Lecture No. 0396
Great Ocean of Lamrim
Lecture No. 0396
Lamrim Volume 1: P47-L16 ~ L23
Date: 19 Jan 2022
Topic: Basic Path to Awakening: Exceptions and Prohibitions Regarding the Precept Against Taking Life
How is your discussion about the issue we talked about in the last discourse? Today, we will explore the section on precepts from the commentary by Master Tsong-kha-pa titled Basic Path to Awakening, [by Mark Tatz, 1986 p.217. Which is a further elucidation of Asanga’s Levels of Yogic Deeds in the chapter titled “Ethics”.] [00:15]
Regarding the scenario where someone commits acts such as murder in the name of others’ welfare, the Compendium of Trainings by Santideva provides insights differentiated by various interpretations. Santideva states, "This is intended for one who has not yet attained the stages but is practicing the six perfections; it is not applicable to others." This is the version from the old translation. On the other hand, the new translation adjusts this to refer to someone who "has attained the stages." Some scholars argue in favor of the old translation, suggesting that the revised wording is redundant - a person who has attained the stages would naturally engage in the six perfections. This controversy raises the question of the necessity of such an amendment. The referenced passage from the Compendium of Trainings clarifies that merely practicing the six perfections does not suffice unless one has achieved certain spiritual stages; one must be a Bodhisattva endowed with skillful means and profound compassion developed over many eons. Furthermore, the appropriateness of a Bodhisattva resorting to drastic actions like taking life is contingent on having fully embodied the Bodhisattva vows, mastered skillful practices, and harboring a genuine altruistic intention. These actions are authorized only as a last resort and not permissible for all adherents of the Mahayana path.
If even those who merely study the Bodhisattva precepts are not permitted [to transgress], how much less so for those who claim to follow the Mahayana yet fail to uphold its moral discipline? Even if they exhibit semblances of compassion and bodhicitta, such actions must never be undertaken. This is analogous to the case in the Pratimokṣa [monastic vows]: When a sick monk is permitted to eat outside prescribed times because fasting would harm his health, this exception does not apply to other monks - all must still strictly observe the rule. [02:05]
Let us briefly summarize the key points from the passage: Under what conditions are Bodhisattvas allowed to take lives? One must cultivate the Bodhisattva path through many lifetimes and countless eons, and then become a Bodhisattva who skillfully employs expedient means to attain great compassion. That is, after receiving the Bodhisattva vows, one practices and studies the Bodhisattva trainings in accordance with the Dharma. Such a person possesses bodhicitta - note this distinctive characteristic: loving others more than oneself! This “loving others more than oneself” is not momentary; over many lifetimes and countless eons, his mind has already become as such. Loving others more than oneself and fully possessing bodhicitta, there is no other means to save sentient beings except committing the act of killing. When such a situation is encountered, a Bodhisattva is thus permitted to do so solely for the benefit of others - this is permitted by the Buddha. [02:53]
Please pay attention to this crucial point: not all Mahayana practitioners are permitted to do so. Rather, it applies only to a certain type of individuals in a certain extreme situation, acting to save sentient beings. It is not a permission granted to all Mahayana practitioners to do so. If one is only able to study the Bodhisattva precepts but has not yet met the criteria for being granted permission, then this must not be done. There is another type: all the more so for someone who claims to be a Mahayana practitioner; that is, one who considers oneself to be a Mahayana practitioner; however, what is his actual situation? He does not uphold the Bodhisattva precepts; that is, he completely does not observe the precepts. Even if he exhibits a semblance of compassion or a semblance of bodhicitta, he absolutely must not do so! Pay attention! The important point: it absolutely must not be done! [03:44]
