Lecture No. 0259
Global Lamrim II
Lecture No. 0259
Tape No | 4B 14:39 ~ 17:13
Lamrim Volume 1: page 36L5
Date: (2020-09-21 ~ 2020-09-23)
Topic: Benefiting all beings, self and others, starts from the good qualities of scriptural knowledge and experiential knowledge of Buddha Dharma (1)
Great! Let’s continue listening to the recording of the Master’s commentary. [4B 14:39 ~ 17:13]
B. How upon that basis he gained good qualities
1. How, upon knowing many texts, he gained the good qualities of scriptural knowledge
2. How, engaging in proper practice, he gained the good qualities of experiential knowledge
The first section is about Master Atisha’s family background, describing his excellent family lineage. The second is about how he studied and practiced Buddha Dharma. There are two steps in terms of one’s learning Buddha Dharma: scriptural knowledge and experiential knowledge. Scriptural knowledge is the cause; that is, the proper, thorough understanding of the teachings serves as the cause, and then one must abide by the teachings to practice accordingly so as to produce the effect. Thus, scriptural knowledge and experiential knowledge have a reciprocal cause-and-effect relation. By the same token, if you lack a clear understanding of this concept, your practice will be flawed. So when Lama Tsong-kha-pa composed this text, he said in the Prologue [V. 1 p. 33], “Nowadays those making effort at yoga have studied few [of the classic texts], while those who have studied much are not skilled in the key points of practice.” This is all because they are muddled in terms of the cause-and-effect relation; without the cause, how can the effect be reaped? So now, when illustrating the greatness of the author [Master Atisha], Lama Tsong-kha-pa first mentioned the studying of the Buddha Dharma, and Master Atisha studied scriptures extensively. At that time, Master Atisha’s learning was very thorough and encompassing. In terms of his learning, there are two parts: worldly knowledge, to begin with, and followed by spiritual training. As for the spiritual training, it is further divided into three parts: ethical discipline, meditative concentration, and wisdom – the three precious trainings. Ethical discipline can be further divided into monastic vows (pratimoksa vows), Bodhisattva vows, and Tantric vows. Each step is clearly distinguished for gradual advancement. [01:34]
Very well! I will ask you a few questions, and you can all share your thoughts. The first question, Master said, “If you lack a clear understanding of this concept, your practice will be flawed.” After listening to this short paragraph, do you know which concept Master referred to? Master in this passage mentioned cause and effect, and he said if we don’t clearly understand the reciprocal relation between cause and effect, we would run into trouble in terms of our practice! But, what is the cause and effect indicated in the text here? [02:04]
