Lecture No. 0397
Great Ocean of Lamrim
Lecture No. 0397
Lamrim Volume 1: P47-L16 ~ L23
Date: 23 Jan 2022
Topic: Bodhisattvas are Dedicated in Benefiting Others Always
Hello, everyone! It is time for our Lamrim study session once again. I encourage everyone to sincerely cultivate your Mahayana aspiration. Today, we will proceed with listening to the recording of Master's commentary. Everyone should remain attentive throughout the session! [00:19]
[6A 26:35 ~ 6A 27:22]
Next, let’s see, therefore, in this situation, we know that, apart from this exception, eager for the sake of self-benefit – less involvement, activity, and desire… other than self-benefit, [the Mahayana practitioner] needs to study all the Hinayana teachings, needs to learn them all. This is why, in Mahayana, the reference of “complete and extensive treasury” means Mahayana, and in Mahayana it covers the Tripitaka extensively. Theoretically, Mahayana covers Mahayana alone, and does not cover Hinayana, but [Mahayana] also studies Hinayana teachings, this is the reason. For you have to study Hinayana teaching; after learning and understanding, help those [Hinayana practitioners]. By then, you know what the difference is, this is the cause [of why Mahayana needs to study Hinayana], and it is the reason. [01:07]
Do you remember which part of the Lamrim commentary is Master explaining? Let us review the text together [V.1 p.47]: "There are shared and unshared paths to enter the Mahayana. Since the shared are those things that come from the scriptural collections of the Hinayana, how could they be something to set aside? Therefore, Mahayana followers must practice all those things taught in the Hinayana scriptural collections, with only a few exceptions, such as diligently seeking a blissful peace for oneself alone. This is the reason for extensively teaching all three vehicles in the very vast scriptural collections of the bodhisattvas.” [01:59]
Over here, Master mentioned the distinctions between the Mahayana and Hinayana again and again. He emphasized the term “eager for the sake of self-benefit" take heed！ "What does 'eager' refer to?" Specifically, it refers to the eagerness in renunciation, correct! Where do Hinayana practitioners eager to renounce from? They focus on achieving personal liberation from the cyclic existence. The eagerness for liberation from birth and death is intrinsically self-beneficial, a focus which is notable and commendable for its emphasis on benefiting oneself. Because of this strong inclination toward personal benefit, [Hinayana practitioners] aim “less involvement, activity, and desire." This approach is not for Bodhisattvas to learn. Why is it [the case]? If [Bodhisattvas were] to adopt a stance of minimal involvement and activity and desires, they would not be able to assist others, correct? This cannot be emulated. Other than this mindset of the Hinayana practice is not recommended, Mahayana practitioners are encouraged to study all the teachings of the foundational vehicle/Hinayana comprehensively. Master clarified that: “This is why, in Mahayana, the reference of “complete and extensive treasury” means Mahayana, and in Mahayana it covers the Tripitaka extensively. Theoretically, Mahayana covers Mahayana alone, and does not cover Hinayana, but [Mahayana] also studies Hinayana teachings, this is the reason. For you have to study Hinayana teaching; after learning and understanding, help those [Hinayana practitioners]. By then, you know what the difference is, this is the cause [of why Mahayana needs to study Hinayana], and it is the reason.” [03:25]
