Lecture No. 0187
Global Lamrim II
Lecture No. 0187
Tape: New Version 02 50:38 ~ 52:10
Date: 2020-01-13 ~ 2020-01-15
Topic: To accumulate merits, let me take care of the trivial matters
English Lamrim Volume 1, page 34
Master’s discourse FengShanSi Version Vol 1 P56-L5 ~ P56-LL1
Next is: “the pathways forged by two great trailblazers, Nagarjuna and Asanga….” Master also pointed out that “the pathways” refer to the two great lineages, namely, Nagarjuna Bodhisattva’s Profound View, as well as Asanga Bodhisattva’s Extensive Deeds. Then Master explained that the word “pathways” is like the road; this road is like a track. As everyone knows, if the train derails, it won’t be able to move on. A train must run on the track to ensure a safe ride, so that the intended destination will definitely be reached. The railway tracks were laid for the purpose of transportation from one destination to another. About the “pathways” here, Master said, “By following the tracks, one is able to advance on ‘the system for supreme beings progressing to the state of omniscience;’ ” what does that refer to? It means Buddha – attaining Buddhahood. [00:39]
Moreover, Master said those supreme beings are excellent practitioners, In Confucianism, they are people of noble integrity, not any mediocre person of vile character!. What it means here is the encompassing state of omniscience. It is specifically indicated here that it is “the system for supreme beings progressing to the state of omniscience”; it can lead to Buddhahood. Where are we heading to if we follow the two great trailblazers? To Buddha Realm. What does the path include? It includes all the systematic stages that the three types of persons are required to take for their practice, without any omission. Master said, “the beginner, the middle, and the advanced.”, are hence divided into the stages of small capacity, medium capacity and great capacity. “fully comprise[s] all the stages” means all that we need to train and practice in, following the stages; paying attention to the words “fully comprise”. “fully comprise all the stages practiced by the three types of persons.”, everyone should read each single word carefully and then ponder, “what does it mean?” [01:43]
The Treatise comprises all the key points of all of the Conqueror's scriptures, the system for supreme beings progressing to the state of omniscience as well as all the systematic stages practiced by the three types of persons! Without any omission to the stages, what kind of commentary is this? How amazing! So, I am able to learn from this commentary means I am able to comprehend all the stages, necessary, without any omission, for the three types of persons to practice, if we really learned it. Therefore, we are very jubilant! We were quite astonished at the beginning. Now, the more we learn, the more joyous we are! [02:12]
Next, we will listen to Master’s commentary on “Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment”. [02:23]
[Newer version 02 50:38 ~ 52:10]
About this part, this path that encompasses all the essentials of Buddha Dharma is laid out systematically like a route; it is called “the stages of the path to enlightenment,” or “the Great Treatise on the Stages of the Path”. And what are these stages for? These stages are to guide practitioners who are endowed with virtuous roots. Living in this era, if we are not endowed with the virtuous roots, it is absolutely impossible for us to hear this sublime teaching. Even if we have encountered such sublime teaching, it still depends on how deep our virtuous roots are. Speaking for myself, I am not qualified to give you teaching here. However, I am just offering my meager effort to accumulate some merits. Yesterday, on the Dharma Assembly, I shared with you one occurrence: a twentyish young man said he was old; a twentysomething young man said he was even older. This year I am about to turn seventy, but I would say I am young. I am not joking around; I just feel I am short on merits. Those who are competent with better qualifications can enjoy their lives; let me take care of the trivial matters. Why? I need to accumulate merits. This is very true; the more you advance, the more you would realize you are short on provisions. We do what we can, and I just offer my share to help out. What exactly can I contribute? It is not necessary that I have to do particular tasks; that is, whatever is needed, I will do it, anything that will benefit the entire learning of the Buddha Dharma, and anything that will bring about the best possible result. I see it from this perspective. [03:54]
