论塔波噶举派创立者冈波巴的道德哲学思想

On the Moral Philosophy of Gampopa,the Founder of the Dagpo Kagyu Sect

冈波巴的道德哲学思想是对印度大乘佛教道德哲学思想的继承和进一步发挥,其核心是无私利众。他大力宣说和提倡利众事业,重在凸显利众的实践性,又对如何利众进行了深入的义理阐释,有着较强的说理性。更为难能可贵的是,冈波巴创造性地提出了两条道德因果律,且进行了深度的分析论证,还从中引伸出对世人道德实践的启示。

Gampopa's moral philosophy is an inheritance and further development of the moral philosophy found in Indian Mahayana Buddhism;its core is selflessness and benefiting all sentient beings. He vigorously promoted and advocated the benefiting of all beings,and focused on highlighting practicality,while providing an in-depth theoretical interpretation on how to benefit all sentient beings. What is more valuable is that he creatively proposed two laws of moral causality,and made an in-depth analysis and argument,and also extended enlightenment to the moral practice of ordinary people.Gampopa( 1079-1153) was born in Lhunze county of Tibet. He began to study Tibetan medicine when he was very young,and became a famous doctor of Tibetan medicine. With his benevolence and superb medical skills,he was highly praised by the masses. Later, he converted to Buddhism. He became a Buddhist monk with profound academic ability,and founded the Dagpo Kagyu sect. Gampopa's moral philosophy belongs to the Mahayana school; the greatest characteristic of his philosophy is that he made an in-depth interpretation of and further developed the concept of Buddhist compassion,bodhicitta,alms giving,the concept of benefiting all sentient beings,and the causality of virtuousness-badness, etc., all of which manifested a systematic trend.Gampopa proposed two laws of moral causality,and analyzed them in-depth. They are that: 1)The law of benevolence,compassion,and bodhicitta arises from conditional causation. The idea of this law is an innovation of Gampopa. In his opin-ion,there is an inseparable internal relationship between benevolence,compassion and bodhicitta,and he summed up this relationship in terms of causality," All of these three are interdependent and interrelated laws of causation. Therefore,they follow each other one by one,and their appearance is related to one another. " Benevolence,compassion,and bodhicitta belong to the moral scope,so it is reasonable for us to take this principle as a moral law. 2) The law of causality of virtuousness-badness,which is another rule of moral relationships. Buddhism reveals that all the laws are born from the harmoniousness of conditional causations,and the laws or things formed from the harmoniousness of conditional causations are the result,while the root conditions are the cause.There is a cause and effect relationship between them. In the law of virtuousness-badness,virtuous deeds produce good result; virtuous action is the cause,and the virtuous results are the effect. Bad deeds produce evil results; bad actions are the cause,and evil results are the effect; Thus,a causal relationship between them is formed,which is the virtuousness-badness causality rule or causality law. Gampopa points out that "the bitter or happy life in this life is the fruit of the virtuous and bad deed that we have done before in our previous life,the life before our previous life,or the boundless lives before our previous life. "Concerning the moral inspiration of the virtuous-badness law for the people,Gampopa warned the people to remember the following points: 1)Since the effect is a process of gradual formation,it is necessary to prepare for happiness in the after-life as soon as possible,that is,doing virtuous things and abandoning bad behavior in this life; 2)Don't do small bad things because you think they are a small wrong doing,and don't look down upon small virtues because you think they are a small virtue. 3) Things should be seen from the perspective of a "seed philosophy ",the evil seeds planted in a previous life could be abolished through virtuous actions in this life( though it is not possible to abolish the evil result people have experienced in this life). So,virtuous actions should be practiced in this life in order to avoid evil results in the afterlife. It is thus clear that the center of Gampopa's moral law of retributive justice is centered in doing good things as much as possible in this life,so as to establish good social morality.The so-called "benefiting sentient beings "means to benefit all sentient beings in the six realms of existence. Benefiting beings means to benefit others,and the practice of benefiting beings is to practice the action of benefiting all sentient beings as a noble cause. Then,the question is,how should one benefit beings ? Gampopa interpreted this in the following aspects: 1) Take all beings as ones parents,and think of all living beings as one's own " gracious parents ". 2) Maintain the philosophy of equality between self and others,and put oneself in the place of another.The equality between self and others means that self and others are equal in both pleasure and pain,and there is no difference. Therefore,it can be learned that the idea of putting oneself in the place of another is to put one's desire of seeking pleasure and preventing of pain in the position of others( sentient beings),understanding that they also have strong desire of seeking pleasure and preventing of pain. Gampopa proposed that we need to reflect on that: In the past,we just blindly asked for happiness for ourselves,and made effort to escape from our own pain,and did not care about others ' happiness and helping others to remove their pain—this is wrong. Gampopa insisted on the principle of benefiting others: loving others more than loving ones-self,and putting others in the first place. This is the gracious moral spirit of serving all living beings in Mahayana. To put the interests of all beings in the first place is a good way to give pleasure to all sentient beings and extract their sufferings. Therefore,we should always be diligent in benefiting others. 3) There should be no selfish purpose while benefitting others. Gampopa mentioned that to truly benefit others,one must restrain from any selfish purpose. To do this,we should treat our body and mind with benevolence,compassion and bodhichitta. 4) Benefiting others means carrying out an action without coveting and attachment. To do this,we need to explode the false recognition of dhama, and realize that all dhama has a deep emptiness. 5) Alms giving to others. Alms giving is a means to give benefit to others,including property,fearlessness,and dhama. These three kinds of giving have different functions for the body and mind of others. Giving property is good for the body of others; fearlessness is good for the life of others; and dhama giving is good for the mind of others. Thus,we can summarize these into one sentence: Any kind of alms giving is a behavior which benefits all sentient beings,so one should do it selflessly and fearlessly—this is an "absolute order"within the aspect of morality.