The relation between scriptural knowledge and experiential knowledge is that of cause and effect, and which verse did Master use to exemplify this point? “Nowadays those making effort at yoga have studied few [of the classic texts], while those who have studied much are not skilled in the key points of practice.” Master said if we are muddled in terms of the cause and effect relation, there is no way for us to achieve the effect of the “key points of practice.” Why? Because making efforts at yoga requires studying all the classic texts extensively, and studying extensively should enable one to become skilled in the key points of practice. This is what proper practice should be. Why? Because if we aspire to obtain happiness, which is the effect of alleviating suffering and attaining happiness, we must put effort into planting proper causes. From where can we find how to plant proper causes? Planting proper causes can be found in the scriptures Buddha taught. But why is it that we can learn how to plant proper causes of alleviating suffering and attaining happiness by studying Buddha’s teachings? Please, everyone think about it. [02:56]
Isn’t it true that I can alleviate suffering and attain happiness based on my way of thinking and planning, and all I have to do is carry out my plan, and then I will obtain happiness and be free from suffering? Why do I need to find the cause of happiness by studying Buddha’s teachings? Besides, I have to study extensively and contemplate the scriptures, and this has to be the cause of happiness. Only by relying on such causes of happiness and practice accordingly can we to attain happy effect. Why is it so? Why is it that I can’t follow my plan? Why is it that I have to follow Buddha’s plan? [03:29]
We have many plans, and we make plans certainly not to make ourselves become tormented but to achieve success and happiness as we have envisioned. However, in our study of the Life of Master Atisha, we have learned that in the part of “how, upon that basis, he gained good qualities,” the first step he took was to gain the good qualities of extensive scriptural knowledge as well as experiential knowledge. From this perspective, if we aspire to achieve such incredible good qualities as Master Atisha had, we should also study extensively and contemplate deeply as he did. But where does that motivation to study and contemplate extensively come from? It arises from the strong aspiration to alleviate suffering and attain happiness. [04:26]
Why is it that we can find proper causes for alleviating suffering and attaining happiness by studying Buddha’s teachings? If you have previewed this segment of the teaching, you will know the answer to my question. Let’s save this question for later discussion and continue to listen on. [04:42]
Currently, we habitually tend to think in this way: Mahayana practitioners would assume that there is no need for them to uphold Hinayana precepts. This is totally wrong! For without the foundation of Hinayana precepts, there would be no Bodhisattva vows. Without Bodhisattva vows, there would be no Samaya vows of Tantrayana. As we know, when Master Atisha, an eminent marvellous great guru, studied ethical discipline, he thoroughly mastered all of them. At that time, regarding the four root schools of the Hinayana tradition, and their twenty subdivisions, he could clearly distinguish them without any confusion. Upon taking the precepts, he upheld them closely without breaking even the tiniest commitments. With this as the foundation, he later took Bodhisattva vows and then Tantrayana vows. Due to his meticulous application of the teachings, they all admired him in India, whether the practitioners were from Hinayana, Mahayana, Profound View, or Extensive Deeds. He also was able to resolve all the issues in every aspect with sounded reasoning. This is the ethical discipline. When it is perfected, meditative concentration will arise from it, and then wisdom arises from meditative concentration. This part describes his practice of self-benefiting. [05:48]
