Lecture No. 0157
Global Lamrim II
Lecture No. 0157
Tape: 3A 26:17 ~ 27:42
Date: 2019-09-30 ~ 2019-10-02
Topic: Aspiration to Study Extensively in order to Attain Buddhahood
English Lamrim Volume 1, page 34
Vol. 1 of Master’s discourse handbook P77LL1 ~ P78LL6 (2016 NanPuTuo Version Vol 1 P78L1 ~ P78LL6)
Here Master said [in teaching #156]: “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,] why is that not everyone who has practiced it can make it there? [Master] said it takes faith, aspiration, and actual deeds [to fulfill such wishes]; [another reason is that] we lack provisional merits. Hence, Master followed by saying: “Once you have the proper understanding, without drastically changing your chosen practice”, which means you can continue with your chanting, “you would reap much greater benefit”. What benefit? Because one refrains from denigrating the Dharma/teaching, one can accumulate an incredible store of provisions (merits)! As everyone knows, chanting of Buddha’s name [even only] for once can purify many grave transgressions one has committed for many eons in cyclic existence; this is recorded in the 35 Buddhas Repentance Practice. If we can chant “Namo Amitabha Buddha, Namo Amitabha Buddha” on a regular basis, each chanting can purify 81 million eons of negative karma. The 35 Buddhas Repentance Practice describes the respective grave transgressions represented by each Buddha, which could be purified by chanting each Buddha’s name. [00′47″]
If we put effort into chanting Buddha’s name with this mindset – cherishing the time we have in each living moment, and chanting as much as possible, [just imagine] how much negative karma we can purify; [thus, it is indeed very joyous.] At the same time, [if] we can also constantly maintain a respectful and willing to learn-along attitude to all of Buddha’s teaching, [in addition to] showing respect for virtuous teachers, monastics and lay practitioners who are applying different Dharma approaches, then we can accumulate many merits. This is truly akin to the earth covered by gold everywhere! Hence, this is [what Master said,] “the first point”. [01′12″]
Master followed by explaining about “secondly”. What is this “secondly” about? Do [you] still remember? Here, [Master] mentioned the term “at the causal stage”. Take heed! [Master] said [if we] “already have thought of this at the causal stage” – the thought at the causal stage. Have you noticed Master takes care of us in a very detailed and thoughtful manner? At the causal stage – we are all at the causal stage at this very present moment! What are we thinking of now? What should be our proper thought? “Yes, I will definitely beseech the encompassing Dharma; for now, I am starting from taking the current route….” Back then, many lay practitioners were [fond of] chanting the Buddha’s name! That was the time when Master began to teach Lamrim while many others were reciting the Buddha’s name. Therefore, at this causal state, he [also] first chanted the Buddha’s name, but then Master aspired: “I will definitely beseech the encompassing Dharma”. Pay attention! This was what Master taught us some 30 years ago. [If one] said that he would definitely beseech the encompassing Dharma in the future, but for now, he started first with chanting the Buddha’s name. What would one do once one arrives at the Pure Land? Then, one would start to think, “Well! Now that I am here, I’d like to learn extensively and profoundly”. Have you noticed that? The mental continuum of this practitioner remains the same even after he is reborn to the Pure Land. At the causal stage, because this practitioner has aspired to study extensively, so upon arriving at the Pure Land, he is still prone to study extensively. What is the extensive study for? Everyone, please answer it. [02′31″]
