Lecture No. 0389
Great Ocean of Lamrim
Lecture No. 0389
Lamrim Volume 1: P47-L16 ~ L23
Date: 21 Feb 2022
Topic: Differences Between the Mahayana and Hinayana & Knowing What to Embrace and What to Cast Aside
{6A 17:32 – 6A 20:50}
There are shared and unshared paths to enter the Mahayana. Since the shared are those things that come from the scriptural collections of the Hinayana, how could they be something to set aside? Therefore, Mahayana followers must practice all those things taught in the Hinayana scriptural collections, with only a few exceptions, such as diligently seeking a blissful peace for oneself alone. This is the reason for extensively teaching all three vehicles in the very vast scriptural collections of the bodhisattvas [V.1 p. 47]. [00:29]
For those of us earnest in applying the Mahayana teachings, there are two paths to travel: one is called the shared path and the other is the unshared path. Shared means to share in common; unshared means not shared with others. Shared with whom? That is to share with the Hinayana or the foundational vehicle. What about the other path? It is the path that the foundational vehicle - upheld by sravaka or the pratyekabuddha practitioners – does not travel. [In other words,] the path taken only by the Bodhisattvas is known as unshared. It is [very much] like our mundane schooling, [suppose] we are in college now; the elementary schooling we have received is shared with that of the elementary students. By the time we are in the college, [some of the] elementary students would not further their schooling. That is the unshared path taken only by the college students. This is what it meant here. Another example we can apply is for us [monastics]. Yes, we are also part of the worldly beings; so from this perspective, there are common parts we share with other worldly beings. But with the robes we put on as monastics that set us apart from other worldly beings. This is the unshared part. The same reasoning applies [in both cases above]. Now, the content of applying the teaching is the same, namely, what the quote “the shared are those things that come from the scriptural collections of the Hinayana” refers to the common part - the foundation. In other words, what sravakas and pratyekabuddhas are studying, we need to learn as well; and this is the shared part. Base on such foundation, what is added on is the unshared part; for the sake of greater aim, your foundation needs to be established deeper and broader. This is the difference. Thus, such shared foundational part is essential. [01:52]
Very well! Before we study this section, everyone, let us read this passage [from the Lamrim text [V.1 p. 47]] together: “There are shared and unshared paths to enter the Mahayana. Since the shared are those things that come from the scriptural collections of the Hinayana, how could they be something to set aside? Therefore, Mahayana followers must practice all those things taught in the Hinayana scriptural collections, with only a few exceptions, such as diligently seeking a blissful peace for oneself alone. This is the reason for extensively teaching all three vehicles in the very vast scriptural collections of the bodhisattvas.” [02:35]
Let’s check on the state of everyone’s listening on the above section. First question: when it comes to the definition of the shared and unshared, has the type of practitioners been specifically indicated? Yes, it has, correct? So, what are those practitioners? “For those of us earnest in applying Mahayana teachings”; thus, the shared path topic is brought up, right? So, there are two paths the practitioners can take; what are they? “One is called the shared path and the other is the unshared path.” What is shared? “Shared means to share in common.” And what about the unshared? “Unshared means not shared with others.” Question: shared with whom? “That is to share with Hinayana or the foundational vehicle.” What about the other path? The unshared path is what the sravaka or the pratyekabuddha practitioners do not travel and is only taken by the Bodhisattvas; that is how the unshared come to be called. [03:24]
And then, how many shared and unshared examples did Master mention? How many? Three, right? The first one is about schooling, correct? The elementary students and the college students; the college education is the unshared part; yet, the schooling the elementary students receive is the shared part. And then what is the next example? Worldly beings refer to both lay householders and monastics; from the perspective of worldly beings, this part is shared. However, by due to upholding of the precepts, and don on the monastic’s robes, this is what sets the monastics apart [from the lay householder], and [this is what the] unshared [means]. Next is the content we practitioners are learning, what is the common part? What is the shared part of the scripture’s we practitioners all have to study? “The shared are those things that come from the scriptural collections of the Hinayana.” What does this “shared” mean? It means “the foundation”, correct? “That is what sravakas and pratyekabuddhas are also studying”. So, why is the shared path needed? Master said: “for the sake of greater aim”, meaning the aim is very, extremely, grand. Hence, [because of such greater aim,] the foundation has to be established deeper and broader. This is the difference. So, this kind of foundation is essential.
