Lecture No. 0247
Global Lamrim II
Lecture No. 0247
Lamrim Volume 1: P35 – LL3~P36L1
Tape: 4A 24:04 ~ 25:36
Date: 2020-08-10 ~ 2020-08-12
Topic: [Collected work of Master Han-shan]: Listening and Contemplating are a Must to Sever the Cyclic of Birth and Death
Great! Let’s listen to the next part.
[4A 24:04 ~ 25:36]
If we take another approach, with thorough understanding of the scriptures, then every step we take will be a correct move. A step forward is a step moving in the right direction. All great masters in the past taught us to practice in such a manner. Take the approach of chanting Buddha’s name for example; Master Han-shan [1546~1623] explained this idea very clearly. Actually, not only Master Han-shan but also many other great teachers made the same comment. Nowadays, those practitioners who are chanting Buddha’s name throughout their entire life will still be flustered at their final moment. In fact, they do not understand the meaning of chanting Buddha’s name; they just continuously mumble Buddha’s name, while the causes of cyclic existence are constantly growing. When the final moment comes, what they get is nothing but the karmic force of cyclic existence; there is not a single sign of severing cyclic existence at all! As for those who truly know how to chant Buddha’s name, they are severing the root of cyclic existence moment by moment; namely, they are homing in on it. They don’t have to wait until the final moment at the deathbed to know whether their practice is effective. They clearly know right at the moment whether their chanting of Buddha’s name will work. Each chanting of Buddha’s name will enable them to accumulate pure merits. With the great accumulation of pure merits, when the final moment comes, naturally they will be reborn in the Pure Land with ease! [00′54″]
Thus, how can you understand the path thoroughly? Well, all you need is these encompassing teachings, as simple as that! All you have to do is sincerely study the Lamrim text and before long, Lama Tsong-kha-pa will tell you: Oh, in what way will your chanting of Buddha’s name ensure you the goal of rebirth in the Pure Land, and in what way can your chanting be improved? With this thorough understanding, then you start working on chanting Buddha’s name; in this manner, your chanting will definitely bring about the effect of “ten thousand people cultivate it; ten thousand people will be reborn in the Pure Land!” If you have accumulated enough provisions, you should plan to advance to a higher rebirth with this in mind: “Well, not only do I want to be reborn to the border region, not only to the lower rank, I even want to be reborn to the higher rank in the Pure Land.” All these rely on a thorough understanding of the path on my part; in addition to be reborn to the higher rank of “the Land where the Common and Saintly Live Together*”, even my rebirth to “the Land of True Reward without Obstruction” is possible; all of these rely on my thorough understanding of the stages of the path! So here I just bring it up for your attention. [01′40″]
[*Master Zhiyi’s (智顗): four ranks of the Pure Land: 常寂光淨⼟ The Land of Eternal Serenity and Illumination 、 實報莊嚴⼟ The Land of True Reward without Obstruction、 凡聖同居⼟ The Land where the Common and Saintly Live Together、 ⽅便有餘⼟ The Land of Expediency with a Remnant]
