Lecture No. 0072
Global Lamrim II
Lecture No. 0072
Tape no.
2A 27:13 ~ 27:52
Date
2018/12/06 ~ 12/09
Outline: : Foundation
Topic: Prologue – Veneration at the beginning of commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P46-LL2 ~ P47-L2
Very well! Let’s listen to the following paragraph.
[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 13~14]
Due to this reason, there arises various stages; our latent propensity [of our faculty level] is such an example. Hence, when we get to the more advanced teachings, Buddha Dharma automatically evolves into various stages. This is what we should understand. Just as the Lotus Sutra mentions, [it does not] matter under what condition [you find Buddha’s teaching]; once you come across the teaching, eventually you will all attain the state of Buddhahood. Hence, you enter the Buddha’s teachings begin the study from what aligns with you the most. Some people have a liking for entering through wisdom, while others have a liking for entering through compassion. [00′42″]
Well, in this short paragraph, Master emphasized: why is there is the arising of various stages? That is due to our different faculty levels; hence, naturally, [Buddha Dharma] evolves into various stagess, [i.e. many branches of stages]. Master followed by saying, “this is what we should understand. Just as the Lotus Sutra mentions, [it does not] matter under what condition [you find Buddha’s teaching]; once you come across the teaching, eventually you will all attain the state of Buddhahood.” I ever noticed in Master’s diary he transcribed the following verses from the Sutra of the Lotus of the Sublime Dharma, [abbreviated as the Lotus Sutra]. It is from Chapter 1 Skilful Means of the Lotus Sutra*:
“The Buddha himself dwells in the Mahayana vehicle,
And adorned with the power of meditative stabilization and wisdom insight,
That goes with the true nature of the phenomena he has understood,
He applies it to liberate living beings.”
“Even if little boys at play,
Collecting sand to make a stupa,
Then persons such as these
Have all planted the seed to achieve Buddhahood.”
Followed by this verse:
“If from past Buddhas when they were in the world
Or after they went into their nirvana,
There should be those in the world, who heard this true nature of phenomena,
Then all have planted the seed to achieve Buddhahood.” [01′50″]
[*https://sites.google.com/site/learningthelotussutra/chapter-2-skilful-means ]
In this section of the Lotus Sutra, it says, even if a child at play made a stupa out of sand, the child had [planted the seed] to achieve Buddhahood. Hence, when we encounter a little bit of Buddha Dharma and engage in some virtuous deeds based on it, we would have planted the cause to become a Buddha in the future, perhaps someone’s Buddhahood will derive from this [root of virtue]. So what do you think is the beginning step of the stages of the path for this person? It all starts from a game one had played when one was a child. For instance, few days ago, we had a snowstorm here; some young novices built a stupa with snow. At that time, I thought, “Ah! Even children at play making a sand stupa can achieve Buddhahood.” The novices made a white snow stupa and it was pretty massive in size. Thus, even though the way each individual cultivates the virtuous root in Buddha Dharma is different, or despite the fact that they embark on their spiritual path differently, eventually, they all will achieve Buddhahood, just as all streams flow into the ocean. Hence, this is a very, very promising and auspicious path. [02′54″]
Master said here, “[From] the moment [we] come across the teaching, eventually you will attain the state of Buddhahood.” It is true that every individual “begins the study from what aligns with you the most. Some people have a liking for the pursuit of wisdom, while others have a liking for the pursuit of compassion.” Master placed great emphasis on reciting the Perfection of Wisdom Sutra (Prajnaparamita). Actually, he recited the Perfection of Wisdom Sutra every day! Wherever he was traveling, he always brought along the Perfection of Wisdom Sutra. He persisted in reciting the Perfection of Wisdom Sutra without taking a day off, even though he was extremely exhausted or ill. It is said that Lama Tsong-kha-pa did the same. Currently, there are also many practitioners in our group who persevere in reciting the Perfection of Wisdom Sutra. [03′25″]
[Now,] I will quote a section of the conversation between Indra and Buddha from the Perfection of Wisdom Sutra, Part II, Scroll 431, Section 36-1, The Exposition of the Purity of all Dharma*. In fact, the Perfection of Wisdom Sutra is very amiable and approachable because it records the conversations between Buddha and his disciples, just like the lively dialogue between teachers and students. For instance, students ask questions and teachers reply; it is a process of exploring the true nature of reality. [03′50″]
[*http://www.fodian.net/world/largeprajnaparamita.pdf]
In the Perfection of Wisdom Sutra, it states:
“At that time, Buddha told Indra, ‘Kausika! If virtuous men and virtuous women guiding beings in Jambudvipa continent to abide by ten virtuous deeds, what does this imply? Would these virtuous men and virtuous women accumulate blissfulness due to such cause and condition?’ Indra replied, “Very much so! Worldly Honored one! Very much so! Sugata!”
