Lecture No. 0394
Great Ocean of Lamrim
Lecture No. 0394
Lamrim Volume 1: P47-L16 ~ L23
Date: 12 Jan 2022
Topic: Bodhisattvas Bear the Burden of the Most Intense Suffering
Greetings to all! It is time for us to study the Lamrim together again. Please do shape your Mahayana motivation earnestly. [00:06]
Today, we will resume listening to the commentary recorded by Master. In what follows, Master shared a well-known story with us. If you are ready, let us begin. [00:21]
[6A 24:03 ~ 6A 26:35]
I am going to use this example here: we know not only the Mahayana sutra of precepts, but also many other Mahayana scriptures also mentioned that, for Hinayana practitioners, killing is absolutely not allowed, whereas there are cases when a Mahayana Bodhisattva killed people and which was extremely meritorious! I believe we all know this story. We might as well go over it again briefly. Once, a group of people went to sea to hunt for treasure. At that time, a chief merchant led the treasure hunt because he was experienced. For instance, if we were to dig treasure, he [the leader] knows what is valuable, how to get there, what the difficulties will be, and how to resolve them; everyone followed him and proceeded mindfully. When they arrived at the sea, well, on the ship there was a bandit who was plotting to kill for treasure, but no one knew it. This chief merchant knew about it and thought, “This is trouble. By keeping the bandit here, he will kill us all, what will you do? Yet you are practitioner of Buddha Dharma, you cannot kill him.” Later, [the merchant] felt that, under this circumstance, if you tolerate [the bandit’s presence], not only would he kill everyone on board, he would fall to hell if he killed the passengers, he would fall to hell, [his] downfall was certain! Since I have committed to rescue everyone, let me be the one to go to hell; I will kill this bandit. Eventually, he killed the bandit. [01:42]
We should understand this story; there is a very important point in it. We often say that, as a Mahayana practitioner, I want to benefit others, thus I am willing to be engaged! There is nothing wrong with this, but Buddha Dharma is not about preaching one theory; every teaching clearly has its respective Dharma characteristic. By the time you evaluate yourself, try to measure it. For me to apply the teaching accordingly now, I definitely know it very clearly: jump into the water with open eyes [knowing clearly what I am doing]. At that time, I have to do the jumping myself, and that is when your killing will accumulate great merits. You should not say, “according to the Bodhisattva vows, by killing him I gain merits and advantage” – with this, you are doomed to fall to hell. For this [concept] in Lamrim, not just in Lamrim, this is stated very explicitly in many scriptures and classical commentaries; [these texts] clearly reveal the Dharma characteristic of the mind, just like this. Thus, this is what we truly need to study, truly need to learn. For those of us who are unable to reach this point but have studied some scriptures, use this as an excuse for self-defense, this is one kind [of mistaken application]. Moreover, upon studying the scriptures, [if] the self-grasping becomes more and more, alas – my Dharma practice is right, his Dharma practice is right – argue to the point the sky and earth turn upside down, then it is wrong! I bring this up along with the topics. [02:57]
