BACK TO GL2 LISTING PAGE | 全广二首页

Global Lamrim II

Lecture No. 0033

Tape no.

1B 22:26 ~ 23:20

Date

2018/07/23-07/25

Outline: Foundation

Topic: The near and distant path to Buddhahood

Vol. 1 of Master’s discourse handbook P28-L10 ~ P29-L2

Greetings to all! I am very pleased that it is time for our Lamrim discussion again. I sincerely hope that, prior to the discussion class, you would first listen to the recording of Master’s commentary on Lamrim a couple of times. If you have previewed it, you would be able to raise certain issues during your discussion with classmates, and listen to their viewpoints as well. In this manner, you would have a better understanding of what Master was trying to convey in this paragraph, whilst at the same time, clarify any doubts you might have too. Furthermore, this would also assist you in orientating the direction of your thoughts on this short paragraph.  [00′40″]

Many classmates have given feedback that, “Ah! By first listening [to the recording] before listening to the Global Lamrim, I discover that at times, the direction of my thoughts is different.” When we discover the difference, we would focus on: Well! Where the difference lies? You would discover that, you develop a deeper level of reflection from each lesson, as compared to the initial stage of your original discussion and understanding. [01′07″]

I sincerely hope that everyone could write to me about your reflections on the topics of discussion. I do read your feedbacks. Many classmates wrote numerous feedbacks. I am very moved to receive them. Through years of studying Lamrim, faith has been deeply rooted in the hearts of many classmates. I notice that your enthusiasm towards Master’s commentaries on Lamrim has remained steadfast. Likewise, I will persist to continue my discussions with this large study group with as much enthusiasm as yours. [01′37″]

Great! We still need to pay attention to our aspiration today, and gradually calm our mindstream. Our aspiration is to achieve unsurpassed enlightenment. For the sake of relieving immeasurable sentient beings from cyclic existence, I must attain Buddhahood. In order to attain Buddhahood, I must plant this cause which arises from listening and understanding the Buddha’s teachings. [02′07″]

Everyone must remember that, whilst listening, it is very crucial to stay focused! As you are usually preoccupied with other [mundane] tasks, your mindstream probably would not be able to focus on the scriptures right away. However, this is trainable. Train yourself to immediately switch from one busy channel to another channel of studying the scriptures.  Once you are able to fully focus on [studying the scriptures], let go of all other concerns. This is trainable. By practicing it for a period of time, you can instantly stay focused upon hearing Master’s voice giving the teachings. [02′42″]

Very well! Now, let us listen to one more paragraph of Master’s commentary. Take heed! Pay attention! Do not be distracted! Let us begin! [02′50″]

[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-28]

So you may ask, [with respect to] Pure Land practice, what is the difference between your Pure Land and my Pure Land? It is different. There is a big difference. Often, those of us who chant Buddha’s name once learn this recitation approach would hastily [apply it]! They would usually say, “As long as I chant [Buddha’s name], I will get to the entry-level [of the Pure Land].” In the end, however, after all the recitation, the entrance is not necessarily available. This is the true reality. We have heard that thousands of people apply this approach [of Pure Land chanting], right? Yes, it is true! The Pure Land reciting method should deliver whoever chants Buddha’s name to the Pure Land but how many have actually entered [the Pure Land]? There is hardly any. This is the reality. If we practice according to the teaching [in Lamrim], what are the advantages? With a complete understanding, not only will all practitioners enter [the Pure Land], but they will also enter with enhanced aspirations. Initially [the goal] was just to get to the Pure Land. Now there is more. “I want to achieve Buddhahood, not only for personal liberation but also for the liberation of all other sentient beings. However, for the sake of achieving this goal, I will start with my most conforming way of practice for now, which is reciting Buddha’s name. I will go to the Pure Land with such an aspiration!” [03′46″]

Very quickly, we completed listening to this paragraph. I wonder if you have any impression? The first question is, “[with respect to] the Pure Land practice, what is the difference between your Pure Land and my Pure Land?” What does “my Pure Land” refer to? Think about your answer. To do that, you need to recollect Master’s commentary in the last [Global Lamrim] session, and also read up on the preceding paragraphs in his commentary, isn’t this correct? What kind of Pure Land? I am not sure what your answer would be? As we have learned the two analogies of “the skyscraper and the hastily built iron sheet shelter” in the last Global Lamrim discussion session, Master said that, from the beginning, we should have an encompassing understanding of the entire framework of the teachings. After achieving this encompassing understanding and defining our goal [of attaining Buddhahood], we could choose a path that we concord with, that is, our Pure Land. After achieving an encompassing understanding of the entire teachings, what is the goal that we have defined? It is the goal of attaining Buddhahood, right? This is what Master meant by “my Pure Land”. [04′56″]