Then why do Bodhisattvas need to study the teachings [of the foundational vehicle]? Did you listen to the explanation by Master just now? He stated, “after learning”, take heed! “and understanding, help those [Hinayana practitioners].” Why is it essential for Bodhisattvas to learn [these foundational principles]? Unlike pursuing immediate self-benefit, Bodhisattvas engage deeply with these teachings to understand and help others more effectively. Here, "others" encompasses all living beings! Throughout their training, especially during the study of foundational teachings, would [Bodhisattvas] adopt a mindset characterized by minimal engagement and activity, and desires? Is it likely they will learn such an approach? This is not what the Bodhisattva should learn, they should not learn [self-benefitting] while [training to] benefit others. In his commentary, Master explicitly outlined the differences between the two vehicles for us. Did you grasp [his distinction] clearly? [04:13]
In his work titled the Basic Path to Awakening: Commentary on Asanga's Chapter on Ethics, Lama Tsong-kha-pa stated, "The reason sravaka practitioners stand out is their focus on self-benefiting and personal discipline, often sidelining the welfare of others. They engage minimally in altruistic activities, deeming their approach sufficient. This contrasts with the Bodhisattvas, who prioritize the welfare of all living beings over personal gain. Unlike the sravakas, who might have limited objectives and actions, Bodhisattvas are celebrated for their lofty aspirations and expansive deeds.” [04:48]
Let us explore the meaning of these [above]. It suggests that the primary focus of sravaka practitioners is on self-benefiting, as they concentrate on refining their own behavior and consequently neglect the welfare of others. As a result, they reduce their engagement in various activities and minimize their attachment in involvements, activity and desires. This approach is deemed outstanding for them. However, the goals of Bodhisattvas are primarily committed to the benefit of others; their only aim, regardless of their circumstances, is to benefit and bring happiness to all living beings. Therefore, if Bodhisattvas were to limit their involvements, activities and detach from their desires [in pursuit of helping others], such behavior would not be considered exemplary. This illustrates a fundamental contrast between the Mahayana and the Hinayana. Practices that are highly valued in the Hinayana tradition might contravene the principles upheld by a Bodhisattva in the Mahayana tradition, specifically the violation of Bodhisattva precepts. [05:36]
Then, what does the phrase " less involvement, activity, and desire" signify? In the Basic Path to Awakening, the terms are elaborated as follows: “'Less involvement’ equates to having fewer attachments. ‘Less activity’ implies possessing minimal material belongings. ‘Less desire’ refers to residing within the noble family characterized by contentment with basic necessities such as simple robes, alms, modest shelter; being contented, to delight in diligent cultivation and renunciation is called the 'Four Noble Seeds’.” Let us delve deeper into these concepts. "Less involvement" indicates less attachments, highlighting the virtue of being satisfied with fewer desires. "less activity" underscores the principle of minimal material ownership. "Less desire" suggests that Bodhisattvas possess the noble qualities which include contentment with coarse garments, contentment with simple food, contentment with basic bedding, and a diligent cultivation focused on overcoming afflictions. These are the four noble seeds, the four distinguishing qualities of the sages. [06:41]
