Lecture No. 0022
Global Lamrim II
Lecture No. 0022
Tape no.
1B 11:23 ~ 14:38
Date
2018/06/14 - 06/17
Outline: Foundation
Topic: The near and distant path to Buddhahood
Vol. 1 of Master’s discourse handbook P22-LL6 ~ P24-L3
Very well! It is time for us to continue the discussion again. Not sure if everyone has adequately prepared your motivation? One must remember to uphold the Mahayana aspiration. That is to constantly train our navigation through the course of our lives; to enable all of our karmic deeds to be projected in the direction of the spirit of enlightenment, for Bodhichitta is the cause of becoming Buddha’s child, which eventually converges us towards the path to Buddhahood. And achieving Buddhahood is the most thorough mean to eradicate all sufferings and attain the most encompassing happiness. At present moment, if we constantly remind ourselves to work toward this direction of Bodhichitta one day, this aspiration will become steadfast in our mental stream at every moment through the long-term cultivation, analytical meditation, stabilized meditation, etc. in our mental momentum. Under no circumstances will this flow cease; then that will be too beautiful! [00′52″]
Thus, don’t forsake the act of preparing our motivation in every [Lamrim] class. Even though this may merely be a momentary mental drill, it holds extremely important significance through the entire session. In fact, having a steadfast motivation has great importance to us throughout this lifetime as well as future lifetimes. Due to our constant practice, the predominately habituated karmic deeds will ripen first [LR v.1 p.242]. If we constantly enhance the projection of our practice towards the highest purpose of life, or the most urgent aspiration in our lives - achieving Buddhahood - then eventually this will be assimilated as the direction and the meaning of our lives, which will activate our spirit and motivation to strive toward this goal, and never stop until it is achieved! [01′37″]
In the last session, we talked about the meaning of actually receiving the benefits of studying Buddhism. And for that, one must focus on the in-depth study! In order to achieve an in-depth study, first, we need to make sure that we are here to learn from Buddha. Why do we have to learn from Buddha? It is for the sake of eradicating suffering and attaining happiness. So why can’t we eradicate our suffering? Master said it is due to ignorance; we our lack of correct understanding of matters, which thus leads to suffering. In fact, this is also a very profound concept. Is it true that all problems arise from my perceptive recognition? Is resolving the problems of my perceptive recognition, the key to untying the knot of all sufferings? From this aspect, then our perceptive recognition becomes very important. [02′23″]
Now I will like to ask everyone: Do we hold the right view with regards to our aspirations during class everyday? Do we regard such exercise as dispensable, troublesome, or even nonchalant and indifferent after a long period of time? Or will we feel that the initial aspiration is actually what determines the direction of this class? That is, after working so hard, will there be any harvest in autumn? Harvest toward what direction? Will our efforts bear the fruits that will benefit us? Hence, aspiration should not be neglected, both aspiration and dedication should not be overlooked! [02′56″]