Have you noticed what Master said in the opening statement of the first paragraph? He said, “If we take another approach,” so what approach is this statement comparing to? That is, in the earlier examples in previous teachings Master used: “I don’t care about other teachings! All I need to do is hurry up with my practice,” and “Without knowing why and how one just hurries up with his or her practice.” Thus, this “another approach” Master pointed out here is different from the examples given. So what exactly is this “another” approach? Master said, “with a thorough understanding of the scriptures.” Let me ask you a question: thorough understanding of what? Suppose we aspire to be reborn in the Pure Land. In that case we should have a complete understanding of the sequential steps of practice, like: contemplating on the good qualities of Amitabha Buddha, how to chant Buddha’s name, what the stages are to apply the practice, the order of how to prepare for it; as well as how to meticulously uphold the precepts, even what rank of rebirth we aspire to attain and what kind of aspiration we should have; we should have a very detailed understanding of all these scriptural knowledge. So what is the actual purpose of attaining rebirth in the Pure Land? The purpose is to cultivate our compassion and wisdom the way Amitabha Buddha did, who spent seven great eons at causal stage devoted in his meditation practice and attained the encompassing state of the Land of Bliss in the Pure Land. As for the path we aspire to take, we need to have a thorough comprehension; “then every step we take will be a correct move.” [02′57″]
As for the “another path”, Master pointed out one more aspect, that is why do we want to cultivate/ apply meditation practice? Is it for the sake of our liberation from the cyclic existence, or is it for the sake to help liberating self and others from cyclic existence, that we aspire to attain Buddhahood? Take heed! This “another” approach is different right from the initial aspiration - it is not merely for personal liberation. It is like the fledgling of the kalavinka bird before it hatched; its chirping is already different from that of other birds. Hence, the clear distinction is right from the aspiration we make at the initial stage. [03′30″]
Thus, regarding our thorough understanding of this path – the path to the state of Buddhahood, let me ask everyone again: how do we obtain a thorough understanding of the path to achieve Buddhahood? How do we get to know? Such doubt will arise while listening to Master’s explanation over here. However, if we continue with the listening, this question arising in our mind would gradually be answered. [03′49″]
Master continued: “then every step we take will be a correct move. A step forward is a step moving in the right direction.” This way of practice looks very down-to-earth! Master said, “All great masters in the past taught us to practice in such a manner;” Master continued to cite the approach of chanting Buddha’s name. Master said that Master Han-shan explained this idea very clearly. Not only Master Han-shan but also many other great masters made the same comment. [04′13″]
To understand what exactly Master Han-shan said, I will read a section from the Collection of Master Han-shan’s Dream Roamings, Chapter 7. Master ever read and studied all these commentaries. [04′28″]
In the Collection of Master Han-shan’s Dream Roamings, Chapter 7, it says: The practice of chanting Buddha’s name is for the sake of being reborn in the Pure Land; it is initially meant for practitioners to be liberated from the cyclic existence. Thus it is said: chanting Buddha’s name is to sever the endless cycle of death and rebirth. Nowadays, people aspire to chant Buddha’s name in order to be liberated from the cyclic existence. They aspire to do so simply because Buddha said so. However, if they don’t recognize the root cause of rebirth, how would they chant single-mindedly? If by chanting Buddha’s name single-mindedly, they can’t sever the root cause of death and rebirth; then how can they be liberated from the cyclic existence? [05′05″]