Good! We will listen to the next paragraph [of the commentary from the Master]. [04:39]
With the aforesaid, yes, although there are certain teachings shared by Mahayana and Hinayana vehicles, indeed there are some differences between these two. Some of the Mahayana precepts are not included in the Hinayana ethical discipline, and this part is unshared. Not only are they unshared, but also they are exactly the opposite from the Hinayana. This makes it more complicated: meaning what has to be adopted in Hinayana is exactly what Mahayana has to cast aside. On the other hand, the precepts adopted or required by Mahayana vehicle are what Hinayana vehicle should cast aside. Why is that so? What is the reasoning behind this? The differences are clearly illustrated in the text. If we can have this understanding, later, with regard to the differences between the Mahayana and foundational vehicles, or the Southern and the Northern Buddhism lineages, with respect to what to adopt and what to cast aside, these concepts will become crystal clear, extremely clear. This is stated very clearly in the Bodhisattva precepts. As indicated in the Brahmajala Sutra, the Bodhisattva precepts are clearly delineated and defined in a specific order. It says that now we are learning to become the Bodhisattvas on the Mahayana path, how should we engage in the practice? We should engage in the six perfections. So, it prescribes what precepts are for the perfection of generosity, and which of the precepts are for the perfection of ethical discipline. Then, what follows are the perfection of patience, the perfection of joyous perseverance, the perfection of meditative stabilization, and the perfection of wisdom; [it specifies clearly] what should be adopted and what should be avoided accordingly. [06:10]
Great! Master continued: though there are indeed some common ground the Mahayana and Hinayana share, and [Master] brought up the difference in the precepts for discussion, correct? “Some of the Mahayana precepts are not included in Hinayana ethical discipline”, and it is the same the other way around: “Not only are they unshared, but also they are exactly the opposite from the Hinayana.” And Master continued: This makes it more complicated! Why? Because “what has to be adopted in Hinayana is exactly what Mahayana has to cast aside; on the other hand, the precepts adopted or required by Mahayana vehicle are what Hinayana vehicle should cast aside.” Take heed! “So, what is the reasoning behind this?” This is definitely worthy of our