Today we will continue to listen to the next paragraph from Master. Before listening, I’d like to go over a question because many class members have submitted feedbacks; I have read them! Some class members asked, “Since the Global Lamrim is available, does it mean the original class schedule needs to be changed?” If you like to hear my thought, I would suggest not changing your existing class schedule; just find time to listen to the Global Lamrim recording. Will this be a better arrangement? [03′26″]
Another class member asked questions related to the sequential order, for example: can the order be changed? Why is it this way? I would think that one needs to continue studying further with patience in order to thoroughly understand the sequential order. Take sequential order as an example, which is the first step to take? That is also a type of sequential order, right! The first step is to listen to the teaching. Then, what is the first step of listening to the teaching? It is preparation. What is the first step of preparation? It is to contemplate. What to contemplate about? It is to contemplate the benefits of listening to the teaching. Actually, there are various detailed steps within the general framework of the order. If we are able to pay more attention to the preparation prior to listening to the teaching, then this class will be very beneficial to you. [04′10″]
There is also another situation. Upon hearing the teaching, you will be fully prepared your state of mind is conducive immediately. That means you are already very proficient and will not be distracted by noises, or any tasks you were pre-engaged in]. Your sense of direction and motivation are very pure, [only] for attaining supreme enlightenment. In this case, would you still mind repeating the practice of contemplating the benefits of listening to the teaching? Even if this practice is already an integral part of your mental momentum, extra practice will still be affirming this. [04′37″]
I have also received messages from class members that they have been] listening to the teaching during their commute, taking the high-speed train; some others listen to it while walking or standing]. Those listening [while sitting] on transportation are fine, whereas for those who are] listening while walking, do pay attention to the path in front of you! Perhaps it would be better for you if you stay put while listening. If you keep walking while listening, you must pay attention to [road] safety. [Nevertheless, seeing everyone making good use of their time to learn, I am pretty pleased! Hope that we are able to feel how this class links us together regardless of the geographical distance in between.] Let’s start the study and discussion at this given moment with delighted attitude! [05′10″]
Great, let’s begin to listen. [05′12″]
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-20~21]