What is the root cause of the endless death and rebirth? Ancient scholars stated: “Without weighty karmic deeds, one would not be reborn to the samsara world; when the craving is not severed, one would not be reborn in the Pure Land.” This shows that craving is the root cause of cyclic existence, the sufferings of all living beings in cyclic existence are rooted in the fault of craving and desire. This root of craving does not begin from this life, nor did it begin from one, two, three, or four lives ago. Rather, it has begun from beginningless rebirth, life after life, through the cycle of death and rebirth. All such forward progression is caused by craving and desire and it continues till this day. In retrospect, could there be any moment we are not tied to this root of craving? The seeds of craving have been accumulated for eons; thus, the cycle of death and rebirth is endless. [05′54″]
It is not until now that we begin to aspire in chanting Buddha’s name, hoping that we may be reborn in the Western Pure Land. However, since we don’t even recognize that the root cause of rebirth is craving, how could it be possible that we ever have a single thought on how to sever it? Since we are ignorant about the root cause of rebirth, the root cause of rebirth continues to grow while chanting Buddha’s name. Such way of chanting Buddha’s name is totally irrelevant to the intention of putting an end to cyclic existence. Thus, no matter how hard we chant Buddha’s name, when the final moment comes, what appears in front of us is nothing but this root of craving. By then, will we realize our chanting of Buddha’s name is totally of no avail, that chanting Buddha’s name is not effective at all. However, it is too late to regret! [06′32″]
Hence, I urge those who chant Buddha’s name nowadays: first, they need to know the root of cyclic existence is craving. Thus, bear in mind constantly that the purpose of our chanting of Buddha’s name is to sever such root of craving , right here and now. Yet, while chanting Buddha’s name at home, some practitioners would still concern about their children or grandchildren, their material possessions; not a single matter not to their craving, not a single work or thought not connected to their livelihood, just as if they were submerged in a fire pit. They are unaware that while chanting Buddha’s name verbally, their minds are still engrossed by such impediment of craving and desire. While chanting Buddha’s name they admit they are not single-minded, but what they don’t realize is that they are held sway by their craving. Such a way of chanting Buddha’s name is superficial - in spite of chanting along Buddha’s name in this way, their craving continues to get stronger. Thus, when attachment arises, in retrospect, is it possible that one chanting of Buddha’s name can overcome such craving? Could craving be severed for good? If the craving is not severed, then how could we be liberated from cyclic existence? We have become habituated to the craving for many lifetimes, yet we are not familiar with the method of chanting Buddha’s name, nor do we have the sincerest, focused mind while chanting, so we don’t have much control or power over our cravings. If we can’t quell such attachment now, then it is certain that we wouldn’t be able to take charge of our life at the final moment. [07′49″]
