Lecture No. 0282
Global Lamrim II
Lecture No. 0282
Lamrim Volume 1: P37-L22 ~ LL11
Date: 22 May 2022
Topic: Introduce the five paths and ten Bhumis, and remember the prescriptive precepts in the veneration of monastics section
[00:00]
Today, we will continue to study the Introduction to the Four Interwoven Annotations, [Chinese text,] at the bottom of page 107. So, the text reads: “it doesn’t mean that the preceptor was a Mahasamghika practitioner because of his attainment on the path of preparation and [his conceptual understanding of] the wisdom of emptiness.” Why [does this part] explain that the preceptor [of Master Atisha] was actually not a Mahasamghika practitioner? [The text] continues [the black print part]: “invited was the abbot from the Mahasamghika school… With the attainment on the perspective of the path of preparation – the Samadhi [meditative stabilization] that all phenomena are without intrinsic nature, the preceptor was revered Silaraksita.” [00:34]
Now, [the Introduction] touches upon what kind of attainment the preceptor of Master Atisha had achieved? [It] says that the preceptor [Silaraksita] had attained the path of preparation. So, now we need to understand more [about the path of preparation], herein please find Rinpoche’s exposition: there are four levels in the path of preparation i.e. heat, peak/climax, patience/forbearance, supreme mundane [Dharma] quality. When [practitioners] achieved the patience level of the path of preparation, it is said that [they] attain one part of the reality, [and] Master Atisha received and took on his near perfection vow - monastic vows from such an abbot [who had attained the patience level]. The abbot in “Your abbot was renowned by all as having attained the path of preparation” refers to this acharya. And after [his] renunciation and ordination, [Master Atisha] “was given the name Sri Dipamkarajnana [meaning glorious illuminator of wisdom]” and this was the Dharma name of Master Atisha. [01:16]
Here, let’s take a moment to understand a bit more about this acharya of Master Atisha. [To begin with,] for example, what is meant by “acharya”? That is, after the disciples implored a senior monk three times to be [their] acharya, the senior monk agreed to be the acharya of the disciples. Because of the capability to impart pure teachings to inspire, guide, and protect the disciples, hence [they] are known as acharya. Over here, the acharya or the preceptor refers to the great virtuous and eminent master who gave Master Atisha ordination - the abbot who performed the tonsure had attained the path of preparation. [01:54]
Hence when speaking of “the path of preparation”, we need to understand, what are the levels of practice that the sravaka, pratyekabuddha, and Bodhisattva have to go through respectively? [They each] have five paths, correct? [As indicated in the 38 Practices of Lamrim, the last verse,] “Fulfill the merits of the ten Bhumis and the five paths, bless me to attain Vajradhara (essence of all the buddhas of the three times) rapidly.” Each of these three vehicles has its five paths respectively. The five paths are, the path of accumulation, the path of preparation, the path of seeing, the path of meditation and what else? The path of no more learning; Sravaka vehicle has Sravaka's five paths, pratyekabuddha vehicle has pratyekabuddha's five paths, and Mahayana vehicle has the Mahayana five paths. What is mentioned in this text should mean the Mahayana vehicle, right? [02:22]
