Lecture No. 0141
Global Lamrim II
Lecture No. 0141
Tape: 3A 12:59 ~ 16:49
Date: 2019/08/05 ~ 08/07
Outline: Foundation
Topic: Prologue – Veneration at the beginning of commentary
English Lamrim Volume 1, page 34
Vol. 1 of Master’s discourse handbook P72-L7 ~ P73-LL1 (2016 NanPuTuo Version Vol 1 P72-L6 ~ P73-LL1)
Great! Let’s listen to the next paragraph.
[3A 12:59 ~ 16:49]
Speaking of Buddha’s encompassing teachings, I’d like to elaborate more on it. As we all know, among the Tripitaka and the twelve branches of Buddhism scriptures passed down from Buddha to the present time are two encompassing sutras. They are known as the most thorough and encompassing teachings from Buddha because Buddha bestowed all of his experiential knowledge and attainment of his internalized realization in them. In these sutras, Buddha revealed that we all could attain the ultimate enlightenment, starting from this stage of an ordinary being all the way to the ultimate state of Buddhahood. All content related to how to attain the state of Buddhahood is revealed in these sutras and thus they are known as the most encompassing sutras: one is the Lotus Sutra, and the other is the Array of Stalks Sutra. In terms of the end result or its overall picture, what the Lotus Sutra and the Array of Stalks Sutra teach us is that all sentient beings would eventually attain the state of Buddhahood. [01′11″]
After Master mentioned that to obtain the encompassing Buddha Dharma, we need to have the encompassing instructions. He then brought up two sutras – the Array of Stalks Sutra and the Lotus Sutra, which we are all very familiar with. Many people have recited the Lotus Sutra and the Array of Stalks Sutra before, and some of our monastics even memorized the Lotus Sutra. Master said that these two sutras laid out entirely the method from an ordinary being like us all the way to the ultimate complete enlightenment. Master said, “what the Lotus Sutra and the Array of Stalks Sutra teach us is that all sentient beings would eventually attain Buddhahood.” In these two sutras, it is mentioned that all sentient beings in the end can achieve Buddhahood, right? Take heed! Master followed by saying that both the Lotus Sutra and the Array of Stalks Sutra say that ultimately we all achieve Buddhahood, is there then no difference? Let’s continue listening on! [02′14″]
However, on the other hand, there is a huge difference between the two. At the beginning of the Lotus Sutra, Buddha assured that everyone could attain Buddhahood, even including those of the Theravada practitioners like wisdom-foremost Sariputra, etc. Finally, Buddha said that let alone arhats, Buddhahood is eventually possible for anyone, as long as one has encountered Buddha’s teaching even just once and thus planted the seed. Therefore, the Lotus Sutra says, “If a person, with a scattered mind, enters a stupa or temple, with only one chanting of Namo Buddha, this person is predicted to attain the state of Buddhahood.” It means that any ordinary being, like you and me, enters a temple with a scattered mind; upon seeing the statue of Buddha, ah, so joyful that he exclaims, “Oh, Namo Buddha!” With only one chanting of Buddha’s name, the person plants the seed, which will eventually lead him to the state of Buddhahood. That is, everyone will eventually achieve Buddhahood! But, in terms of the duration of time from planting the seed all the way to the ultimate stage, who knows how many immeasurable eons will it take for one to attain the state of Buddhahood. That astronomical figure is totally beyond our comprehension! It will even take the arhats of Theravada vehicle, like Sariputra, the foremost in wisdom, etc. a very astronomically long period of time to attain Buddhahood, not to mention that how much unimaginable longer period of time it will take us the ordinary beings to achieve the ultimate stage. Understandably, the duration of time needed to achieve Buddhahood is unimaginably long! [03′57″]