Here, I would like to take the opportunity to share a story from the sutras. We’ve all heard of The Lotus Sutra. After Buddha’s manifestation, he taught many sutras and there are two that are most encompassing. In other words, they are the most complete teachings [with respect to the path]. The Array of Stalks Sutra was taught in the beginning and The Lotus Sutra was expounded on last. The Lotus Sutra has great meaning. Buddha told his disciples that all of [them] would eventually achieve Buddhahood and become Buddha. He started with the Hinayana arhats, [who] often thought that they had reached the limit with the attainment of arhatship. Buddha told them, “Not so! It is only an avenue of convenience, eventually, you need to attain Buddhahood.” So Buddha gave predictions to everyone, finally saying that any given being will become Buddha, as long as they have recited the Buddha’s name once or enter into a temple with their palms together and have taken a bow [to Buddha statue]. Even children who build a sand stupa - a stupa is equivalent to a temple – well, the gist is [to plant the seed] to achieve Buddhahood! [06′27″]
This paragraph should be very clear; Master introduced the Lotus Sutra and Array of Stalks Sutra to us. This paragraph is mainly to introduce the Lotus Sutra. Master said, “the Lotus Sutra has great meaning”; what does it mean? In Lotus Sutra, Buddha told all of his disciples that the final destination for all will be Buddhahood. First starting from the attainment of arhatship on the Hinayana path, one still needs to continue advancing and eventually reach Buddhahood. Buddha disclosed such prophecies to his disciples one by one. At the end, Buddha said, as long as they recite the Buddha’s name once or enter into a temple with palms together and have taken a bow [to Buddha statue]. Even children who build a sand stupa … the gist is [to plant the seed] to achieve Buddhahood!” So based on the prophecy in the Lotus Sutra, class members who have studied Lamrim for more than 20 years, regardless of the level of study, will all eventually obtain Buddhahood, right? For we have our palms together for numerous times, and have chanted Buddha’s names for many times as well. Besides, some class members have helped build stupas and offered to the monastics, etc. Hence, based on Buddha’s prediction, those class members who are listening to Lamrim teaching now, will become Buddha, right? Aren’t we happy to know this? [07′35″]
There was an elderly lay-practitioner; he was very very respectful and had strong faith to the Lotus Sutra. He prostrated to the Lotus Sutra word for word. I asked him back then, “What is the Lotus Sutra talking about?” He replied, “You don’t need to query too much about it; just prostrate.” I asked, “So how many prostrations will it take for me to understand the meaning of Lotus Sutra?” He replied, “Just prostrate along with me!” I ended up prostrating alongside with him. He was very earnest and kept prostrating from morning till night, very very sincere. Also, there are many lay practitioners reciting the Lotus Sutra. It states in the Lotus Sutra that after chanting it, one will exude lotus fragrance from the mouth; there are many inconceivable reactions. [08′15″]
Let me state it again: keep it in mind! Whether you are new in this or a senior class member at this stage, Buddha has already prophesied in the Lotus Sutra that with one of our palms together or reciting Namo Buddha once, we “will become Buddha,” all will achieve Buddhahood. How joyful! This is prophesied by Buddha! [08′31″]