Suppose one considers being reborn to the Pure Land is good enough, one may think “Ah! Amitabha Buddha is rescuing me to the Pure Land of Ultimate Bliss!” However, [if this is so,] why did Master still have to make a further effort to plan what we should do once we reach the Pure Land? What is the reason? Why do we need to continue studying profoundly and extensively after arriving at the Pure Land? That is to achieve Buddhahood! Correct? To become a Buddha! Why do we need to become a Buddha? It is to liberate all living beings! Hence, this is still the path of the Mahayana practitioners. Have you noticed that Master took almost every possible chance to remind us to have this grand aspiration [for the spirit of enlightenment] at the causal stage? And this aspiration should be carried on life after life, in order to attain Buddhahood! [03′16″]
So Master said: “In no time, this seed planted at the causal stage will sprout.” Pay attention! This seed planted at the causal stage which will sprout very soon refers to the speed – the speed to attain Buddhahood. And Master continued, “and you can stride forward on this direct path”. This path is direct and linear, it comes without any meandering backward, or totally taking the opposite direction; [it allows practitioners to] just stride straight forward. That is, [Master explained that] we should make the grand aspiration at the causal stage for achieving Buddhahood, instead of a paltry one, or even unknowingly denigrating the teaching while one is chanting Buddha’s name. Otherwise, what will happen? Master said, “even though you are [at the Pure Land]”, what was the initial cause planted in the first place? The cause of not wanting to study extensively; when this seed sprouts, one would return back to the old path; what follows is one would still have to repent again. Hence, Master said these words, “Doesn’t it take you even more time [in terms of attaining the state of Buddhahood]?” [04′02″]
Some would argue, “Why worry about taking more time once one reaches the Pure Land?” Think about how many living beings are in the hell realm, in the hungry ghost realm, and the animal realm. Who are they? They are motherly beings to us! If we can quickly and swiftly fulfill [the Mahayana goal], we would be able to help those sentient beings that were once our mothers in the [unknown] past lifetimes! The time we waste is the time when they are suffering! [04′24″]
Thus Master said at the end, “Whatever approach you plan to take, or whichever Dharma approach you have engaged in, we should have this recognition.” What recognition is that? That is, we must study and practice the all-encompassing teaching; besides, we need to realize that all the teachings taught by Buddha were accumulated by him sacrificing innumerable of Buddha’s physical forms - his own head, eyes, brains and marrow - in the countless eons [before attaining Buddhahood]. All the teachings he taught are for the sake of helping immeasurable sentient beings develop their understanding of proper stages on the path towards enlightenment; by no means are they meaningless or useless, and we should have recognition of this principle. [04′53″]
