Lecture No. 0392
Great Ocean of Lamrim
Lecture No. 0392
Lamrim Volume 1: P47-L16 ~ L23
DateDate： 21 Feb 2022
Topic: Resolving the Foremost Issue in Life - Cyclic Existence
Even though there are such differences [between the two vehicles], the goal [to be liberated] is still the same. This is what we ought to be certain of. What is our goal? It is to resolve the issue of the suffering in the cyclic existence. Practitioners taking the Hinayana vehicle don’t see far enough – that is, this tradition believes in [individual liberation] could end the suffering of cyclic existence. So, the practitioners of this tradition only focus on this goal, but in the end they may find out, Ah! This is not how it works. They come to realize that in order to thoroughly eradicate all obstructions [so they can achieve ultimate enlightenment]; in other words, they still have to work for this [omniscient] cause. Since we want to achieve the ultimate enlightenment, we cannot think resolving the minor issue of [personal liberation] is good enough. With this understanding, we come to know that the contradiction between Mahayana and Hinayana vehicles in terms of their precepts are only in appearance, yet there are essentially no contradiction in actual significance. Thus, for us earnest practitioners, this Mahayana training is what we should study. Once we have this recognition, no more obstacles or hindrances will be in the way, not a bit at all. Because this recognition [refers in the text] is not a theory [for argument], rather it is the valid cognition [pramana] that commensurate in your mental continuum. By then, you will be able to realize what level of cognition you have achieved. [00:57]
Great! Master said in the [above] paragraph: “Even though there are such differences [between the two vehicles], the goal [to be liberated] is still the same. This is what we ought to be certain of.” Would such doubt arise in your mind: how come the goal of being eager for renunciation and [the aim of] yearning to liberate all sentient beings are the same? With this question in mind, let us begin exploring [further into it]. [01:28]
Then Master started to analyse once again: “What is our goal? It is to resolve the issue of the suffering in the cyclic existence.” [May I] ask: regarding resolving the issue of cyclic existence, this goal depends on [whether we] really want to solve the issue of cyclic existence, is this goal ambitious? To resolve the issue of cyclic existence is far-fetch! [Compared to] focusing on [the mundane affairs we are occupied in] this life and having [our] eyes on the issue of resolving cyclic existence, the latter is much more profound, correct? Why? Why is cyclic existence an issue? And why is that this issue can be resolved? [02:14]
Birth is an issue, death is [also] an issue, because there is birth, death follows. If [we] only live once and die once, after death everything turns into ashes and vanish in a puff, nothing is left in existence, both [of our consciousness] and our physical form turn into ashes together, [in this case] do [we] still need to resolve [the issue of] cyclic existence? [Suppose we can] live up to 100 years or 100 years plus, then [we] just need to die once and everything thoroughly ends [at that point], if this is the case, do [we] still need to specifically resolve birth and death? [Very] likely there is no need for a solution, right? What do you all think? This is the view of nihilism, correct? Because, no matter what virtuous or non-virtuous karma you have created, after death they all turn into dust, so, how should [we] lead [our] lives while we are alive? Hence, that would bring forth all kinds of problems. [03:13]
Next comes the biggest [and most complicated] problem! What if after the decay of the physical form, the mental continuum continues to move on, experiencing birth state, death state, intermediate state, and then again birth state, death state and intermediate state, … [V.1 p. 310] cycling as such endlessly - This is the law of life that the sages uncovered, the rule of cyclic existence. What if this is true, and endless cyclic existence spans across the six realms? Even though the human realm contains much various imperfections, there is no warrant that we will forever return with a human form without working hard for it. It may seem [the human form is] easily obtained, reborn as human being after death, reborn as human being after death, it is not like that! What is the prerequisite to become a human being? [As indicated in the Lamrim], “There are no causes of certain goodness or high status, apart from ethical discipline. [V.1 p. 217]” Therefore, [we] must properly uphold the ethical discipline. [04:09]
If this is the case, should [we] contemplate [how to] obtain the human form in the next rebirth? [We] should contemplate! Moreover, [we] have to gain the human form. Then, after obtaining the human form in the next rebirth, would death come afterward? There will still be death, if death [issue] is not resolved. [Even if we] obtain the human form in the next rebirth, do [we] still run the risk of descending to the miserable realms [beyond this life]? If the causes of miserable realms are not eradicated, such danger still remains. Even if [we] keep [being reborn] into the deity and human realms life after life, [we are] still subjected to experience such extreme sorrow and painfulness of death, separation, decaying of the physical form. Hence, from the perspective of infinite lives, is endless round of birth, death and rebirth a huge problem? That is because from infinite past to the infinite future, our mental continuum never dissipates; If such mental continuum is constantly under the demonic spell of cycling through death, isn’t [such circulation] suffocating and frightening? Hence, that is why it needs to be brought up to our daily agenda as the foremost issue in life, that must be resolved! Isn’t it? [05:14]
Before learning Buddha Dharma, if you are trying to resolve the issue of birth and death, would others feel you are out of your mind? I went through such experience in the past. Why? Because people considered birth and death as the nature’s law, [what humans need to do is] just follow along, just like the four seasons, the flowers blossom and fall; it seems as long as [we] open up our minds, birth and death is no longer an issue. Yet, some people are not satisfied with such view! [They] feel why the law of birth and death cannot be challenged? Why is that we have to die, to witness the death of our loved ones, watching the lives of others end, all lives end with death, do [we] have to succumb to this [fact], and there is nothing else [we] can do [about it]? [Have we ever] thought about asking around to search for the answer, is it true that there is no other alternative? [06:02]
That depends on whom you ask!
