Lecture No. 0023
Global Lamrim II
Lecture No. 0023
Tape no.
1B 14:38 ~ 15:52
Date
2018/06/18 - 06/20
Outline: Foundation
Topic: The near and distant path to Buddhahood
Vol. 1 of Master’s discourse handbook The near and distant path to Buddhahood
Well! Let’s continue to listen to the next paragraph. [00’03”]
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-23]
Certain cause leads to certain effect. Until achieving Buddhahood, this still applies. Why? How come? Because sincerely yearning to achieve Buddhahood requires the accomplishment of two things. What are these two things? We have to thoroughly remove cognitive and afflictive obstructions. Before [their removal], there is no way [to achieve Buddhahood]! In other words, your debt is still there. Until you pay it off, the debt remains. Once [the debt is] paid off, then that is the right timing [of achieving Buddhahood]. Furthermore, there is much preparation to be done and upon completion, the time is right [to achieve Buddhahood]. That is how it works. As a result, the former [Sariputra] took a longer path [to Buddhahood], and accomplished it with great effort. The latter [youthful Sudhana] also achieved it but he accomplished [Buddhahood] in that lifetime. Between the two, there is a very important concept for us [to understand], please remember! Why? What for? I believe that if we are willing to pursue this concept further, then without any exception, [we would all like] to follow the path that Youthful Sudhana had taken. Otherwise, the length of time is unjustified! Such a long duration [to achieve Buddhahood] is not justifiable; to endure that kind of suffering is unworthy, right? Where does this concept arise? It is specified clearly in these two Sutras. [01’18”]
Everyone, how will you discuss this section in the class? For instance, in this section Master mentioned in order to achieve Buddhahood, one needs to remove the cognitive- obstruction and afflictive-obstruction. [Upon hearing this statement], will one devote a lot of effort to understand what cognitive-obstruction and afflictive-obstruction are? However, in this section, what was Master expecting us to understand? [From the above two examples, even Venerable Sariputra] took such a long duration, [not to mention ordinary beings] spending such duration in the miserable realms! At the exhaustion of the duration, one would still have to put in such great effort to achieve it. On the other hand, [Youthful Sudhana] achieved Buddhahood in that lifetime. [01’52”]
So, as for being fast or slow, Master said, “Between the two, there is a very important concept for us [to understand]” and then Master went on by saying, “Please remember!” What to remember? For us to [remember to] compare and contrast the two durations. You may wonder, “Do we really need to compare? One takes so long, whereas the other is so fast; isn’t this very obvious?” Does the thought above imply that one truly understands what Master was saying? Does one fully understand why one is faster and the other is slower? After one understands that 30 days is longer than 1 day, what then? The key consideration here is why one needs to take 30 days and whereas another one takes only one day. Why would one need to take immeasurable eons, while another one can achieve it in one lifetime? Is this right? Master said, “Please remember!” And then Master said, “Why? What for?” with two consecutive questions. [02’48”]