Master continued by saying, “It is different. There is a big difference!” Whilst one person may lack in extensive study and contemplation [of Buddhism] and a well-defined goal [of attaining Buddhahood], another person may have a well-defined goal [of attaining Buddhahood] and proceed to have an overall understanding of Buddhism. Master continued, “Often, those of us who chant Buddha’s name once learn this recitation approach would hastily [apply it]! They would usually say, “As long as I chant [Buddha’s name], I will get to the entry-level [of the Pure Land].” Pay attention [to the word] “Hastily!” It is a hasty attitude. He would say, “Why hastily? We are running out of time! Life is impermanent. At every moment, we are being chased by aging and death! It is absolutely not easy to hear of Amitabha Buddha’s immeasurable virtues and sacred name, as well as developing this yearning and faith in the Pure Land. We should hastily chant Buddha’s name! Thus, we would begin to do so. What kind of aspiration does this practitioner develop? “As long as I chant [Buddha’s name], I will get to the entry-level [of the Pure Land].” He continued by saying, “Even the border region of Pure Land is fine, because as long as I can be reborn in the Pure Land, I have escaped from cyclic existence!” Hence, this is how such an aspiration is established. [05′57″]

Pay attention! What is his aspiration? Even the entry level will do! Isn’t this correct? Moreover, we have discussed before and some laities even said, “Even the border region is fine!” Those who are aspired to be reborn at the entry level of Pure Land would even consider the border region, as long as it is the Pure Land. Take heed! “In the end, however, after all the recitation, the entrance is not necessarily available.” Although we may uphold such an aspiration, but yet, we may not necessarily realise this. Master continued with, “This is the true reality.” [06′25″]

In reality, concerning this matter, one would enquire: How many people can still have the will to chant the Buddha’s name when they come face to face with life and death crisis? Just like our senior students who have studied the concept of Going For Refuge to the Three Jewels - “You will have visions of the Buddha day and night.” Whether it is day or night, we are perpetually in the midst of sickness, suffering, inflicted with unbearable painfulness, being forced to separate from family members or things that we love, and so forth. Whilst experiencing all sorts of sufferings that are closely interwoven together, we barely have any energy left, especially those who are bearing the afflicting torture of illness and suffering. During such a critical moment, upholding the chanting of Buddha’s name, the aspiration of going for refuge and our faith in Amitabha Buddha, will our concerted efforts be paid off? Hence, with respect to this Pure Land practice, Master said, “how many have actually entered [the Pure Land]?“ This is a phenomenon. [07′21″]

Master continued, “If we practice according to the teaching [in Lamrim], what are the advantages?” What teaching is referred to here?  It is the concept established by Master  in the previous session, that is, to first commence with extensive study and contemplation of the entire teachings. Isn’t this correct? “What are the advantages?” Master expanded on the advantages again by saying, “With a complete understanding, not only will all practitioners enter [the Pure Land].” Well! The Pure Land recitation method delivers whoever chants the Buddha’s name to the Pure Land has been revealed! From here, do you still truly believe that, with a complete understanding [of the entire teachings],  the Pure Land recitation method should deliver whoever chants Buddha’s name to the Pure Land? Why? [08′03″]

This would involve enquiring, what exactly is our complete understanding of Buddhism? For instance, first, let us ponder what exactly is Pure Land? How much good qualities does Amitabha Buddha have? To what extent do we understand about our refuge, and the magnificent Pure Land where we eventually want to be reborn? Have we completely understood the 48 aspirational vows of Amitabha Buddha, the mindfulness of death, sufferings in the three miserable realms and going for refuge? There are two causes for going for refuge: If we are absolutely firm about these two causes, then the benefits from our going for refuge to the Three Jewels, will be very very sublime and encompassing. Hence, Master said here, “The Pure Land recitation method should deliver whoever chants Buddha’s name to the Pure Land”, [but] is it true? Is it true that upon having a complete understanding [of the entire teachings], all practitioners will be reborn in the Pure Land by practicing the Pure Land recitation method? Is there an alternative option? Pay attention! This statement is from an eminent Monk. He would not randomly speak about this. We can keep this question in mind and continue with our learning. [09′08″]