In this short passage, I will bring up a few questions. Master said the scriptural teachings begin from the mundane level and then advance to the spiritual [supramundane] level. And how many divisions are there at the supramundane level? They are ethical discipline, meditative stabilization, and wisdom. And what are the divisions of the ethical discipline? There are monastic vows, Bodhisattva vows, and Tantric vows, and each one is clearly explained in the scriptures. Now, have you noticed a question from this statement: the supramundane teaching includes ethical discipline, meditative stabilization and wisdom. Thus, the monastic vows, Bodhisattva vows, and Tantric vows help us to be liberated from samsara. And the cause to be liberated from samsara relies on the foundation of these precepts; is it right? [06:35]
Does “supramundane” mean practitioners become renunciates by moving from the downtown area to the mountain as hermits? Does it mean that they can’t seclude themselves in the hustling, bustling big cities, but they can seclude themselves by moving to the mountain? Does secluding oneself in the mountain symbolize renouncing worldly matters? It is not like that! It all depends on the precepts we are upholding, and the condition of how we uphold the precepts. [Actually, upholding the precepts means being mindful of our certain behavior,] so it is still based on this very mind of ours. Why? Because the essence of the precepts we receive requires to be cultivated by this mind and upholding precepts means we should “be alertly mindful of the arising conditions”; what we should be mindful about is our inward observation of our minds moment by moment. [07:11]
Regarding the precepts, what did Master say about our general understanding? “Mahayana practitioners would assume that there is no need for them to uphold Hinayana precepts.” Master followed by saying, “This is totally wrong!” Take heed! It is not just wrong, but it is totally wrong! Completely erroneous! “For without the foundation of Hinayana precepts, there would be no Bodhisattva vows. Without Bodhisattva vows, there would be no Samaya vows of Tantrayana.” The foundation is established one after another. We should not claim that since we are Mahayana practitioners, we don’t have to seriously and mindfully uphold the monastic vows, or should we have any slighting attitude; if we think this way, by no means could we be liberated from samsara! Besides, it is a transgression! [07:52]
Thus, Master exemplified this point by citing an example, “When Master Atisha, an eminent marvellous great guru, studied ethical discipline, he thoroughly mastered all of them.” As we all know, to thoroughly master the Vinaya, even as wise as Master Atisha, it takes time, too! Back then, all the minute Hinayana precepts of the four root schools, he could distinguish each one of them clearly without mixing them up. While upholding the Vinaya, Master Atisha wouldn’t transgress the minor detail, even the subtlest precepts. Pay notice! Not even the subtlest precept. [08:28]