What exactly did Master ask us with the two consecutive questions? Master then went on and said, “I believe that if we are willing to pursue this concept further”. What does this concept refer to? That is, why one took a shorter duration, while the other took a longer one; what happened in between? Pay attention! Master used “pursue”, it connotes the fact that at the beginning of the study, one might lack the direction, so one keeps on exploring, pursuing, and searching for it. Then, Master followed by saying, “to pursue this concept further”, it seems not that difficult, either. And he continued to say, “Such a long duration [to achieve Buddhahood] is not justifiable; to endure that kind of suffering is unworthy!” Master was kind of smiling when he said this. “With no exception”, Master continued, “if we are willing to pursue this concept further, then without any exception, [we would all like] to follow the path that Youthful Sudhana had taken”. What was the path that Youthful Sudhana took? It was the path of achieving Buddhahood in one lifetime, the quickest way to achieve Buddhahood. However, one must pursue the intended meaning within, as well as to find out why. [03’56”]
Now let me ask all of you a question. Why did Master mentioned these two sutras right after he talked about the topic of eradicating suffering and attaining happiness? Are you responding to my question? Why did he bring up these two sutras? What did Master try to convey by referring to these two sutras? To point out the two paths, right! One is the fast track, and the other is the slow route. What is the purpose of pointing out these two paths? Is it for us to select? Is it for us to pursue? What was Master’s intent? Master revealed both paths and said, “Dear all! Those who I cared about, please take the long route!” Was this his intent? The long route is way too hard, very difficult! Master loved us dearly [that he would not want us to take the long route]. [04’43”]
He said that if we sincerely “pursue ... further, then without any exception, [we would all like] to follow the path that Youthful Sudhana had taken.” How great and lofty the expectation Master held for us! As long as we are willing to explore, our minds will traverse very happily on a speedy path to remove suffering and attain happiness; this concept is perfectly sensible, right? Days of suffering should be ended as soon as possible, while happiness should never end. This is not only human nature; all living beings are the same, yearning to get away from suffering as quickly as possible. However, why are there still so many people taking that long route of eradicating suffering and attaining happiness? Is there any implicit meaning? One must explore it. [05’24”]