thorough investigation to have better understanding. Master said: “If we can have this understanding, later, with regard to the differences between the Mahayana and foundational vehicles, or the Southern and the Northern Buddhism lineages, with respect to what to adopt and what to cast aside, these concepts will become crystal clear, extremely clear.” And what did Master say afterwards? He mentioned the vinaya teaching named the Brahmajala Sutra, saying this sutra illustrates [the minute differences] clearly. Later on, we will study the Bodhisattva precepts together as well. [07:11]
【广海明月 讲次: 0389】
讲次 | 0389 (2021-12-27 ~ 2021-12-29)
标题 | 大小乘的差别与取舍
《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 17:32 ~ 6A 20:50
手抄页/行 | 第1册 P171-LL3 ~ P173-L5 ( 2016 南普陀版：P171-LL1 ~ P173-L7 )
手抄段落 | 趣入大乘道者……哪一个不该做。
(更新日期: 2022年2月21日)
00:00
趣入大乘道者，有共不共二种道。共者即是劣乘藏中所说诸道。此等何因而成应舍，故除少分希求独自寂静乐等不共者外，所余一切，虽大乘人亦应修持。故诸菩萨方广藏中，广说三乘，其因相者亦即此也。00:29
真正我们修学大乘的行者，所走的这个道路有两条，一条叫共道，一条叫不共道。共就是共同的，不共就是不跟别人共同的，跟谁共？跟二乘、劣乘人共同的。还有一条呢？就是不是下乘人，劣乘声闻、缘觉不走的，只有菩萨单独的，叫不共同的。就像我们现在念书，我们现在念到大学，小学部分跟那些小学生共的，到了大学的话，那小学生不上来了，那个就是大学生不共的，就是这个意思。就是我们来说的话，是，我们也是世间的人，所以作为世间人是共同的；可是穿这一件衣服──比丘，那个也是我们不共的，同样的道理。那么我们现在呢，修学的内容也是这个，“共者即劣乘藏中所说诸道”，共同的就是这个基础。那个就是声闻、缘觉也要学的，也要学的，那么这个是共同的。从这个基础上面再加上去，不同的，你为了目的大，所以你那个基础打得更深、更广，这是不同的，如此的基础是必定要。01:52
好！我们在研讨这一段之前，请大家和我一起把原文念一遍：“趣入大乘道者，有共不共二种道。共者即是劣乘藏中所说诸道。此等何因而成应舍，故除少分希求独自寂静乐等不共者外，所余一切，虽大乘人亦应修持。故诸菩萨方广藏中，广说三乘，其因相者亦即此也。”02:35
考一考大家刚才听闻的状态。第一个问题：谈到共不共的时候，有没有确定是什么行者？有，对吧？什么行者？“真正我们修学大乘的行者”，才会提到共道的问题，对吧？那么所走的道路有两条，是什么？“一条叫共道，一条叫不共道。”共是什么？“就是共同的”。不共的呢？“就是不跟别人共同的”。请问：跟谁共？“跟二乘”。那么还有一条是什么啊？不共的，就是声闻、缘觉不走的，只有菩萨单独的，叫不共的。03:24
接着师父举了几个共与不共的例子啊？是几个？是三个吗？第一个是念书，对吧？小学生和大学生，大学生有一段是不共的，跟小学生就是共的。然后呢，接着又是什么？世间人和比丘都是世间的人，作为世间的人是共同的，可是因为有戒律，穿这一身衣服──比丘，是不共的。那么此处我们修学的内容，共者是什么？是哪一个乘藏中的所说诸道？“共者即是劣乘藏中所说诸道。”共是什么意思？就是“基础”的意思，对吧？“就是声闻、缘觉也要学的”。那么为什么要有这样的一个共道呢？师父说：“为了目的大”，就是目的非常非常地大，所以基础要打得更深、更广，这个就是不同的了。所以基础是一定需要的。
好！我们来听下一段。04:39
那么在这个情况之下，是，虽然是共同的，但是的的确确大乘跟小乘当中，有一些地方是有一点差别的。这个大乘戒当中有很多小乘戒没有，那个是不共。还有呢，不但没有，而且跟小乘共同的又恰恰相反的，那这个就麻烦了。所以这小乘是应该取，大乘应该舍；反过来，大乘应该取，要的，小乘应该舍。那么为什么原因，为什么原因呢？这个地方就指出来。我们对这一点了解了，以后就对于这个大、小两乘之间的差别，以及南传、北传我们的取舍，非常清楚、非常清楚。这个在菩萨戒里边，《梵网经》里面说得很清楚，《梵网经》里边的，这个瑜伽菩萨戒，它这个戒条层次非常清楚。说我们现在修学大乘的菩萨，应该做些什么事情？做这些，分成功六度。所以哪几个戒嘛是布施度，哪几个戒嘛是持戒度，这样，然后呢再下面忍辱、精进、禅定、智慧，哪一个该做，哪一个不该做。06:10
好！接着说：在这个情况下，虽然是共同的，但是大乘和小乘中举出了一个讨论的地方，是不是戒律，对吧？“大乘戒当中有很多小乘戒没有”，反之也是：“不但没有，而且跟小乘共同的又恰恰相反的”。接着师父说：麻烦就来了！为什么呢？因为“小乘是应该取，大乘应该舍；反过来，大乘应该取，要的，小乘应该舍”。注意！“那么为什么原因？”这个原因是非常值得探究和了解清楚的。师父说：如果我们对这点了解了，以后对大、小乘之间的差别啊，以及南传、北传的我们的取舍，非常非常地清楚。接着师父讲了什么？一本戒经，叫《梵网经》，说这里边讲得很清楚。那以后我们也会一起学习菩萨戒。07:11