Lecture No. 0154
Global Lamrim II
Lecture No. 0154
Tape: 3A 24:01 ~ 24:47
Date: 2019-09-19 ~ 2019-09-22
Outline: Foundation
Topic: Prologue – the goal of writing the commentary
English Lamrim Volume 1, page 34
Vol. 1 of Master’s discourse handbook P76LL1 ~ P77L4 (2016 NanPuTuo Version Vol 1 P77L1 ~ P77L5)
Good! Let’s continue to listen to the next paragraph.
[3A 24:01 ~ 24:47]
That is to say, if we have a general understanding, not necessarily a very thorough one, just a bit deeper understanding, then we will realize, “Ah! That’s right. Learning Dharma does require following such encompassing teaching. Due to my own inadequacies, I can’t extensively and thoroughly study, but I aspire to be able to study well in the future!” Thus, the seed to study profoundly and extensively is first planted at the causal stage; with this penitent mind, we wholeheartedly supplicate to the great virtuous teacher and for now, we chant Amitabha Buddha’s name only. [With this mindset,] we just focus on the chanting; this is one aspect. [00′52″]
While listening to this paragraph just now, do you still remember what we have discussed in the previous discourse? Why it is that we would easily commit transgressions of disparaging the Dharma? It is because we do not have a clear and thorough understanding of the encompassing teaching. Therefore, Master said in the above paragraph, “If we have a general understanding, not necessarily a very thorough one, just a bit deeper understanding…” It means that not until we have a bit deeper understanding of the encompassing teaching would we then realize that, “Ah! That’s right! Learning Dharma does require following such encompassing teaching.” However, currently with my limited capabilities, I just don’t have a way to truly study the Tripitaka and the Twelve divisions of the Mahayana Canon – the entire scriptures passed down from Buddha. For instance, the Tripitaka comprises so many volumes; there are also numerous commentaries composed by the great masters and Bodhisattvas. However, I can’t study them all, either because I am short on energy and time, or I don’t have the opportunity to study them comprehensively. If we can think in this way, we would cherish all of the Dharma approaches and sincerely want to learn them all. However, due to our own inadequacies, we can’t study them all; thus we would feel regretful, but it doesn’t mean that we should give up learning them just because of our own inadequacies now. As what Master specifically pointed out, we should plant the seed at the causal stage, “Thus, the seed for studying profoundly and extensively is first planted at the causal stage.” [02′21″]
May I ask, what does this mean, “the seed for studying profoundly and extensively is first planted at the causal stage”? Let’s all think about it. What does this causal stage refer to? How to plant the seed? Farmers plough in the field and sow the seeds; by autumn there would be crops and fruits to harvest. So where do we practitioners plant our seeds? In our minds! Our minds are our causal stages! Thus, when we learn that there are many extensive, profound Dharma categories, we should rejoice and venerate Buddha for imparting so many teachings to immeasurable beings, and want to master them all. Thus, while hearing about other Dharma approaches at the causal stage, practitioners do not claim that they don’t care about the other Dharma approaches, nor do they say that all the others are not good enough, except theirs. That is, the intention to disparage the other Dharma approaches does not arise. Rather, they transform their train of thought directly! What did their train of thought transform into? “I want to learn them all! I need to learn them all! I need to study profoundly and extensively! Although I don’t have the opportunity now to learn all the immeasurable Dharma categories imparted by Buddha, that does not mean I don’t need them; instead, I need to learn them all! Without any omission, I need them all!” Hence, we plant in our minds such a happy cause for studying all the Dharma categories extensively and profoundly. [03′46″]