Take heed! Master put forth a huge proposition, a gigantic issue, and placed it right in front of us. This issue is to take a pick! Here are two paths, the speedy one and the slow one. Without any hesitation, we definitely would say, “I want to pick the speedy one.” But how can one walk on the speedy path? One must explore it! Otherwise, what may happen is: I thought I am on the speedy path, but it turns out to be the slow one. It might be due to the lack of thorough understanding, due to being away from the guidance of virtuous teachers, or due to losing faith halfway or switch to a different path, etc. Also, one might hold back on the path just because one does not get along well with others. There are many many causes that would make one diverge from the path. Hence, with such earnest attitude and a gentle smile, Master explained to us the meaning of both sutras beamingly, in the hope that we are able to select the speedy path, right! You are thinking in the same way, aren’t you? [06’31”]
Do you feel amazed that Master pointed out the speedy and slow paths to Buddhahood right in the B-side of the very first recording of the commentary of the Great Treatise on the Stages of the Path to Enlightenment? Who happened to hear it? You, who are listening right now, heard that there are two paths, the fast one and the slow one. If anyone, upon hearing these two paths, takes the speedy one due to listening to this scripture, then how much suffering, in terms of duration, can one reduce? This is attributed to hearing the teaching from Master. [07’04”]
So, would you say that we can remove suffering if we listen to the teaching? Can listening to the teaching shorten the duration of suffering? Due to listening to the teaching, can we change our destiny? [Yes, we can. The reason is] upon my understanding of which path is wrong and which one is right, which path brings suffering and which contains less suffering, we can even quickly attain happiness. Thus, in the very beginning, I could make a very clear decision before taking the path. One should not start and take it indiscriminately without knowing the direction. [07’34”]
We often run into a situation and then say, “So and so! Please help me with something.” After the other person replied “Sure!” Then he walked away [to take care of the thing you had asked]. After a while, this person returned and asked, “Well, what did you ask me to do?” This situation happens quite a lot! If the person left before he was clear about what he needs to do, or clearly understood the order of what needs to be done, such as what would be the 1st, 2nd, and 3rd steps, then, naturally, he would have to come back to ask about the direction and re- started again. Thus, time was wasted! What if he fell into a pit right after he stepped away? Others would have to find an ambulance or the like to rescue him and take care of his wound. After the wound is healed, then he would need to come back to ask for direction and embark again. Thus, this can be very tormenting! [08’09”]
