Lecture No. 0388
Great Ocean of Lamrim
Lecture No. 0388
Lamrim Volume 1: P47-L13 ~ L15
Date: 21 Feb 2022
Topic: The differences of the perfect spirit of enlightenment aspiration
Do you believe we have spent too much time discussing this topic? At this moment, do you still have patience? Let us take a look again at the Lamrim, Volume 2, page 24. [00:10]
Among the four developments of the spirit of enlightenment explained above, the first two are not induced by compassion and love. In other scriptures and treatises as well there are many explanations of the development of the spirit of enlightenment as the desire to attain buddhahood induced by just seeing the good qualities of a buddha’s embodiment of truth and embodiment of form. The determination to establish all beings in buddhahood is also said to be the development of this spirit. So you must consider each of these two to be counted as simply “developments of the spirit of enlightenment.” [00:36]
Let us examine this passage, which continues our previous discussion. What did we cover in our last session? We talked about the first two of the four conditions necessary for developing the spirit of enlightenment. Are these conditions motivated by compassion and love? No, they are not! The text notes that “seeing the good qualities of a buddha’s embodiment of truth and embodiment of form, some are induced with the desire to attain buddhahood.”. This is aspirational Bodhicitta. Some are inspired to "establish all beings in buddhahood is also said to be the development of this spirit" [V.2 p.24]. This is also aspirational Bodhicitta. Seemingly, both these (types of aspirations) are not induced by compassion and love, correct? Instead, one is motivated by observing or hearing about the Buddha's virtues, while the other is motivated by the desire to lead all beings to Buddhahood, the determination to establish all beings in Buddhahood. This too is regarded as the development of the spirit of enlightenment, specifically the aspiration of Bodhicitta. [01:12]
Let us continue reading [from the Lamrim text]: [01:14]
With regard to developing a completely perfect spirit of enlightenment, however, it is not sufficient merely to have the desire to attain buddhahood upon seeing the necessity of fulfilling others’ aims. You must have the desire to attain buddhahood that sees that it is indispensable even for your own aims. Further more, this intention must not neglect others’ welfare but be for others’ sake as well, because the Ornament for Clear Knowledge talks about both the intention to attain enlightenment and the intention to accomplish others’ welfare: [V.2 p.24]
The development of the spirit of enlightenment
Is the desire for perfect enlightenment for others’ welfare. [01:48]
We can observe Lama Tsong-kha-pa's clear explanation regarding the first two of the four conditions necessary for cultivating the spirit of enlightenment. These conditions are not directly driven by compassion and love. Is that right? Nonetheless, without a doubt, they are developing [Bodhicitta] and should be regarded as developing the spirit of enlightenment. This definitely is counted as aspirational Bodhicitta. However, do they represent the complete and perfect spirit of enlightenment? The complete and perfect spirit of enlightenment, according to the Ornament for Clear Knowledge, is "The development of the spirit of enlightenment is the desire for perfect enlightenment for others’ welfare.", so practitioners must first realize that achieving Buddhahood is the only way to fully realize the welfare of both self and others. Thereafter, develop aspiration for Bodhicitta and the resolve to benefit others. [02:20]