In this short paragraph, “Here the teaching that I will explain is how fortunate beings are led to buddhahood by the stages of the path to enlightenment”; Master explained that these “fortunate beings” want to achieve Buddhahood. What is the purpose of this Lamrim? It is to guide those who are endowed with virtuous roots to Buddhahood by following the stages of the path. Next, let’s do a self-assessment: “Am I one endowed with virtuous roots?” If I am endowed, then I would be guided by this Lamrim to achieve Buddhahood. [04:29]
Master said: “Living in this era, if we are not endowed with the virtuous roots, it is absolutely impossible for us to hear this sublime teaching.”, each one of you must have planted the roots of good qualities in your previous lives, endowed with lots of virtuous roots to be able to hear the wonderful Lamrim teaching. Master added, “Even if we have encountered such sublime teaching, it still depends on how deep our virtuous roots are.”, Master immediately exemplified this with his personal experience. He sometimes heard people in their twenties say they were old, why? It is because compared with the teens, he was older, and a twenty-something person was comparatively older than a person who just turned twenty. Hence, sometimes, young people like to make such comparison, “I am older than you!” [05:09]
But Master said: “This year I am about to turn seventy, but I would say I am young!” Why? Master said, “I am not joking around; I just feel I am short on merits.”, Master continued. “Those who are competent with better qualifications can enjoy their lives; let me take care of the trivial matters.”. He was seventy! He measured himself according to the criterion of doing trivial things, just like a child, a child engaging in small matters – such as taking care of others, offering services to the family, etc., doing lots of seemingly minor tasks. Why? Master said, “I need to accumulate merits!” He wanted to accumulate provisions! And then Master said, “This is very true; the more you advance, the more you would realize you are short on provisions. We do what we can.”, If there is anything I can be of help, I will do it, definitely me! [06:05]
【全球广论 II 讲次: 0187】
讲次 0187
标题 为了集资，小的事情我来做
音档 新版 02 50:38 ~ 52:10
日期 2020-01-13 ~ 2020-01-15
广论段落 P2-L3 ~ P2-L5 此中总摄一切佛语扼要......是谓此中所诠诸法。
手抄页/行 凤山寺版：第1册 P56-L5 ~ P56-LL1
手抄段落 现在关于这一个部分......从这个上面来讲。
接下来说：“遍摄龙猛无着二大车之道轨”。 “遍摄”，师父又解释了就是两大传承，深见──龙树菩萨的，还有无着菩萨的两大车轨。接着解释了“道轨”，像一条路，这个道路像轨道一样。如果火车离开了轨道那就没法行驶，在这个轨道上行驶它就是安全的，就一定会到达目的地。因为铺设这个轨道，就是为了此地到彼地这个目的地铺设的。那么道轨，师父说：“透过这个道轨，能够‘往趣一切种智地位’。”那是什么呢？就是佛、佛果。 [00:39]
而且师父说：这就是殊胜的士夫，这个胜士就是殊胜的人，在儒家来说是一个君子，不是普通的小人。在这里边是最圆满的一切智智的果位。此处尤其标示出它是“往趣一切种智地位胜士法范”，可以成佛的。我们沿着二大车的道轨要去哪里呢？去佛地的。包括什么？要经过三种士夫的行持、所有次第无所缺少，要经过这样的道次第。师父说：“初级的、中级的、高级的”，所以叫下士、中士、上士，分这个次第。 “一切行持”，我们所要修行的，照着次第，注意那四个字──“无所缺少”。 “三种士夫，一切行持，所有次第，无所缺少。”大家仔细地把它一个字、一个字地读过，然后再想一想：“这是什么意思？”[01:43]
总摄一切佛语扼要，趣向一切种智地位，还有三种士夫一切行持喔！所有次第无所缺少，那这是一本什么论呀？太惊讶了！那么我能够学到这一本论，就等于三种士夫一切行持所有的次第都没缺少地了解到了，如果我们真的学到了的话。所以很高兴啊！一开始很惊讶，现在越来越高兴！ [02:12]
接下来就要听“依菩提道次第门中，导具善者趣佛地理，是谓此中所诠诸法”，听一下师父讲的。 [02:23]
现在关于这一个部分，它这整个的这个走法，含摄整个的内涵的，这个依照着次第，排出一条路来，这叫“菩提道”，这样，“菩提道次第门”。然后这个是干什么的呢？引导具足善根的人。我们没有善根在这个时代绝不可能听到这个法，然后听到了以后，还要看个人善根的深浅。所以对我来说，我现在谈不到在这里讲，我只是愿意尽我的一点力量，集一点资粮。所以昨天那个法会上面，我跟大家讲的，二十岁的人说老了，二十几岁说更老了，我今年快七十岁我说年轻了。我不是说笑话，因为我感觉到我条件太差，你们好的人高高在上享受，我小的事情我来做，为什么？我要集聚资粮。这是真的，你越是到那时候，你越会感觉到我们资粮不够，尽我们的力量，我能做的地方就我该我做。到底做什么？我不一定一定是我要做什么才算，那里欠缺什么我就做什么，这样。总是对整个的学习、对佛法，能够产生最有效的这个最好，从这个上面来讲。 [03:54]
在这一小段，说：“依菩提道次第门中，导具善者趣佛地理”，师父解释了这个“具善者”要去成佛的。说这本论是做什么的呢？就是引导具有善根的人去成佛的，依着道次第引导。那么接下来我们就会评估自己：我是不是具善者呢？因为如果是具善者的话，我就被这本论引导去成佛。 [04:29]
师父说：“我们没有善根在这个时代绝不可能听到这个法。”诸位能听到这么精彩的《广论》，一定是宿植德本、很有善根。师父接着说：“听到了以后，还要看个人善根的深浅。”然后师父就马上结合自己的例子再讲一个事情。因为有的时候会听到二十多岁的人为什么说老了呢？因为他比十多岁的就老了，然后二十几岁的比刚二十的就是更老了，所以有的时候年轻人就喜欢这样比：“我比你更老了！”[05:09]
但是师父说：“我今年快七十岁我说年轻了！”为什么？师父说：“我不是说笑话，因为我感觉到我条件太差。”、“好的人高高在上享受，我小的事情我来做。”七十岁喔！就是用一个来做小事情这样的标准来衡量自己，就像一个小孩一样，小孩就忙一些小的事情──照顾人啊、给人家服务啊等等，就做很多这样的小的事情。为什么呢？师父说：“我要集聚资粮！”我要集聚资粮！然后接着说：“这是真的，你越是到那时候，你越会感觉到我们资粮不够，尽我们的力量，我能做的地方就我该我做。”我能做的地方就该我做，就是我！ [06:05]