Thus, I strongly advise those chanting Buddha’s name that the first and foremost is to recognize that the chanting of Buddha’s name is to bring an end to the cycle of death and rebirth, the earnest need of cutting off the cycle of death and rebirth! We need to sever the attachment to the root cause of rebirth with each arising thought. Thus each given moment is the chance for our liberation. We don’t have to wait until the last moment of our life to find out the effectiveness of our chanting; it will be too late! Thus, every arising task is nothing but death and rebirth, with this understanding of the freedom from the bondage of cyclic existence now, we chant Buddha’s name single-mindedly with utmost earnest. If we practice with such sincerity, but still can’t end this cycle of death and rebirth, then all Buddhas are not speaking the truth! Hence, whether we are lay practitioners or monastics, knowing death and rebirth at the forefront of our mind, this is the method of putting an end to cyclic existence. Is there any other way better than this! [08′31″]
This section is from Master Han-shan’s teaching, which is written in vernacular Chinese; everyone can ponder well on it. As for the craving, we can understand it from the 12 dependent arising [V.1, chapter 21, P.318]. It begins from the root cause of ignorance. If we don’t attain the wisdom of emptiness, it is very hard for us to sever this root cause. So Master said: “they just continuously recite Buddha’s name, while the causes of cyclic existence are constantly growing… there is not a single sign of severing cyclic existence at all!” Those who are earnest in chanting Buddha’s name would recognize right at that moment whether this is a pure karmic deed. Actually, I also verified with Master regarding this. Master said, “If you have put in competent effort, you will know very clearly whether your chanting of Buddha’s name is genuinely from the bottom of your heart. Some hardworking people may fool others by doing superficially . However, there is no way to fool oneself after all. Hence, a sincere practitioner should firmly build up this solid foundation!” [09′24″]
In this short paragraph what Master explained is almost the same as what is compiled in the Collection of Master Han-shan’s Dream Roamings. When Master mentioned death and rebirth in his diary, most likely he also had this feeling of intense sorrow. Master Han-shan said the same, so did many great masters in the past; Master also stated the same, and he applied accordingly. Thus, for us, the practitioners in training, we definitely should have a thorough understanding, like what death and rebirth are, what is it like to be liberated from cyclic existence, and what is meant by severing the root cause of cyclic existence. Master Han-shan mentioned all these in his whole chapter, saying, if we don’t understand it, we would be like being trapped in the fire pit. That is what recycling in the three realms of existence is. Therefore, if we don’t study the entire stages of the path to enlightenment, not understanding what death and rebirth are, what the fault of rebirth is, and how to be free from cyclic existence, how to search for the guidance of achieving the wisdom of emptiness, and how to be inspired with Mahayana aspiration; if we don’t study all these teachings, we would still be muddled. Hence, Master advised us of another approach; with a thorough understanding of the path, then every step we take is heading toward the right direction on the path. A step forward is a step moving in the right direction. All these show how poignant Master’s advice was for all of us! [10′38″]