If we only have the aspiration for Bodhicitta, but not necessarily having the complete and perfect spirit of enlightenment, then we do not need to first study the teachings of the small vehicle, is that correct? Does it lead to this conclusion? You can scrutinise it. According to the Bodhisattva Levels, in the Lamrim text, regarding the four conditions, it is not an absolute prerequisite to study the teachings of the small vehicle first in order to develop the spirit of enlightenment. This was what Rinpoche particularly highlighted earlier, right? However, if we intend to practice according to the instructions by Master Atisha, we should first understand the distinction between the Mahayana and Hinayana traditions. Then, we cultivate the spirit of enlightenment. Thereafter, we can study all aspects of these teachings to [effectively] mature living beings of various inclinations. [02:56]
Excellent! We have explored this subject quite broadly. I wondered if you would be scared? I would like to pose the following questions. Regarding the first two conditions mentioned earlier, seeing the virtues of a Buddha’s embodiments of truth and embodiment of form, and the determination to lead all beings to Buddhahood, what kind of conditions do you aspire to have? Or do you prefer to develop the encompassing Bodhicitta? Like learning the "stages of the path", the foundation begins with the shared small and shared middle capacities, correct? This is how we should approach meditation/cultivation on the teachings. [03:22]
The purpose of our discussions is to convey that there are numerous pathways available to inspire the development of the spirit of enlightenment. However, to truly develop a completely perfect Bodhicitta, it is essential to train in the seven cause-and-effect personal instructions (Vol. 2 pg 35), exchange of self and other (Vol. 2 pg 51), and developing disenchantment in the earlier chapters (Vol. 1). Even the teachings from the path shared with persons of small capacity, such as mindfulness of death, taking refuge, and karma, all these are necessary for our training. [03:42]
Beginning with relying on the teacher [Vol.1 Chapter 4], we already highlighted, "by relying on the teacher, you will come closer to Buddhahood; you will please the conquerors," [Vol.1, pg 87]. This implies that by pleasing the Buddhas, we progressively approach our own Buddhahood. In fact, the benefit of relying on the teacher already told us, the virtuous teacher referenced here is the one who has guided us from the very beginning [of our mental training] all the way to achieving Buddhahood. These teachers do not guide us by phases and then leave us there. Here the Mahayana teachers are committed to sustain us from the start to the finish, guiding us completely through each and every stage of the path. Therefore, having the opportunity to learn the teachings that encompass the complete stages of the path is exceptionally rare. [Why?] Because once we have studied these stages, reading the [Chinese] Great Buddhist Canons, we will be very clear: this section addresses disenchantment, this section [on] Bodhicitta, that section addresses the wisdom of emptiness, that section is on tantric teachings, and that is on vinaya, etc. Through our study of the stages of the path, we are able to place all of Buddha’s teaching onto the stages [of the path necessary] for an ordinary being to attain Buddhahood. [04:42]
