Lecture No. 0393
Great Ocean of Lamrim
Lecture No. 0393
Lamrim Volume 1: P47 L16 ~ L23
Date: 21 Feb 2022
Topic: Aspiration is the Key to Solving All Issues Faced by Living Beings
There is an imperative need to address the cycle of birth and death. Can the phenomena of birth and death truly be resolved? Furthermore, why is it possible to resolve these aspects of existence? Has anyone successfully managed to do so? If such a person exists, could they assist us [in resolving our own cycles of birth and death]? Who is the ultimate healer capable of curing our perpetual cycle of birth and death? What methods did they use? Are we eager to discover these methods? Is this not the underlying principle upon which all scriptural knowledge and experiential knowledge is built? What exactly is this fundamental principle? It is the resolution of suffering and the attainment of happiness. [00:44]
The matter of life and death is so significant! How can we possibly ignore it! Who can neglect it! [00:52]
Is perpetual suffering a result of the endless cycle of birth and death? Is that so? Why are birth and death considered the core cause of suffering? It is our afflictions that propel us into this cyclic existence, leading to various forms of suffering such as aging, illness, death, separation from loved ones, encountering unpleasant situations, and unfulfilled desires, among others. All these stems from our rebirth within samsara. Consequently, all sources of suffering are linked to birth and death. Therefore, what are the causes of birth and death? If the causes of birth and death cannot be eradicated, the cycle will continue indefinitely. Assuming the origin of endless birth and death stems from an irrational cause, does that imply our solution lies in identifying and eliminating this root cause, thereby potentially ending all sufferings associated with birth, aging, illness, and death once and for all? [01:50]
[The cause of our perpetual cycle of birth and death] is akin to a massive lock in the dark that keeps us securely bound within the continuous loop of existence. Trapped, we are condemned to endlessly repeat the cycle of birth and death countless times, powerless to escape this vicious cycle. What then is the key to breaking free? What is the secret code [that can release us from this cycle]? [02:10]
Question: What are the fundamental causes of birth and death? Can we fully resolve these causes? Is there a valid and justifiable basis for addressing them? What defines a valid and justifiable basis? A valid and justifiable basis would mean that we have a framework or reasoning that allows us to tackle the issues of birth and rebirth. Is this interpretation correct? If so, who talked about this framework? Who articulated this reasoning? Where did it originate from? This definitely originates from individuals who have successfully applied these principles in practice, thus gaining direct experience! Is this correct? Who are these eminent figures? They are the Buddhas and Bodhisattvas. How, then, did we learn about the approaches used by Buddhas and Bodhisattvas to address the issues of birth and death? This wisdom is passed down through an unbroken and pure lineage! [02:58]
Bodhisattva Nagarjuna’s Seventy Stanzas on Emptiness says: [V.3 p. 209]
The Teacher said that ignorance
Is the conception that, in reality,
Things are produced from causes and conditions.
From this, the twelve factors arise.
Through seeing reality, you know
That things are empty; ignorance does not arise.
This is the cessation of ignorance.
Because of this, the twelve factors cease.
Also his Fundamental Treatise says:
When ignorance is stopped
Compositional activity will not arise at all.
That which stops ignorance
Is knowing and meditating on reality.
By stopping this and that earlier factor of dependent-arising,
This and that later factor will not arise.
In this way you thoroughly stop
The whole mass of suffering.
Candrakirti also said in his Clear Words: “The conquerors have said that all afflictions are based upon delusion” [V.3 p. 206 LL.5]. Do you still remember what Je Tsong-kha-pa said in his In Praise of the Dependent Origination?
Whatever degenerations there are in this world,
The root of all these is ignorance;
You taught that it is the dependent origination,
The seeing of which will undo this ignorance.