Buddha said to Indra, “Kausika,” - this is Indra’s name translated from Sanskrit. And Buddha said, “If virtuous men and virtuous women”, pay attention! Buddha regards his disciples always as virtuous men and virtuous women. Buddha said, “guiding beings in Jambudvipa continent,” why is it called Jambudvipa? That is because there was a Jambudvipa tree. How many beings are there? It is immeasurable! The expression, “[all] abide by ten virtuous deeds,” means that all the beings dwell in ten virtuous deeds. And then [Buddha] asked, “What do you think about it? Such virtuous men and virtuous women, due to guiding beings in the Jambudvipa continent to dwell in ten virtuous deeds, so have they accumulated a lot of blissfulness? Indra then replied, “Very much so!” “Wow, abundant! Lots and lots! Buddha, this accumulation is much bountiful!” [05′05″]
Subsequently, the sutra states:
“Buddha said, Kausika! If virtuous men and virtuous women transcribe such profound Perfection of Wisdom Sutra, giving to others for them to recite, if disseminate the transcription widely, such virtuous men and virtuous women will accumulate much more blissfulness than before. Why? Kausika! In the precious Perfection of Wisdom Sutra teaching the untainted Dharma is all included.”
And what did Buddha say afterward? Buddha said, “Kausika! If virtuous men and virtuous women” can “transcribe,” which means to copy the Perfection of Wisdom Sutra, and after transcription to “give it to others to recite”, meaning presenting the transcribed copy to others so that they can recite the Perfection of Wisdom Sutra. And “if disseminate the transcription widely” means to invite others to transcribe it again, in such way to “disseminate the transcription widely”. In other words, after you transcribe it and disseminate it for others to recite, others who get to read the transcribed copy do likewise so that the Perfection of Wisdom Sutra gets disseminated widely. Such virtuous men and virtuous women would accumulate blissfulness that is “much more so” compared to earlier deed of guiding all beings in Jambudvipa to abide by ten virtuous paths; the accumulated merits are very much, extremely huge and immeasurably huge! Take heed! Such virtuous deed of transcribing and disseminating the Perfection of Wisdom Sutra for others to recite, and again transcribe and give out for others to read …, thus making the sutra widely disseminated, [it] will help people accumulate much abundant blissfulness than guiding limitless beings to abide by ten virtuous deeds! [06′33″]
And then Buddha said, “Kausika, why is it so?” Buddha answered his own question. Not sure if Indra would give his answer; in any case, Buddha answered his own question. Buddha said:
In such precious Perfection of Wisdom treasure, uncontaminated teaching is widely taught; all virtuous men and virtuous women have already studied, are studying now, and will study it. Or some have already achieved, are achieving, will achieve sravaka state of renunciation, and even gradually accomplishing arhatship of sravaka level; or have already achieved, are achieving, will achieve pratyekabuddha state of renunciation, and even gradually accomplishing pratyekabuddha level; or have already achieved, are achieving, will achieve Bodhisattva state of renunciation, and gradually accomplishing all Bodhisattva deeds, and have already achieved, are achieving, will achieve unsurpassed ultimate enlightenment. [07′26″]