What about the Array of Stalks Sutra, the other encompassing sutra? By relying on the “fulfillment of ten stages of faith”, and by abiding by Bodhisattva Samantabhadra’s ten primary vows, the Youthful Sudhana finally advanced into the realm of Utmost-blissfulness in just one lifetime. In terms of the duration of time, the difference [between these two practitioners – Sariputra and Youthful Sudhana in the two sutras respectively] is strikingly significant. The difference is unbelievably enormous, very far apart! Suppose, one would think, well, it may matter little when we can attain Buddhahood sooner or later because we can enjoy our bliss in the deity realms; if that is the case, then it does make no difference whether one will attain the ultimate state earlier or not. We might as well slow down the pace. However, what we should realize is that during the majority of the astronomical length of time, we are in the miserable realms, submerged in unrelenting suffering! As where we are now, we cannot bear even a speck of painfulness, let alone to endure the suffering for such an unimaginable length of time. Thus, the length of time is absolutely crucial. Although they both achieved Buddhahood, the key point is if we have the opportunity, capability, and it is up to us to make a choice, then we would definitely take the speedy path instead of the slower ones. [05′01″]
Master said, “However, on the other hand, there is a huge difference between the two.” What kind of difference? “At the beginning of the Lotus Sutra, Buddha assured that everyone could attain Buddhahood, even including those of the Theravada practitioners like wisdom-foremost Sariputra, etc. Finally, Buddha said that let alone arhats, Buddhahood is eventually possible for anyone, as long as one has encountered Buddha’s teaching even just once and thus planted the seed. Therefore, the Lotus Sutra says, ‘If a person, with a scattered mind, enters a stupa or temple, with only one chanting of Namo Buddha, this person is predicted to attain the state of Buddhahood.’” If an ordinary being with a scattered mind enters the monastery and upon seeing the Buddha statues, he is so joyful that he exclaims, “Oh! Namo Buddha.” The seed of chanting Buddha’s name once will eventually lead one to achieve Buddhahood as well. It seems that Buddhahood is very easy to attain! Achieve the ultimate state of Buddhahood is the perception brought forth in the Lotus Sutra. [05′58″]
Next, what did Master say? “But, in terms of the duration of time” Take notice! “Time” appears here! He said, “from planting the seed all the way to the ultimate stage, who knows how many immeasurable eons will it take to attain the state of Buddhahood.” That astronomical figure is totally beyond our comprehension! This refers to a person with a scattered mind. Master continued that “It will even take the arhats of Theravada vehicle, like Sariputra, the foremost in wisdom, etc. a very astronomically long period of time to attain Buddhahood, not to mention that how much unimaginable longer period of time it will take us the ordinary beings to achieve the ultimate stage.” Pay attention! Apart from ordinary beings, there are still the Theravada practitioners who dedicate their achievement to Mahayana effect; the latter also have to take an astronomically long period of time to achieve it. Thus, it will take one a long period of very unimaginable time to achieve Buddhahood! Master said, “Understandably, the duration of time needed to achieve Buddhahood is unimaginably long!” [06′47″]