Have you noticed the difference? Such practitioners do not repudiate, or fail to recognize the other Dharma categories; even if their understanding is very limited, when facing the immeasurable Dharma categories, they will immediately have such a mentality or an aspiration. They are by no means repudiating or disdaining the other different categories; quite the contrary, the reverse is true; they plant the seed for studying them extensively and profoundly at the causal stage. Pay attention! Such cause is planted in the mind; to plant the cause in the mental field: I feel penitent for not being able to learn them all now! However, by simply acknowledging that is not enough, I have to make great aspirations; namely, someday in the future, I will become well versed in all the scriptures imparted by Buddha and all the commentaries composed by the past great masters and Bodhisattvas; I want to master them all! I uphold this aspiration at heart, and I want to propagate Dharma extensively. [04′33″]
Thus, with regard to where to begin our practice, Master clearly pointed it out for us; have you noticed how explicit the guidance is! If disparaging or repudiating other Dharma practices is what we should avoid, what should we do then? Master guided us on how to perceive our current inadequacies; with penitence, we should plant the cause to study extensively and profoundly. Take notice! Then Master followed by saying that “we wholeheartedly supplicate to the great virtuous teacher”; here Master mentioned again the great virtuous teacher; “we supplicate to the great virtuous teacher and for now we chant Amitabha Buddha’s name only.” And then mindfully we concentrate on chanting, our chosen practice, which is also known as delving into one specific approach single-mindedly. Although the practitioners single-mindedly delve into their chosen practice, they are also willingly embracing all the other vast, and immense scriptures Buddha imparted. They do not self-conceit, repudiate others, ignorantly consider other approaches useless, or even engage in non-virtuous deeds concerning those teachings taught by Buddha; as this is detrimental to them both in the present and in the future. [05′25″]
Therefore, we can recognize that there is a world of difference between the two starting points; that is, one is abiding to the steps guided by the virtuous teachers’, while the other just practices blindly without the guidance! With such a striking difference at the starting points, can you imagine how far apart it would be in terms of our final goal [that is, the attainment of Buddhahood]? Eventually and definitely, one of them will reach the place that is full of unbearable suffering, while the other will arrive at the happiest destination and fulfill one’s aspiration. Hence, regarding this guidance, I feel deeply indebted to Master for teaching us how to practice, holdings our hands step-by-step such that we can delve into a specific approach based on our own capabilities and at the same time, we can earnestly respect all of Buddha’s teachings and aspire to study them extensively and profoundly at heart. Whenever I think of this, I genuinely and wholeheartedly appreciate Master! I’m sincerely grateful to Master! [06′15″]
【全球广论 II 讲次: 0154】
讲次 0154
科判 道前基础
主题 〈皈敬颂〉造论宗旨音档
音档 3A 24:01 ~ 24:47
日期 2019-09-19 ~ 2019-09-22
广论段落 P2-L1 故离智者欢喜道……故我心意遍勇喜
手抄页/行. 第1册 P76LL1 ~ P77L4 ( 2016 南普陀版：第1册 P77L1 ~ P77L5)
手抄段落. 那就是说，假定我们了解这个大概的......这是一方面。
好！接着我们再听下一段。
那就是说，假定我们了解这个大概的，也不要说最彻底圆满的，有一个稍微深一层的认识，那时候我们晓得：啊，是没错啊！修学佛法需要这样的圆满的，我眼前哪只是限于目前的状态，没办法真正地深学、广学，将来我决定要深学、广学的！所以先因地上面种下一个要深学、广学的因，所以怀着这个非常惭愧的心情，现在一心一意只有祈求这个大善知识，念阿弥陀佛，你就只管念你的自己，这是一方面。 [00:52]
刚才在听这一段的时候，大家有没有回忆到上一段？是什么原因我们会容易造作谤法的罪呢？是因为我们对圆满的教授没有一个清晰的了解。所以在这一段，师父说：[假定我们了解这个大概的，也不要说最彻底圆满的，有一个稍微深一层的认识]，就是对圆满教法有稍微深一层的认识，那个时候我们就会晓得：哎呀，是没错啊！修学佛法需要这么圆满的，可是我眼前就是没有办法真正地去广学三藏十二部、佛所留下来的这些教典。比如说《大藏经》就那么多部，还有祖师们、菩萨们所造的论又那么多，我都没有体力、没有时间、没有机缘去广学那些法门。那么这样想的话，就会对很多很多的法门产生一种珍惜的、很想去学它的心。但是由于现在的条件不能学，所以就产生了一个惭愧心。然后一边惭愧着，不能说现在不学就算了，应该在因地上面，师父特别讲：[所以先因地上面种下一个要深学、广学的因。][02:21]
请问什么叫[因地上要种下广学、深学的因]呢？大家想一想。因地是哪里呀？怎么种？农夫在土地上耕种，秋天的时候就会有粮食、就会有果实出生。那么我们修行人在哪里耕种呢？就是我们的心田吧！心上就是我们的因地吧！所以当我们知道有这么广博、深邃的佛法法门的时候，要随喜和恭敬佛为了无量的众生说了这么多法，我想都把它学会。所以在因地上一听说之后，他没有说：[其他的法我都不要、其他的法都不好、就我这个好！]没有生起这样一个诽谤的意乐。他直接就转了！转成什么呢？ [我要学！我需要！我需要深学、我需要广学！佛说的这些无量的法门虽然我现在没有机会，但不是我不需要的，是我全部都需要的！无一遗漏地全需要的！]所以在内心里边就种下了一个广学、深学这样的乐因。 [03:46]
有没有发现那差别？他不是排斥，不是不认识，就是哪怕有非常粗浅的认识，对到这无量法门的时候，直接产生这样的一个心念，或者这样的一个愿，绝非是排斥、轻视；直接翻过来的，这就是在因地上种一个广学、深学的因。注意！是在心念，是在心田上种下这样的因——我现在不能学，我惭愧呀！但是不能说我惭愧就算了，我要广发正愿！佛所说的所有的教典，祖师、菩萨造的那些论，我全部有一天都要精通，都要学会它！把它受持在自己的心上，然后广泛地弘扬。 [04:33]
所以师父给我们的下脚处，有没有看到是如此如此地清晰！那不能诽谤、不能去排斥别人，到底应该怎么做呢？师父就说应该这样想，然后怀着惭愧心种下一个广学、深学的因。注意！在下面又提出了：[现在一心一意只有祈求这个大善知识]，又列出了大善知识；[念阿弥陀佛。]然后就只念自己的，这也叫一门深入。虽然一门深入，但他的心是对佛所说广阔的经论的海洋和虚空敞开了。他没有封闭、没有排斥，没有非常无知地认为那些对自己没用，甚至对佛所说的那些法造恶业，毁了自己的现在和未来。 [05:25]
所以看看有善知识指导的当下一步，和没有善知识指导当下盲修瞎链的一步，它的起步点简直是天上、地下，差这么远！那你说他起步点差这么远，到目的地又差多远呢？一定是有一个走到极苦的地方，有一个就走到了最快乐的地方，实现了他的所愿。所以在这点，我觉得真的是很感恩师父手把手地教我们修行，让我们在当下的缘起点上如何同时一门深入，同时又对广泛的佛所说的教法，能真的在内心里产生一个礼敬和要广学、深学的心。每每想到这一点，真的、真的很感恩师父！很感恩师父！ [06:15]