How did Buddha answer this question? Buddha said, “Why is that [the act of] transcribing the Perfection of Wisdom Sutra and giving it to others to recite, and then transcribing it again and reciting it again, [enables] those virtuous men and virtuous women who engage in [such blissful deeds to] widely disseminate the sutra, the accumulation of blissfulness that is [very] much more than guiding the beings in Jambudvipa to engage in ten virtuous deeds; why is it so?” [Right after,] Buddha explained, “Kausika, because in such precious Perfection of Wisdom treasure, there is the complete untainted teaching.” What is the complete untainted teaching referring to? It includes these virtuous men and virtuous women, those who have already studied, are studying, will study, or those who have already entered, are entering, will enter the sravaka state of renunciation, which is the path-of-seeing at the sravaka level – should be the stream-enterer* level! And it also encompasses gradual advancement to arhatship! Also the stage of direct cognition of the wisdom of emptiness of the pratyekabuddha, and achieving the enlightenment of the pratyekabuddha level are all included. What else? It also embraces the attainment of entry level Bodhisattva path, which is also the direct cognition of the wisdom of emptiness, following by “gradually accomplishing all Bodhisattva deeds, and have already achieved, is achieving, will achieve peerless ultimate enlightenment.” [Because] it includes all precious teaching of the three vehicles, the untainted teaching that will enable an ordinary being to attain Buddhahood. Thus that is why the Perfection of Wisdom Sutra is so [invaluable and] excellent. [08′41″]
[*4 levels of arhatship: stream-enterer, once-returner, non-returner, arhat, they no longer subject to rebirth in samsara.]
Now, after reading this section, would you all be thinking: “Ah, what is such untainted teaching about after all?” And Buddha provided the answer. In fact, while you are reading the Perfection of Wisdom Sutra, you [are likely] to raise a question, where afterward, Buddha followed by providing the answer. Although we are not attending the Perfection of Wisdom Sutra assembly, while reciting the Perfection of Wisdom Sutra, after reciting for a while, we would realize that Buddha seems to know what questions we would have, while reciting this sutra in this era. When you ask a question, Buddha gives you the answer. [09′07″]
You see! Buddha then said, “Kausika! What does uncontaminated teaching refer to?” What is uncontaminated teaching? And Buddha followed:
“It is the Four Mindfulness and even the Noble Eightfold Path, Four Noble Truths, Three Liberations, Inner Emptiness, Emptiness of Intrinsic Nature, Ten Powers of the Buddha, Four Fearlessness, Four Impeded Understanding, Great Kindness, Great Compassion, Great Joy and Great Equanimity, Eighteen Unshared Teaching of Buddhas, and other immeasurable Buddha Dharma, all of these are the uncontaminated teachings.”