What was the purpose of the story shared by Master? It was intended as a learning experience for us. But what specifically are we meant to learn? We are to understand the actions of the Bodhisattva. Is that correct? [Then arises the question:] What specifically should we learn from this? In the recorded commentary, Master stated, “Thus, this is what we truly need to study, truly need to learn." But what does "this" refer to? Is it pointing to the essential point(s) of learning? Did you catch this detail while listening [to the recording]? If you missed it totally, you could choose to pause, rewind [the recording], and listen to it once more. Thereafter, continue listening to me, or you can read through Master’s commentary. See if you can find [the key point(s)], give yourself some time. [04:01]
Have you found it? Then I will continue! [04:07]
Master said, we should understand this story; there is a very important point in it. What was the point? Master said, “We often say that, as a Mahayana practitioner, I want to benefit others, thus I am willing to be engaged!" Did you see this statement? Or heard this? You did, right? Then Master continued, “There is nothing wrong [with this], but Buddha Dharma is not about preaching one theory; every teaching clearly has its respective Dharma characteristic. By the time you evaluate yourself, try to measure it.” [04:49]
Let me pose the question once more: “there is a very important point in it” what exactly is this point? Is it foremost the "Mahayana practitioner"? Pay attention! The term "Mahayana practitioners," appeared. It is an unwavering commitment for sentient beings. The fundamental idea here – for others, it is definitely for others. What are for [the benefit of] others? It is to alleviate suffering and achieve happiness for living beings — [fueled by] compassion, loving-kindness, and even a higher status motivation, the aspiration we often recite, "May I achieve Buddhahood in order to help living beings!” like this! [Vol. 2 P75] [05:22]
Thereafter, Master said, there is nothing wrong with this, but Buddha Dharma is not only about preaching theory! It involves the Dharma characteristic within our mind. Observe closely! The statement “By the time you evaluate yourself, try to measure it.” appears. " And what else appears? “At that time,” until what time? Let us reflect, until what time? Is it a time when it is difficult to decide? When a Bodhisattva is adhering to his precepts, during tranquil times, there is no difficulty nor challenges, just abide by the precepts guided by the Buddha. Carry them out consistently with perseverance will do. However, once you hit points of conflict or when intense internal struggles demand decision-making, [in such moments], why is the only approach to "evaluate yourself"? Is the Bodhisattva in a situation that is isolated and without help, or unable to reveal [the predicament] or otherwise constrained? Besides having to make a decisive evaluation yourself, there seems to be no way out. Hanging by a thread, precarious, and nobody to help you. Or he felt that if others are to help him, they would get hurt, yet he has to make a decision. Therefore, in these [critical] moments, the Bodhisattva must persist in sacrificing self for others! Everything is from the perspective of benefitting all living beings. [06:55]