Here, let me reiterate another point: If a practitioner who has studied scriptures and commentaries for 15 to 20 years, is fully apprised of all the stages of the path towards Buddhahood, is able to discern all the major and minor differences in the scriptures, and has completely understood and internalised even the very subtle choices, would it be any different if he chant Amitabha Buddha’s name? After acquiring the complete understanding, how would he chant Amitabha Buddha’s name? First, during chanting, one needs to know that one should not be lethargic or muddled. Second, one should know the meaning of “chanting the Buddha’s name with the spirit of enlightenment in mind”, that is, aligned with Amitabha Buddha’s aspirational vows. Amitabha Buddha built the Pure Land not for himself, but for all sentient beings to quickly alleviate suffering and attain happiness. If we can study the scriptures and commentaries, and is fully aware that the essence of attaining Buddhahood embodies the spirit of enlightenment, then the attitude concordant with Amitabha Buddha is the spirit of enlightenment! Although the Pure Land practice does not require one to develop the great spirit of enlightenment, but is this Amitabha Buddha’s fundamental aspiration? What exactly is Buddha’s aspiration? What exactly are the aspirations of virtuous teachers? This leads us to its “purpose”. Listen well, do not be distracted! Do not let your mind wander off! [10′20″]

[Master said], “They will also enter with enhanced aspirations.” Take notice! This is about the purpose. Well! Is there any purpose other than being reborn in the Pure Land? Isn’t it that one will be liberated from samsara as soon as possible? [In addition to the aspiration], the purpose is also different! Master stated, “Initially [the goal] was just to be there!” Is it right? Just to be reborn in the Pure Land, then I can be liberated from samsara because we have to endure six types of suffering, eight types of suffering and three types of suffering in samsara [v.1 chapters 17~19]; such sufferings are totally unbearable! Thus, being reborn in the Pure Land would [eliminate all such sufferings]. Pay attention! Master said it again. “Now there is more. I want to achieve Buddhahood.” Take heed! Here comes the purpose. Before I have studied and contemplated extensively, the purpose was only to get myself there. However, after a practitioner has the encompassing understanding, he begins to transform. Why does one need to be reborn in the Pure Land? It is because one wants to achieve Buddhahood. Why does one need to achieve Buddhahood? “Not only for personal liberation but also for the liberation of all other sentient beings.” This is the great compassion of Amitabha Buddha, the profound and compassionate attitude toward all living beings! For the sake of learning the great compassion and wisdom that Buddha has toward all living beings, as well as our achieving Buddhahood, we would like to be reborn in the Pure Land. Take a look at this! What manifests here is such a transition. “Not only for personal liberation but also for the liberation of all other sentient beings. However, for the sake of achieving this goal, I will start with my most conforming way of practice for now, which is reciting Buddha’s name. I will go to the Pure Land with such an aspiration!” Master said, “I will go for it!” Where to go? To the Pure Land. [11′55″]

Thus, the disparity between the earlier and later [aspirations] is highly noticeable. In the earlier [aspiration], as long as one can be reborn in the Pure Land, it is fine. However, this subsequently changes to: “No! I am going there for the sake of attaining Buddhahood. Not only am I going there for myself, but I also have to help everyone else get there.” Hence, extensive study and contemplation have broadened the vision of one’s life. Standing from a very lofty perspective, one becomes aware of the value of one’s life, as well as one’s universal responsibility toward all other sentient beings. Upon noticing this, not only will we have a profound understanding of the Pure Land established by Amitabha Buddha, we have inconceivable faith in Amitabha Buddha’s compassion and wisdom as well. After cultivating such inconceivable faith, the “Namo Amitabha Buddha” we chant now, is world’s apart from our usual lethargic and muddled attitude. We may chant with the prayer beads as if our lives depend on it, but we are totally clueless about its purpose. By chanting  “sou, sou, sou”, as if our lives depend on it, and not knowing what is on our mind, there is, of course, no comparison between the two attitudes!  [12′50″]

讲次 0033

科判 道前基础

主题 成佛远近二路

音档 1B 22:26 ~ 23:20

日期 2018/07/23-07/25

手抄页/行 1册 P28-L10 ~ P29-L2　( 2016 南普陀版：第1册 P28-L9 ~ P29-L1 )

手抄段落 那你会说……所以我要去！

大家好！很开心又到了我们一起研讨《广论》的时光。非常希望大家在全广共学之前，把师父的带子自己先听几遍。因为这样听过之后，跟同学研讨，你会在其中提出一些问题，也会听到其他同学的观点，这样你对师父所阐述的这一段的意思就会有一个了解，其中的疑问也非常清楚，甚至对这一小段思路到底是怎样延展的，就会有一个思择的方向。[00′40″]