It is evident that one’s (Hinayana) renunciation is very pure, however, the Bodhisattva’s renunciation is also extremely pure. The wonderful qualities cultivated through [Hinayana] meditation training are essential for supramundane Bodhisattvas as well. This is because, without these qualities, Bodhisattvas would not be able to comprehend or assist others effectively. So, everyone can see that practitioners maintain contentment with minimalistic living conditions, such as coarse clothing, simple food, and basic bedding, showing not much desire [for material goods]. Instead, what are they seeking? Their focus is dedicated to diligently meditating/cultivating on how to eliminate afflictions. They are uninterested in food, clothing, bedding. These four noble qualities mirror those of the sages and are truly commendable! [07:28]
However, one question arises here: how should the monastics practice? Since there are monks' precepts, nuns' precepts, and Bodhisattva precepts? This means one must conform to both the monastic precepts and the Bodhisattva precepts - understanding when to uphold, when to adapt, and when an infraction occurs, it requires diligent study of the precepts. However, the most important thing here, whether for lay practitioners or monastics, the motivation of “to benefit all living beings”, is both very precious and significant. [Why is this so important?] It is because such an aspiration is the fundamental qualification for being recognized as a Bodhisattva and as a practitioner of Mahayana. [08:04]
【广海明月 讲次: 0397】
讲次 | 0397 (2022-01-24 ~ 2022-01-26)
标题 | 菩萨利他为胜
《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 26:35 ~ 6A 27:22
手抄页/行 | 第1册 P176-LL5 ~ P177-L1 ( 2015、2016 南普陀版)
手抄段落 | 那么下面我们看……这个就是它的原因。
(更新日期: 2022年2月9日)
00:00
大家好！又到了我们一起学习《广论》的时间了，请大家殷重地发心。今天我们开始一起再继续听师父的带子，听的时候大家要专注！00:19
那么下面我们看，所以说在这种情况之下，那我们晓得除了这个特别的，为了他急求自利的这个“少事、少业、少希望住”，只管他自己的那个东西以外，其他的小乘人的都要学，都要学。这个是为什么在大乘，所谓“方广藏”就是大乘，大乘当中它广说三藏，照理说它大乘嘛就说大乘的，小乘不要讲啊，但是它小乘也讲，原因就这个道理。因为你一定要学，学了以后，了解，帮他们，而且你那时候晓得里边的差别何在，那这个就是它的原因，这个就是它的原因。01:07
大家还记不记得这一段师父的解释是解《广论》哪一段文的？可以和我一起看一下：“趣入大乘道者，有共不共二种道。共者即是劣乘藏中所说诸道。此等何因而成应舍，故除少分希求独自寂静乐等不共者外，所余一切，虽大乘人亦应修持。故诸菩萨方广藏中，广说三乘，其因相者亦即此也。”01:59
在这里边又再再地提到了大小乘的差别。说“急求自利”，注意！这个“急”字，急着做什么呀？出离，对吧！急求出离。从哪里出离？从生死中出离。那么急求自利，从生死中出离这件事就是利益自己，所以他的利益自己是很高妙的──是针对自利。急于求得自己的利益的，他要“少事、少业、少希望住”，这一点菩萨不能学。为什么呢？因为如果在利他的事业中少事、少业、少希望住的话，就帮不到别人了，对吧？这点不能学；但其他小乘人要学的菩萨都要学。所以师父说：“这个是为什么在大乘，所谓‘方广藏’就是大乘，大乘当中它广说三藏，照理说它大乘嘛就说大乘的，小乘不要讲啊，但是它小乘也讲，原因就这个道理。”03:25
那菩萨为什么要学啊？有没有刚才听到师父解释？师父说：“学了以后”，注意！“了解，帮他们。”菩萨为什么要学？不是为了急求自利，是为了了解、帮忙别人。这个别人是指一切有情喔！但是学的时候──学小乘的时候，会不会学少事、少业、少希望住呢？会不会连这个都学？菩萨是不应该学的，在利他中是不应该学的。这里边师父把这两点差别为我们讲得还是非常清晰的，有听清楚吧？04:13
在宗大师写的《菩提正道菩萨戒论》──可以简称为《菩萨戒品释》──那里边有说到：“此中理由，谓诸声闻自利为胜，修自调伏，不顾利他，故于利他少事住等，可名为妙，非诸菩萨利他为胜，于一切种唯为利乐一切有情，于利他中少事业等，得名为妙。”04:48
如果我们理解一下是什么意思呢？就是声闻是以自利为主，修习自我调伏，不顾利他，所以对于利他的事情就少事、少业、少希望住，这可名为妙；不像菩萨是以利他为主，在任何情况下唯为利乐一切有情，菩萨如果在利他中少事、少业、少希望住，就不名为妙了。所以这是大乘者和小乘的一个非常大的差别。这个问题在小乘里可名为很殊妙的，但在大乘里可能就是会犯戒的、犯到菩萨戒。05:36
那么“少事、少业、少希望住”是什么意思呢？在《菩萨戒品释》中有说：“其少事，谓少欲。少业，谓不执持众多资具。少希望住，是住圣种，谓于少许粗恶衣、食、卧具，便能知足；乐勤修断，名四圣种。”理解一下：“少事”就是指少欲，少欲知足；“少业”是指不可以拥有众多的资具；“少希望住”是指安住于圣者的种姓。那么圣者的种姓就有四个：对于少许粗恶的衣服知足、对于少许粗恶的饮食知足、对于少许粗恶的卧具知足、好乐勤修断除烦恼，这四个就是圣者的种姓。06:41
可以看出来他出离心是非常地皎洁，但是菩萨的出离心也是非常非常皎洁，这里边这些美好的修道的出世功德菩萨也都是要具备的，因为如果不具备也无法了解和帮忙别人。所以大家可以看到少许粗恶衣服知足、少许粗恶饮食知足、少许粗恶卧具知足，他对这个没有什么希求；但是对什么有求呢？就是勤修断烦恼这件事他非常非常地好乐，对这些饮食、衣服、卧具，他没有什么兴趣。这四个就是圣者的种姓，也是很令人钦佩啊！07:28
但是这里边有一个问题，就是出家菩萨要怎么做呢？又有比丘戒、比丘尼戒，又有菩萨戒，这个就是要符顺于比丘戒和菩萨戒，开遮持犯就要好好学戒。但是这里边可能最重要的是，无论在家、出家，“唯为利乐一切有情”这个动机是非常地珍贵而且重要，因为只有这样的发心才能名为菩萨，才是趣向于大乘人。08:04