When it comes to the exceptions (or permissions) and prohibitions of the precepts, and adhering to or breaching the precepts, when encountering such difficulties, we really need to study the scriptures, heed the insights of virtuous teachers, and examine how Master Tsong-Kha-pa explained them. Only in this way can we clearly comprehend Buddha's teachings on the exceptions (or permissions) and prohibitions of precepts. This process calls for exceedingly and extremely deep and earnest learning and examination. We all know that a bodhisattva who has cultivated the Bodhisattva path through many lifetimes and countless eons harbors no thought of harming sentient beings in his mind, let alone engaging in such action. Because all of his actions are solely for the benefit of sentient beings, therefore, for the sake of such bodhisattvas, and only under especially exceptional and extreme circumstances, that the Buddha permitted this particular precept to be an exception. [04:23]
Let us return to discussing this case of the Buddha during his causal practice. I would like to ask everyone: "Was this action for the benefit of sentient beings?" Did you discuss it after you went back? Today, we will examine the sutra together. The story that Master shared originated from the Upāyakauśalya-sūtra, [or the Skill in Means Sutra], which was recounted by the Buddha himself. [04:57]
The Buddha narrated that sometime in the past, a group of five hundred merchants embarked on a voyage across the high seas in pursuit of treasures. Among them was a particularly stubborn, aggressive, and cruel merchant. He encountered these five hundred merchants at sea. Then, this cruel merchant conceived an evil intention: he wanted to murder them for their treasures. He schemed, thinking, "I should find a way to slay all these merchants, seize their treasures, and then return to Jambudvipa to enjoy the wealth all by myself.” [05:40]
At that time, among these five hundred merchants onboard was a merchant dealer named Shan-yu, known for his exceptionally kind and compassionate nature; he had deep sympathy and compassion for everyone. One day, while this merchant dealer, Shan-yu, was lying down resting, all of a sudden, a figure appeared in his dream; he dreamt of a sea deity; a sea deity appeared. The sea deity then said to the merchant dealer: "You ought to know that among these five hundred merchants, there is one whose nature is extremely cruel and vicious. He looks like this, like this, and like this; his name is such-and-such, so-and-so, and so on and so forth. He has conceived an evil intention to murder and rob. At this very moment, he is carefully thinking and plotting how to quickly kill all these merchants, seize their treasures, and return to Jambudvipa to enjoy them alone. Today, I am revealing to you his thoughts in detail. Can you please think of a way to stop this evil man from creating the karma of killing, so as to avoid falling to the hell realms and suffering the karmic consequences; besides, these merchants could stay alive. Why? That is because these five hundred merchants have already achieved abiding in irrevocable state of Anuttara-samyak-sambodhi. If that evil man commits the karma of killing these five hundred merchants who abide on the Bodhisattva path, he will fall into the hell realms with no hope of release. Therefore, you must think of a good solution to save him!" [07:45]