有很多同学回馈说：“啊！先听了之后，再听全广的时候，会发现有的时候思路的方向是不一样的。”发现思路不一样的时候，大家就会锁定：欸！这个有什么不同之处呢？你会发现，每一节课都会在你原来的研讨和理解程度上，有一个更深入的思考。[01′07″]

非常希望大家把你思考的议题写信给我，因为我都可以看到你们的回馈。有很多同学写了很多回馈，我是非常非常感动的。这么多年学习《广论》，信仰已经深深地根植在很多同学的内心。发现大家对师父所宣讲的《广论》，有这样始终如一的热忱，我们这个共学的大班，我也会满怀热情地一直研讨下去。[01′37″]

好，今天还是要注意发心，要把我们的续流慢慢地静下来，发心为求无上正等菩提，为了将无穷无尽的有情从生死的流转中救拔出来，我必须去成佛；为了成佛，一定要种成佛的因；成佛的因，必须听闻佛法才会了解。[02′07″]

听闻的时候最重要的事，大家记住──要专注！因为通常都在忙别的事情，一下子把教典打开的时候，可能无法将你的续流专注，但是这个是可以训练的。训练到你从一个忙碌的频道，一下子进到学习教典的频道，顷刻间就可以全神贯注，其他的就抛开了，这是可以训练的。训练久了之后，我们只要一听到师父说法的声音，立刻就全神贯注。[02′42″]

好，那么现在我们再来听一段。注意哦！注意！不要走神，开始！[02′50″]

那你会说：“那么同样的是净土，你这个净土跟我这个净土，有什么不一样啊？”不一样，差得很大！平常我们现在念佛的人，听见了念佛，赶快！往往就说：“哎呀！我只要念得去就好了，弄个下品下生。”结果你念了半天，下品下生都不一定去得了，这是一个事实。现在这里我们说“万修万人去”这个法门，对不对？对！净土法门是万修万人去，可是现在一万个人修，有几个人去啊？找不到几个，这是个事实。那么现在照这个法门做，有什么好处呢？你有圆满的认识了以后，第一个是万修万去；第二个，要去的目的也不一样。我本来是说：“我只要去就行了！”现在不是，“我要成佛，不但要自己解决，而且帮助一切人解决。可是为了要达到这个目的起见，选我现在最相应的念佛的路子，这样的情况，所以我要去！”  [03′46″]

很快就听了一遍，不知道大家会不会有印象？第一个问题，说：“同样的是净土，你这个净土跟我这个净土，有什么不一样啊？”“我这个净土”是什么意思啊？想一想有什么答案。这就要回忆上节课师父讲的，那你在手抄上就要看上一段，对不对？哪种净土啊？不知道你们的答案是什么？因为上节课学了“摩天大厦和匆匆忙忙地盖一个铁皮屋”这两个喻。说我们一开始的时候，就应该对整体的教法有一个完整的认识，完整地认识之后，确定了目标，然后进一步选自己相应的，就是净土。对教法有整体完整的认识，确定了什么目标？成佛的目标，对吧？所以“我这个净土”，师父是指这个。[04′56″]

然后接着说：“不一样，差别很大！”一个没有广大闻思、没有确定目标，另一个是确定了目标，进行了对佛法总体的认知。下面师父说：“平常我们现在念佛的人，听见了念佛，赶快！往往就说：我只要念得去就好了。”注意！“赶快！”就是匆匆忙忙的心态。他说：“为什么要赶快呀？来不及了！生命无常，刹那刹那地向老死奔逐啊！能够知道阿弥陀佛万德洪名，能够对极乐世界生起这样的向往和信心是件非常不容易的事情，赶快念！”所以就开始念。他生起个什么样的志向呢？“我只要去极乐世界就好了，哪怕下品下生。”还有说：“哪怕在极乐世界的边地都行，只要能去极乐世界，当然就逃开了生死轮回了！”就立一个这样的志向。[05′57″]

注意哦！他的志向是什么？下品下生也行！对不对？甚至我们讨论过，有的居士说：“边地也好啊！”想要去下品下生，甚至边地都可以，只要去了就好。注意！“结果念了半天，下品下生都不一定去得了。”我们怀着这样的志向，可是我们却没有达到这样的志向。师父接着说了一句话：“这是个事实。”[06′25″]