Then, what is the criterion one can use to determine if you are a Mahayana practitioner? [It is based on] one’s innate spiritual proclivities and capacities, right? If, in the case of the Mahayana practitioners, how to determine [which path one has attained] among the five paths? Upon aspiring to be a Bodhisattva [attaining enlightenment for the sake of liberating all sentient beings], [the practitioner] already enters the path of accumulation of Mahayana vehicle. The path of accumulation is divided into upper, middle and lower levels. When a Bodhisattva on the upper level on the path of accumulation attains wisdom of emptiness based on the union of serenity and insight, pay attention! The wisdom of emptiness thus attained at this level is not the valid cognition of direct perception, but rather what is it? This wisdom of emptiness is attained with discriminative perception. At this juncture, what kind of valid cognition to attain the wisdom of emptiness can Bodhisattvas at the path of accumulation level achieve? [It is] not the valid cognition of direct perception, but rather the inferential cognition; [that is, they] also have the discriminating capacity to attain the wisdom of emptiness; in fact, they even can obtain the meditative serenity which could help to obtain the wisdom of emptiness, but [they] have not conjoined the serenity and insight. Once [the practitioners] achieved the wisdom of emptiness based on the conjoined serenity and insight, [they would have] entered the Mahayana path of preparation. [So,] what attainment did this acharya of [Master Atisha] have? [He] was at least on or above the path of preparation. [03:19]
The path of preparation consists of the four levels: heat, peak/climax, patience/forbearance and supreme mundane [Dharma] quality. When the Bodhisattvas on the path of preparation perfected [the accumulation of] the many merits throughout the first incalculable long eon, and further attained the valid cognition of directly realizing the wisdom of emptiness, [they enter and] attain the Mahayana path of seeing. Such a valid cognition to directly realize the wisdom of emptiness is also known as entering the first Bhumi, and the practitioners become Arya [sages]. When the Bodhisattvas at the path of seeing developed the first remedy to obliterate a portion of afflictive obstruction on the uninterrupted transition from path of seeing [to path of meditation], they enter the Mahayana path of meditation. [Working] from the entry/first Bhumi to the tenth Bhumi, take heed! When the Bodhisattvas at the tenth Bhumi of the path of meditation eradicate the last obstruction to knowledge, what state is being attained? This Bodhisattva has attained the state of Buddhahood [now], that is, this Bodhisattva finally [entered and] attained the Mahayana path of no more learning! [04:06]
With regard to the five paths, we may need to constantly contemplate them throughout our course of study, because if [we] don’t review [them] continually, [we] tend to quickly forget [them. Why?] Since [we] probably never studied this before, when speaking of the acharya who gave Master Atisha his ordination, hence [I take this opportunity to] explain the path of preparation. [04:27]