“Therefore, this encompassing teaching [Lamrim],” Master said, “is indeed very beneficial to us, absolutely favorable to us!” While listening to this part of the recording, we would notice Master was full of genuine joy; it sounds as if he was smiling while imparting this section of teaching. While listening to Master’s commentary, [if] we could feel the delight Master had toward the all-encompassing teaching, it would be as if seeing him smile; then our heart would be imbued with [Master’s] blessings. [05′18″]
By comparison, whether we are learning Lamrim, studying the Nan-shan Discipline, or even the Five Great Treatises and the Pointing the Way to Reasoning-Compendium of Debates, will we lose our joyfulness when we feel daunted by the complexities so much so that we do not sense the solemnity of the encompassing teaching? You may claim, “It is too difficult for me to comprehend; how can I feel joyful?” Think about this: it is also very difficult for many people to make a living, but why is that they feel enthusiastic? That is because they have thought about the benefit of working so hard! For instance, to study the Pointing the Way to Reasoning-Compendium of Debate is to plant the cause to achieve omniscience! With this mindset, we would be dauntless and [able to] exert ourselves to study “red and white colors,” [the first debating topic], and many more. Hence, to be able to encounter this encompassing teaching, we must sincerely rejoice ourselves, and remember such hearty praise from Master, “indeed very beneficial to us, absolutely favorable to us!” [06′00″]
【全球广论 II 讲次: 0157】
讲次 0157
标题 为成佛而发心广学
音档 3A 26:17 ~ 27:42
日期 2019-09-30 ~ 2019-10-02
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！
这里边师父说：[明明是万修万人去的最好法门]，为什么念了半天没去？说：信、愿、行，还有资粮不够。所以，师父接着说：[你现在懂得了道理，不要你改变]，可以继续念，[却是产生这么大的功效。]什么功效？因为不谤法了，可以累积不可思议的资粮呀！大家知道一句佛号那就是消多少劫、多少万劫的生死重罪，在《三十五佛忏》里都有。如果说能够常常念，大家都常常念[南无阿弥陀佛、南无阿弥陀佛]，常常念，一念就消八十亿劫生死重罪。在《三十五佛忏》里有讲到每一尊佛号它能够灭除的重罪。 [00:47]
如果以这样的力度来念佛的话，我们有命存活的念念中，珍惜时光，我们可以消多少罪业，同时又对佛陀所讲的所有法门都保持着恭敬随学的心；对于修学不同法门的善知识或者僧众还有俗众，都保持着恭敬心，真的像遍地黄金一样，我们可以累积相当多的资粮！所以这是[第一个]。 [01:12]
接着师父说：[第二个]。 [第二个]说什么了呢？还记得吗？这里边提到了[因地当中]，注意！提到了[因地当中已经这样想]，因地当中的想法。有没有发现师父照顾我们是非常非常仔细的？因地当中——我们都在因地当中，现在喔！现在！我们想什么呢？正确应该想什么？ [对呀！我将来一定要求圆满的佛法，我现在先走这个路......。]那时候很多很多居士都在念佛吧！就是在很多很多人念佛的时候师父开始讲《广论》的。所以在因地当中他先念佛，但是他说：我将来要求圆满的佛法。注意喔！这是三十年前师父讲的。说：我将来一定要求圆满的教法，我现在先念佛；一旦到了极乐世界之后做什么呢？那时候又开始想：[现在到了，现在我要广学、深学。]有发现吗？生到极乐世界之后，这个人的心续也还是那样的，他在因地里要广学，所以到极乐世界他还是要广学。广学做什么呢？请大家回答。 [02:31]
比如说想到去极乐世界就可以了，[啊！阿弥陀佛把我救到极乐世界了！]但师父为什么还要算一下我们到极乐世界之后去做什么？这是为什么？到极乐世界要深学、广学做什么？成佛呀！对吧？要成佛呀！为什么要成佛呢？度尽苍生呀！所以这还是一个大乘的走法。有没有发现师父在几乎可能的每一处，都在提醒我们因地要发广大心？然后这个心要生生世世相续下去，就是要成佛！ [03:16]
所以师父说：[很快地这个因又启发]，注意！很快地这个因又启发，这个速度——成佛的速度。接着又说：[所以这条直道]，这是一条直的，没有曲曲弯弯朝后走或者完全走反了，直着就走过去了。就是从因地里你要发广大心，发一个成佛的心，不要发下劣心，甚至不要在一边念佛的时候一边造谤法罪还不知道。接着，如果不是这样的话，会怎样呢？说：[到了那个地方]，原来种的什么因啊？就是不广学，到那个时候发出了芽，又走到老路，然后那时候还要再忏悔，师父说了几个字：[岂不浪费很多时间吗？][04:02]
有人说：[到极乐世界，怕浪费时间干什么？]想一想有多少有情在地狱道、饿鬼道、畜生道，那有情是谁呀？是如母有情啊！我们如果能够快点、快点成就的话，就可以帮忙曾经为我母亲的那些有情啊！那个时间是他们受苦的时间哪！ [04:24]
所以在后面师父说：[不管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。]哪个道理呢？就是我们一定要修学圆满的教法，而且要对佛所说的所有的法门，要知道是无量劫来舍头目脑髓换来，是为了无量的有情能够安立正确的次第而讲说的，并不是没有什么所为、没有什么作用，这个道理我们要认识。 [04:53]
[所以这个圆满的教法]，师父接着说：[对我们实在太好、太好了！]大家听师父的带子的时候，会发现师父真的满心洋溢着欢喜，好像都一直在笑着讲这一段。师父对圆满教法的那种欢喜心，我们听着师父的语调，仿佛看到他的笑容，那个加持力就会加持到我们的内心。 [05:18]
对比一下我们平常在学《广论》的时候、在学《备览》的时候，甚至在学五大论、在学《摄类学》的时候，会不会怖畏其难，没有感受到圆满教法的庄严，然后就没有那样的欢喜心？你说：[这么难，我有什么欢喜心呢？]那你可以想有很多人赚钱也很不容易呀，为什么他有欢喜心呢？因为考虑到胜利呀！比如说学习《摄类学》可以成为一切遍智的因啊！所以我们就不怕难，我们就去学[红白颜色]等等，学很多、很多。所以能遇到这个圆满的教法，一定要在内心深处深深地随喜，想到师父那个发自内心的赞叹，说：[实在是太好、太好了！][06:00]