Lecture No. 0386
Great Ocean of Lamrim
Lecture No. 0386
Lamrim Volume 1: P47-L7 ~ P47-L15
Date: 19 Feb 2022
Topic: Directly Embark on the Mahayana Path at the Initial Aspiration
Greetings to everyone! It's time for us to come together once again to study the Lamrim. Have you all shaped your [Mahayana] aspirations? To benefit all sentient beings, [we] must attain Buddhahood. To become a Buddha, [we] need to cultivate the causes. This requires [us] to listen to the teachings. Therefore, [we] should [cultivate] the motivation that in order to attain omniscience, hence, [we] listen to the Mahayana teachings. [00:21]
Previously, we have learned a quote from the Lamrim: "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] Today, let us examine how the Four Interwoven Annotations interprets this quote. Please, everyone, turn to the Introduction of the Four Interwoven Annotations, on page 170 [of the Chinese text]. Have you located it? [Let us] read the explanation provided by the Rinpoche, [starting from] the first line [on that page]. [00:47]
"Thus, it is contradictory to propound that you should not train in the scriptural collections of the Hinayana because you are a Mahayana practitioner.” Some individuals identify themselves as Mahayana practitioners [and believe they] should not learn the teachings of Hinayana, such assertions contradict [the teachings of the Buddha]. These individuals think that as they are Mahayana practitioners, thus they are exempt from studying the srāvaka path. Hence, [they] do not have complete understanding of the srāvaka path, and fail to attain “all teachings are free of contradiction.” If they assume that due to them being Mahayana practitioners and thus do not need [to study] the srāvaka path, [we] can respond to them with a question: How do you intend to benefit sentient beings who are srāvaka practitioners? Because without studying and therefore limited knowledge of the srāvaka path, even though you claim yourself to be a Bodhisattva, in fact this only reveals that you are also not a true Bodhisattva! As you are bias towards only a particular group of sentient beings instead of [an aspiration] to benefit all sentient beings. Since that is the case, you cannot [comprehend and] attain all sublime teachings that are devoid of contradiction. [01:56]
In the text, the Rinpoche highlighted an important point: Some individuals regard themselves as Mahayana practitioners, thus they do not learn about the sravaka path. However, without this understanding, they cannot truly comprehend what the sravaka path entails. How can they then effectively support sravaka practitioners? By neglecting to study the sravaka path, they remain unaware of its teachings. Therefore, claiming themselves to be Bodhisattvas [without this foundational knowledge] exposes the fact that they are not Bodhisattvas. [02:20]
During our listening and study of this teaching, many questions came to mind. While learning about the Four Interwoven Annotations, [I] had approached the Rinpoche with my inquiries. He encouraged me to ask questions directly whenever I encounter questions. As a result, in the Introduction to the Four Interwoven Annotations, you all will find many sections of such discussions [that the monastics and I had with the Rinpoche]. Initially, [I] had not planned to include these discussions in the text, [but] the monastics later insisted that these must be included. Because Rinpoche, ever modest, referred to our exchanges simply as discussions. Hence, I also felt very truly blessed to [have the opportunity to] ask any questions I had - some questions were my own while sometimes the questions were on behalf of others, because I found that [some] were [hesitant,] not daring to voice [their] questions. [02:57]
Therefore, the following is [a summary of] the discussion [the monastics and I had with Rinpoche], I feel that I can review it with everyone again to see if it might offer you all any inspiration? Because the questions listed below were indeed significant concerns in my mind at the time, which prompted me to seek [clarification from] Rinpoche. I then asked, “In light of our recent discussion, if you do not study the scriptures of the Hinayana tradition, doesn't that limit the benefits to only Mahayana practitioners? I believe that without studying Hinayana teachings, it is actually impossible to fully benefit Mahayana practitioners either.” [03:27]
Rinpoche remarked, “You cannot assist Hinayana practitioners if you have not studied their teachings, how to support that group of practitioners otherwise?”
I followed by stating, "But how can [we] achieve the Mahayana state if [we] do not study the teachings of the foundational Hinayana vehicle? We cannot even attain our personal goal of individual liberation!"
Rinpoche posed a question to me: "Another debatable question arises from this: Could it be that if [we] do not follow the sravaka or pratyekabuddha paths, we cannot enter the Mahayana path?"
Then, I, the disciple, replied: "[We] can study the teachings of the Hinayana path and then progress to the Mahayana path. However, we must first begin with the guidance of the shared small scope and the shared middle scope before entering the Mahayana path."