Now, let’s listen to the next paragraph:
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-21~22]
Of course, the achievement of Buddhahood is [a very long process.] However, I would like to remind everyone that Buddha predicted to the wisdom foremost Venerable Sariputra and others that, “Eventually, you will achieve Buddhahood; however, you still need to offer to numerous Buddhas, as many as the two million grains of sand in the Ganges River, for enormous lengths of time before achieving Buddhahood.” Behold! The Venerable Sariputra had the greatest wisdom among Buddha’s disciples. When we refer to the scriptures [we see that] he followed Buddha for innumerable eons, life after life. With these causes and conditions, he attained his arhatship in the life [during Shakyamuni Buddha’s time]. According to The Lotus Sutra, he would not achieve Buddhahood for a very long time. It is interesting that in the other encompassing sutra, Array of Stalks Sutra, [we learn that] Youthful Sudhana, fully confident with faith, achieved his Buddhahood at the end of his life! In terms of duration, he achieved it in one lifetime. It is possible to succeed in one lifetime. He applied the Ten Great Vows [of Samantabhadra - Bodhisattva of the Great Deeds] which guide beings to the pure Buddha realm. In the two examples, although both Sudhana and Sariputra achieved Buddhahood, the duration [for Sariputra] is hard to imagine, impossible [for us] to conceive! It is such an astronomical figure, beyond description. [09′51″]
Well! Let me ask you all what was Master trying to convey in this short paragraph? Was he talking about the duration to achieve Buddhahood? He mentioned two kinds of duration, right? What is the first one? It was illustrated in the example of a venerable monk who followed Buddha every day, life after life; who was this disciple? It was Venerable Sariputra, the one who possessed the foremost wisdom. He was said to have achieved arhatship in one lifetime, yet he would have to long detour before achieving his Buddhahood. We can take it as Sariputra’s intended manifestation to demonstrate the duration of the arhat path. Also, in another scripture Array of Stalks Sutra, there is the illustration of [Youthful Sudhana,], who achieved Buddhahood in one lifetime, attained Buddhahood in that given life. One can hardly imagine how fast he achieved it. At the end, [Youthful Sudhana] abided by [Samantabhadra’s] Ten Great Vows [7 Branches of Worship LR v.1 p.94] and achieved ultimate blissfulness. Master stated, “Although both Sudhana and Sariputra achieved Buddhahood, the duration [for Sariputra] is hard to imagine”; Master used the expression of “astronomical figure”. [10′45″]
While we all have the potential to achieve Buddhahood, what the next paragraph addresses will be the “duration”. One could achieve the goal and reach the state that suffering is thoroughly removed and ultimate happiness is achieved; however, the duration gap [between Youthful Sudhana and Sariputra] is astronomically apart. Let’s continue to listen! [11′01″]
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-22]