This is the profound kindness of Lama Tsong-kha-pa towards us! [With his thorough and comprehensive guidance,] we do not belittle any teachings, have disdain for or favor certain teachings, or selectively ignore teachings we think we do not need. Such attitudes could easily lead us to disrespect the teachings. From the outset of our Lamrim studies, we gradually learn to distinguish between different definitions of terms and engage with the scriptures carefully, rather than approaching them in a careless or superficial manner. Over time, this approach helps us become more composed and patient. It also teaches us to discern and analyze issues with a broader perspective by consulting various scriptures to understand how lineage masters interpreted them. We learn how they debated specific words, as illustrated in works like the Ornament for Clear Knowledge and many other scriptures. [05:25]
Since introducing the curriculum of the Five Great Treatises, the scope of our monastics' studies has expanded significantly. We can now find consistent guidance across various tenets, which is truly remarkable! This represents a magnificent and significant development in our time! Therefore, I hope everyone will appreciate the opportunity we have! These scriptures and oral transmissions have been passed down through a reliable and pure lineage. We are not practicing blindly or acting out of our own imagination. Rather, the teachings we study in the curriculum are all based on scriptures and the instructions of our gurus. By following this systematic order of practice, our efforts in learning will not be in vain! What are your thoughts on this? [06:05]
Today's assignment is, “Do you want to learn about the aspiration of all-encompassing concept of Bodhicitta? [If you do,] then how should you approach this journey?” [06:15]
【广海明月 讲次: 0388】
讲次 | 0388 (2021-12-23 ~ 2021-12-26)
标题 | 圆满德相发心的差别
《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
你们会觉得我们在这个问题讨论多了点吗？现在还有耐心吗？我们再可以看一下《广论》209页。00:10
又前所说初二发心，曾未见说慈悲所引，诸余经论亦多仅说见佛色身法身功德，引起欲得成佛之心名曰发心。又说誓愿安立一切有情成佛亦名发心。故此二中，虽一一分亦应预入发心之数。00:36
看这段喔！这接下来了。前面是讲什么？四缘发心的前面两种，是不是由慈悲心引发的？不是啊！说：“见佛色身、法身的功德，就想要成佛了！”这就是发心了。还有人是想要“安立一切有情成佛”，这也是发心。这两个都不是由慈悲心引发的，看起来，对不对？是由佛的功德引发的。还有一个是想要让有情成佛，誓愿安立一切有情成佛，这个也是进入发心之数，就是是发心！01:12
那么接下来我们看：01:14
圆满一切德相发心者，仅见利他必须成佛，引起欲得成佛之心犹非满足，即于自利，亦见成佛必不可少而引欲得。又此亦非弃舍利他，亦须为求利益他故，《现观庄严论》云：“发心为利他，欲正等菩提。”此说双求菩提与利他故。01:48
所以我们看到宗大师在这里明确地说到，四缘发心的前两种并不是由慈悲心引发的，对吧？但是它绝对地进入了──预入发心之数，也一定要算发心。但是不是圆满一切德相的发心呢？圆满一切德相的发心，就像《现观庄严论》中所说的“发心为利他，欲正等菩提。”所以必须要先看见唯有成佛才能彻底圆满自他二利，然后发起希求菩提与利他的心。02:20
那如果只是发菩提心，不一定要圆满德相的菩提心的话，就不一定要先学小乘法藏，对不对？是不是就会推导出这样的一个推论呢？你们可以观察一下。就像《广论》中依据《菩萨地》中所说的四缘发心，不一定要先学习小乘法藏，也能发起菩提心，这就是仁波切在前面一直讲的，对不对？但如果我们想要依着阿底峡尊者的教授修学的话，应该要先学清楚大、小乘的差别，然后再发菩提心；发心之后要遍学一切，才能摄受各种种姓的众生。02:56
好！这个问题我们探讨得有点广，不知道你们会不会怕？我想问：前面那两种发心，是见佛的色身、法身的功德，或者誓愿安立一切有情成佛，那你是要这样的发心呢？还是要圆满德相发心呢？像学《道次第》的，基本是要从共下、共中开始，对吧？要这样修学。03:22
讨论这些是让我们明白：进入发心之数是有各种方式进入的，但是圆满德相的发心，就要扎实地修起菩提心的七重因果，还有自他换，还有前面的出离心，甚至是共下士道念死无常啊、皈依呀、业果……，这都要修。03:42
从亲近善知识开始，我们前面就有说：“近诸佛位、诸佛欢喜”，提出了佛会欢喜、会离佛位越来越趋近。其实亲近善知识的胜利就告诉我们，我们这里边的善知识是从一开始到成佛这样引导的一个善知识，不是阶段接引你就把你放在那儿；这里的大乘善知识，一定是摄受我们从一开始修行到最后，给我们一个完整的道次第。所以能够听到这种完整的道次第的教法，是非常非常不容易的！因为听完了之后我们去阅藏──开始看大藏经的话，其实我们会清楚：这个部分是讲出离心、这个部分是讲菩提心、那个部分是讲空性、那个部分讲密续、那部分讲戒律等等。我们会因为学习《道次第》的原因，把佛所说的法藏都安置在一个有情成佛的次第上。04:42
这就是大师对我们的深恩！我们并不会轻视哪个、轻此薄彼，或者特别看重一个，觉得那些是我不需要的，非常容易就谤法了。从《广论》一开始，我们就慢慢地去学习谨慎地下定义，细心地学习教典，不要粗枝大叶、马马虎虎的。学久了之后我们就没有那么着急，会具有耐心，对该抉择的、该思考的也会看得全面一点──多看几本教典，看看传承祖师是怎么说的，他们对于一个字的问题是怎么讨论的，像在《现观》、在很多教典到底是怎么讲的。05:25
五大论的学制开始之后，法师们学习的角度非常地广博，我们可以从很多教典上都读到一样的说法，这真是一件盛事喔！我们这个时代的盛事！所以希望大家能够好好地珍惜呀！这些有传承的、清净的教典，还有传承清净的口诀教授。我们不是在盲修瞎练，不是自己想一出是一出，都是有教典根据、有上师的教诫，这样依序修下去就不会落空啊！你们认为呢？06:05
今天的一个作业就是：你要学习圆满德相的发心吗？那你该如何做呢？06:15