Is this task important in our lives? We often explore many ways to improve our moods, to relax our minds; so, will we be attracted to the methods that may relax many lifetimes of ours? Will we give our attention to both of the paths that Master proposed by quoting from these two reliable scriptures? Isn’t this the intended meaning of all the Buddhas in ten directions? If virtuous teachers did not tell us the intended meaning of all Buddhas in ten directions, even if we study the scriptures or read a lot of Tripitaka, can we reach the conclusion: Ah! There is a speedy path and a slow path. Is it possible that we can reach such a clear conclusion? Thus, there is a saying, “Listening to wise guidance can surpass studying alone for ten years.” Some people have studied [Buddhist scriptures] for many years, yet did not realize there are two paths, or even if they knew about it, yet they are clueless as to how to take it and what the steps are. Moreover, after knowing it, will they pick the speedy path? Are they courageous enough to make the decision? Or, they would rather stay on the long path? One makes one’s own interpretation without recognizing the poignancy on this long path! [09’18”]
So what kind of courage is required for Master to teach us, who know nothing at all? He revealed the path to achieve Buddhahood at the very beginning of the teaching, followed by explaining the concept of ignorance. Master revealed that the proper way to study Buddhism is to integrate the teaching with one’s mental momentum. He also brought up both paths of how to integrate with the mental momentum. One is to quickly remove all sufferings within and fulfill all-encompassing happiness, and the other is to slowly achieve such a purpose. Master applied meticulous care and flawless artistry to guide us toward the decision-making of taking the right path. Hence, it is very explicit, Master stated it very clearly and succinctly so that we hear it evidently and explicitly without any mysterious and abstruse reasoning; very clearly. How to make a choice? Is there a choice? One choice is filled with suffering, while the other is the achievement in one lifetime; do we still need to choose? If one applies some exploration, one will definitely make such a choice [to take the speedy one]. The key is to understand what the speedy path is! [10’25”]
Speaking of which, I will interpose some personal remarks. When we are submerged in a painful emotion, do we know how to quickly get out of it? This is about emerging from an undesirable or negative emotion, we can get out of it either swiftly or slowly; this also involves speed. Some might be used to taking a long route, while others are used to taking a shortcut, the fastest path. Actually, this is also a habit, the habit of quickly departing from suffering without yearning for it. Upon hearing this, one may argue, “Well! How would one yearn for suffering?” However, think it over closely! One ponders on a given matter for a long time but could not make any sense out of it, spinning in the dead end on and on, not able to get out of it. This is due to lack of proper recognition toward the matter. Thus, one could not let go of the burden within, and could not let go of suffering; one is trapped in the feeling of suffering! [11’28”]