Given such great differences in achieving Buddhahood, I [might] consider that [the duration] does not matter and that, when the time comes, [I will be] reborn to the comfortable deity or human realms and Buddhahood will suddenly befall me. If this were the case, then, because achieving Buddhahood is really painstaking, I would rather [just] wait for it to happen. However, it will not happen by merely waiting! As a matter of fact, during the immeasurable eons [in cyclic existence], [we] spend most of our time suffering, enduring endless misery. To attain Buddhahood, even arhats have to suffer, not to mention ordinary beings. The majority of [ordinary beings] spend time in miserable existence with unbearable sufferings. The above is the first fact of life. The next fact is that after spending a long time [practicing] to achieve Buddhahood, the achievement does not [come automatically.] You must strive earnestly [to attain it] without any slacking. This is what we must understand. [11′52″]
Two things are brought up in this paragraph, right! What is the first one? In the beginning, Master said, “given such great differences in achieving Buddhahood”. Pay attention! This means the differences in duration. [No matter what I have done,] “when the time comes, [I will be] reborn to the comfortable deity or human realms and Buddhahood will suddenly befall me”. If the journey is very comfortable and enjoyable, it doesn’t matter how long the duration is! Master said, “if this were the case, then, because achieving Buddhahood is really painstaking, I would rather [just] wait for it to happen.” Master said the duration has nothing to do with waiting for it to happen! If so, then what is the issue? The concern is about the “immeasurable eons,” same astronomical figure, “during the immeasurable eons [in cyclic existence, we] spent most of our time suffering“, and how much suffering is it? It is “enduring endless misery.” “The majority of [ordinary beings] spent time in miserable existence with unbearable suffering”; it refers to ordinary beings! Ordinary beings will have the opportunity to be reborn in miserable realms. New class members who have just been introduced to the existence of three miserable realms, you have some basic understanding; hell, hungry ghost, and animal are known as the three miserable realms. [13′03″]
Buddhism asserts that at the end of this life of ours, the momentum of consciousness does not cease to exist; it will continue to move forward. How to prove the existence of past and future lives? It is covered extensively in the Commentary on Valid Cognition (Pramana 釋量論). Consciousness is flowing from the previous moment to the next moment in such ceaseless flow. It will never stop, and as a whole, it continues on and on. Your destination of next rebirth is totally determined by the virtuous or nonvirtuous deeds accumulated in this life. If there are more virtuous deeds, one will be reborn to the deity or human realms; otherwise, if one mostly engages in nonvirtuous deeds, and repetitively exercises these deeds, as well as having nonvirtuous thoughts every day, chances are one will be reborn to the miserable realms. Thus, Master said, “the majority of [ordinary beings] spent time in miserable existence with unbearable sufferings”. Why would they spend most of the time there? Because once one falls into the miserable realms, it is very difficult to escape. [13′54″]
