Lecture No. 0156
Global Lamrim II
Lecture No. 0156
Tape: 3A 26:17 ~ 27:42
Date: 2019-09-26 ~ 2019-09-29
Topic: Elevating our vigilance of being respectful towards the precious Dharma
English Lamrim Volume 1, page 34
Vol. 1 of Master’s discourse handbook P77LL1 ~ P78LL6 (2016 NanPuTuo Version Vol 1 P78L1 ~ P78LL6)
[3A 26:17 ~ 27:42]
Given the current circumstances, what are the end results between these two mindsets? Regarding the first scenario [mentioned in #152], even though you are chanting Buddha’s name, your denigration of the teaching will incur tremendous negative karmic consequences. Any speck of merit accumulated [from chanting Buddha’s name] is cancelled out by the non-virtuous karma; what’s worse, you unknowingly end up having an additional thirty percent of overdraft. It is obvious that chanting Buddha’s name is the best Dharma approach for delivering as many as ten thousand people who practice it; however, not all people assiduously practicing it can make it there. Once you have the proper understanding, without drastically changing your chosen practice, you would reap the much greater benefit; this is the first point. Secondly, if you already have thought this at the causal stage, “Yes, I will definitely beseech the encompassing Dharma; for now, I am starting from taking the current route…” Once you arrive at the Pure Land of Ultimate Bliss, you will think, “Now that I am here, I’d like to learn extensively and profoundly.” In no time, this seed planted at the causal stage will sprout, and you can stride forward on this direct path. Otherwise, [with the old mindset,] even though you are [at the Pure Land], the seed planted at the causal stage may sprout and lead you back to the old habitual path. And then, you will have to start all over again by repenting, and so on. Doesn’t it take you even more time [in terms of attaining the state of Buddhahood]? This is what we must recognize. Whatever approach you plan to take, or whichever Dharma approach you have engaged in, we should have this recognition. Therefore, this encompassing teaching [Lamrim] is indeed very beneficial to us, absolutely favorable to us! [01′27″]
Good! After we have listened to Master’s recording, I would like to bring up a question. Master said, “Given the current circumstances, what are the end results between these two mindsets?” Let me ask you, “Given the current circumstances, what are the end results between these two mindsets?” What mindsets are they? Do you still remember the mindsets mentioned in the previous discussion? What kind of mindsets? Everyone think about it; what are the difference in the end results? Any difference after we have learned the proper perception? Subsequently, Master said, “The first scenario”, it refers to the situation where we have yet to change our mindset. “Regarding the first scenario, even though you are chanting Buddha’s name, your denigration of the teaching will incur…” Pay attention to the following words, “tremendous negative karmic consequences.” The negative karma of denigrating Dharma is exceedingly horrifying; hence, it is not just negative karma; it is a tremendous negative karmic obstacle! What does this tremendous negative karma give rise to? Such negative karma will bring about extremely unbearable suffering, for an unimaginably long duration; it is excruciating! [02′34″]
The reason we chant Buddha’s name is to be reborn in the Pure Land, to obtain the ultimate happiness, and to remove all sufferings in the cyclic existence. However, we unknowingly denigrate the teaching, creating extreme negative karma. Master said, we “end up having an additional thirty percent of overdraft;” [instead of accumulating merits,] we incur a huge debt! On the one hand, we want to obtain happiness, on the other hand, we plant the causes for suffering. We did not treat the other immeasurable Dharma practices with respect, we did not rejoice sincerely from the bottom of our hearts. Instead, we denigrate what Buddha taught. This negative karma is absolutely very, very frightening! Thus, it is most important everyone take note of the words at the end of the sentence, Master said, “incur tremendous negative karmic consequences,” pay close attention to the next word, “unknowingly”. [03′23″]