Later when we study the Biography of Master Atisha and the Life of Lama Tsong-kha-pa, we will cover how earnest and sincere these eminent gurus were when upholding the subtlest precepts. For example, in the Bodhisattva vows, there stipulates the caring for living beings; actually, this is not a very subtle precept. [How will the practitioners do to uphold this precept?] When the practitioners speak, they will not harm others – this attitude of having no intention to harm others should absolutely be maintained. But the true meaning of this statement is that they won’t even have any unpleasant facial expressions that may displease others; they will not frown or sigh in front of others or do anything that will cause other people to be worrisome. In terms of all these seemingly harmless expressions of our daily emotions, Bodhisattvas have to practice not to bring afflictions or suffering to others, let alone their upholding of the subtler precepts in their mind! Everyone can learn about how he upheld precepts when we discuss the Biography of Master Atisha later. [09:19]
Since he was so erudite in precepts, many sects and schools in India greatly admired him. They considered him to be able to resolve every issue accordingly and appropriately. [09:31]
Master was very punctilious in upholding the precepts. A case in point is that he upheld the precept of “not to eat after midday.” Master was very mindful of upholding this precept throughout his entire life. Even when he was very weak and fragile, he still persisted in no meal after lunch. Besides, he was very meticulous in that he measured his time by the second; he would never be late even for a second. As everyone knows, when the bell tolled the hour, Master would pay attention to how the bell started to toll at which second, as well as the tempo of it. [10:07]
Many great teachers and some eminent monks would be extra cautious while walking; they walk as if they are afraid of hurting the great earth. Master upheld the Bodhisattva vows very rigorously to the extent that his footsteps were very light out of great compassion. He certainly would not hurt any ant on the ground; even on the land without ants, he would walk very carefully and mindfully as if every heavy footstep, if too heavy, would harm the ground. Understandably, if we can restrain ourselves with these precepts, our entire being would become very supple, very placid; all the coarse attitudes would disappear. Great virtuous teachers manifested themselves in this way, and we should emulate them accordingly. Our mind is like a wild horse; we need to fasten it to a rope; otherwise, it will drag our three karmic doors to the precipice and even harm others. [10:53]
It is very clearly specified here how Master Atisha studied and contemplated the precepts and how he upheld the precepts. He was erudite in his mastery of ethical discipline; in terms of upholding the precepts, he never transgressed even the subtlest infraction. If there were any infraction of the precepts, he would immediately repent within the same day; he would never leave it overnight or handled it perfunctorily. Such an excellent example of upholding the precepts really deserves our emulation life after life! [11:21]