[As demonstrated above,] there are many scriptures and commentaries giving such reasoning! [04:16]
Thus, the Buddhas and Bodhisattvas have taught us that the root of the [ceaseless cycle of] birth and death stems from our inverted grasping. When we encounter emerging conditions—where the mind meets external objects—we often mistakenly believe that these conditions and our mental perceptions are unconnected; that is, we assume the conditions naturally originate from external objects. It is precisely this misperception, that leads to all the suffering we are experiencing now. [04:41]
Consider this: Is there any possibility of negotiating when it comes to life and death? No matter how long we have lived, whether we like it or not, or how reluctant we are to leave, and despite the suffering we endure, is there truly any room for negotiation? There is simply no reasoning [for it]. So, we just go ahead with death? When our time arrives, we would depart from this world! Is there any conceivable way to bargain for more time? Can we reason it out with the lord of death? Can we convince the lord of death to retreat? Even eliminating the lord of death? [05:06]
Do you feel that [the concept of] emptiness is an earth-shattering revelation? Is there really a formula in life, who [possesses the knowledge to] craft this formula, one that could vanquish the lord of death? Who could guide me in writing it? Would we be filled with overwhelming exhilaration upon discovering it? Would we inwardly exclaim, "I want to join such a school! I yearn to learn how to compose this very formula — the formula that cuts through the cycle of birth and death!”? [05:28]
Has everyone noticed what we are learning these days? Why are we studying the Lamrim, the Ornament for Clear Knowledge, the Five Great Treatises, and the Stages of Clear Realization Gained on the Various Spiritual Grounds and Paths, among others? [All these efforts are directed towards] addressing our first pressing need - to resolve the pain that is inherent in the endless cycle of birth and death. Taking a broader view, [our ultimate goal is] to resolve the suffering of all living beings! [05:49]
What should we do about the endless cycle of birth and death? How do we address the pandemic? Energy crises? And the challenges of quarantine? We are all deeply troubled and perplexed by a multitude of issues and problems, aren't we? Master said [in teaching #392], “Practitioners of the Hinayana tradition might have a narrower view, believing that individual liberation can end the suffering of cyclic existence. Consequently, they focus solely on this goal, but they eventually realize that it is not sufficient. They come to understand that" essentially, in their journey towards enlightenment, they realize that “in order to fully remove all obstructions and achieve ultimate enlightenment, they must continue striving for this omniscient cause.” [06:27]
Please listen carefully to this section! According to the Buddha, the sight set by foundational practitioners does not go far enough. How do we view the challenges we face? We might consider them extremely insurmountable, but how to resolve them? We might think of countless solutions. However, have we considered seeking a solution passed down through a pure and authentic lineage — an ultimate solution? Is this explicitly mentioned in the text? [06:59]