Thus what kind of mindset does this refer to? We might consider ourselves very studious practitioners, feeling very content, and even have a certain degree of arrogance, or feel that our practice is pretty good. However, we fail to recognize that the all-encompassing teaching Buddha gave us, took Buddha immeasurable eons, sacrificing his physical forms* to acquire. These teaching which are then taught to all the different sentient beings in accordance with the different level of understanding, we see these Dharma approaches as if they should not be in existence instead, even feeling that they have faults. Consequently, we incurred such extreme negative karma without even realizing it. [03′56″]
[*sacrificing his physical forms – sacrificing head, eyes, brain, marrow (捨頭目腦髓)]
Now, let me ask you, “Why we do not realise it [of incurring such horrendous karma]? Is it because we don’t recognize the transgression of denigrating Dharma? Then, why is that we don’t recognize such a transgression? It is because we do not rely on virtuous teachers, listen to their teaching, and understand what denigrating Dharma means. So we are not aware of it. Thus, the root cause of this issue is that we have not listened to the teaching; if we have listened to the teaching but still commit such transgressions, then we failed to observe our three karmic doors. So, despite having studied the Lamrim for many years, many are senior students, but are you able to properly guard your three karmic doors [against the non-virtuous deeds]? Furthermore, are you able to show and maintain profound veneration for all Buddha’s teachings? All of our usual behaviour throughout a 24-hour period whenever we face with the Perfection of Wisdom Sutra, or Lamrim, or the many, many precepts, or many scriptures, are we able to demonstrate proper veneration? [04′58″]
Now, it seems we have fallen into Dharma land, where abundant Dharma teachings are readily available everywhere, seemingly meeting the scriptures are not so difficult. When we visit the many Lamrim study centres around the world, there are lots of Lamrim texts and the Perfection of Wisdom Sutra available there. Does the fact that scriptures are so readily accessible make us feel that Buddha Dharma is not that difficult to come by? Hence, we do not have a very, very respectful heart towards the scriptures, like the way we would venerate our virtuous teachers. We all can examine ourselves regarding these aspects; because the most appalling part is that we have committed great transgressions unknowingly. Then when the negative karma comes into fruition, the only thing we can do is to accept it with great terror. Hence, we better guard our three karmic doors vigilantly every day, especially when facing our Gurus, the Three Jewels, and all of the scriptures. [05′46″]
【全球广论 II 讲次: 0156】
讲次 0156
标题 提起恭敬法宝的警觉心
音档 3A 26:17 ~ 27:42
日期 2019-09-26 ~ 2019-09-29
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 P77LL1 ~ P78LL6 ( 2016 南普陀版：第1册 P78L1 ~ P78LL6 )
手抄段落 你在这种状态当中......对我们实在太好、太好了！
你在这种状态当中，有什么样不同呢？前者尽管你念佛，可是因为你谤法呀，造下来绝大的恶业。念得的一点功德被这个恶业抵销啊，还透三分，反而欠了很多自己还不知道。所以明明是万修万人去的最好法门，念了半天念不去。你现在懂得了道理，不要你改变，却是产生这么大的功效，第一个。第二个，因为你因地当中已经这样想：[对啊！我将来一定要求圆满的佛法，我现在先走这个路......。]等到你一旦到了极乐世界以后，完了以后，去了，那个时候你心里想一想：[现在到了，现在我要广学、深学。]你很快地这个因又启发，所以这条直道又走上去了。要不然的话，你尽管到了那个地方去，你种下去的因，到那时候发出来的芽，你还是会走你的老路子。至少到那时候，你重新要去忏悔等等，岂不浪费很多时间？所以这一点我们要认识的。不管是你准备走圆满的路子、不管你走目前哪一门，这个道理我们应该认识。所以这个圆满的教法，对我们实在太好、太好了！ [01:27]
好！大家刚才听师父讲的，我想要提一个问题。比如说[你在这种状态当中，有什么样不同呢？]请问：[你在这种状态中，有什么样不同]是哪种状态呢？还记不记得上一次研讨的？哪种状态呢？大家想一想。是有什么不同？学了正确的见解有什么不同？后面师父说[前者]，就是没改变的时候；[前者尽管你念佛，可是因为你谤法呀，造下来]，注意那两个字，[绝大的恶业。]因为谤法的恶业是非常非常恐怖的，所以它不只是一个大的恶业，它是一个绝大的恶业！绝大的恶业会产生什么呢？绝大的恶业会产生绝大的痛苦，时间又特别长，非常地痛苦！ [02:34]
我们念佛是为了求生极乐世界，得到生命最究竟的快乐，去除所有轮回的痛苦，可是却因为谤法造了这个绝大的恶业，师父说：[还透三分]，还欠了很多！我们一边想要得到快乐，可是一边还种下了苦因，没有对佛所说的其他无量的法门产生恭敬，产生由心底里的随喜，反而去诽谤佛所说的法，这个恶业一定是非常非常地可怕！所以最重要的，大家可以看后面那几个字，师父说：[反而欠了很多]，注意后面有几个字，[自己还不知道]。 [03:23]
那么这种状态是一种什么状态呢？可能是觉得自己非常用功地修行，自己很开心，甚至还生一点我慢，或者觉得自己的修行的状态不错。因为不了解所有佛所说的法都是无量劫佛陀舍头目脑髓换来，是针对不同众生的根机救有情的，把它看得好像不应该存在的样子，甚至是觉得很有过失的样子，造了这样绝大的恶业自己还不知道。 [03:56]
那我现在问大家：为什么自己不知道呢？是不是不认识谤法罪呀？那么为什么不认识谤法罪呢？就是没有亲近善知识听闻、去了解什么是谤法罪。所以自己不知道这个问题，最初的原因应该是源于没有听闻到；如果听闻到了还犯的话，那是对自己的三业失察。所以尽管我们学《广论》已经很多年了、很多是老学员，但是是否我们能够很好地防范自己的三业？甚至念头能不能对佛所说的所有的法保持着深深的恭敬？自己平常二六时中所有的行为，对到《般若经》啊、对到《广论》啊、对到很多很多戒律呀、对到很多经典，是否能够有足够的恭敬啊？ [04:58]
因为现在好像我们掉到法的堆里一样，到处都有经典，好像经典也不是难可值遇的样子。我们去世界这么多学《广论》的中心，到哪儿都有很多《广论》、很多《般若经》。是不是到哪儿都可以遇到的时候，佛法就好像不是那么难可值遇，然后对于经典没有一个非常非常诚敬的心、如对圣颜的心？这些地方大家都可以检查一下自己，因为最恐怖的是自己还不知道的时候造了很大的恶业，然后那个恶业感果的时候就只能很恐怖地去领受。所以，最好清清楚楚，每天要看着自己的三业，尤其是对上师三宝的对境、对法宝的对境。 [05:46]