Notice that the Perfection of Wisdom Sutra contains such an abundance of teachings! As we all know, while we are studying the sutras and scriptures, [Buddha] would give us thorough explanations of all these teachings one by one. [09′44″]
Master would be extremely delighted if we could recite the Perfection of Wisdom Sutra. As you can see, the accumulated merits can be so huge and extensive! Hence, we have the Dharma assembly to recite the Perfection of Wisdom Sutra on a regular basis. Besides, some lay practitioners also aspire to recite the Perfection of Wisdom Sutra. For those who have already aspired to recite it, please continue; as for those who have yet to make aspiration, you can also aspire to recite the Perfection of Wisdom Sutra. [10′07″]
【全球广论 II 讲次: 0072】
讲次 0072
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 27:13 ~ 27:52
日期 2018/12/06 ~ 12/09
广论段落 P1-L6 如极难量胜者教……我礼龙猛无着足
手抄页/行 第1册 P46-LL2 ~ P47-L2 ( 2016 南普陀版：第1册 P46-LL2 ~ P47-L3 )
手抄段落 因为这样的关系……有很多是以慈悲方便入。
好！我们再听下面一小段。
因为这样的关系，所以就显出不同的次第，拿我们来说我们的根性，就是这样。所以当越到后来教化那个教法的时候，自然而然演变分化成功这么多的次第，这我们要了解的。所以譬如像《法华》上面讲，不管任何情况你接触到了一点佛法，最后都成佛，可是的确你进来的有你相应的路子，有很多是智慧入，有很多是以慈悲方便入。 [00′42″]
好！刚才这一小段，师父有强调：为什么会有这么多不同的次第？因为我们的根性不一样，自然分化出这么多的次第。师父接着说：我们要了解的，就像《法华》上面讲的，不管任何情况下接触到一点佛法，最后都成佛。我曾在师父的日记中，看到师父有抄《妙法莲华经》，有这样几个偈子，它是在《妙法莲华经卷一．方便品》说：“佛自住大乘，如其所得法，定慧力庄严，以此度众生。”“乃至童子戏，聚沙为佛塔，如是诸人等，皆已成佛道。”后面还有一段写：“于诸过去佛，在世或灭度，若有闻是法，皆已成佛道。” [01′50″]
这一段《法华经》就说：就像一个小孩子，他为了游戏，用沙子做了一个佛塔，这样都会成佛道。所以，我们对于佛法稍稍接触到那么一点点，在其中做了一点善根的话，就会有将来成佛的因缘，或者有人以此就成佛了。你说他的次第是从什么地方开始的呢？他就是从一个小孩做游戏开始。像前几天这边下大雪，有的小朋友就用雪堆了一个佛塔。当时我就想到：啊！聚沙为塔的童子戏也可以成佛。他用那个白雪做了一个白色的塔，还很大。所以每个人在佛法里种善根，或者从什么样的次第开始契入，都是不一样的；但就像百川归为大海，最后都会成就佛道，所以这是非常非常有希望的一条路。 [02′54″]
师父在这里边说：一开始接触，到最后都成佛，但是的确有各自相应的路子，有很多是智慧入，有很多是以慈悲入。师父非常重视诵《般若经》，师父每天必诵《般若》！不论飞到哪里也都带着《般若经》，他在很累的时候，甚至生病的时候，都是坚持诵《般若经》从来不间断的。据说宗大师也是这样的，现在我们团体里也有很多人坚持诵《般若经》。 [03′25″]