Master said, "Seeking ultimate enlightenment means that settling for mere personal liberation is inadequate." This again reflects - aspiration. The Buddha expounded that all living beings would eventually achieve Buddhahood; inherent in each is the capacity for such enlightenment. Ultimately, every being will shift from the foundational path to embrace the Mahayana path. But why? It is because the Buddha would persuade us to aspire for the spirit of enlightenment. Why does the Buddha wish to inspire this spirit within us? Because he is our teacher, the teacher of all beings! [He is the] excellent teacher! And why should we heed the advice of the Buddha? Because he knows how to fully liberate from suffering and how to achieve true happiness, he has the experience! Because this teacher is exceptionally brilliant! [07:48]
In reference to this ultimate objective, the Hinayana and Mahayana vehicles share the same goal. This is why Master stated, “With this realization, it becomes clear that any apparent contradictions between the precepts of Mahayana and Hinayana are superficial, with no real contradictions in their deeper meanings." Both paths are designed to assist sentient beings in alleviating suffering and achieving happiness. Consequently, Master advised, “Therefore, as earnest practitioners, we should embrace the teachings of the Mahayana. This recognition removes any obstacles or hindrances completely.” [This leads us to question:] could our current frustrations and barriers stem from a lack of understanding or proficiency in learning [this teaching]? [08:21]
Has everyone realised that to address the issue of all living beings, we must cultivate the spirit of enlightenment and follow the Mahayana path? Do we believe that aspiring to this spirit of enlightenment is the crucial step towards resolving the issue of cyclic existence of all beings? [Why should we be convinced of this?] Because these are the profound insights from the Buddha that surpass human experience — these teachings are unprecedented and previously unknown to us until introduced. How do we tackle the cyclic existence issue for all living beings? [Let me] emphasize it once more: how do we resolve the problems of all sentient beings? [The answer is:] to aspire for the spirit of enlightenment - to benefit all living beings, it is essential we attain Buddhahood! This represents the experience taught by the Buddha, who himself achieved this state. So, should we learn [from him]? Absolutely [, we should]! [09:13]
Master stated: this is “a valid cognition that resonates with our mental continuum. Through this understanding, one can ascertain the level of personal cognition achieved.” [Initially,] we may find it challenging to comprehend Master's statement, but through persistent study and application of his teachings [, our understanding will deepen]. What does this valid cognition imply? You will intuitively grasp its meaning once you attain that level! [09:36]
