Lecture No. 0387
Great Ocean of Lamrim
Lecture No. 0387
Lamrim Volume 1: P47 L13 ~ L15
Date: 20 Feb 2022
Topic: To Cultivate All-encompassing Aspiration For the Spirit of Enlightenment,
Studying Scriptural Collections of the Hinayana is the Essential Groundwork
The preceding section [in the previous teaching] discussed the questions I posed to Rinpoche and the responses he provided as I was learning the Four Interwoven Annotations from him at that time. [00:10]
Typically, practitioners inclined towards the Mahayana path do not first embark on the Hinayana path before transitioning to the Mahayana path. Instead, they directly adopt the Mahayana path and become Bodhisattvas. Although they do not take the Hinayana path initially, they must begin their learning with the stages of the path shared with persons of small and medium capacity which are essential for them to cultivate the spirit of enlightenment and ultimately achieve the Bodhisattva state. Therefore, studying the stages of the path shared with persons of small and medium capacity, along with cultivating renunciation, does not imply that practitioners have embarked on the srāvaka path or the pratyekabuddha path. Similarly, when practitioners develop renunciation through studying the stages of the path shared with persons of medium capacity, it does not necessarily mean they have chosen the Hinayana path. [00:45]
In the Analysis of Ornament for Clear Knowledge, Master Jam-yang Shay-pa explained that the shared path of persons of small capacity encompassed meditation practices essential for all three types of persons. Practitioners must first develop the motivation for these practices before they can cultivate the intention of the persons of medium capacity scope in their mind stream. For example, mindfulness of death is a concept that practitioners across the persons of great, medium and small capacities must learn and keep in mind. Let me reiterate it again, the practice of mindfulness of death is applicable to all three types of persons. Furthermore, before they can effectively engage in the teachings of the persons of medium capacity, practitioners should first focus on developing mindfulness of death. Only then can they progress to the practices of the persons of medium capacity. Consequently, the teaching of mindfulness of death is fundamental to the stages of the path shared with persons of
small capacity. [01:26]
What are the stages of the path shared with persons of medium capacity? It serves as the training ground for persons of great and medium capacities. Before cultivating the stages of the path of persons of great capacity, practitioners must first develop the attitudes of persons of medium capacity. For example, reflecting on the nature of suffering is essential for both persons of great and medium capacities. Prior to adopting the attitudes of persons of great capacity, practitioners need to contemplate the reality of suffering to inspire a genuine aspiration for the persons of great capacity. Therefore, examining the drawbacks of suffering is central to the stages of the path shared with persons of medium capacity. By understanding the definitions of the stages of the path shared with persons of small and medium capacity, we learn that we must first study the teachings on these stages of the path first, and then further nurture the aspiration for enlightenment. [02:14]
This leads to another question: Is it feasible to directly nurture the spirit of enlightenment and become a Bodhisattva without studying the scriptural collections in the lower vehicle? According to the Lamrim text, “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] This implies that even as Mahayana practitioners, we should still study the scriptural collections of the Hinayana. [02:33]
In the section titled “Development of the Spirit Through the Four Conditions” found in Lamrim, Volume 2, on page 22, the text states: [02:38]
a’ 1. You develop the spirit of enlightenment either by seeing for yourself the inconceivable power of buddhas or Bodhisattvas, or by hearing about them from a reliable person, and then thinking, “This enlightenment in which they abide or which they pursue is very powerful.”
2. Although you may not have seen or heard of such power in this way, you can develop the spirit by listening to the scriptural collections which take unsurpassed enlightenment as a point of departure, and then aspiring to the sublime wisdom of a buddha.
3. Although you may not have heard the teachings, you can develop the spirit by understanding that the excellent teaching of Bodhisattvas is about to disappear, and then thinking, “I will definitely develop the spirit of enlightenment so that the bodhisattva teaching will remain for a long time,because the existence of such teaching removes suffering from innumerable living beings.”