在《大般若经》的第二分，有一个〈经文品第三十六之一〉，这里边我讲一小段天帝释跟佛陀的对话。其实《般若经》是很亲切的，它都是写了佛陀的弟子们跟佛陀的对话，就像师生问问题，比如说学生问问题、老师回答，是一个探讨真理的过程。 [03′50″]
在《般若经》这里边说：“尔时，佛告天帝释言：憍尸迦！若善男子、善女人等教赡部洲诸有情类，皆令安住十善业道，于意云何？是善男子、善女人等由此因缘得福多不？天帝释言：甚多！世尊！甚多！善逝！”佛就跟天帝释说：“憍尸迦”——是天帝释的名字，这个是从梵语翻译过来的，梵语是“Kauśika”。然后说：“若善男子、善女人”，注意喔！佛陀称他的弟子都是说善男子、善女人。说：“教赡部洲有情类”，为什么叫赡部洲？就是有一棵赡部树。这些有情有多少呢？是无量无边喔！说：“皆令安住十善业道”，他们都住于十善业道了。然后说：“你的看法如何呀？这样的善男子、善女人，因为教赡部洲有情类安住于十善业道的原因，他们所积的福报多不多呀？”天帝释就回答说：“甚多！”“哎呀，太多了！非常多呀、非常多！佛陀，这是非常多的！” [05′05″]
接下来在经典上这样写：“佛言：憍尸迦！若善男子、善女人等，书写如是什深般若波罗蜜多，施他读诵，若转书写广令流布，是善男子、善女人等，所获福聚甚多于前。何以故？憍尸迦！如是般若波罗蜜多秘密藏中，广说一切无漏之法。”然后佛说什么呢？佛说：“憍尸迦！若善男子、善女人等”如果“书写”，就是抄《般若经》，抄完了之后“施他读诵”，把这个抄的经送给别人，让别人开始读诵《般若经》。还有“若转书写”，然后又请别人再抄，这样地“广令流布”，就是你抄完了给别人读、读完了再抄、抄完了再读，广令流布。这样的善男子、善女人所获的福聚，比之前那个令南赡部洲的有情都安住于十善业道这样的福，“甚多于前”，就是多非常多、非常多、非常多！注意哦！抄经送给别人、请别人读，然后又抄经、又读......，就是这样的一个善业，比教无量无边的有情安住于十善业道要多那么多的福报！ [06′33″]
然后佛陀就说：“憍尸迦，这是为什么？”佛陀自己回答了。不知道天帝释会不会回答，总之佛陀自己回答了。佛陀说：“如是般若波罗蜜多秘密藏中，广说一切无漏之法，诸善男子、善女人等于中已学今学当学。或有已入今入当入声闻乘法正性离生，渐次乃至已正当得阿罗汉果；或有已入今入当入独觉乘法正性离生，渐次乃至已正当证独觉菩提；或有已入今入当入菩萨乘法正性离生，渐次修行诸菩萨行，已证今证当证无上正等菩提。” [07′26″]
佛陀是怎么回答的呢？佛陀说：“为什么抄《般若经》，然后送给别人读，然后再抄、再读，广令流布的善男子、善女人所做的福报，比令赡部洲的人安住于十善业的福报还多那么多，这是为什么？”说：“憍尸迦，因为这样的般若波罗蜜多秘密藏中，它有一切无漏之法。”一切无漏之法都是什么法呢？这些善男子、善女人于这个当中，已经学的、正在学的、将要学的，或者有已入、今入、当入声闻乘法的正性离生，就是声闻乘的见道——预流果吧！然后渐次乃至他进入阿罗汉果，这都包括喔！还有独觉乘法的现证空性，还有已证独觉菩提。还有什么？菩萨乘法的登地，就是现证空性，然后“渐次修行诸菩萨行，乃至已证、今证、当证无上正等菩提”。这里边包含了三乘所有的妙法，令一个补特伽罗成佛所有的这样的无漏之法，所以《般若经》才如此地殊胜！ [08′41″]
大家现在看完这一段之后，你们会不会想：啊，那这样的无漏之法到底是一些什么法？所以佛陀就自己回答了。其实你看《般若经》的时候，你会想问一个问题；然后问完问题，佛陀就在下面答。虽然你没在般若的法会里面，在读《般若经》的时候，读着、读着你就会发现，佛陀好像知道我们现在的人读《般若经》心里会有什么问题。当你问一个，佛陀就回答。 [09′07″]
你看！佛陀就说了：“憍尸迦！云何名为无漏之法？”什么是无漏之法？然后佛陀就说：“谓四念住乃至八圣道支、四圣谛智、三解脱门、内空乃至无性自性空、如来十力、四无所畏、四无碍解、大慈、大悲、大喜、大舍、十八佛不共法及余无量无边佛法，皆是此中所说一切无漏之法。”看看《般若经》里包含了这么多的法！大家都知道我们在学习教典的时候，会把这些法到底是什么一个一个地解释出来。 [09′44″]
师父非常非常欢喜我们能够读诵《般若》。你看！它所累积的资粮哦，是这么广大！所以我们都定期有诵《般若经》的法会，而且听说有一些居士也发愿读诵《般若》。大家如果有发愿读诵《般若》的，还是要继续读诵下去；如果没有发愿的，也可以发愿读诵《般若》。 [10′07″]