Rinpoche explained: "Must [practitioners] follow this sequential order to enter the Mahayana path? Is there an alternative way to embark on the Mahayana path? Could it be that the moment the aspiration for the Bodhicitta / spirit of enlightenment arises, they have already entered the Mahayana path?"
As a disciple, I reiterated, "[However,] in their quest to nurture the Bodhicitta / spirit of enlightenment, they must also learn [and cultivate] renunciation!”
Rinpoche responded, "It is crucial [for practitioners] to embark on the Mahayana path from the very beginning [of their mind training]! Therefore, it is not necessary to start with the sravaka path before progressing to the Mahayana path, for this type of practitioners, it is referring to those possessing a Mahayana disposition. If I understand you correctly, you are suggesting that practitioners [must] first enter the sravaka path, achieve sravaka arhatship, then attain pratyekabuddha arhatship, before finally entering the Mahayana path. Is that correct?” [04:36]
I responded directly, "Isn't it so? Then from where does the Mahayana disposition originate?"
Rinpoche stated, "[The crucial factor is that] Bodhicitta / spirit of enlightenment arises [in the practitioner's mind], that alone is sufficient! Whenever the aspiration for the Bodhicitta / spirit of enlightenment is awakened [within one's consciousness, that individual] becomes a Mahayana practitioner from that moment."
I, as a disciple, inquired once more: "Does this imply that practitioners with a Mahayana disposition are not necessarily required to begin learning and practicing with the srāvaka path? [Additionally, for those who are] new to the path, is it also unnecessary [for them] to start with the bottommost path [i.e. srāvaka path?]?"
Rinpoche went on to explain, “There are also practitioners who, right from the start, possess a Mahayana disposition [and], rather than beginning their practice with the sravaka path, they progress directly from the Mahayana path.”
I was very surprised at that moment and remarked, "There is also such [way]? By [simply] cultivating an initial Bodhicitta mentality, [they] immediately and directly embark on the Mahayana path?"
Rinpoche continued, "Indeed! There are practitioners precisely as described above.” [05:16]
I still did not want to give up! Although I must have been unable to put forward any convincing/compelling argument anymore, I was not prepared to just let the subject go. At this moment, a Venerable continued to say, "Rinpoche, if [practitioners are motivated to] cultivate the spirit of enlightenment, they should already have developed a sense of renunciation, correct?"
Rinpoche stated, "[Indeed, they] ought to have cultivated renunciation."
Another Venerable then said, "In regard to the teachings of Hinayana, there are still numerous meditation practices beyond just mere renunciation?"
Then Rinpoche emphasized, "Bodhicitta / spirit of enlightenment holds the utmost importance, once [practitioners are] inspired by the mentality of Bodhicitta / spirit of enlightenment, [they are] regarded as Mahayana practitioners, the key aspect is the mental attitude, which is extremely important."
The Venerable inquired once more: "So, individuals aspired with the spirit of enlightenment / Bodhicitta cannot benefit Hinayana practitioners if they do not study the scriptures of the foundational Hinayana vehicle?"
Rinpoche responded, "Exactly! Therefore, the belief that 'you should not train in the scriptural collections of the Hinayana because you are a Mahayana practitioner' is unreasonable. There indeed are people who hold this belief, otherwise, [the great master] would not have addressed it here [to clarify this point for us]. In short, to accomplish the benefits of all sentient beings, [it is essential and a must to study the Dharma[/scriptures] of all three vehicles. Primarily, for us practitioners on this journey, this point is crucial. [Since we] are [all following and] practicing the Mahayana path, it is illogical to [ignore and] not learn the teachings of the srāvaka and pratyekabuddha. What the scriptures and rationale aim to establish here is - if [practitioners] cannot attain “all teachings are free of contradiction [i.e. fail to understand that all the sublime teachings of the Buddha Dharma are harmonious, they have] no way to [truly] benefit all sentient beings. According to your perspective, before [practitioners] develop their Bodhicitta/aspiration for the spirit of enlightenment, must [they] have to [first] follow the srāvaka path? [My question to you is:] Are we going to follow the srāvaka path? Or [are we to aspire for and] to follow the Mahayana path?” [06:40]
Rinpoche was once again looking at me, [waiting for my response to his question,] it looked like he has turned the question back to me again, [I realized] I needed to start [providing an answer] again. So, I replied, "I believed that [practitioners] should [begin their practice by following and] go through the path of the sravaka to not achieve the sravaka's result or arhatship, rather, they must progress through the paths [of the sravaka or pratyekabuddha to ultimately] able to enter the Mahayana path. They do not achieve the results of arhatship i.e., self-liberation, [but] this is how they progress in their learning.