If you ask the nihilists, they would say there is no future rebirth, so just make merry while one can.
If you ask another type of people, they would say after death there are two ways to go: either up to the heaven or down to the hell.
Some would even reply and say: “After death [people] will become ghosts.” It seems that one will be a ghost forever [after death]. However, none of these [answers] would dispel the doubts we have in mind. [06:26]
If we ask the Enlightened One, i.e., Buddha, what would his answer be? [Buddha would say the issue of endless cycle of] birth and death can be resolved, there is a way to resolve [it] and the Buddha had already [succeeded] in resolving it, besides, he can help all sentient beings to resolve it! Remember there is one title of the Buddha? It is named “destroyer”, meaning being able to destroy all enemies, in Chinese Buddhist community, we translate it as “One Worthy of Offerings.” The “enemies” here do not refer to the external foes, rather, it refers to afflictive obstructions and cognitive obstructions in our mental continuum. Since Buddha thoroughly eliminated the afflictive obstructions and cognitive obstructions, as well as resolved the issue of birth and death, therefore he is the fully enlightened Buddha. Besides, the Buddha is willing to guide us, if [we] begin our meditation/cultivation practice by following along the path he had taken, all the sentient beings! Would be able to reach the same effect state as the Buddha. [07:22]
[May I ask you:] whom do you believe/trust? Whose view will you want to follow? Whatever view [we] adopt and the path [we] take will lead to the reciprocal outcome for now and in the future, correct? Have you all noticed that with regard to this topic, one complex and profound philosophical debatable topic can be drawn, viz how to establish [the premise] that there are past and future lifetimes? If [we are to] explore the topic deeper now, it will take up too much space and time, nevertheless, we must exert ourselves in contemplating [on the premise of] how the previous and future lives are established. Please do look forward to find out! [07:57]
Pay attention! Let me continue and here comes the question. Master considered [in his commentary] that only resolving [personal liberation from] cyclic existence is the aspiration of Hinayana practitioners. What did the Master say [afterwards]: “Practitioners taking the Hinayana vehicle don’t see far enough”. Would [you be] taken aback [while reading this]? [They] have already noticed the issue of [endless] birth and death, and it is still not far-sighted enough? [They are] already inspired to resolve cyclic existence, how noble it is! Besides, Arahats have already resolved [cyclic existence], how sacred! So, when [Master said] their vision is not far enough, whom are [the arhats] compared with? Is it we that [the Master] was comparing with? No, it isn’t! It is the Buddha [that the Master made the comparison]! Also, comparing with the Bodhisattvas, [Hinayana practitioners] are not seeing far enough. However, comparing Hinayana practitioners with the ordinary beings who indulge in mundane world, the difference is indeed as unspeakably huge as the remote stars up in the sky! So, what Master taught us is the perceptions of the Buddha, that is the Buddha’s teachings. Then, what are the teachings from the Buddha? Far broader, more vast, more pellucid, and more magnificent goal than the individual’s [liberation from cyclic existence of endless] birth and rebirth; and what is it? That is what the Mahayana practitioners are seeking!