For instance, some beings in the animal realm rely on taking other lives to sustain their own; each day they will kill a lot of other lives to survive. Judging from such nonvirtuous deeds, how is it possible for them to be freed from that realm? So, this is very pathetic; they have already lost the capability to make sensible decisions. Simply by opening their mouths, some animals can swallow up a lot of other lives, so it is impossible for them to uphold the precept of no killing; neither are they able to listen to the teaching. When encountering Buddhism, would they recognize it? The most fortunate ones are the ones who get to be saved and liberated! However, not every being is able to have such an opportunity. Hence, once we fall into the miserable realms, it is extremely hard to escape; and when that happens, achieving Buddhahood is even further away! Not sure how far it is; one can’t even remember [the need to achieve Buddhahood]! Thus, Master said, “with unbearable sufferings!” [14′41″]
Even after one endured all these retributions and circled around for a long time, in the end, could one easily achieve Buddhahood? No, it is not so! One still has to exert great efforts without any omission [of necessary sequential orders of cultivation]! All of the required virtuous deeds must be fulfilled and all of the nonvirtuous deeds must be completely eliminated; nothing is allowed to be left out! Even though we have been to the miserable realms, after getting out of there, it doesn’t mean the nonvirtuous deeds have any significant reduction. Besides, after leaving miserable realms, there is no knowing how many nonvirtuous residual tendencies still remain, which can be even more troublesome! Therefore, this is a very painstaking matter, involving a lot of hardship, one has to experience inconceivable arduous struggle to overcome it. Thus, it turns out to be the longer route to achieve Buddhahood. Pay attention! Master revealed this very matter of fact. [15’23″]
【全球广论 II 讲次: 0022】
讲次 0022
科判 道前基础
主题 成佛远近二路
音档 1B 11:23 ~ 14:38
日期 2018/06/14 - 06/17
手抄页/行 1册 P22-LL6 ~ P24-L3 ( 2016 南普陀版：第1册 P22-LL7 ~ P24-L3 )
手抄段落 那么在这一个地方……这个我们必定要了解！
好！又到了我们继续研讨的时光了。不知道大家的心态有没有准备好？一定要记着有一个大乘的发心。就是不停地训练我们生命的方向，让我们所造作的业都随着菩提心的方向；因为菩提心是佛子因，最后才会汇聚为成佛的方向。成佛才是彻底地离开一切痛苦、得到最圆满快乐的方向。现在我们只能说，我们一直在提醒自己造作这个方向，终于有一天，它会在我们的心续里边，经过长期的串习、观察修、止住修等等，成为我们心续里坚固的续流，直到一剎那也不会间断的续流，那个时候就太美了！[00′52″]
所以不要放弃每一节课对动机的安立，虽然这可能只是短暂的一个心念的操作，但这个操作对整节课来说是非常非常重要的。甚至对于我们这一生、对于我们生生世世宗旨的把握也是很重要的。因为我们常常串习，重串习的业就会先熟。如果我们一直串习生命的最高宗旨，或者我们最迫切的生命愿望──就是成佛，最后这就会真实地成为我们生命的方向、生命的意义，就会动用起我们全部的心力为这个目标努力，不达目标绝不停止！[01′37″]
上一节我们讨论到什么样是真正地能够得到佛法的好处啊？然后一定要向深处学呀！要向深处学，首先要确定我们是来学佛的。为什么学佛？要离苦得乐。那么为什么离不开苦呢？师父说是因为无明，我们对事情没有正确的认识，所以导致了痛苦。其实这也是一个很深的概念，难道所有的问题都出在我的认知中吗？把“我的认知”这个问题解决掉，是打开所有痛苦的结的一个钥匙吗？从这样的一个角度说，认知事物就变得很重要了。[02′23″]
那现在就问大家：对每天上课要发心的这件事，我们的认知正不正确？认为是可有可无的、认为它麻烦，甚至久了之后就不以为然、麻木了？还是你会觉得，最开始的发心实际上关系到我们这节课的方向去哪里。就是忙了这么半天，秋天能不能收到东西？收到哪里去了？会不会成为自己受用的那个果？所以发心是不容忽视的，发心、回向都是不容忽视的！ [02′56″]
今天我们继续来听下面师父讲的这一段。在听之前我想讲一个问题，因为有很多同学写了回馈，我有看！其中有的同学问：“这个全广的进度出现了，是不是班里原本的进度都要改？”如果你想要听我的想法的话，我比较建议你班里的进度可以不用改，抽时间可以再听一下全广，是不是这样会比较好？[03′26″]