Rinpoche affirmed, "Yes, that's correct! [Practitioners] should pursue [their studies and] learning [in this way]."
I then began again: "Therefore, without studying the scriptural collection of the Hinayana[/foundational] vehicle, entering the Mahayana path is actually impossible. Without understanding these scriptural collections of Hinayana[/foundational] teachings, cultivating and perfecting Bodhicitta — the spirit of enlightenment — cannot occur."
Rinpoche explained again: "If fully endowed with compassion, giving rise to immeasurable compassion to sentient beings, [and] for the sake of [benefiting] all sentient beings, [willing to] dwell in the three miserable realms of the samsaric ocean for eons, [only practitioners] with such profound mental strength are recognized as Bodhisattvas. We can illustrate this with [the example of] Shakyamuni Buddha at the initial stage of his aspiration, where he was [born as] a strong man who pulled carts in the hell realm. When the great compassionate Buddha was born with supportive body in this hell realm, he was a robust cart puller. [However,] when his companion was unable to pull the cart, the prison guard driving the cart poked this companion with a trident. In that moment, the Buddha thought, 'Let me endure all these suffering alone.' With this initial aspiration, [the Buddha] was immediately liberated from the miserable realm. At this point, had the Buddha completed studying the sravaka path yet?” [08:01]
I responded, "While many people observe others descending into hellish realms and lack the aspiration [to bear the sufferings on behalf of the sentient beings], yet the Buddha can make such aspiration. Then, what cause [did] the Buddha [cultivate in the past to attain this mindset]? [He] must have studied and contemplated [the teachings] during his formative stages, first recognized the disadvantages of worldly attachments and the flaws of self-centeredness, and then began to nurture the aspiration focused on benefiting others."
Rinpoche asked, "Do other sentient beings residing in the hell realms have such aspirations in their mental continuum?"
Therefore, I, the disciple, said: "Isn't the spirit of enlightenment born from the sequential steps of study, contemplation, and meditation/ cultivation? In other words, by meditating on the suffering that sentient beings must endure, such an aspiration will naturally arise, correct?"
Rinpoche responded: "Even though this mindset emerges from listening to and studying the teachings, these individuals still end up descending to the hell realms! Aren't they the sentient beings in those hell realms?"
At this moment, a Venerable burst out saying, "Rinpoche, it should be phrased as follows: If we are to apply the Mahayana training in this life, we should not shy away from learning the scriptural teachings of the Hinayana/foundational vehicle."
Rinpoche replied: “Exactly!” [08:49]