Question: what is that? [09:12]
【广海明月 讲次: 0392】
讲次 | 0392 (2022-01-06 ~ 2022-01-09)
标题 | 解决生命的首要问题──生死
《广论》段落 | P9-L10 ~ P9-L12 趣入大乘道者……其因相者亦即此也。
音档 | 6A 23:08 ~ 6A 24:03
手抄页/行 | 第1册 P174-LL5 ~ P175-L3 ( 2015、2016 南普陀版 )
手抄段落 | 尽管有这样的差别……晓得你心里什么量
(更新日期: 2022年2月21日)
00:00
尽管有这样的差别，可是目的却是一样的，这个所以我们一定要把握得住。你的目的干什么？解决生死痛苦问题。小乘看得不远，自己以为这个生死痛苦问题就是这个，你就忙这个，结果到了后来发现，啊！这个不行，他一定还要整个地解决，你还是为了这个。既然你要解决大的，当然你不能做一点点小事情，所以你了解了这一点，这个大、小乘的戒律在行相上面看是违背的，在真实的意义上面是完全不违背的。所以我们真正要修学就要学这个，你到了这个认识了以后，那一点障碍都没有，一点障碍都没有。因为他所说的认识，不是个道理，而这个认识是你内心相应的这个量，到那个时候你自然晓得你心里什么量。00:57
好！这段师父说：尽管有这样的差别，可是目的却是一样的，我们一定要把握得住。大家会不会觉得有点疑惑：急求出离和要救一切有情，这两者目的怎么会一样呢？那我们就带着这样的疑问开始探索。01:28
接着师父又开始分析：“你的目的干什么？解决生死痛苦问题。”请问：解决生死问题，这个目标观待于不想解决生死问题，远吗？想解决生死问题，远！着眼于现世和着眼于生死问题，生死问题深刻多了，对吧？为什么呢？生死为什么是个问题？为什么这个问题又可以被解决？02:14
生是个问题，死是个问题，因为有生，才会有死。如果只生一次、死一次，死后灰飞烟灭，什么都不存在了，我们和我们的身体一起变成了尘土，请问那生死还要解决吗？活一百年或者比一百年多，然后死一次就可以了，就彻底一切都结束了，这样还特别需要解决生死吗？可能没有什么必要解决吧？你们认为呢？这就是断灭见，对不对？因为不管你是造善还是造恶，死了之后都变成了尘土，所以活着的时候怎么活呢？那就有各种问题了。03:13
接下来，最大的问题出现了！万一身体毁坏了，心续会继续向前，会经历生有、死有、中有，再生有、死有、中有……，这样无限地轮转下去──这是圣者发现的生命的规律、在轮回中的规律。万一事实是这样，而且这个生死的轮转遍于六道呢？尽管人世有诸多的不圆满，我们并不能不努力就永远能成为一个人，好像轻轻松松、死了之后再当人、死了之后再当人，不是这样的！成为人的条件是什么？“增上生因戒非余。”所以一定要好好持戒。04:09
如果是这样，要不要考虑来世得到人身呢？要考虑！而且要去赢得人身。那么来世得了人身，会不会死亡呢？还是会有死亡，假如死亡没被解决。来世成为人会不会还有堕落恶趣的危险呢？如果恶趣的因没有被消除的话，这个危险还是存在的。就算一直在人天，也会不停地经历死亡、别离、身坏，这些极大的忧苦。所以在无限生命的视野中，生死是不是成了一个巨大的问题？因为从无限的过去到无限的未来，我们的相续并不会消失；如果这个相续一直会出现在死亡的魔咒里边循环的话，这件事不令人窒息、不令人恐惧吗？所以它必须被提到日程上来，成为生命的首要问题，要被解决！不是吗？05:14
没有学习佛法的时候，如果你想解决生死问题，别人会不会以为你疯了？我以前就有这样的经验。为什么呢？因为他们会认为生死是个自然规律，顺应即可，就像四季、花开花落，好像只要放宽心，生死便不是个问题。可是有些人不满足于此啊！觉得为什么不可以挑战生死呢？为什么自己一定要死、看着亲人死、看着别的生命死，有命咸归死，一定要屈服这个，一点办法也没有？想去问，想去寻觅，真的一点办法都没有吗？06:02
看你问谁！
如果你问到断见者，他们会说没有后世，及时享乐即可。
如果问到有一类人，他们会说死了之后分两边，或上天堂、或下地狱。
还有人会回答说：“死了就变成鬼了。”好像永远都是一个鬼魂。但是这些都不能满足我们心中的疑问。06:26
如果我们问到大雄世尊，他会回答什么？生死可以解决，有办法解决，他已经解决了，而且可以帮忙一切众生解决！记得佛陀有一个名号吧？叫“摧敌者”，我们汉地翻成“应供”，意思就是能够摧伏所有的敌人。这个敌人不是指外在的敌人，而是指心中的、我们相续中的烦恼障及所知障。因为佛陀彻底地断除了烦恼障和所知障，彻底地解决了生死问题，所以他是大雄世尊。而且他会教导我们，如果沿着他走过的路开始修行的话，所有的有情喔！都能够达到跟他一样的果位。07:22
请问你信谁？你想跟随谁的见解？跟着什么样的见解、行什么样的路，就会有怎样的现在与未来，对不对？大家有没有发现这里边会有一道很大很大的辩论题，就是如何成立前后世？如果在此展开的话就会很长，但是我们一定要努力地学一下前后世是怎么成立的，敬请期待！07:57
注意喔！我接着讲，问题出现了。师父认为只解决自己的生死问题，是小乘行者的发心。师父说什么？“小乘看得不远”，有没有惊讶？都看到生死了，还不远吗？都想解决生死了，多伟大呀！而且阿罗汉已经解决了，多么神圣啊！比起谁来看得不远啊？是我们吗？不是啊！是佛陀吧！还有比菩萨也是看得不远。可是小乘行者比起一个耽着现世的凡夫来说，那真是远若星辰！所以师父教我们的是佛陀的见解，也就是佛陀的教诲。那教诲是什么呀？比个人的生死更辽远的、更加辽阔、更加清晰的、更灿烂的目标，是什么？那就是大乘行者要追求的呀！
请问：那是什么？09:12