还有一个同学问到关于次第的问题，比如次第可不可以改变啊？为什么是这样？我会觉得要了解次第到底是怎么回事，就是要耐下心来向下学。比如说次第，请问脚下的第一步是什么？那也是次第吧！脚下的第一步就是闻法。那闻法的第一步是什么？前行。前行的第一步是什么？思惟。思惟什么？闻法胜利。其实这也是在大的次第中有很多细腻的次第。每天如果我们能够稍事注意到一个听法前的准备，那么对这节课来说，可能你会收获良多。[04′10″]
还有一种状况是：你只要一听到法，立刻就全部都准备好了。就是你已经非常熟练，不会有什么其他的杂音啊、之前做的事情一直出来干扰，你的方向性、你的意乐也非常地纯粹，就是为了无上菩提。如果这样的话，还会不会在意串习闻法胜利呢？除非闻法胜利已经进入到你的心续了，那你再串习的也是你的心续。[04′37″]
我还有收到同学的回馈，是他们在高铁上听，好像有的是坐在车上、走在路上都在听。坐在车上的还好，走在路上听的时候要注意看路！或者你最好站着听，一边走一边听的话要注意交通安全。我是满开心的！大家能用这样的时间来学习。希望能够感受到不管相隔多远，这个课堂就把我们连结在一起，我们很开心地在此时此刻开始研讨！[05′10″]
好，那我们开始听！[05′12″]
那么在这个地方，我顺便也提佛经上面的一个公案来说明一下。这个《法华经》，我想我们大家都了解的。佛出世了以后说了很多经典，在这经典当中，现在流传下来的有两部经典，通常说圆教经典，换句话说最圆满的。一部是最初说的《华严》，一部是最后说的《法华》。这《法华》很有意思，它最后告诉所有的弟子，你们每一个人到最后都成佛，都成佛！先开始说那些小乘的阿罗汉们，平常已经证了罗汉果了，他以为就到此为止。欸，佛告诉他：“不！这是方便法门，最后你要成佛的。”所以一一授记。最后乃至于说任何一个人，你只要随便地念一声佛，跑到庙里边，合一个掌、鞠一个躬，乃至于小孩子玩，拿了这个泥沙造一个塔──塔就是寺庙了──欸，觉得这样，都会成佛！[06′27″]
这一小段应该非常地明晰，就是师父给我们介绍了《法华经》和《华严经》，这一段主要是介绍《法华经》。师父说：“《法华》很有意思”，什么意思啊？就是它告诉所有的弟子最后都会成佛。先从小乘的阿罗汉，说证得阿罗汉果了之后还要继续向前走，最后要成佛，一一授记。最后说到：“乃至说任何一个人，你只要随便地念一声佛，到寺院里合一个掌、鞠躬，乃至小孩玩，用那个沙子造了一个塔，都会成佛！”那根据《法华》的授记，我们二十多年广论班里这些同学，不管学得怎样，是都会成佛的，对吧？因为我们不知道都合了多少掌、念了多少佛了，而且有同学也会造塔、供僧等等。所以根据佛陀的授记，现在在听《广论》这些同学都会成佛的，对不对？开心吧！[07′35″]
以前有一个老居士，他非常非常尊崇《法华经》，非常地有信心，所以他对《法华经》一字一拜。那时候我去问他：“《法华经》到底讲的是什么？”他说：“你别讲那么多，你就拜就是了。”我说：“要拜多久才能明白《法华经》的意思？”他说：“跟着我拜！”后来就跟着他拜。他非常非常认真，从早拜到晚，非常非常虔诚，还有很多念诵《法华经》的居士们。《法华经》有说，念完了之后会口中出莲花的香味，有种种不可思议的感应。 [08′15″]
再说一遍：记得喔！现在不管是新学员还是老学员，佛陀在《法华经》里授记了，我们一个合掌、一声南无佛，“皆共成佛道”，都会成佛的。开心吧！这是佛授记的哦！[08′31″]
那接着听下一段：
当然这个成佛的时间很遥远，不过这里呀，我现在要提示给大家的是说，他授记大智舍利弗尊者等等，就说：“最后你要成佛的，你还要供养两百万恒河沙多少诸佛、多少时间以后成佛。”看一看喔！大智舍利弗尊者是佛弟子当中智慧第一的，而且我们看那个经论上面，已经无量劫来跟着佛，生生世世跟着他，有这样的因缘；这一世证了罗汉果了，到最后成佛还要转了个大圈子，这个是圆教经典。可是另外一部圆教经典有意思咧！《华严》，这善财童子，他是个十信满心，结果他最后也成佛，他的成佛的时间上面是一生取办──说这一生可以成就，所以他最后以十大愿王导归极乐。这两个之间虽然同样成佛，这个时间，那完全无法想象，完全无法想象！那是个天文数字，天文数字都无法形容。 [09′51″]
好！问大家：这一小段师父在说什么呀？是不是在说成佛的时间呀？说了两种时间对吧？一种是什么？是天天跟着佛、生生世世跟着佛的这个例子，谁呀？大智舍利弗尊者对吧？是智慧第一的。说这一世就证得罗汉果，最后成佛还要转一个大圈子。我们可以想象这是示现的。还有另一部经典《华严》，就是一生取办──当生就成佛，所以这个速度简直是不能想象的。最后他以十大愿王导归极乐。说：“这两个之间虽然是同样成佛，时间是无法想象的”，师父用了“天文数字”。[10′45″]
我们都会成佛，但是接下来这一段揭示的是──速度。都会到那个目的、都会达到彻底离苦得乐的那个地方，但是快和慢是天文数字。接下来听！[11′01″]
假定说这个成佛这么差别当中，我说没关系啊！反正你到那时候生了天上人间，舒舒服服，到那时候，突然之间一下成了佛了，那我倒还是愿意去等一下。因为成佛很辛苦嘛，所以我等了半天，到那时候成佛了，不是就等等嘛！不是的呀！实际上这个无量阿僧祇劫，在这里面大部分时间是都在受苦，受无量无边的苦。那罗汉将来走到佛还要苦，凡夫的话那更不谈，大部分时间都在三恶道当中轮转，痛苦得不得了！这第一个事情。第二个事情，转了大半天你最后成佛的时候，他不是说到那时候那个佛自然地掉在你头上，你还是要经过这样地努力，一点都不能少的，这个我们必定要了解！ [11′52″]
这一段讲了两件事情，对吧！第一件事情是什么？首先师父说：“假定这成佛的差别中”，注意！是说那个速度的差别。“反正到那时候生了天，舒舒服服的，哎！突然一下成佛了”，快和慢都没关系，因为都很舒适、过程很享受，那多长都没关系！师父说：“那我还是愿意等一下。因为成佛很辛苦嘛，所以我等了半天，到那时候成佛了，不就是等等嘛！”师父说这个速度不是等的问题哦！是什么问题呢？是“无量阿僧祇劫”，同样是天文数字，“在这个里边大部分时间都是在受苦”，而且受多少苦呢？“受无量无边的苦”。“大部分时间都要在三恶趣中流转”，这是指凡夫喔！都要在三恶趣中流转。新学员可能刚刚接触到三恶趣，你们可以稍稍了解一下，地狱、饿鬼、畜生就叫三恶趣。[13′03″]
佛教认为当我们这一生的生命结束之后，心识并没有停止，它在继续向前。怎么样证明人有前后世呢？在《释量论》里有广泛的讨论。因为心识是由前一剎那、后一剎那这样一直相续不断的一个续流，所以它是不会停息的，它总体是不会停息的。你下一辈子要去什么地方，完全取决于自己这一辈子所造善恶业的考虑。如果善净之业多的话，就在人天道；如果是恶业为首，又重串习、天天想恶念的话，那可能就会到恶趣去。所以师父说：“大部分时间都在三恶趣中流转。”为什么大部分时间？因为一旦进入恶道，很难脱离。[13′54″]
比如有的畜生道的生命，牠就是要靠吞食其他生命来维系牠自己的生命，牠活一天就要杀很多生命。你说这样的业，牠怎么从那个道里脱出来？所以是很可悲的，牠已经失去了抉择能力。有的只要张嘴就可以吞掉很多生命，所以牠没法持守不杀生戒，也没法听闻；遇到佛法之后能知道吗？顶天就是被放生呀！可能有的生命这样的机会也得不到。所以一入恶道是非常难以脱离的，一旦进入恶道之后，成佛是很遥远哪！不知道该有多遥远，全都忘记了！所以师父说：“痛苦得不得了啊！”[14′41″]
那么这些该受的恶报都报了，转了半天，到最后成佛的时候，是不是一下子很轻松地成佛了？不是的！还是要经过这样的努力，一点都不能少的！该做的善都要做、该断的恶都要断，一点点都不能少！不能说因为我们从恶趣里都转完了，上来之后我们就少了很多。而且从恶趣上来之后，不知道还带着恶趣的什么余习，更麻烦！所以这件事就是一件非常费力气、非常辛苦，要经历过难以想象的艰辛才能达到的，就是那条成佛的远路。注意！师父揭示了这件事情。[15′23″]