4. Although you have not seen the decline of the teaching, you think, “It is difficult to generate the spirit of enlightenment of even a sravaka or pratyekabuddha in these terrible times in which there is a preponderance of ignorance, shamelessness, lack of embarrassment, jealousy, stinginess, and the like. Then what need is there to mention developing the spirit of highest enlightenment? If I were, at some point, to develop the spirit of enlightenment, others would surely follow.” Thus, you generate the spirit of enlightenment through seeing the difficulty required to develop it. Concerning how the spirt of enlightenment arises from these four conditions, it is said that they inspire you to attain great enlightenment, so a desire to attain enlightenment arises. [03:52]
Even if we are not previously familiar with Mahayana teachings when we develop the aspiration, it is still possible for us to be inspired either to support these profound teachings so that they endure in this world for a long time, or to cultivate the spirit of enlightenment after recognizing how challenging it is to develop such aspirations. If we conclude that the Mahayana aspiration could arise in our mind without having studied the Mahayana teachings initially, we might overlook the importance of studying the scriptural collections of the Hinayana. [04:08]
Rinpoche explained, “Without studying the srāvaka path, you cannot truly understand what it entails. Therefore, if this path is unknown to you and you claim to be a bodhisattva, it actually indicates that you are not a bodhisattva. ” He further stated, “There are also those who possess a Mahayana disposition from the outset and progress directly to the Mahayana path without first learning the Hinayana path.” Rinpoche highlighted these two points. [04:30]
Geshe Yig-nyen, [also known as Ru-Yue Geshe], stated, “Before aspiring to generate the spirit of enlightenment, practitioners must first study the scriptural collections of the Hinayana. There was once a yogi in India who concentrated solely on meditation with the focus on Hevajra, believing that bodhichitta had arisen within his mind stream. However, it turned out he had only reached the stage of a stream-enterer! When Master Atisha learned about this in Tibet, he later advised his disciples, ‘Be sure to distinguish between the Mahayana and the Hinayana. Only then can the spirit of enlightenment, which I have imparted to you, truly arise.’ ” [04:57]
Geshe Yig-nyen [Ru-Yue Geshe] elaborated, “To truly grasp the differences between the Mahayana and the Hinayana, practitioners must familiarize themselves with the teachings of the Hinayana. Understanding these teachings necessitates prior study. Even if ‘personal liberation’ is not their primary focus, it is crucial for them to identify what needs to be refuted. Therefore, before aspiring to develop the spirit of enlightenment, practitioners must study the scriptural collection of the Hinayana.”
[05:14]