What does it mean when Master asserted that it may appear to be contradictory, but actually “with no real contradictions in their deeper meanings”? [My understanding is that] when we actively implement the teachings of the Buddha through both physical and mental efforts, we ultimately uncover the truth — in order to address the problem of cyclic existence for all beings, we must aspire for Bodhicitta! Eventually, everyone will be on the path toward achieving Buddhahood. Why [is this the case]? Simply because no living being wishes to endure suffering; instead, every being wishes for happiness. All beings strive to eliminate even the smallest trace of suffering and to attain complete and lasting joy. [10:21]
As Master previously pointed out: if we understand the workings of the Buddha Dharma, who would not wish to embrace its teachings? Likewise, if every sentient being recognized the value of the spirit of enlightenment, who would not aspire to cultivate it? Thus, we must face the pressing and profound question: how do we address this issue? The solution is clear -aspire for Bodhicitta! [10:44]
【广海明月 讲次: 0393】
讲次 | 0393 (2022-01-10 ~ 2022-01-12)
标题 | 发心是解决一切众生问题的出路
《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
要解决生死问题，生死能解决吗？生死为什么能被解决？有解决了生死的人吗？如果有的话，他会帮我们吗？那能够医治生死之病的大医王又是谁？他用什么办法解决？我们会不会迫切地想要知道？这一切难道不是整个教证法建立的基础吗？建立在什么上？就是解决痛苦，达到快乐。00:44
生死事大，岂能无视！谁能无视！00:52
无穷的痛苦是生死带来的吗？是这样的吗？为什么痛苦的根源是生死呢？由于烦恼而受生在轮回中，才会有种种的痛苦──老、病、死、爱别离、怨憎会、求不得的种种痛苦，全部都是因为我们在轮回中受生，所以一切的痛苦源自于生死。那么生死的根源又是什么呢？如果生死的因无法解决，那么生死也无法被解决；如果生死是源于一个非常不合理的因的话，那是不是只要我们找到那个最根本的因，把它解决掉，生老病死的种种痛苦就都能一并解决？01:50
好像一把黑暗的大锁，牢牢地把我们锁在生死中，我们打不开它，就只能沿着生死的既定方向不停地经历生死、生死、千生万死，走不出这个轮转生死的怪圈。怎么解锁？密码是什么？02:10
请问：生死的根本是什么？这个根本可以被彻底解决吗？有依据吗？什么叫依据？依据这样的道理可以解决生死，这叫解决生死的依据，对吧？那么这个依据是谁讲的？出自于何人？哪里来的？一定是使用过这种方法成功了的人，他才有经验嘛！对不对？那是谁呢？是佛菩萨！那佛菩萨解决生死的办法我们怎么会知道呢？清净传承，从未断绝！02:58
龙树菩萨所写的《七十空性论》说：“因缘所生法，若分别真实，佛说为无明，彼生十二支。见真知法空，无明则不生，此是无明灭，故灭十二支。”《中论》说：“若永灭无明，诸行当不生，能灭无明者，由知修真实。由前彼彼灭，后彼彼不生，纯一大苦蕴，皆当如是灭。”还有月称论师他的《明显句论》也说过：“诸佛说一切，烦恼皆依痴。”记不记得宗大师写的《缘起赞》中怎么说啊？“世间所有诸衰损，其根乃为无明暗，由何观照能还灭，是故宣说缘起法。”太多的经论中都在讲说这样的道理！04:16
所以佛菩萨告诉我们说：生死是源自于颠倒的执着。当我们对境的时候、心对到境的时候，会自然地认为境跟我们的心的安立是没有关系的，是从境那方面自然成立的。正是因为这样的执着，导致了我们现在感受到的所有痛苦。04:41
想一想：什么？生死还有道理可讲吗？不管活了几岁、不管想不想死、不管多么舍不得、不管多么痛苦，有没有理由？没有理由的。就得去死吗？时间到了就会死啊！这里还有为什么吗？有道理可讲吗？可以跟死主讲道理吗？可以说服死主退却吗？甚至可以消灭死主？05:06
大家觉不觉得空性是一个惊天动地的发现啊？有这样的生命程式码可以消灭死主，谁会写？谁可以教我写？我们会为此惊喜万分吗？我们会不会在心里呐喊说：“我要上那样的学校！我要学写那样的程式──灭除生死的程式！”05:28
那大家有没有观察一下，我们现在有没有在学？学《广论》、学《现观》、学五大论、《地道建立》等等，为什么呀？满足我们的第一需要──解决生死之痛啊！再看得远一点，解决一切众生的痛苦！05:49
生死问题怎么办？疫情怎么办？能源危机怎么办？甚至隔离怎么办？大家都在苦恼着很多、很多问题吧？师父说：“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”，就是还是要发心度芸芸众生，所以“还是为了这个”。06:27
仔细听这一段哦！连小乘行者，佛陀都认为他看得不够远，那我们当下看待这些问题的目光呢？我们就觉得我们现在遇到的问题非常地大，怎么解决呢？想各种办法。有没有想一种清净的、有传承的、究竟的解决办法呢？此处有没有标示呢？06:59
所以师父说：“既然你要解决大的，当然你不能做一点点小事情”，这里边又出现了──发心。佛陀说到最后所有的众生都会成佛、都有能力成佛，所以还是会回小向大。因为什么？佛陀会劝我们要发菩提心啊！那佛陀为什么要劝我们发菩提心啊？佛陀是我们的老师、是众生的老师啊！善知识啊！那我们为什么要听佛陀的劝呢？因为佛陀才知道怎么究竟地离苦、怎么究竟地得乐，他有经验啊！因为这个老师实在太高明了！07:48
从这个目的上讲确实是一样的，所以师父说：大、小乘的戒律在行相上看起来是违背，但真实的意义是完全不违背的，都是为了众生离苦得乐。所以师父说：我们真正要修学就要学这个，学到了这个、认识了这个以后，一点障碍都没有。那我们现在处处碰壁，是不是还是没有学懂、没有学会呢？08:21
大家有没有发现要解决一切众生的问题要发菩提心、要走大乘？可以信任发菩提心是解决一切众生问题的出路吗？因为这是佛陀的洞见啊！超越于我们的经验之外，闻所未闻，在没有听闻之前是不知道的。怎么解决一切众生的问题？再说一遍，怎么解决一切众生的一切问题？发菩提心──为利有情愿成佛！这是佛陀教导我们的经验，他已经成功的经验，那我们要学习吗？一定要！09:13
师父说：这个认识需要内心相应的这个量，到那个时候自然就晓得心里是什么量。我们可能对这句话不太了解，但是我们可以透过长时间地学习去了解，甚至实践师父的这句话。这个量到底是什么？心领神会到时候就知道了！09:36
至于什么是戒律上看起来行相违背，但真实的意义却是不相违背的？我们在实践佛法的时候，透过身体力行，最终会发现那个真理──要解决一切众生的一切问题，就是要发菩提心啊！大家最终都是要朝着成佛的目标走去的，为什么？因为没有一个众生想要痛苦，所有的众生都想要快乐；所有的众生都不想要一丝丝的痛苦，想要达到圆满的快乐。10:21
师父也曾经说过：如果了解了佛法是这样的，有谁会不想学吗？如果了解了发菩提心是这样的，有谁会不想发吗？所以怎么样解决现实及久远的问题呢？在此处标示得是非常清楚的──发菩提心吧！10:44