While discussing Lamrim in the past, I would listen to lay practitioners talk about their suffering at home. Initially, I heard it once, and then I continued to listen to them again and again for about 6 months. Then I realised, the sufferings were exactly the same, just being repeated over and over! She suffered a lot and kept complaining about it because she couldn’t let it go! As the other party did not change, she continued to suffer, very painfully. One day I told her, “You have already told me such things for half a year, almost the same issues. You felt a little better by talking about it, yet after returning home, it starts all over again. Shall we find an ultimate way for you not to suffer so much?” So I told her, “Why don’t we listen to Master’s recordings [of Lamrim teaching]!” [12’15”]
Talking to someone may provide some relief, but can it resolve the cause of suffering? Are you able to forgive the one who you think has harmed you? In what way could we start to forgive others? We must find ways to absorb new reasoning. Pay attention! “Must” is the word we tell ourselves. We have to look at the given matter from a new perspective. In particular, we should hold ourselves accountable for how we feel. Why do we indulge ourselves in such misery? Do you have to feel miserable just because others treat you in such a way? Is this way of thinking definite? Suppose we have to choose between a poisonous food and an organic food, we will definitely pick the organic one. Likewise, when someone gives you poisonous food, why do you gulp it down in one bite, enduring the pain from the poison? You have to find ways to discern [your choice], to tell them apart. [13’08”]
So, there are many theories telling us that actual control of true happiness is up to ourselves. This is exactly what Buddhist teachings are telling us, how to train our minds to produce happiness and remove suffering. All the reasoning point directly to managing it. The first hurdle we have to manage is our own perception. So, today after listening to Master’s application of the Lotus Sutra and Array of Stalks Sutra to reveal these two paths, we can reflect on this: can I improve my mood right away? Can I smile at others? Am I able to express words of gratitude to my relatives, friends or colleagues? Or shall I just soak myself in bitterness and become reluctant to get out of it? Such reluctance will turn into a habit, and with constant repetition, it will develop into depression. One should be very careful with one’s negative attitude and negative mood; one definitely should not dwell on it for too long. Instead, one should get out of such emotion as quickly as possible. One needs to take a speedy path to remove suffering and attain happiness! [14’07”]
【全球广论 II 讲次: 0023】
讲次 0023
科判 道前基础
主题 成佛远近二路
音档 1B 14:38 ~ 15:52
日期 2018/06/18 - 06/20
手抄页/行 1册 P24-L4 ~ P24-LL3（2016 南普陀版：第1册 P24-L4 ~ P24-LL3 )
手抄段落 有这样的因……在这两部经上面说得清清楚楚。
好！我们接着听下一段。[00′03″]
有这样的因，有这样的果，那到最后成佛还是要！为什么呢？为什么呢？因为我们要真正成佛，要做两件事情，哪两件？一个要所知障彻底地净除、烦恼障彻底净除，两样东西。那个东西你没有净除之前，不行！换句话说，那个债在那里，你没有还清之前就是负债的；还清了，什么时候还清了，就对。还有你要做那件事情就要做那么多，什么时候做圆满，什么时候就对，这样。结果前者走这么长的路，完了以后，同样还要付出这么大的努力去完成；后者一下就达到，他也达到了。这两个比较，对我们有极重要的一个概念，大家记住！为什么？为什么？我想，如果说我们自己肯努力在这个方面追寻一下的话，没有一个人例外的，这一定愿意走善财童子这一条路。喔，这个太冤枉了！走这么长时间太冤枉，因为这个吃了冤枉苦头嘛，对不对？这个概念在哪里呢？看下面，这个就在这两部经上面说得清清楚楚。[01′18″]
诸位，你们在研讨这一段的时候会怎么研讨呢？比如这里边提到了成佛要断除的所知障和烦恼障，是不是很多心力都花在去了解所知障和烦恼障？但是这一段，师父要我们了解的是什么呢？一个是前面走了那么长的路，那么长的路都在恶趣喔！完了之后，同样还要付出这么大的努力才完成；后者一下就达到了。[01′52″]