Then, Rinpoche continued his explanation by again saying, "The crucial point here is that Mahayana practitioners should not overlook Hinayana training, [rather, they] should make great effort to study [and embrace] all teachings [imparted by the Buddha]. I believe this is the main intention over here! So long as the aspiration for the Bodhicitta / spirit of enlightenment is nurtured, the path that practitioner follow is [decidedly] not the sravaka path, [instead, these practitioners are imbued with a Mahayana propensity and] embark on the Mahayana path. Many scriptures highlight that the sravaka and pratyekabuddha paths should not be viewed as the ultimate attachment by Mahayana practitioners; rather they should embark on the Mahayana path from the start, and this is very vital! The essence lies in whether Bodhicitta / spirit of enlightenment arises in the mind stream, [however,] this does not imply that they can overlook learning about the causes that lead to the Bodhicitta / spirit of enlightenment, such as the seven cause and effect instructions: recognizing all beings as motherly figures, being mindful of their kindness, and so forth, even though these are not part of the sravaka teachings. It also does not mean that the emergence of the Bodhicitta / spirit of enlightenment is without cause, the causes are indeed necessary, it is just not necessary to go through the sequence of sravaka and pratyekabuddha paths. [09:37]
[It is crucial to understand that] primarily, following the Mahayana path does not [give us the right] to belittle the scriptures of the Hinayana/foundational vehicle! Disparaging Hinayana teachings results in negative karma of Dharma slandering. Precisely because we want to study Mahayana teachings, [our focus] should not be the same as Hinayana [practitioners,] solely on seeking personal peace, nor also primarily [adhering to and] practicing the Hinayana [principles of] renunciation, mindfulness of death, and approaches to liberation from the cycle of existence. After [cultivation of wholehearted] aspiration of the Bodhicitta / spirit of enlightenment, [our] primary mind training practice transcends the pursuit of personal benefit of seeking peaceful happiness. Instead, [we] study renunciation, mindfulness of death, and liberation from cyclic existence for the benefit of all sentient beings, this [perspective] distinguishes the [two attitudes. The core message of the quote,] "Thus, it is contradictory to propound that you should not train in the scriptural collections of the Hinayana because you are a Mahayana practitioner,” emphasizes that [we] should not belittle the Hinayana/foundational vehicle's practice. However, this also does not mean [we] should focus [our] mind training primarily on self-benefit like the practitioners of the Hinayana/foundational vehicle.” [10:40]
【广海明月 讲次: 0386】
讲次 | 0386 (2021-12-16 ~ 2021-12-19)
標題 | 初發心，就直趣大乘
标题 | 初发心，就直趣大乘
《广论》段落 | P9-L8 ~ P9-L9 故有说云……是相违因。
四家合注入门段落 | 第1册 P170-L1 ~ P175-L10 “故有说云……作为主要修持。