实际上这件事就会问一问：有多少人能在生死关头提得起一句佛号？就像我们老学员学过的皈依那样──“昼夜见世依”，就是白天、晚上、病中、苦中，或者难以忍受的疼痛，还有跟家人的爱别离苦等等很多很多痛苦交织在一起的时候，也没有多少力气，有的是受尽了病苦的折磨；那个时候提一句佛号、提一个皈依的心──对阿弥陀佛的信心。那个时候功夫能不能用得上？所以万修万人去的法门，师父说：“到底有多少人去呢？”这是一个现象。[07′21″]

接着师父说：“那么现在照这个法门做，有什么好处呢？”哪个法门呀？就上节课师父立出的宗──先对整体的教法有广大的闻思。对吧？“有什么好处呢？”看看师父又给我们看好处，说：“你有圆满的认识了以后，第一个是万修万去。”欸！实现了，净土法门万修万去。听到此处大家会不会有疑惑：真的是有圆满的认识就会万修万去吗？为什么呢？[08′03″]

这就涉及到对佛法的圆满认识到底是什么？比如说首先极乐世界到底是什么？阿弥陀佛他有多少功德？我们对我们的皈依处，我们最后要去的极乐世界依正庄严的净土，到底有一个什么样的了解？对阿弥陀佛的四十八愿，乃至念死无常、三恶趣苦、然后皈依，全部都了解了？皈依的时候有皈依二因，两种因如果坚固的话，那么我们皈依所获得的利益就会非常非常地殊胜和圆满。所以师父在这里说“万修万人去”，真的吗？难道说有了圆满的认识之后，第一个就万修万人去，后面还有不一样的吗？注意哦！这是大德高僧说的，他不是随便讲讲的，我们可以带着这个疑问，然后向下学。[09′08″]

在这里边我再提一点：学了经论十五年到二十年，对于所有成佛的次第、对经论大大小小的差异性，乃至很细微的抉择都了然于心的这样一个人，他念一句阿弥陀佛会不会是不一样的？有了圆满的认识之后，他是怎么念的？首先要知道念的时候不要昏沉、散乱；再一个，知道什么叫“发菩提心念佛”，跟阿弥陀佛的愿心相应。因为阿弥陀佛建造极乐世界，不是为他自己建的，是为了芸芸众生早日离苦、早日得乐而建的。如果能够学经论，知道成佛的核心就是菩提心，那么和阿弥陀佛相应的心一定是菩提心！虽然阿弥陀佛的净土里边，不发这样的大菩提心也可以去，但是阿弥陀佛的本愿是这样吗？那么佛陀的希愿到底是什么？善知识的希愿到底是什么？所以就谈到了“目的性”。注意听，不要走神哦！不要走神！[10′20″]

“第二个，要去的目的也不一样。”注意！谈到了目的。欸！去极乐世界还有其他的目的吗？不就是早日脱离生死轮回吗？目的也不一样！说：“我本来是说：我只要去就行了！”对不对？只要去极乐世界就能逃脱生死轮回，因为生死轮回所受的六苦、八苦、三苦，实在是苦不堪言！所以去极乐世界就好了。注意哦！师父又说了：“现在不是，我要成佛。”注意！目的出现了。开始没有广大闻思的时候，目的是我只要去就好了，后来有了圆满的认识之后，他产生了转变──为什么要去极乐世界呢？因为要成佛。为什么要成佛呢？“不但自己要解决，而且帮助一切人解决。”这就是阿弥陀佛的一片慈悲之心啊！对芸芸众生深刻的、慈悲的情怀呀！是为了学习佛陀对众生的大悲心和智慧，为了成佛去极乐世界的。看看哦！他有了这样一个转变。所以“不但自己要解决，而且帮助一切人解决。可是为了达到这个目的起见，选我现在最相应的念佛，这样的情况，”师父说：“所以我要去！”去哪里？去极乐世界。[11′55″]

所以看看这个前后的差别是非常非常明显的，一个是只要去了就好；后来是变成：“NO！我要为了成佛而去，不仅仅是要自己去，而且要帮所有的人去。”所以广大闻思，打开了他生命的视野，让他站在一个非常高的角度上，意识到自己生命的价值、对其他众生的责任感。看到了这一点之后，对阿弥陀佛建造的极乐世界会有更深刻的了解，然后会对阿弥陀佛的悲智有难以想像的信心。生起那难以想像的信心，那我们一句“南无阿弥陀佛”，跟往常那种又昏沉、又散乱，拿个念珠拼命拨，都不知道念到哪里去了，只是“飕、飕、飕！”这样拼命念，心里不知道在想什么，跟那个当然是不能比的！[12′50″]