Lecture No. 0398
Great Ocean of Lamrim
Lecture No. 0398
Lamrim Volume 1: P47-L24 ~ L26
Date: 09 Feb 2022
Topic: The Potential to Achieve Buddhahood: Knowing How to Eliminate Non-Virtuous Acts and Engage in Virtuous Actions
[6A 27:22 ~ 6A 28:21]
[00:00]
Great! Let us continue listening [to the] subsequent [commentary recording].
Furthermore, [V.1 p. 47]
Let’s continue!
a perfect buddha has not extinguished just a portion of faults and accomplished a mere portion of good qualities, [V.1 p. 47]
What defines a Buddha? A Buddha is epitomized as "Perfect in true wisdom and achieve thorough enlightenment." This signifies that a Buddha possesses knowledge that is completely impeccable and devoid of any imperfections. "Perfect in true wisdom" entails having fully developed wisdom, while "achieve thorough enlightenment" refers to a state of genuine awakening. Such a combination of perfected wisdom and true enlightenment underscores the essence of what it means to be a Buddha. It is this unique and supreme awakening that classifies as peerless and perfect in terms of wisdom and enlightenment. If a practitioner has not yet achieved this state of "ultimate, true awakening," which is achievable by sravakas or practitioners of the foundational vehicle. Therefore, a Buddha’s actions are perfectly flawless, and he simultaneously cultivates all virtuous qualities to their highest degree. In essence, a Buddha does not merely eliminate a small number of faults or achieve only a slight measure of virtue. Rather, his attainment encompasses the full removal of flaws and the complete realization of every good quality.
but rather has extinguished all types of faults and accomplished all types of good qualities. [V.1 p. 47]
This is it [how magnificent the Buddha is]! [01:05]
After analyzing the distinctions between Mahayana and foundational/Hinayana vehicles, the text asserts that "a perfect buddha has not extinguished just a portion of faults and accomplished a mere portion of good qualities...." Master posed the question: "What defines a Buddha?" This [prompted the mention and] appearance of the name "Buddha". Just as when we study Lamrim at the beginning, [upon our first encounter with the term "Buddha" in the Lamrim studies, we] would also [naturally] question: What is “Buddha”? Why is he referred to as "the Buddha?” Upon hearing this rare and uncommon name, our curiosity to understand more would lead us to further ask, explore and learn about him. So, how should we proceed? It is by studying the sutras and scriptures! Numerous sutras and commentaries elucidate why the Buddha is so named. One notable sutra is the Ten Epithets of the Buddha, [translated into Chinese by Minister T'ien Xi-zai during the Northern Song dynasty], which provides detailed reasons for the ten epithets bestowed upon the Buddha. In this section of the Lamrim text, [Je Rinpoche] refers him to be the "perfect Buddha," aligning with the third epithet of the Tathagata. This term is also interpreted as "Perfect in true wisdom and true enlightenment.” [02:11]