【全球广论 II 讲次: 0259】
讲次 | 0259 (2020-09-21 ~ 2020-09-23)
标题 | 自他一切利益，皆从教证二法出生（一）
《广论》段落 | P3-L5 获得功德事理分二……如理修行获证功德事理。 今初
音档 | 4B 14:39 ~ 17:13
手抄页/行 | 第1册 P121-L3 ~ P122-L5 ( 2016 南普陀版：P121-L4 ~ P122-L6 )
手抄段落 | 获得功德事理分二……这个是自利方面。
(更新日期: 2023年11月20日)
00:00
好！大家接着往下听。
获得功德事理分二：一知见广博获教功德事理，二如理修行获证功德事理。 今初
最头一段是自己的出身，这个出身家世圆满。第二个呢，然后修学佛法，修学佛法，所以佛法一定有两个步骤，说佛的法──教、证。教是因，你有圆满正确的教法认识作为因，照着这个教法去修持结这个果，所以教、证之间是互为因果的。同样地，这个概念如果不清楚的话，你就出了毛病了，所以大师造本论的时候，前面就说“今勤瑜伽多寡闻，广闻不善于修要”。就是啊这个因果没弄清楚，你没有这个因怎么感得那个果呢？所以他现在这个造者第一点告诉我们：啊，先教，教是广博，那时候非常圆满的；然后这个教当中啊，又是先是世俗的，后来是出世的。然后呢这个出世的当中的话，又分几个部分：戒、定、慧；这个戒当中又分成功别解脱戒、菩萨戒、金刚乘戒。它每一个部分分得很清楚，它一步一步地上去。01:34
好！我提几个问题大家可以回答一下。01:39
第一个问题，师父说：“这个概念如果不清楚的话，你就出了毛病了。”刚听了这一小段，可以知道是哪个概念吗？这里边师父讲到了因和果，如果因和果的概念不清楚的话就麻烦了！但此处的因和果是指什么呢？02:04
教、证法之间是互为因果的。那么教、证法之间是互为因果的，又引出了哪一个偈子呢？“今勤瑜伽多寡闻，广闻不善于修要”。师父说这个因果没清楚的话，就没有办法感得“修要”这个结果，因为今勤瑜伽不能寡闻；广闻要善于修要，正确的应该是这样。为什么呢？因为如果我们想要得到快乐──离苦得乐的这个结果，就一定要照着正确的因去努力。正确的因在哪里有呢？就是在佛陀讲的教正法里有。02:51
那么佛陀的教正法里为什么有我们离苦得乐的正因呢？02:55
大家想一想。02:56
离苦得乐不就是照着我自己的想法、我的一套计划，然后把那个计划实践了，我就得到快乐、就离开痛苦了吗？为什么要在佛陀的教法里边去找寻快乐的因呢？而且还要在教正法的闻思上广博，这才是快乐的因，照着这样快乐的因修下去，我们才能得到快乐的果。为什么是这样呢？03:24
为什么不能照着自己的计划，要照着佛陀的计划呢？03:29
我们有很多、很多的计划，都没有人为了把我自己弄得越来越苦所以订了一个、一个的计划，都是为了希望能够得到成功，得到像我想像的那样的快乐。但是，大家知道我们学习阿底峡尊者的略传，在尊者“获得功德事理”的部分，第一步是对佛陀教法的教理部分取得了广博的教正法的功德，然后又在证正法的部分取得了证正法的功德。从这个角度来看，我们如果想要取得像阿底峡尊者那样不可思议的成功的话，也要像他这样对教法进行广大的闻思。那么对于教法广大闻思，动力到底来自于何处呢？来自于要离苦得乐。04:26
为什么说佛陀的教法里边有得到快乐、离开痛苦的正因呢？其实如果你们先预习了的话，后面的段落是有谈到这个问题的。这个先放这儿，我们接着往下听。04:42
我们现在往往有这种毛病，说大乘的啊，说这个小乘的戒不要。这完全错了！没有小乘的基本的戒就没有菩萨戒，没有菩萨戒就没有金刚乘的三昧耶戒。你看，阿底峡尊者这么了不起的一位大上师，他学戒的时候，学得无所不通，当年小乘四个根本部，以及细分二十部派，每一个地方他分得清清楚楚，不相混杂。然后去受了戒以后持的时候，哪怕最细微的戒，绝不有犯。由于这个基础上面，然后再菩萨戒，然后再密乘戒。正因为他如此，所以印度不管是小乘、大乘、性宗、相宗都佩服他，他也能够如理如量，解决每一部分的问题。所以戒是这样，有了这个圆满的戒，得定，然后呢是慧，这个是自利方面。05:48
这一小段我再提几个问题。师父说在教正法中，会分先是世俗的，后来是出世的。那么这个出世的当中又分哪几个部分啊？戒、定、慧。在戒中又分什么？别解脱戒、菩萨戒、金刚乘戒，每一部分都分得很清楚。现在有没有注意到一个问题？出世的教法之中就有戒、定、慧，那别解脱戒、菩萨戒和金刚乘戒，都是让我们从轮回中解脱出来，以这个目的为根本的戒律，是不是这样？06:35
所谓“出世”，是不是从闹市里进到山里就是隐世呢？在滚滚红尘的大城市里好像隐不了的，到山里就能隐，到山里好像就出世了？不是这样！它是要看我们所受的戒律，乃至我们对于戒律持守的状况。所以还是区别于这颗心，因为受戒戒体的产生都是要在这个心上产生，而且戒是“警意之缘”，我们警惕的就是自己的心前后念的觉察。07:11
在戒的部分，师父说有一个说法出现了，哪个说法？说大乘的，小乘的戒不要，师父后面接了几个字：“这完全错了！”注意！不是这错了，是这完全错了！全都错了！没有小乘的基本戒是没有菩萨戒的，没有菩萨戒就没有金刚乘的三昧耶戒。它是一个一个的基础，不能说我们修行大乘，然后别解脱戒不认真持，甚至抱着轻蔑的态度，这是绝对不可能解脱的！而且会造罪呀！07:52
所以师父就又举说：“阿底峡尊者这么了不起的一位大上师，他学戒的时候，学得无所不通。”大家都知道把戒律学得无所不通，就算圣尊阿底峡那么聪明，也要花上时间啊！当年小乘的四个根本以及细分的那些戒律，每一个部派他都分得非常非常地清楚，不相混杂。持守戒律的时候，哪怕是最细微的戒，绝不有犯。08:24
注意！最细微的戒。08:28
在这个部分略略一提，以后我们学《阿底峡尊者传》还有《宗大师传》的时候，会讲到这些大上师在最小的戒律上都是很认真的。比如说在菩萨戒里将护有情心──这已经不是一条很小的戒了。他说话的时候，一定是不会伤害别人──不害意乐是绝对的，乃至在脸色上都不让人不愉快，都不在别人面前皱眉呀、唉声叹气呀，或者带给别人忧愁。在这些好像平常不会伤害到别人的一个情绪反应中，菩萨都在修炼不能带给其他人烦恼和痛苦，何况在更细微的内心律仪的持守上！大家可以看到《阿底峡尊者传》里边很多关于他持戒的部分。09:19
正因为戒律学得如此地精通，所以印度那么多宗派都佩服他，说他能够如理如量解决每一部分的问题。09:31
师父是在持戒上非常非常小心的人，比如说师父在“过午不食”的这条律上一辈子都是兢兢业业，乃至在他身体非常非常弱的时候，他还是坚守着过午不食。还有他的时间是按秒算的，所以他一秒钟都不会迟到。像大家都知道扣钟的时候，师父也会听那个钟声──几秒钟开始扣的、速度如何。10:07
很多大善知识、有一些高僧走路的时候非常地小心，好像怕踩痛了大地一样。他持菩萨戒持得内心慈悲的程度，不要说去伤到地上的蚂蚁，就连没有蚂蚁的土地，好像都怕踩痛了一样，脚步都是轻柔的。所以常常拿这些律仪来约束自己的内心的话，慢慢整个人就会变得非常地调柔、非常地寂静，那些粗猛的现行就都不见了。大善知识在我们面前这样示现，我们就要这样学习。我们的心就像野马一样，要把它拴上一个绳子，不然就会带着我们的三业跑到悬崖边上去，乃至会伤害别人。10:53
这里边讲得特别清楚，阿底峡尊者对于戒律的闻思和持守，戒律学得无所不通，在持守方面，最细微的戒都不会有犯；万一有犯马上就当天忏悔，绝对不会隔夜或者就马虎掉了。非常非常值得我们好好地效学，乃至生生世世都要效学这样一个持戒的典范！11:21