Have we ever seen the Buddha faced such conditions at the causal stage? It is as described earlier in the story that Master told. Originally, people embarked on a journey led by a chief merchant, to seek for treasures in the ocean. This merchant was knowledgeable, where to find the treasures, the route to them, and the potential challenges they might encounter. Everyone followed him and placed their trust in him. However, [unbeknownst to them,] there was someone with a grisly plan, intending to murder everyone [to monopolize the treasure]. As we all know, a Bodhisattva is strictly prohibited to kill. Bodhisattvas hold their precepts in higher regard than even their own lives, preferring to sacrifice their own life rather than transgress these sacred vows! Yet, in the interest of protecting a greater number of beings and even the bandit from committing such a grave misdeed, the Bodhisattva would intervene to prevent one from creating negative karma, hurting themselves. [07:49]
Thus, Master stated, “For me to apply the teaching accordingly now, I definitely know it very clearly: jump into the water with open eyes [knowing clearly what I am doing]. At that time, I have to do the jumping myself,’" Did anyone notice the resemblance to Ksitigarbha Bodhisattva 's vow? He declared, "If I do not descend into hell [to aid those who are suffering], who will!" The Dharma characteristic of his mind is very clear, which is to bear the burden of the most intense suffering and then to complete it! [08:29]
【广海明月 讲次: 0394】
讲次 | 0394 (2022-01-13 ~ 2022-01-16)
标题 | 菩萨将一切最苦的事荷担在自己身上
《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 24:03 ~ 6A 26:35
手抄页/行 | 第1册 P175-L4 ~ P176-L10 ( 2016 南普陀版：P175-L4 ~ P176-L11 )
手抄段落 | 我这个地方比方……在这个地方顺便一提。
(更新日期: 2022年2月23日)
00:00
大家好！又到了我们一起学习《广论》的时间了，请大家要殷重地发心。00:06
今天我们会继续听师父的带子，师父在接下来的带子里略略地讲了一下那个最著名的故事。大家准备好了就可以开始听了。00:21
我这个地方比方随便举一个例子，我们也看见不但是大乘的戒经，还有大乘的很多其他的经典上面也这么说：这个小乘人是绝对不能杀的，这个大乘的菩萨有的时候杀人，还有很多的大功德呢！我想我们这个公案都知道，我们不妨再简单地说一下。说有一次大家这个到海里面去采宝，那么采宝的时候那个都要那个大商主带头的，这个大商主他是个过来人。譬如说我们要去挖掘宝，他是晓得什么是宝，路怎么走，里边有什么困难，怎么解决，大家跟着他，一心一意地上去。那么这个到了海里的时候，喔，那个船上面哪，他是个大强盗，那个大强盗要谋财害命的，别人都不知道。这个大商主晓得了，心里想：这样麻烦了，如果让那个大强盗在这个里边的话，我们一船人统统被他杀光，你怎么办呢？但是呢你修学佛法的，你又不能杀他。后来觉得在这种情况之下，就是你容忍的话，不但我们船上的人统统被他杀光，而且就这个强盗本身杀了我们，他也要堕地狱，一定要堕地狱！那既然我要解救一切的话，我来堕地狱，我把这个商人杀掉，结果他就把那个商人杀掉了。01:42
这个故事我们大家了解，这个里边有一点很重要，我们往往说这个大乘人哪，我为了利人，我愿意做那个事情啊！没有错，可是佛法里边是讲的不是讲一个道理，他每一个法的法相很清楚，你到那时你自己衡量，衡量自己看。说我现在这样去做的话，我的的确确晓得得很清楚，张开眼睛往水里跳，那个时候只有我自己去跳，那时候你去杀有大功德。你不要说：菩萨戒上面这样那么说的，然后你杀了他，我就有功德，我也自己也讨了个便宜，那你只有下地狱。这个事情，本论的，不但是本论，就是很多大经大论都说得非常清楚，就把它上面要指的这个心理的法相告诉你得清清楚楚，就这样。所以这个我们才是要学的，真正要学的，要我们学不到这一点的话，学了一点经论，拿这个借口作为自己的挡箭牌，这是一种。还有学了这个经论，自己的执着越来越多，欸，我这个法这样对，他这个法这样对，吵得天翻地覆，那就错了！在这个地方顺便一提。02:57
师父讲了这个公案是要我们得到什么呢？是要我们学习。学习什么？学习菩萨行呀！对吧？那我们真正要学的是哪一点呢？这个在师父的音档里面，师父说：“所以这个我们才是真正要学的。”所以“这个”是指什么呢？是不是所学的要点是什么？刚才大家有听到吗？如果你完全没有听到，其实你可以选择现在停下来回头去听一下，然后再继续听我讲的；或者你去看师父的手抄，看你能不能找到，给自己一点时间。04:01
请问：有找到吗？那我要接着讲下去啰！04:07
师父说：这个故事我们大家要了解，这里边有一点很重要。哪一点呢？师父说：“我们往往说这个大乘人哪，我为了利人，我愿意做那个事情啊！”有没有看到这句话？或者有没有听到这句话？有吧？然后接着师父说：没有错，可是佛法里边不是讲这个道理，他每一个法相都讲得很清楚，你到那个时候你自己衡量，衡量自己看。04:49
再问大家：“有一点很重要”是哪一点啊？是不是首先是“大乘人”？注意！出现了“大乘人”。是为了别人才愿意做事情，这里边的重点是──为了别人，一定是为了别人。为了别人什么呀？为了别人离苦得乐──慈悲心啊，乃至增上意乐、我们常常念的“为利有情愿成佛”，都是这样！05:22
接着师父又说：没有错，但是佛法不是仅仅讲道理喔！涉及到内心的法相。注意！出现了：“你自己衡量，衡量自己看。”还有出现什么啊？你到那个时候，到什么时候啊？大家可以想，到什么时候？是不是很难抉择的时候啊？一个菩萨在持守戒律的时候，如果顺风顺水、没有什么难点、没有什么挑战，那就照着佛陀的戒律行持即可，只有毅力，然后去坚持即可。可是一旦到了冲突点、到了内心交战最急迫的时候，为什么只剩下要“自己衡量”？是不是他处在可能是孤立无援的境地，或者说不能讲，或者怎样。除了内心要自己做决断以外，无法可想，千钧一发、危急万分，没有人可以帮自己。或者他认为如果让别人帮自己的话，别人会受伤害，但是他又必须要决断。所以一个菩萨在这个时候要继续舍己为人啊！一切都是从利益众生的角度。06:55
大家有没有看到佛陀在因地里遇到的那种状况？就是上面师父讲的那个故事。本来到海里取宝，大家跟着那个大商主，那个大商主是什么宝都知道──在哪儿、路怎么走、里面有什么困难，大家都跟着他、信任着他。可是这里边突然有一个要谋财害命的，而且要杀了所有的人。我们都知道菩萨是不能杀生的，菩萨把戒律看得比自己的生命还要重要，一定是宁舍生命也还是要护戒呀！但是如果为了保护很多的众生，甚至为了保护要造恶业的那个人，菩萨要阻止他造恶业伤害自己。07:49
所以师父说：“我现在这样去做的话，我的的确确晓得得很清楚，张开眼睛往水里跳，那个时候只有我自己去跳。”大家有没有发现，这个很像地藏王菩萨的愿：“我不入地狱，谁入地狱！”他内心的那个法相是非常清楚的，就是把这一切最苦的事情荷担在自己的身上，然后去完成它！08:29