The sutra states: “What is perfect in true wisdom and true enlightenment? The Buddha explained that: ’the Tathagata possesses omniscience and has achieved a state of complete knowledge. He utilized the four applications of mindfulness, the four right abandonments, the four supports of the miraculous abilities, the five powers, the five strengths, the seven elements of enlightenment, the noble eightfold path, [which encompass 37 Factors of Enlightenment], along with the twelve dependent origination and the Four Noble Truths. The Buddha enlightens all beings without distinction, aiding their awakening by dispelling ignorance. This allows them to progress through the stages of stream-enterer, once-returner, non-returner, and arhatship. They gain the threefold knowledge: [recollection of past lives, clairvoyance, and the extinction of the contaminants], as well as six types of super-knowledge, [which include psychic powers, the divine eye, the divine ear, knowledge of other’s minds, knowledge of past lives, and knowledge of the cessation of contaminants]. Furthermore, he diligently pursued the ultimate Mahayana goal, advanced through all spiritual levels or bhumis, eradicated all mental obstructions, and attained supreme enlightenment. Therefore, he is hailed as Perfect in true Wisdom and true Enlightenment.’” [03:09]
[Let us] revisit Master’s elucidation: “'Perfect in true wisdom and achieve thorough enlightenment.’ This signifies that a Buddha possesses knowledge that is completely impeccable and devoid of any imperfections. ‘Perfect in true wisdom’ entails having fully developed wisdom, while ‘achieve thorough enlightenment’ refers to a state of genuine awakening. Such a combination of perfected wisdom and true enlightenment underscores the essence of what it means to be a Buddha. It is this unique and supreme awakening that classifies as peerless and perfect in terms of wisdom and enlightenment.” [Despite] listening to [this detailed explanation], confusion still prevails among us regarding the precise meaning of being absolutely flawless or entirely free from imperfections—what do that entail? Master then further clarified: “Therefore, a Buddha’s actions are perfectly flawless, and he simultaneously cultivates all virtuous qualities to their highest degree. In essence, a Buddha does not merely eliminate a small number of faults or achieve only a slight measure of virtue. Rather, his attainment encompasses the full removal of flaws and the complete realization of every good quality”! [04:06]
Before we had the opportunity to deeply study the sutras and scriptures, for our understanding of the Buddha's epithets, it should be very hard to comprehend from the perspective of "Perfect in true wisdom and achieve thorough enlightenment". Previously, [particularly in Asia], our engagement [with Buddhism] primarily involved visiting monasteries to worship the Buddha and take refuge in the Three Jewels, we perceived the Buddhas and Bodhisattvas are analogous to the sun or the moon [high up] in the sky, brightly radiant, casting a warm light [upon us] but remain lofty and unattainable. We revered and worshipped them, yet it never crossed our minds that through our persistent effort in cultivation, achieving such a state one day was also possible. Ordinary beings [like us], if without the Buddha's guidance, dare not dream of achieving such attainment. [04:53]
Yet, take heed! [one noteworthy point to consider is when Master elucidated,] “In essence, a Buddha [does not merely eliminate a small number of faults or achieve only a slight measure of virtue. Rather, his] attainment encompasses the full removal of flaws and the complete realization of every good quality." Does this explanation from the Master inspire and invigorate you? Do you feel, Hey! I can do this too! That is, I can also rectify what is unwholesome, strive for what is wholesome, and want to cultivate more virtues, regardless of the level of the virtues, and I also wish to practice [and pursue them fully]! [I will] correct non-virtuous actions and develop virtuous qualities! Even if the fault [we] eradicate is minimal, or the virtuous/kind act we achieve is trivial, it still counts as abstain from non-virtue and cultivate virtue! [05:29]