(更新日期: 2021年12月19日)
大家好！又到了我们一起学习《广论》的时间了，大家有发心了吧？为利有情愿成佛，为成佛故，要先修成佛的因，因需要听法，所以要以成就一切遍智这样的一个意乐来听闻大乘的教法。00:21
前面我们有学到《广论》中说：“故有说云：‘是大乘人故，不应学习劣乘法藏’者，是相违因。”这一段，那我们今天可以看看在《四家合注》上怎么讲的。请大家翻开《四家合注入门》170页，有没有翻到？第一行，看仁波切的解释。00:47
“故有说云：‘是大乘人故，不应学习劣乘法藏’者，是相违因。”有人认为自己是大乘人，不应该学习小乘的法藏，这种说法是相违因；这种人觉得自己是大乘人，所以不学习声闻道，因此没有完全了达声闻道，就没法证得“一切圣教无违”。他认为自己是大乘行者，所以不需要声闻道。如果这样，可以反问这种人：你怎么利益声闻道的有情呢？因为不学习声闻道，你就不晓得什么是声闻道。既然这些都不懂，就算你说自己是菩萨，其实也只能说明你不是菩萨！因为你只偏执一部分的有情，没有成办一切有情的利益。既然如此，你就不能通达一切圣教无违。01:56
在这里边仁波切强调说：有人觉得自己是大乘人，所以不学习声闻道；不学声闻道的话，就不了解声闻道；如果不了解声闻道，怎么利益声闻道的有情呢？既然不学习声闻道，就不了解声闻道；不了解声闻道，即使自认为是菩萨，也只能说明不是菩萨。02:20
当初我们听闻到这里的时候，有一大堆问题。在学习《四家合注》的时候，有跟仁波切请问，仁波切说我遇到问题的时候，就可以直接启问，所以你们会在《入门》里边看到很大段的这种讨论。原来一开始是不想放进去的，后来法师们说一定要放进去。因为仁波切都非常地谦虚，他都说讨论，所以我也就非常幸运地能把心里的一些问题──有的是我心里的一些问题，有的时候是替别人问的，因为我发现别人不太敢问问题。02:57
所以下面这段讨论，我觉得可以跟大家再复习一下，你们看看能不能有什么启示？因为当时确实是我心中的一个疑问，所以我就请问仁波切了。我就问说：“刚才讨论说，如果你不去学习劣乘法藏的话，只能摄受大乘人，我认为如果不去学习劣乘法藏的话，实际上是不能摄受大乘人。”03:27
仁波切说：“不能摄受小乘呀！小乘的法你没学，怎么救度他呢？”
然后我说：“但是不学小乘法的话，又怎么到达大乘呢？他自己就无法成就啊！”
仁波切说：“这个时候就有一个问难了：难道不入声闻、独觉道，就无法进入大乘道吗？”
然后弟子我回答说：“可以学习劣乘法藏，然后进入大乘道，但他必须透过共下士、共中士进入大乘。”
仁波切说：“必须要透过这个次第，再没有其他的方式进入大乘吗？有没有菩提心一生起，就已经进入大乘了？”
弟子的我又说：“那生起菩提心的过程中，他也要学习出离心啊！”
仁波切回答说：“一开始就进入大乘道很重要！所以不需要进入声闻道再转入大乘道，这种类型是指大乘种姓者。如果按你的说法，是先进声闻道，证声闻阿罗汉、再证独觉阿罗汉、再进入大乘道，是这样吗？”04:36
我就直接说：“不是啊？那大乘种姓从何而来？”
师父说：“只要生起菩提心就可以了！何时生起菩提心，从那时起就成了大乘行者。”
身为弟子的我又说：“所谓大乘种姓的人，未必先从下面的学习，最初入道也未必先从下面的学起吗？”
然后仁波切接着说：“也是有一开始就是大乘种姓的有情，没有先学习小乘教典而直接进入大乘道的。”
我当时就非常惊讶：“也有这样的？最初发心就直接进入大乘了？”
仁波切接着说：“真有这种人。”05:16
然后我还是不死心啊！我应该是理屈词穷了，但是我还是不死心。这里边有法师接着说：“师父，如果发起菩提心的话，他应该会有出离心吧？”
仁波切说：“是应该有出离心。”
再有人说：“劣乘法藏不仅仅只有出离心而已，还有其他很多修法。”
仁波切接着说：“主要是菩提心，生起菩提心之后就算大乘了，主要是心里，这很重要。”
然后法师又说：“所以生起菩提心的人，如果不学习劣乘法藏的话，就没有办法去度那些小乘的？”
仁波切说：“对！所以‘是大乘人故，不应学习劣乘法藏’这种说法不合理。的确有这种人，没有就不用讲了！总之，为了成办众生的利益，必须学习所有三种种姓的法。主要对学道者的我们来说，这点很重要。都是学习大乘道的人，既然学了大乘道，又不学声闻、独觉道，这不合理。此处的教典和正理全部在成立──如果不证得一切圣教无违，是没有办法成办众生利益的。按你的想法，发菩提心入道前，是不是一定要入声闻道？我们是要入声闻道吗？还是进入大乘？”06:40
看起来仁波切又看着我，把这个问题再度地抛给我，我必须得再开始出现了。所以我说：“我以为是必须由前面的路，不证声闻、罗汉果，但是要从他们的路走进去才进入大乘。证的时候不证果，学的时候是这样。”
仁波切说：“对、对、对！学倒是需要。”
然后我又开始了：“所以实际上不学劣乘法藏，是无法趣入大乘的；不学习劣乘法藏，不能完成菩提心的，不能生起菩提心的。”
仁波切又开示：“如果有具量的悲心、对有情能生出无量悲心，为了所有有情，住于三恶趣历经劫海也在所不惜，能有这样强猛心力的话，就叫作菩萨。我们用释迦世尊初发心时，身为地狱拉车力士这一点来讨论。大悲导师投生为地狱的所依身时，是一个拉车力士，驾车的狱卒在他的同伴没法拉车时，使用三叉戟插他。这个时候世尊想：‘这一切的痛苦都由我一人来担。’由此初发菩提心，发心后马上就离开了恶趣。这个时候的世尊有学完声闻道吗？”08:01
我回答说：“很多人看到别人下了地狱，并没有生起这样的心，他却生起这样的心，那么他的因是什么呢？一定是在因地里闻思，先看到世间的过患、利己的过患，然后开始生起利他的心。”
仁波切说：“那么住于地狱的有情相续中，有这些心吗？”
然后弟子的我说：“那不是从闻思修次第生起的菩提心，就是观苦有情就生起来了吗？”
仁波切说：“虽然是透过听闻教典而生起的，毕竟还是堕落在地狱吧！是不是地狱众生？”
这时候法师就冲出来说：“师父，这个地方应该是说，如果我们现世要修大乘的话，不应该不学劣乘法藏。”
仁波切说：“对！”08:49
然后仁波切又回答说：“主要是学大乘的人，不能忽视小乘，一切教理都要努力地学习，这里的用意主要是这一点。我想应该是这样吧！只要生起菩提心，那他所走的便不是声闻道，是大乘种姓。很多教典都有说，声闻道和独觉道是所断，从一开始就应该进入大乘道，这是非常重要的！主要是观待心中是否生起菩提心，并不是说生起菩提心的因不需要知母、念恩等等的七因果教授，但是这些应该不是声闻道。也不是说生起菩提心不用因，一定是需要因的，只是不需要必经声闻道及独觉道。09:37
主要不能因为学大乘法而轻视小乘法，这很重要！轻视小乘法会造下谤法的恶业。正因为我们要学习大乘法，不是像小乘只为自己谋求寂静，也不是主要修持小乘的出离心、念死无常、了生脱死的方便。意乐上生起菩提心之后，主要不是仅为了个人的利益去追求寂静的安乐，而是为了一切有情的利益去学出离心、念死无常、了生脱死的方便，这是有一点差别的。‘是大乘人故，不应学习劣乘法藏者，是相违因’，主要讲的是不应该轻蔑小乘，但也不是说因为不轻蔑小乘的缘故，就如同小乘人将自利作为主要修持。”10:40