生，对你自己来说的话，就成就了你的报身报土”，注意下面那句话：“一件事情的两面”。弥勒菩萨说：想要饶益众生的话，一定要用道种智成办世间的利益，但是师父在给我们解释这段话的时候，有没有注意到师父是从什么样的角度提示我们？是不是师父一直要告诉我们说：用道种智成办世间的利益后，我们会得到什么样的胜利？似乎是从一个交换的角度在说，菩萨所应成就的事之后，菩萨自己换回来的结果是什么。那做生意的例子也是一样的，比如说：你要的东西到你手上派上用场，那么做生意的人同时赚到他的钱。师父为什么要用这么通俗的事情来譬喻呢？想一想是什么原因啊？有人回答说：“体会效果更大。”什么效果更大？如果不强调这个效果的话，会怎么样吗？02:46
我们修学佛法应该要从这个地方着眼，师父这样说：“也应该从这个地方着眼”，请问：是从什么地方着眼啊？你们有找到吗？我问的问题都在师父的解释里。从什么地方着眼？一体两面，是自他二利，对不对？尤其要观察到自我成长那部分，就是要抉择自己会得到什么利益的部分。所以在这一段的时候，师父反复地提到：其实你利他就是让你自己会得到最多，其实就是在自利。为什么要坚持利他呢？因为只有坚持利他才能够最深刻地饶益自己。03:51
师父在解释菩萨道的时候，一直给我们这样一条思路。这样的一条思路大家认为好不好拒绝呢？如果师父从这样的角度来劝发我们发心的话，不太好拒绝吧？因为如果一直要利他、要利他，有人就会说：“啊！我想要自利，我没有能力利他。”可是师父说：“其实你利他，就是让你自己会得到最多的，其实就是在自利。”04:29
在讲到菩萨道的时候，有没有注意到师父一直在告诉我们修菩萨道能换回来对自己的利益到底是什么？没错！你没有想换回来自己的利益，你只想要别人快乐，想要芸芸众生都得到解脱，乃至成就最究竟的快乐，可是却成就了菩萨自己的报身、报土，也就是成就了自己的大乐。大家认为这是不是一个非常有吸引力的观点呢？我们会很轻易拒绝吗？不太能拒绝吧！05:12
就像后面讲到菩提心的部分，学过的同学应该可以翻到吧！在《广论》的209页“四缘发心”的段落中说：“故于佛德净修信已则能观见：况云利他，即办自利，若不得佛，亦必不可，是为不退小乘最大因缘。”对佛陀的功德修信之后就能看见：不用说是利他，即使是成办自利，如果没有成佛的话也是无法成办的，这就是不退堕小乘的最大因缘。这是不退菩提心一个非常有力的理路，对不对？就是你要成就最圆满的功德，你也必须要成佛，不然我们的所知障没办法去掉。所知障没有办法去掉的话，会有什么状况？就自己永远无法彻底地了解一切事物。06:24
自己永远无法彻底地了解一切事物会怎样呢？会担忧吗？会有恐惧吗？那就会承担由于不了解或者颠倒了解所带来的不圆满，甚至是悲剧，太多的不确定感！如果我们知道未来我会有什么痛苦发生，而现在我可以改变痛苦发生的因、可以避免未来的苦──佛陀可以彻见过去、现在、未来三世的一切因果，那是多么不可思议的功德！我们自己真的不想要像佛陀那样吗？就是达到功德的极限、自利的极限──完美的自利的极限，最究竟地利益自己！非常奇妙的是，在最究竟地利益自己的同时，也是最大限度地利益众生。在最大限度地利益众生的时候，也会完成对自己最极限的利益，怎么会有这么双赢的事情？这就是发菩提心啊！07:46
那怎么去做呢？“了知三乘道者，即是成办菩萨求事所有方便。”还有“阿逸多云：‘诸欲饶益众生，由道种智成办世间利。’”我们可以看这两句说：“啊，原来道种智有这么大的利益，所以我一定要去学道种智，去成办道种智！”但是我们也都知道，去学习任何自己未知的事情都要花上一番心血，那么去学道种智和成办道种智的这个过程也是非常艰辛的。所以在这里边又回到师父的那个理路，师父一再地提醒我们：我们会得到什么。08:41
那我们会不会觉得：菩萨是为利有情的，但师父一直要让我们记得我们会得到什么、我们要得到什么。大家心里会有排拒感吗？为什么要一直这样劝说呢？难道讲一直利益众生，我们就不会去吗？师父一直要我们抉择会得到什么，而且师父说为什么要这样譬喻：“哦！原来佛法是这个样的，这样的话效果更大。”就是一直、一直要算，一直要抉择我们会得到什么样的利益。如果不这样的话──“否则的话，我们在这里做一点事情都是为了别人，为了别人觉得这个不愿意。”09:41
我想问你们：为了别人会不愿意吗？大家可以观察一下自己：是这样吗？为了别人就真的不愿意吗？如果是真为自己的话，越为别人越为自己，在这两句话的解释中，师父特别强调“为别人就是为自己”！师父说是一个事情的两面，就像手心、手背一样，它是完整的一双手，越利他就越自利。要像做生意的人一样，人人手上的东西都是你的商品──我们遍及一切有情发心的话，最后就会成就佛果──自己这个老板是最大的！10:29
所以这是一个很清晰的抉择。虽然“发心”它包括热情、感动，但它不仅仅是一股热情和感动，它是非常理性地抉择了自己会得到什么──自己怎么样会得到最彻底的、最圆满的功德，在最究竟的、快乐的角度上，然后去抉择这件事情的，是极大程度的双赢。10:59
我自己在学到这一讲的时候也反复地思考，认为这是一个难以辩驳和难以拒绝的必须发心的角度。你们认为呢？你们在学习讨论的时候，有清晰地感觉到师父的这个观点吗？有感觉到这个见解的力度吗？11:24