所以这个快和慢，师父说：“这两个比较，对我们有极重要的一个概念”，然后师父接着说：“大家记住！”记住什么？就是我们要去比对快、慢。说：“这还要比对吗？一个那么长、一个这么快，这不很明显吗？”这样的念头是懂了的意思吗？懂了这个快、那个慢，懂了三十天比一天长，然后呢？最重要的是为什么走三十天？为什么走一天？为什么走无量阿僧祇劫？为什么一生取办？对吧？师父说：“大家记住！”接着师父就问：“为什么？为什么？”连着两个。[02′48″]
这两个为什么，到底是问什么的呢？师父接着说：“我想，如果说我们自己肯努力在这个方面追寻一下的话”，哪个方面呀？就是为什么走那么快、为什么走这么慢，中间都经历了什么。注意！师父用了“追寻”，这里边就是开始有可能你摸不到什么，一直在探索、一直穷追不舍，一直在探索这件事。而且师父后面说：“追寻一下的话”，看起来也不太难。接着说：“走这么长时间太冤枉，因为吃了冤枉苦头嘛！”师父在这讲的时候有点在笑。“没有一个人例外”，师父说：“如果你追寻一下的话，没有一个人例外的，这一定愿意走善财童子这一条路。”善财童子的路是什么路呢？就是一生取办──最快的成佛之路。但是一定要去追寻其中的义理和要去探讨为什么。[03′56″]
我现在问大家一个问题：师父为什么在讲一讲离苦得乐之后，就讲到这两部经了呢？你们在回答吗？为什么讲这两部经了呢？讲这两部经要引出什么呢？两条路，对吧！一条快的路、一条慢的路。那么引出这两条路要干什么呢？是要你我选择吗？是要你我追寻吗？师父的心意是什么？师父把两条路打开，说：“诸位呀！我所关心的你们，请走远路吧！”是他的心意吗？远路太苦呀、太苦呀！师父心疼我们。[04′43″]
说：“如果这么认真去追寻一下，没有一个人例外，就一定愿意走善财童子的路。”师父对我们是多大、多深的期望。只要我们愿意探寻，我们的心就会非常欣乐地走上一条快速的离苦得乐之路，这个道理完全说得通的，对不对？痛苦的日子快点结束比较好、快乐永远不要结束比较好，这不仅仅是人之常情，所有的生命都是这样的，苦都想要快点离开。但是为什么还有人选择那么遥远的离苦得乐之路呢？这里边有玄机吗？一定要探索一下。[05′24″]
注意！师父把一个非常大的命题、一个非常大的问题，推到你我眼前了。这个问题就是：选吧！有两条路──快的和慢的。不加思索的，你我当然会说：“我要选快的。”但是那快的是怎么走上去的？一定要探索！不然就会发生我以为走的是快的，结果我走的是慢的。因为不清楚的缘故、因为可能远离了引路者的缘故，或者中途退心、换路等等诸多的方式，还有人事的不和合我们也会不想朝前走，很多很多理由都会走上岔路。所以师父是以这样一个非常非常殷重的态度，微笑着、笑咪咪地给我们讲这两部经典的意趣，就是希望我们能够选择一条快速的路，是吧！你也是这样想的吧？[06′31″]
会不会觉得在《菩提道次第广论》第一盘B面的时候，师父居然就把成佛的两条快、慢之路指示出来了，精彩吧！而且被谁听到啦？就是被正在听的你听到了，有快、慢两条路。这两条路听到了之后，如果有人因为听闻这部经典走上了快路，那你省掉了多少受苦的时间？就是因为听闻到师父给我们说法。[07′04″]
所以你说听闻可以离苦吗？听闻可以缩短受苦的时间吗？由于听闻，我们可以改变命运吗？因为我明了了哪条路是错的、哪条路是对的，哪条路是苦的、哪条路是少受苦，甚至是很快可以得到快乐的，那我在一开始的时候，就可以做一个非常非常明晰的选择，然后踏上去。不是胡乱地就开始踏步走，没看清方向就走了。[07′34″]
常常会遇到那种事，说：“某人某人！请你帮我做一件事。”那个人说：“好！”走了。过一会儿他回来说：“欸，你要我做什么？”常常会发生这种事情喔！没听清楚要干什么，也没听清楚次第，第一步、第二步、第三步都没听清楚，人已经出发了，所以他自然要回来重新问路，这样就浪费时间！如果他一出门就掉到坑里了，还得去找救护车啊什么把他救出来、疗伤，疗完伤了再过来问路、再能启程。所以是很折磨的！[08′09″]
那么这件事重不重要，在我们的生命中？我们常常去研究很多让自己心情变好的方式、让自己的心变得轻松的方式，那么这个很多生都会轻松的方式，会不会引起我们的注意力？我们会不会非常非常在意师父用两部经典作为依据提出的这两条路？难道这不是十方诸佛的心意吗？十方诸佛的心意，如果没有善知识来告诉我们的话，我们即使阅藏，看了很多大藏经，能不能结论出：啊！有一条快路、有一条慢路。能不能这样明晰地下结论？所以说：“听君一席话，胜读十年书。”有的读了很多年不知道有两条路；或者知道了，但是怎么走的、次第是什么，也是不明了的。而且知道了之后，会选择那条快路吗？有勇气选择吗？还是就甘居远路？自己给自己下定义了，因为并没有了解远路上的心酸啊！[09′18″]
所以这要何等的勇气给什么也不懂的我们上课，一开始就揭示成佛，然后就把无明的概念揭示出来。要揭示正确学习佛法的方式、要结合内心，还要提出结合内心也要有两条路：有一条是最快地把心中的痛苦都去掉、快乐都圆满，还有一条很慢地才能达成这样的目标。丝丝入扣地把我们引入到一个对正确之路的抉择上。所以非常地明晰，师父的讲说非常地明晰、非常地简洁，让我们的心里听起来是干干净净的、明明白白的，没有什么玄而又玄的道理，非常地清楚。怎么选？有没有得选？一个那么苦、一个一生取办，这还需要选择吗？假如你稍作探索，都会这样去选择。关键就是要明了如何是快速之路！[10′25″]
提到这一点的话，我做一个小插叙。当我们跌入到一个痛苦情绪之中的时候，我们知道快速地从中出离的办法吗？就是从一个不好的情緖里、一个负面的情绪里要用最快的速度出来，还有一种用很慢的速度出来，这也同样是涉及到速度。习惯绕远路，和习惯抄近路，就是走两点之间最简捷的路，其实这也是一种习惯──习惯迅速地离开痛苦，不留恋痛苦。提到这点，说：“哎呀！怎么可能留恋痛苦呢？”自己想一想吧！一件事想了很久也想不明白，在那个胡同里转呀、转呀，就是转不出去，因为没有对这件事有一个正确的认识，所以放不下心中的重担、放不下痛苦，就是被痛苦纠缠啊！[11′28″]
以前在研讨《广论》的时候，也会常常听一些居士讲家里的痛苦。一开始的时候听一遍，后来还是听、还是听，可能半年的时候还是听，后来我发现：就是那一模一样的痛苦嘛！重复了很多遍，还是那个！她是很痛苦的，她一直讲，因为她想不开啊！因为对方没有改变，所以她一直很辛苦。有一天我就跟她说：“这类事情你已经跟我讲了半年了，都是几乎同类的事情。讲了之后你心里稍稍有一点舒服，但是回去之后又开始发作了，是不是我们得找到一个究竟让你不再这么痛苦的办法？”所以我就跟她说：“那我们就听师父的带子吧！”[12′15″]
倾诉可以让内心轻松，但是倾诉可不可以解决苦因？你能不能谅解你认为伤害你的那个人？怎么样发生谅解？我们必须去吸收新鲜的理路。注意！“必须”是自己给自己说的。必须去用一个崭新的观点来看待这件事，尤其是要承认自己对自己的痛苦有责任。你为什么要让自己过得这么痛苦？别人那样对你，你就痛苦吗？这件事是确定的吗？一个有毒的食物和一个有机的食物，我们当然会选择吃有机的；那别人给你一个有毒的食物，你为什么要大口吞下，而且要承受中毒的痛苦呢？你要设法清楚它、设法辨认。[13′08″]
所以很多道理都在说：真正的苦乐，其实操纵者是在于我们自己。佛法就是在告诉我们这些，如何操作内心让它生出快乐、远离痛苦，所有的道理都直接指向操作面，最先操作过来的一定是自己的认知。所以，听了今天师父用《法华经》和《华严经》揭示了这两条路之后，可以想一想：当下我可以心情变好吗？我可以对别人微笑吗？我可以对我的亲人、朋友或同事说出感恩的话吗？还是就让自己的心泡在苦水里，也不愿意出来？不愿意出来会习惯的，而且串习久了会得抑郁症。要非常地小心自己的负面作意、负面情绪，千万不能耽着得太久，要快快地、快快地离开那种情绪，要走一条快速的离苦得乐之路！[14′07″]