Master aptly stated that the greatness of the Mahayana path lies in its integration of fundamental teachings to address the problems faced by all living beings. To truly become a Mahayana practitioner, one must first study the teachings in the lower vehicle; without this foundation, advancing on the Mahayana path is impossible. Neglecting these foundational scriptures means a practitioner cannot fully develop bodhichitta, the aspiration for enlightenment. As Mahayana practitioners, it is essential to learn from all of the Buddha’s teachings, whether the Mahayana or Hinayana. Bodhisattvas, committed to aiding all sentient beings with their diverse dispositions and tendencies, need to apply different aspects of the Dharma to effectively help everyone. Therefore, Bodhisattvas must study all aspects of the teachings. However, studying the scriptural collection of the lower vehicle does not mean practitioners are necessarily following the Hinayana path or aiming to reach the stage of arhatship. [06:00]
We have learned numerous concepts about Mahayana aspiration; let me summarize the main points. Before aspiring for the spirit of enlightenment, is it necessary for practitioners to first learn the teachings of the stages of the path shared with persons of small and medium capacity? Does studying the teachings of the stages of the path shared with persons of medium capacity automatically make someone a Hinayana practitioner? Is engaging with the teachings of the stages of the path shared with persons of medium capacity equivalent to entering the Hinayana path? Must one study the scriptural collection of the Hinayana before developing the aspiration for the spirit of enlightenment? According to the bodhichitta instructions passed down from Master Atisha, for the aspiration to be all-encompassing, practitioners must first recognize the differences between the Mahayana and Hinayana paths. Therefore, before cultivating the aspiration for the spirit of enlightenment, practitioners should first study the scriptural collections of the Hinayana. [06:41]
【广海明月 讲次: 0387】
讲次 | 0387 (2021-12-20 ~ 2021-12-22)
标题 | 圆满德相发心一定要先学小乘法藏
《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: 2022年2月20日)
00:00
上面那一段，就是我当初在跟仁波切学习《四家合注》的时候请问仁波切，仁波切的回答。00:10
一般来说，决定种姓的大乘行者，一定不会先趣入小乘道，再趣入大乘道，而是直接趣入大乘道，成为菩萨。虽然没有趣入小乘道就直接趣入大乘道，但是一定是透过共下士道、共中士道的次第，才能发起菩提心，成为菩萨。因此，学习共下士道、共中士道，生起出离心，不代表要趣入声闻道或独觉道。例如透过学习共中士道发起出离心，不代表这时候就是趣入小乘道了。00:45
所以妙音笑大师在《现观辨析》中说：是三士的所修，而且要在自相续中生起中士道之前，必须要先修持它的意乐，就是共下士道。例如念死无常是上士、中士、下士所要修持的内涵──我再说一遍，例如念死无常是上士、中士、下士所要修持的内涵──而且在修行者相续中生起中士道之前，必须要先修念死无常，才能生起中士道，所以念死无常的意乐是共下士道。01:26
那么什么是共中士道呢？是上、中二士的所修，而且要在自相续中生起上士道之前，必须要先修持它的意乐，就是共中士道。比如说思惟苦谛的过患，是上士、中士所应修持的内涵，而且在修行者相续中生起上士道之前，必须要先思惟苦谛的过患，才能生起上士道，所以思惟苦谛过患的意乐是共中士道。透过共下士、共中士道的定义，我们可以知道：一定要先学习共中、共下士道，才能更进一步发起菩提心。02:14
那么问题来了：有没有可能不学习劣乘法藏，而直接发菩提心成为菩萨呢？《广论》中说：“是大乘人故，不应学习劣乘法藏者，是相违因。”意思就是，正因为是大乘人，所以应该要学习小乘法藏。02:33
《广论》上士道四缘发心，在208页第6行中说：02:38
若见诸佛及诸菩萨难思神力，或从可信闻如是事，依此发心，谓念所住所修菩提有大威力。虽无如是若见若闻，而由听闻依于无上菩提法藏，信解佛智而发其心。虽未闻法，由见菩萨正法将灭，便作是念而发其心，谓念如是正法久住，能灭无量有情大苦，我为令此菩萨正法久安住故，定当发心。虽未观见正法欲灭，然见恶世上品愚痴，无惭、无愧、嫉妬、悭等，便作是念，于此世中，虽于声闻独觉菩提能发心者，尚属难得，况于无上菩提发心。我且发心余当随学，见难发心而发其心，共为四种。03:52
即使在发心前没有听闻大乘法藏，也有可能由于想要令正法久住而发心，或者由于看见难发心而发心。如果发心前不一定要听闻大乘法藏的话，更不要说是听闻小乘法藏。04:08
仁波切说：“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！”“也有一开始是大乘种姓的有情，没有先学习小乘教典而直接进入大乘道的。”这两种仁波切都有讲。04:30
格西拉也说：“发菩提心前一定要学习小乘法藏。过去印度有位专修喜金刚的瑜伽士，自己认为已经生起了菩提心，结果竟然修成了预流果位！阿底峡尊者就知道这件事了，在藏地知道了，之后就告诫弟子们说：‘一定要区别大小乘的差别，才可能生起我所传的菩提心。’ ”04:57
格西拉说：“要想了解大小乘的差别，一定要了解小乘法；想要了解，就得先学习。即便是不应去修的‘自利解脱’，也必须要了解这个所破的界限在哪里。所以发菩提心前一定要学习小乘法藏。”05:14
就像师父说的：大乘之所以为大，它一定是包含小的，要解决一切人的问题。如果不学习劣乘法藏，怎么可能成为大乘人呢？所以实际上不学劣乘法藏，是无法趣入大乘的；不学劣乘法藏，不能完成菩提心、不能生起菩提心。正因为是大乘人，所以一定要遍学一切──无论是大乘法藏还是小乘法藏，都必须要学习。因为菩萨要摄受的所化机包含了各种根性的众生，为了救度他们，就一定要学习适应他们根性的法类，所以菩萨学习的时候要遍学一切。但是不代表学了劣乘法藏就要趣入小乘道，或者取证小乘阿罗汉果。06:00
我们学了这么多的内容，总摄一下：请问发菩提心前，一定要经过共下士、共中士道的次第吗？那学习共中士道代不代表你趣入小乘道呀？学习共中士道与趣入小乘道是一样的吗？那发菩提心之前是否一定要学习小乘法藏呢？如果是圆满德相的发心，也就是按照阿底峡尊者所传的教授修出来的菩提心，一定要先了解大小乘的差别，所以发菩提心之前一定要先学习小乘法藏。06:41