Can we discover a glimmer of hope here, feeling very inspired that “this is also within my capability”? Yet, how can an ordinary person, burdened with mountainous afflictions, be able to attain the goal of eliminating all imperfections and perfect all virtues? How do [we] reach such an ultimate limit? But the Buddha achieved this remarkable state, he totally eradicated all flaws and perfected all virtues; [What about us?] We are [akin to toddlers] learning to walk, this too is a process of eliminating imperfections and fostering virtues. However, could such an epithet be akin to the moon reflected in water, even if the water we encounter is [merely] a brook, sitting beside it allows us to touch the moon's reflection. While the reflection of the moon in the brook is not the actual moon in the sky — merely a mirror image of the moon — it is nevertheless right by my side, so close [and tangible]! I can even feel the coolness and radiance [emanating] from the moon's image too. [06:38]
Hence, from this perspective, is it reasonable to contemplate whether all sentient beings possess the potential to attain Buddhahood? [Why might we consider this possibility?] The answer lies in our ability to eliminate flaws and cultivate virtues too! By adhering to the teachings of the Buddha, we strive to eliminate as many imperfections as possible while committing ourselves to numerous virtuous actions. Reflecting on the epithets and virtues of the Buddha, [it becomes evident that] ordinary sentient beings indeed have the potential to attain Buddhahood! [07:01]
【广海明月 讲次: 0398】
讲次 | 0398 (2022-01-27 ~ 2022-01-30)
标题 | 会断恶修善，就有可能成佛
《广论》段落 | P9-L13 ~ P9-L13 复次正遍觉者……周遍圆满一切种德
音档 | 6A 27:22 ~ 6A 28:21
手抄页/行 | P177-L2 ~ P177-LL1 ( 2015、2016 南普陀版)
手抄段落 | 复次……这样的！
(更新日期: 2022年2月9日)
00:00
好！我们接着往下听。
复次
继续下去，
正遍觉者，非尽少过，圆少分德。
什么才是佛陀？“正、遍”，绝对没有一点错误，而且绝对没有一点的遗漏。正是正确，遍是圆满，这个正觉、遍觉，这个才是佛陀，这个才是佛陀，这样的觉才叫无上正等正觉。你没有这个“遍”的话，这个声闻二乘也有的。那么所以这个佛陀做的事情，是所有的过失是彻底尽除，所有的功德是彻底地圆满，他不是尽一点点的过，不是满一点点的德。
是遍断尽一切种过，周遍圆满一切种德，
这样的！01:05
在抉择了大小乘的差异性之后，这里边出现了“正遍觉者，非尽少过，圆少分德”。师父问：“什么才是佛陀？”佛陀出现了！像我们一开始看到《广论》的时候，也会想问：什么才是佛陀啊？为什么他会称为佛陀呢？当我们听到了这个稀有的名称，我们想去了解就会问，很想知道。那么怎么办？就看经典啊！很多经论中都有解释为什么佛陀会称为佛陀。那么有一部经是《佛说十号经》，有解释佛陀为什么会有十个名号。而此处在《广论》中解释他是“正遍觉”，是如来十号中的第三个名号，又可以译为“正遍知、正等觉”。02:11
经文中说：“云何正等觉？佛言：‘如来具一切智，于一切处无不了知，以四念处、四正断、四神足、五根、五力、七觉支、八圣道、十二缘生、四谛法等如是之法，平等开觉一切众生，令起智断惑，证须陀洹果、斯陀含果、阿那含果、阿罗汉，具三明、六通，复于大乘作意思求，历修诸地，断尽结习，成无上觉，此名正等正觉。’”03:09
回到师父的解释：“‘正、遍’，绝对没有一点错误，而且绝对没有一点的遗漏。正是正确，遍是圆满，这个正觉、遍觉，这个才是佛陀，这个才是佛陀，这样的觉才叫无上正等正觉。”听了这个我们还是有点不清楚，因为绝对没有一点错误和没有一点遗漏是指什么呢？接着师父就又解释了，师父说：“佛陀做的事情，是所有的过失是彻底尽除，所有的功德是彻底地圆满，他不是尽一点点的过，不是满一点点的德。‘是遍断尽一切种过，周遍圆满一切种德’，这样的！”04:06
在以前我们没有机会详细地学习教典的时候，我们对佛陀名号的理解，应该很难从这个正遍觉的角度理解。那个时候大家都知道去寺院里拜佛、受三皈，我们都觉得佛菩萨就像天上的太阳或月亮一样，光明照耀但难以企及，是我们崇拜、礼敬的，但是我们想不到，我们经过努力地勤修，有一天也能成就这样的果位。凡夫是不敢作这样的梦的，如果没有佛陀的引导。04:53
但是，注意！“佛陀做的事情，是所有的过失是彻底尽除，所有的功德是彻底地圆满”，师父这样的解释，你会不会怦然心动？会不会觉得：哎，我也会做这样的事情欸！就是我也会改过、向善、想要修功德，不管是什么层次的功德，我也想要修啊！改过向善啊！哪怕是微小的断除一个小的过失、成就一个小的善行，也叫断恶修善啊！05:29
在这里会不会发现一种非常令我们觉得“我也可以做”的一点点的希望？可是一个烦恼重重的凡夫，怎么能够做到把所有的过失都断除、所有的功德都圆满呢？做到这种极限中的极限？但是佛陀做到了这种高度，他把所有的过失都彻底断掉、尽除了，所有的功德都圆满了；而我们正在蹒跚学步，也是断恶修善。但是这个名号会不会就像天上的月亮映到了水里，哪怕我们的水是一个小溪水，那我们坐在溪水边，手可及月。虽然那溪水中的月亮不是天上真的月亮，是月亮的投影，但是也在我身边，离我很近啊！我也感受到它的清凉、它的光芒。06:38
所以从这一点，我们会不会觉得众生成佛是有可能的？因为我们也会断恶修善啊！我们在导师的引导下，会想要断很多很多恶、修很多很多的善。从这样一个佛陀的名号的功德去想的话，众生是有可能成佛的哟！07:01