Here, another point worthy of explanation is: why are the monastic vows/precepts known as “near-perfection precept“ [upasampadā]? What does “perfection” mean? Perfection refers to nirvana, because once [we] attain the state of nirvana, [we] are free from any harm and attain all perfection, that is why it is known as perfection. Taking the monastic vows/precepts can get closer to nirvana state, that is why monastic vows/precepts are known as near-perfection precepts. [04:57]
The [text] says that even though this acharya of Master Atisha received near-perfection precepts following the Hinayana rules and protocols, it does not mean that he undertook Hinayana practice from [first] being Mahayana practitioner, as [in the text], “it doesn’t mean that the preceptor was a Mahasamghika practitioner because of his attainment on the path of preparation and [his conceptual understanding of] the wisdom of emptiness.” Mahasamghika School is part of the Vaibhashika, accordingly, if based on the doctrine of Mahasamghika, it is not sufficient [for practitioners] to obtain wisdom of emptiness and thus enter the path of preparation. Therefore, since [this acharya] had already attained [conceptual understanding of] wisdom of emptiness and entered the path of preparation, evidently he was not truly [part of] the Mahasamghika School. [05:33]
Monastics have kasayas (robes) made by sewing five pieces, seven pieces, or nine pieces of cloth, right? The five pieces of cloth are with five seams; seven pieces of cloth are with seven seams; and nine pieces of cloth are the most shining ones, and look like there are many brick-shaped cloth sewn together. Monastics were also known as bhikkhu or bhikṣuṇī, for the sake of eliminating the greed/attachment/grasping on clothes, the cloth could be any kind of fabric, stitched together to form the monastic robe. [06:00]
[We] can imagine that in the past, Buddha also left his majestic and luxurious royal prince lifestyle, and donned on the clothes sewed and joined from fabrics collected from various sources, and went on his alms round [with such a kasaya]. Wearing such a kasaya, the kasaya later developed into the current kasaya we have today. I have said: back then all kinds of color of cloth and fabric were possible, [thus the robes of monastics at that time] were probably anything but aesthetic, but later why the kasaya would evolve into the one we have today? [Some] Venerables said it is because of offerings from lay practitioners. When Buddha left the royal palace, he took off his expensive and exquisite robes and changed into such [plain] clothes, [from this we] can understand the firm resolves he made in seeking the truth! Thus, whenever seeing the kasaya, [we] should remember that Buddha forsook all wealth and royal rank and put on such a kasaya. In reciprocal, we could say that this kasaya weighs much more compared with the [responsibilities of ruling] a kingdom can bring to him! When [Buddha] put the [kasaya] on. [07:03]
Therefore, with regard to those wearing kasaya, isn’t it stated in the prescriptive precepts of the taking refuge session [v.1 p.194]? Right? We should not rebuke/revile or criticize/bad-mouth [any members of the community]. In the stories of Buddha at his causal stage, there was also a rhinopithecus [the golden snub-nosed monkeys] being wanted by the hunters. Because the golden snub-nosed monkey was the manifestation of a Bodhisattva whose practice/cultivation showed high reverence of the Three Jewels, and the hunter came to know this golden monkey respected monastics very much, so he put on the monastic kasaya [in disguise]; Even when he was turning on the trigger [of the weapon], this monkey did not have any vicious thought at all. Instead, [the monkey] held palms together, seeking blessings for the hunter. [07:38]
