Lecture No. 0395
Great Ocean of Lamrim
Lecture No. 0395
Lamrim Volume 1: P47-L16 ~ L23
Date: 09 Feb 2022
Topic: “Self-Assessment, Assessing Oneself”: is the Bodhisattva Attitude
In his commentary, Master provided an example to clarify what we should refute, which is focusing on a particular mindset. It suggests that, according to the Bodhisattva vows, believing in killing someone could result in gaining merits and score a bargain. However, adopting such a belief inevitably leads to descending into the hell realms, right? As Master indeed affirmed. This behavior misuses the Bodhisattva vows as an excuse and thus entirely contradicts the essence of the vows. [Why?] For practitioners who harbor this mindset - that killing others accumulates merits—this is simply not true! Entertaining such thoughts compromises the integrity of the Bodhisattva vows, which will pose a risk to the upholding of the Bodhisattva vows. The Dharma characteristics that manifest in the mind stream of these practitioners, and the decisions they make to commit such acts, are unequivocally misaligned with the core intent of Bodhicitta, which is to benefit all sentient beings. Here, Master outlined a very strict definition, emphasizing [a distinct understanding] in terms of the Buddha Dharma. Did you notice? [00:52]
So, what is the key difference here [the commentary in teaching #394]? Do you see how the former “jumping into the water with eyes open”? Why does the Bodhisattva do this? For the benefit of sentient beings — rather than inverting the spirit of the Bodhisattva vows by mistakenly believing that creating negative karma could somehow earn merit for oneself. This is the difference between benefiting others and benefiting oneself. [01:12]
In this section of the commentary [in teaching #394], [Master discussed] the concepts of "one should carefully assess one’s situation and evaluate your own capabilities.” Did you notice that? The phrase "assess one’s situation" implies having a clear understanding of the circumstance in your mind, requiring you to make a decision. Because often we have the habit to avoid deep thought when faced with challenging tasks, have you, yourself, noticed this? It is common to find ourselves shifting the more intricate and burdensome issues onto others when we are hesitant to deal with them directly. Or, we might set aside these problematic issues altogether, doing nothing to resolve them and instead coming up with various excuses. I feel this refers to the profound commitment that Bodhisattvas undertake to shoulder responsibilities! Or it is [a demonstration of] Bodhisattva's willpower. Bodhisattvas take the initiative—they "assess one’s situation." And what is "assess one’s situation” about? Does it suggest that with such resolute determination, they make incredible sacrifices to fulfill their tasks? Indeed, [I find] these phrases deeply moving: "one should carefully assess one’s situation and evaluate your own capabilities." These words [carry profound significance]! [02:16]
While reading this section, I paused over these words and reflected on myself! When faced with numerous complex topics, do we choose to actively contemplate and "evaluate your own capabilities," not avoiding them, followed by what resembles a discussion of certain debate topics—identifying contradictory points, analyzing them in detail, and resolving the difficult parts; we must assess each situation carefully. Then, "assess one’s situation" refers to considering the costs you will incur from such decisions. Are you prepared [to accept the responsibility]? Have you thoroughly considered it? [02:53]
[I recall] many years ago, when [I] first began studying Lamrim, astounded when hearing this story, that was the case, correct? And for many newcomers here, after listening to this story are shocked as well? The story [as mentioned by Master in his commentary] detailed [the sacrifices] of the Buddha during his causal stage, as documented in the scriptures. As we all know, time and again, he sacrificed his head, eyes, brain, and marrow, even his very life, to aid more sentient beings. Such choices can seem almost inconceivable at first. In the initial stages of learning, one might wonder, "Are there no other solutions? There is no other way out?” During a class [I led] back then, [some participants suggested other solutions like] exposing the villain [to authorities] or incapacitating him instead of resorting to lethal measures. Were there no other alternatives? Such discussions emerged as we grappled with understanding the [extreme] circumstances [the Buddha faced]. Discussing these tales, it is often difficult to fully comprehend the desperate and critical situations encountered [by the Buddha]. We can turn to a more thorough examination of the scriptures. [04:03]