Then, how about the Array of Stalks Sutra? The example illustrated in the Array of Stalks Sutra is the Youthful Sudhana; “By relying on the ‘fulfillment of ten stages of faith*’ and by abiding by Bodhisattva Samantabhadra’s ten primary vows, the Youthful Sudhana finally advanced into the realm of Utmost-blissfulness in just one lifetime.” Master said, “In terms of the duration of time, the difference [between these two practitioners – Sariputra and Youthful Sudhana in the two sutras respectively] is strikingly significant.” Then, Master explained to us the difference between heaven and miserable realms, right? He said that if in the duration of such long time, we are all enjoying then it is ok! When all the living beings experience happiness, time flies very fast; even immeasurable eons pass by very quickly as well. However, if we have to spend most of our time in the miserable realms, enduring the relentless suffering, and what kind of intensity is it? Master said, “We cannot bear even a speck of painfulness”, yet we have to endure for such an unimaginable length of time! [07′35″]
[*fulfillment of ten stages of faith:]
【全球广论 II 讲次: 0141】
讲次 0141
科判 道前基础
章节 走一条最快成佛的路
标题 《法华》、《华严》之意趣
音档 3A 12:59 ~ 16:49
日期 2019/08/05 ~ 08/07
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 P72-L7 ~ P73-LL1 ( 2016 南普陀版：第1册 P72-L6 ~ P73-LL1 )
手抄段落 那么说到这里......绝不可能说慢
好！我们来听下一段。
那么说到这里，我顺便提一下一件事情。譬如我们经常啊，常常这么说，大家也了解说，以我们目前佛所传下来的三藏十二部经典当中，有两部圆教经典，有两部。所谓[圆教经典]就是最彻底、圆满地把佛自己要身证、内证的经验和盘托出。也就是说从我们凡夫地一直到最究竟圆满的这个程度，所有的内容都告诉我们的那个经典，叫作圆教的经典——一部是《法华》，一部是《华严》。是就它的总相来说，换句话说，就它的最后结果来说，《法华》跟《华严》说的都是最后究竟决定成佛。 [01′11″]
师父在讲完了圆满的佛法要获得殊胜的教授，然后就讲了两部经典——《华严经》和《法华经》，我们都很熟悉的。很多人都诵过《法华经》、《华严经》，像我们有一些出家人还会背《法华经》。师父说：这个经典，就是把我们凡夫一直到最究竟圆满的证德部分和盘托出的。说：[《法华》跟《华严》说的都是最后究竟决定成佛。]在这里边讲了所有的有情最后都可以究竟决定成佛，对吧！那么，注意！接下来师父要讲：《法华经》和《华严经》说的都是最后究竟决定成佛，是不是就没有差别呢？大家往下听！[02′14″]
可是从另外一个角度来去看的话，这两个之间就有绝大的差异。 《法华》一开头的时候是授记，乃至于二乘大智舍利弗等等，每一个人都成佛。最后说，不要说证罗汉果了，随便一个人，他只要有一天接触到了佛法，留下那个种子的话，他最后也成佛。所以《法华》里面说：[若人散乱心，入于塔庙中，一称南无佛，皆已成佛道。]一个普通的人以散乱心，就像我们普普通通，你跑到那个庙当中看见了佛像，啊！欢喜了，说：[啊！南无佛。]念了一声佛，他最后这个种子也成佛，说明这个，究竟一定成佛！但是这个成佛的时间上来说，那却是从种下这个种子到最后圆满的时候，不晓得要经过多长多远的无量无边的阿僧祇劫。那是个天文数字，我们根本无法想像！不要说是个凡夫，就是一个证了果的小乘圣者，像大智舍利弗等等，他们都要还经过很长的天文数字的一个年代才能成佛，所以成佛的时间这么远！ [03′57″]
而另外同样的是圆教的《华严》呢？善财童子以[十信满心]最后以十大愿王导归极乐，就一生取办。这个差得天差地远，这个差得太远、太远了！假定说这个两者时间当中说，啊！反正慢一点成佛没关系啊，那个时候我们在天堂上面享福，那倒不妨慢一点。要晓得这样的天文数字，那一段时候的话，极大部分、极大部分都在恶道当中受无量无边的痛苦啊！现在这种痛苦叫我们受一点点都受不了，何况这么长的时间。所以这个时间对我们是绝端重要的一件事情。这个里边两者同样成佛，而真正决定的关键，如果我们有机会、有能力，以及自己想去抉择的话，是决定会找那个快速的，绝不可能说慢慢地来的。 [05′01″]
师父说：另一个角度，这两个之间就有绝大的差异。什么差异呢？ [《法华经》一开头的时候是授记，乃至于二乘大智舍利弗等等，每一个人都成佛。最后说，不要说证罗汉果了，随便一个人，他只要有一天接触到了佛法，留下那个种子的话，他最后也成佛。所以《法华经》里面说：“若人散乱心，入于塔庙中，一称南无佛，皆已成佛道。”]一个普普通通的凡夫用散乱的心，跑到寺院里看到了佛像，哎呀！欢喜了，说：[喔！南无佛。]念了一声佛，最后这个种子他也会成佛，看起来成佛太容易了！究竟成佛——这是《法华经》里提出来的观点。 [05′58″]
接着师父提出什么？ [但是这个成佛的时间]，注意！ [时间]出现了！说：[从种下这个种子到最后圆满的时候，不晓得要经过多长多远的无量无边的阿僧祇劫。]根本无法想像——天文数字！这是一个散乱心的。 [不要说是个凡夫，就是一个证了果的小乘圣者]，注意！这里边除了凡夫，还有证果的小乘圣者回小向大的话，也要经过天文数字那么长的时间。所以成佛的时间太远了！师父说：[成佛的时间这么远！][06′47″]
那么《华严经》呢？ 《华严经》这里举的例子是善财童子十信满心，以十大愿王导归极乐，一生取办，说：[差得天差地远]太远、太远了！然后师父说了天堂和恶趣的差异，对吧？说：如果这么远的时间都是享福的话，那没关系！当所有的生命感到快乐的时候，时间都过得很快，就算无量阿僧祇劫也很快。但是如果绝大部分的时间，都在恶道中受无量无边的痛苦，而且痛苦的强度是什么样呢？就是[叫我们受一点点也受不了的]，可是要受那么长的时间啊！ [07′35″]