With [all] the explanation and introduction in today’s teaching, everyone please do reflect on: whenever seeing kasaya, [we] should be mindful of Buddha’s kindness, and think of these monastics – monks or nuns, novice monks and novice nuns, [we should remember that] they carry on the sublime lineage all the way from the past up till now, thus, we should venerate and bow to all Venerables/monastics for abiding by the prescriptive precepts in the taking refuge section. [By so doing, we] will accumulate vast store of blissfulness, especially the meritorious provisions or merits accumulated to attainment on the path. Therefore, whether we are lay practitioners or monastics, if we can’t revere the Three Jewels, can’t venerate monastics, then obviously the depletion of the blissfulness takes no time! For this point, all eminent masters/gurus have manifested clearly, [we] must venerate monastics. Everyone please work hard [on this]! [08:28]
【全球广论 II 讲次: 0282】
讲次 | 0282 (2020-12-10 ~ 2020-12-13)
标题 | 介绍五道十地、忆念恭敬僧学处
《广论》段落 | P3-LL2 ~ P4-L2 此后尊重及诸本尊……其讳又名胜燃灯智。
入门段落 | 第1册 P107-LL3 ~ P108-L4 所以这里说......此为尊者法号。
备注 | 四家合注《白话校注集》第1册 P116-L10注释③ ~ P117-L14注释⑦完 亲教 经弟子三次祈请......显然不是真正的大众部。
(更新日期: 2022年5月22日)
00:00
现在就涉及到阿底峡尊者的这位亲教师的证量为何呢？说他是到加行道。那现在我们就要了解一下，在这里边仁波切的解释：加行道有暖、顶、忍、世第一法四种。当获得加行道忍位的时候，就说证得一分真实，尊者就是在这样的上师跟前受取了近圆戒——比丘戒。“共称汝亲教，为加行道者”，就是指这位师长。那么出家之后“其讳又名胜燃灯智”，这个就是阿底峡尊者的法号。01:16
在这里我们需要稍微了解一下阿底峡尊者的这位亲教师。比如说什么叫“亲教师”？就是经过弟子的三次祈请上师作为亲教师，上师应允就成为这个弟子的亲教师。由于能够清净地教授、摄护弟子，所以称为亲教师。在这个地方应该是说阿底峡尊者剃度出家的那个善知识——剃度和尚，就是加行道以上的成就者。01:54
那么在谈到“加行道”的时候，我们就要了解到声闻、独觉还有菩萨道各都有什么？有五道，对吧？“十地五道功德满，速疾证得金刚持。”三乘各有五道，五道是资粮道、加行道、见道、修道，还有什么？无学道；声闻乘有声闻乘的五道，独觉乘有独觉乘的五道，大乘有大乘的五道，这里边应该是指大乘，对不对？02:22
那么说你是不是大乘，源自于什么呢？你的种姓，对不对？如果以大乘种姓来说，怎么判断这五道呢？在一开始发菩提心成为菩萨的时候，就进入了大乘的资粮道。资粮道分为上、中、下品，当上品的资粮位菩萨获得证得空性的止观双运的时候，注意！此处的证得空性不是现证空性，而是什么？用分别心证得空性。这个时候资粮道的菩萨可以生起证得空性的什么量啊？非现量，而是比量；也有证得空性的分别心，甚至也可以获得证得空性的奢摩他，但是没有证得空性的止观双运。一旦生起证得空性的止观双运，就进入了大乘的加行道。这位老师是什么？是加行道以上的。03:19
加行道就包括暖、顶、忍、世第一法这四个阶段。当加行位的菩萨圆满了第一大阿僧祇劫的资粮，进一步现证空性的时候，就获得了大乘见道。这时候现证空性，也就是登初地，成为圣者了。当见道位的菩萨生起第一个能断一分修道所断烦恼的对治品无间道的时候，他就获得了大乘的修道。从初地到十地，注意！当十地的修道位菩萨最后断除所知障的时候，到哪里了？这位菩萨就成佛了，也就是他终于获得了大乘的无学道！04:06]
这个五道，我们可能要在学习的过程中常常去串习，因为不常串一会儿就忘了。以前可能都没有在学这个部分，所以谈到阿底峡尊者的剃度阿阇黎的时候，就解释一下加行道。04:27
在这里边我们还要了解一下：为什么比丘戒称为是“近圆戒”？“圆”是指什么呢？圆就是指涅槃，是由于获得了涅槃能远离一切损害，获得一切圆满，故称为圆。受比丘戒能靠近涅槃，所以称比丘戒为近圆戒。04:57
出家人有五衣、七衣、九衣，对吧？那个五衣，就是有五条缝缝；七衣就是有七条缝缝；九衣就是那个很灿烂的，上面像很多砖块缝起来的。出家人还叫乞士，为了断除对于衣着的贪着，那个布可能什么样的都有，然后对起来，成了一个出家人的衣服。06:00
可以想像当初佛陀也是离开了穿金戴玉的这种王子生活，穿上了从各处搜来的布缝起来的衣服，就这样去乞食，穿着这样的一个袈裟，然后演变到今日的袈裟。我说：当时各种颜色的布可能都有，可能完全谈不上美感，但是后来袈裟为什么变成这样子了？法师们说因为是有居士供养。佛陀当时离开王宫的时候，他把他那一身精贵的衣服脱了之后，换成了这样的衣服，可以想像他决断趣入真理的决心！所以每次看到这个袈裟，应该想起佛陀舍弃了王族的一切荣华富贵，换了这身袈裟；反过来可以说这个袈裟比一个王国给他的重量还重啊！穿在身上。07:03
所以所有着袈裟者，不是在皈依学处里有吗？对吧？我们都不应该骂、不应该去毁訾他。在佛因地的故事里边，也有一个金丝猴，那个猎人要猎它。因为它是一个菩萨，对于三宝极有恭敬心的一个修行的化现，那个猎人知道这个金丝猴非常恭敬出家人，所以他就穿上出家人的袈裟；他扣动扳机的时候，这个金丝猴都没有生恶念，都是合掌在祝愿他。07:38
今天介绍这一些，大家要想一想：看到袈裟，就会想念佛陀的恩德，想到这些出家人——比丘或者比丘尼，沙弥、沙弥尼，他们延续着这个圣教的传承到现在，所以我们应该遵守着皈依学处，要恭敬礼拜法师们。可以集极大的福，尤其是可以集证道资粮。不管是在家和出家，如果我们不能够恭敬三宝、不能够恭敬出家人，很显然损福报是非常非常快的！这一点上师们都有非常清晰明确地示现，就是要恭敬僧。大家要好好努力！08:28