In the teachings of the Buddha's Dharma, significant emphasis was placed on discussion among the disciples, where clarity was to be achieved on the teachings presented, without shying away continuously from the complexities involved. Therefore, when we engage in such reflections, it is not a question of “doubting whether the Buddha found the most effective solution to a problem”. Instead, these discussions serve to explore alternative possibilities to what the Buddha [or the chief merchant in the story] decided, and they also demonstrate our aspiration to gain a deeper understanding of the parables taught by the Buddha. Think about what the Buddha really wanted to teach us about. As the Buddha's teachings would want us to learn about diligently upholding the precepts! Even to the extent of sacrificing one’s life, instead of abandoning the precepts. This is the attitude of a Buddha’s disciple! As we all know, the Buddha placed great importance on the precepts, which are very clearly highlighted in all the scriptures. [This brings us to another point of contemplation:] does the act of killing in this parable align with the Bodhisattva vows? Is it the essence of these vows? To fully grasp this, one must delve into the spirit underlying the Bodhisattva vows. By approaching the matter in this way, you will be equipped to address this parable without fear, doubt, or hesitation. [05:07]
It is evident that Bodhisattvas, fueled by the spirit of enlightenment [or Bodhicitta], possess a compassion as vast as the boundless ocean. [This signifies that] their minds are perpetually focused on the welfare of all living beings, maintaining an unbroken continuum of altruistic intent! He has transformed, changed into having a mental continuum of benefitting all beings entirely. It is inconceivable for them to harbor intentions of causing harm to sentient beings? Indeed, it is unimaginable for Bodhisattvas, especially those who have practiced Bodhisattva deeds for eons, to have such thoughts. Their commitment to the precepts is remarkably spontaneous. How, then, could they possibly be oblivious to the grave consequences of acts such as killing? [05:49]
Under the arduous circumstances that the Buddha encountered, after careful consideration of the situation and exploring all other alternatives, was this [chief merchant's] decision to benefit living beings solely [by resorting to killing the bandit] the only viable method? We will delve further [into this topic] in our next session, and you all can deeply reflect, contemplate on this [question]. [06:09]
【广海明月 讲次: 0395】
讲次 | 0395 (2022-01-17 ~ 2022-01-19)
标题 | “自己衡量、衡量自己”的菩萨精神
《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9日)
00:00
师父在这里边还举了一个应破的例子，这个应破的心态就是：菩萨戒上有这么说，然后你杀了他有功德，自己讨了个便宜，那你只有下地狱。对吧！师父有这样说。这种行为就是拿菩萨戒当借口，完全改变了菩萨戒的精神，因为他认为杀人有功德。不是这样的！这样的念头生起了之后──大家都知道菩萨戒是念念持犯──它是会危及到菩萨戒的。所以他这个内心的法相的抉择部分──对菩萨戒的终极精神就是利益众生，它是完全不符顺的。师父这里边做了一个非常严格的区分，法这个地方是很清楚的，有没有注意到？00:52
那么在这里边最大的差别是什么？有没有看到前者“睁开眼睛往水里跳”？他为什么睁开眼睛往水里跳？是为了利益众生，而不是把菩萨戒的精神弄反了，还认为造恶业反而自己能赚到功德，这是利他和利己的差别。01:12
在这个部分还有一个“自己衡量”和“衡量自己”，有没有发现？这个“自己衡量”的部分，就是你内心要特别、特别清楚，你要做决定。因为我们有的时候会有一个习惯，事情特别难了之后，我们就不愿意自己想，你们有发现自己是这样吗？会习惯把难的题、复杂的题，或者说你不愿意面对的题推给别人，或者堆在那里不处理啊！然后找种种借口。我觉得在这里边有一种菩萨荷担的发心吧！或者是一种意志力，他是把这个难题荷担起来他自己衡量。“衡量自己”呢？就是他是不是有这个决断之后，敢付出这么大的牺牲，然后去完成这件事。其实这几个字是很动人的，“自己衡量，衡量自己”，就八个字！02:16
看到这一段的时候，我在这几个字上也是停下来，也在反思自己啊！在遇到很多、很多很复杂的主题的时候，那我们是选择积极地思考，“自己衡量”，不去躲闪，然后就像讨论辩论题一样，把那个矛盾点拿出来，去把它讨论清楚，去解决那个难点，要自己衡量。“衡量自己”，就是自己去做的时候所付出的代价，你愿不愿意？有没有想清楚？02:53
很多年前在一开始学《广论》的时候也是听了这个公案，那时候刚开始听了之后，应该是会吓到，对吧？这里边会有新学员，听到这个故事会吓到吧？这是一个佛陀在因地里的故事，出自经典。大家都知道佛陀他生生世世都是舍头目脑髓给众生的，他为了救更多的人，他选择了这种行为。一开始可能大家就有点不敢相信，想说：“那没有其他办法了吗？没有其他出路吗？”甚至那时候我们班还讨论说：那可以告诉别人，把他抓起来，或者把他打昏，一定要杀了他吗？难道没有其他的路吗？我们听了这个故事会做这样的探讨。做这样的探讨的时候，其实很难身临其境，因为到时候那个境，当时佛陀遇到的那个状况到底是多么惨烈的一个状况？我们可以再看看那个经典里讲的。04:03
在佛陀的教法之中，是非常主张弟子们要讨论的，就是一定要把这个论义搞清楚到底是为什么，你不能一直回避难点。那当我们在这样思考的时候，也并不是说：“啊？难道我们在怀疑佛陀没有找到最佳方式吗？”也不是。而是探讨这种可能性有没有，也标志着我们想要去深刻地理解这个公案，想佛陀想要教我们的。因为这一定是佛陀想要教我们严谨持戒的一个公案嘛！宁舍生命不舍戒，就是佛弟子的精神啊！佛陀对戒律的重视，那是大家都可以知道，在所有的经典里边都写得非常清楚的。那么这样的一个行为是符顺于菩萨戒的吗？是菩萨戒的精神吗？那你就要看到菩萨戒的精神是什么，要这样问到底，然后你心中就不会害怕，或者会有疑惑，或者不敢正视这个公案。05:07
我们可以看到拥有菩提心的菩萨他有菩提心，所以他的慈悲心可以说像海洋一样是没有尽头的。就是他不会在任何一个时间有个空档，在那个空档里面他没有利益众生的心，他是连绵不断的续流！他已经变了，变成完全是利益众生这样的续流，那他怎么可能生出伤害众生这样的意乐呢？他那念头是不会有的。何况那种多生多劫行菩萨行的大菩萨，他的持戒已经是非常任运的，怎么可能不知道杀生是重罪呢？05:49
那么到底在这其中，佛陀经过了多么艰难的探索和寻觅，只有找到了这种方式利益众生呢？我们下一讲可以继续探讨，你们也可以认真地考虑考虑。06:09