At this moment, the merchant dealer, Shan-yu, suddenly woke up from his dream. After waking, he became very anxious. He thought, “What can I do to prevent this evil person from committing the karma of killing and suffering the consequences of falling to the hell realms, while also ensuring these five hundred merchants can stay alive?” So, he began to think; he pondered for an entire day but he could not come up with a good solution at all. He continued to rack his brains; subsequently, he kept pondering and pondering. He carefully considered every possibility for seven days and seven nights, yet he still could not come up with a solution. The merchant dealer, Shan-yu, thought, “Right now I cannot think of a good solution, so I can only first kill the person who has developed the intention to murder! Once that evil person dies, he will not be able to commit the karma of killing, nor will he face the consequences of falling to the hell realms. Moreover, the rest can stay alive.” After thinking this over, the merchant dealer again considered: “If these five hundred merchants and I kill this evil man together, then all five hundred of them will also fall to the hell realms. I should instead arouse great compassion, and kill him by myself in order to save them! Even if, because of this karma of killing, I must endure the karmic consequences of the hell realms for hundreds of thousands of eons, I should willingly bear it. Today, by using this great compassionate means, I can prevent this evil man from committing the karma of killing and spare him the immeasurable suffering of the hell realms over countless eons, and also keep these merchants who abide on the Bodhisattva path safe and unharmed.” The merchant dealer, after thinking it through, devised a plan to kill that villain! After his death, the villain was reborn in the deity realm. [09:35]
How agonizing such a decision was! Concerning those five hundred merchants, do you realize who they eventually became? They are the five hundred future Buddhas of the auspicious eon. "In that lifetime, I was the merchant dealer, Shan-yu." This is what the Buddha said in the sutra. Then, the Buddha continued, "For one hundred eons, I have remained in samsara, saving and liberating sentient beings with great compassion through employing various skillful means.” [10:09]
This marks the end of the story. Now, reflect on this: What is a Bodhisattva? [10:20]
【广海明月 讲次: 0396】
讲次 | 0396 (2022-01-20 ~ 2022-01-23)
标题 | 《菩萨戒品释》：杀生戒之开遮
《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1月19日)
00:00
上一讲我们讨论的那个问题不知道你们讨论得怎样了？今天我们来看一看宗大师的《菩萨戒品释》中，有对于戒条的解释：00:15
又为利他而作杀生等业之身，旧译《集学论》说：“意谓未得大地，勤修六度行者，非许余人。”《新疏》说为已入大地。有说若已得大地，则又云修六度行，其言无义。故旧译为善，似为应理。然如前《集学论》引经所说，非未得地前略行六度便以为足，必须多劫修道，善巧方便成就大悲之菩萨众。此谓正受菩萨戒已，如理修学菩萨学处，具菩提心爱他过己，除杀生等更无救他方便。菩萨于此为利他故乃可开许，非开一切大乘之人。若仅能学菩萨律仪尚不开许，况诸自许大乘不护律仪，纵有相似悲心及菩提心，定不应作。譬如别解脱中，若病苾刍不非时食，于病有损，食则有益者，虽可开许，然余一切苾刍，皆应守护。02:05
这一段文我们简单地总摄一下，就是菩萨戒可以开杀生戒，但是到什么地步呢？要多生多劫地修菩萨道，然后善巧方便成就大悲的菩萨；也就是指受了菩萨戒之后，如理修学菩萨的学处，他具足了菩提心──注意这个特点──爱他胜自！这个“爱他胜自”不是刹那的，是多生多劫他的心已经成了这个样子。爱他胜自、具足菩提心，除了杀生以外再也没有救众生的其他方便了，遇到了这样的情况的时候，菩萨为了利他才被开许──这是佛开许的。02:53
注意！重点：不是开许所有大乘人都能这样做，是某一种人在某一种极端的情况下，他是为救众生；不是开许所有大乘人都能这样做。如果只是能学习菩萨律仪，还没有达到被开许的标准，这个是不能做的。还有一种，说更何况自许为大乘人，就是自己认为自己是大乘人，但实际上他的状况什么样？他不守护菩萨律仪，就是完全不护戒这样的。即使是有相似的悲心或者相似的菩提心，也一定不能做！注意！重点：一定不能做！03:44
所以到了戒律的开遮持犯、到这些难点的时候，其实我们要学习教典，看看善知识怎么说、看看宗大师怎么解释，这样的话，才能弄清楚佛陀所说这个戒律的开遮是怎么回事，要经过非常非常认真地学习和探讨。大家都知道，多生多劫地修菩萨行的菩萨，在他的心念中是没有任何伤害众生的念头的，更不要说那样的行为。由于他所有的行为都只是为了利益众生，为了这种菩萨，在特别特殊的极端的状态下，佛陀才开许这一条戒。04:23
那么我们可以再回头看佛陀在因地中的这个公案。想问大家说：“这个行为是不是为利众生呢？”你们回去有讨论吗？那么今天我们可以一起来看一下经典。师父讲的这个公案是出自《佛说大方广善巧方便经》，在《佛说大方广善巧方便经》中佛陀讲了这个故事。04:57
佛陀说：在过去世有五百个商人入海取宝了，那个时候就有另一个商人，他的个性非常地刚强、猛利、暴恶，他在海上遇到了这五百个商人。然后这个个性暴恶的商人就萌生了恶念，想要谋财害命。他就想：“我应该要想个办法杀害这些商人，夺取他们的宝物，然后返回南赡部洲独自享乐。”05:40
当时在这个五百个商人之中，有一位商主，他的名字叫善御，个性非常慈悲的一个人，对所有的人都心怀着深深的悲愍。这位善御商主，有一天就躺着休息，忽然在梦中有一个身影出现，他梦到了海神，海神现身了。海神就告诉商主说：“你要知道，在五百个商人之外，有一个商人生性暴恶，他的长相是这样、这样、这样，名字叫某某、某某、什么、什么，他生起了恶念想要谋财害命，正在紧凑地思考、计划，怎么样迅速地杀害这些商人，然后夺取他们的宝物，返回南赡部洲独自享乐。所以我今天把他的想法一五一十地告诉你，你可以想个办法，让这个恶人不要造下杀业，以免堕入地狱受报，而且这些商人都可以活命。为什么呀？因为这五百个商人，都已经对阿耨多罗三藐三菩提安住不退转了，如果那个恶人对于安住菩萨道的这五百个商人造下杀业的话，就会堕落在地狱中，永无出期，所以你要想个好办法去救他啊！”07:45
这个时候，善御商主从梦中突然就醒过来了。醒过来之后他就很紧张，他在想：“我有什么办法能让这个恶人不要造下杀业，免受地狱的果报，而且这五百个商人又可以活命呢？”所以他就开始思考了，思考了一整天，完全没有想到好的办法。然后他又继续地冥思苦想，结果他一直想、一直想，详尽地思考了七天七夜，还是没有想到办法。善御商主想：“我现在还想不到好办法，就只能先杀那个生起杀心的人了！一旦那个恶人死了就造不了杀业，也不会受地狱的果报，又可以让其他人活命。”商主这样想了之后，又考虑到：“我如果跟这五百个商人一起杀了这个恶人，那五百个人也会堕入地狱，我应该发起大悲心，为了救护他们，我自己去杀吧！即使由于这个杀业，让我在百千劫中感得地狱的果报，我也应当忍受。今天能以这样的大悲方便让这个恶人不要造下杀业，免受地狱无量劫的痛苦，又能让这些安住菩萨道的商人平安无事啊！”商主这样想完了之后，就想了办法杀了那个恶人哪！那个恶人命终之后就往生天界了。09:35
这是多么痛苦的一个抉择呀！当时那五百个商人，大家知道后来是谁吗？就是贤劫中的五百尊佛喔！“当时那位商主就是我。”这是佛在经典这样说的。然后佛陀又接着说：“我在百劫中身处轮回，以大悲心出生种种善巧方便救度众生。”10:09
这个故事讲完了。你们可以想一想：何谓菩萨啊？10:20