If all of us are sincere in cultivation/meditation practice, we should take what Master advised seriously. We should not insist on doing it our own way and consider our way makes more sense. We had better listen to what virtuous teachers have to say, listen to what great masters and Bodhisattvas have to say. What we want is to emulate Buddha. So what is the exact difference between emulating Buddha and learning from this “self”? Have we truly understood the revelation of the fact about death and rebirth from Buddha, and how to sever cyclic existence? Hence, studying the tenets is a must! The tenets are what Buddha taught. The sublime teachings passed down from Buddha are of two parts: the scriptural knowledge and experiential knowledge. We have to study and contemplate on the scriptural knowledge diligently, before we can put what we have learned into cultivation/meditation practice, so as to gain the experiential knowledge. [11′20″]
(更新日期: 2021年5月20日)
【全球广论 II 讲次: 0247】
讲次 | 0247 (2020-08-10 ~ 2020-08-12)
标题 | 《憨山大师文集》：欲断生死，定须闻思
《广论》段落 | P2-LL4 ~ P2-LL3 今初 总此教授……即是菩提道炬
音档 | 4A 24:04 ~ 25:36
手抄页/行 | 第1册 P109-LL5 ~ P110-LL6 ( 2016 南普陀版：P109-LL5 ~ P110-LL6 )
手抄段落 | 如果说我们另外一条路……所以我说到这里顺便一提。
00:00
好！我们来听下一段。
如果说我们另外一条路，有了圆满的认识，然后你下脚一步，那一步都走对的，你跑一步、就对一步，跑一步、就对一步。所以祖师都告诉我们，譬如念佛法门，憨山大师说得很清楚，不但是憨山大师，其他的很多祖师。现在的念佛的人哪，到临终的时候手忙脚乱，其实他眼前他根本不晓得这个念佛的意思是什么，嘴巴里面啊佛一直在念，生死的根支一直在长。念到临终的时候，只是生死的业力在这个地方，一点消息都没有！真正念佛的，当下都在生死的根支上面斩断，是刀刀见血，用不到到临终，当时念的时候你已经很清楚，这句佛号是派上用场的，积得净业，当然你只要积够了，到那时候临终的时候自然去嘛！00:54
那你怎么样才能够认识这呢？喏，就是这个圆满教法，非常简单！你们只要认真地从本论学下去，要不了多少，他就告诉我们：喔，怎么样念是念得去的，怎么样念是念错了。你了解了，然后去念，那的的确确是千稳百当，是万修万去啊！如果你条件够一点，你要更升，说：喔唷，我不但是要边地，不但要下品下生，然后上品上生，也在这个上面；不但是凡圣同居土是上品，乃至于我要进到实报庄严土的都有份，还是在这个里头啊！所以我说到这里顺便一提。01:40
这一段大家有没有注意到师父的第一句话说：“如果说我们另外一条路”，是和什么比的另外一条路呢？就是前面举的例子：“不管了！反正赶快用功”，还有就是“上来就开始修”，跟那个不一样的路就是另外一条路。那么另外一条路到底是什么呢？“有了圆满的认识”。请问大家：对什么有圆满的认识？如果说想要往生极乐世界的话，应该对于阿弥陀佛的功德，怎么样去念，要有什么加行、助行，还有要怎么持戒这一系列的，乃至要生几品、几品，用什么样的发心，都有一个详尽的教理上的了解。那么往生极乐世界到底是为什么？是像阿弥陀佛那样有悲心和智慧，在因地的时候花七个大劫，用他的修行造出了这样的极乐世界，功德圆满了。所以我们要有圆满的认识，“然后你下脚一步，那一步都走对的”。02:57
师父说另外一条路，还有另外一点，就是我们到底是为什么修行的？为了脱生死，还是为了令自他都了脱生死的这个目标，我要去成佛？注意哦！这另外的路，他是从发心开始就不一样了——不仅仅是为了了脱个人的生死。就像迦陵频伽鸟的雏鸟还没有出蛋壳，在蛋壳里的叫声就跟其他的鸟是不一样的。所以在发心的时候就不一样。03:30
如果我们对这条路、对这个成佛之路有了一个圆满的认识——那我再问大家：对成佛之路有圆满的认识，怎么认识？我们听到师父说到这里，一定会现起这样的疑问。但是你接着听，内心中的疑问慢慢就会有回答。03:49
接着师父说：“下脚一步，那一步都走对的，你跑一步、就对一步，跑一步、就对一步。”看起来是非常地扎实！“所以祖师都告诉我们”，接着师父举到了念佛法门，说憨山大师说得清楚，而且不但是憨山大师，很多祖师都是这样讲的。04:13
为了研究憨山大师到底说了什么，我这里给大家念一下《憨山老人梦游集．卷第七》中这一段。师父对这些论都是读过、都是研究过的。04:28
《憨山老人梦游集．卷第七》，说：“念佛求生净土一门，元是要了生死大事，故云：念佛了生死。今人发心，因要了生死，方才肯念佛。只说佛可以了生死，若不知生死根株，毕竟向何处念？若念佛的心，断不得生死根株，如何了得生死？05:05
如何是生死根株？古人云：‘业不重不生娑婆，爱不断不生净土。’是知爱根乃生死之根株，以一切众生受生死之苦，皆爱欲之过也。推此爱根，不是今生有的，也不是一二三四生有的，乃自从无始最初有生死以来，生生世世，舍身、受身，皆是爱欲流转，直至今日。翻思从前，何曾有一念暂离此爱根耶！如此爱根种子，积劫深厚，故生死无穷。05:54
今日方才发心念佛，只望空求生西方，连爱是生死之根的名字也不知，何曾有一念断着？既不知生死之根，则念佛一边念，生死根只听长，如此念佛，与生死两不相关。这等任你如何念，念到临命终时，只见生死爱根现前，那时方知佛全不得力，却怨念佛无灵验，悔之迟矣！06:32
故劝今念佛的人，先要知爱是生死根本，而今念佛，念念要断这爱根，即日用现前。在家念佛，眼中见得儿女子孙、家缘财产，无一件不是爱的，则无一事、无一念不是生死活计，如全身在火坑中一般。不知正念佛时，心中爱根未曾一念放得下，直如正念佛时，只说念不切，不知爱是主宰，念佛是皮面，如此佛只听念、爱只听长。且如儿女之情现前时，回头看看，这一声佛果能敌得这爱么？果然断得这爱么？若断不得这爱，毕竟如何了得生死？以爱缘多生习熟，念佛才发心甚生疎，又不切实，因此不得力。若目前爱境主张不得，则临命终时，毕竟主张不得。07:49
故劝念佛人，第一要知为生死心切、要断生死心切！要在生死根株上念念斩断，则念念是了生死之时也，何必待到腊月三十日，方才了得，晚之晚矣！所谓目前都是生死事，目前了得生死空，如此念念真切、刀刀见血，这般用心，若不出生死，则诸佛堕妄语矣！故在家、出家，但知生死心，便是出生死的时节也，岂更有别妙法哉！”08:31
这一段祖师的语录是比较白话的，大家可以好好想一想。只不过这里边的爱，我们可以从十二因缘的流转了解一下，它始于根本无明，如果不学习空性的话，也很难斩断这个根本。所以师父这里边说：“佛一直在念，生死的根支一直在长......，一点消息都没有！”真正念佛的，当下你就会知道你造的是个净业。其实关于这一点，我也问过师父。师父说：“你功夫做得得力的时候，这一声佛号到底心里边有没有底气，你自己是非常清楚的。有一些人用功，外面骗骗别人是可以的，但是终究是骗不了自己的，所以这个功夫要扎实地用啊！”09:24
这一小段，看一看和《憨山大师文集》里这一段几乎是一模一样的。而且在师父的日记里谈到生死，大概也都是这样的一个痛切之心。憨山大师是这样讲的，很多祖师也是这样讲的，师父也是这样讲，他也是这样做的。所以对我们学习的人来说，确实应该先有圆满的认识——比如说什么叫生死？怎么叫了生死？什么叫能够净化这个生死的根本？憨山大师整篇都在讲这个，说我们弄不好就全身像在火坑中一般，三界轮回就是这样的。所以如果我们不去学整本的道次第，不去了解什么是生死、生死的过患是什么，如何脱离生死？如何寻觅空性？如何发大乘心？不学这些教理，我们也还是不清楚。所以师父才劝我们说有另外一条路——有圆满的认识，然后下脚一步就对一步、跑一步就对一步。这真是对我们的一番痛切之心啊！10:38
如果大家想要真的好好修行，就不能把师父的话当作耳边风，还是自己做自己的，认为自己那个比较有道理。听一听善知识们怎么说，再听一听祖师、菩萨都怎么说。我们是要学佛的，那么学佛和学我的差别到底是什么？到底我们有没有懂佛陀是怎么讲生死这回事的？怎么去了生死的？所以一定要学教理呀！教理就是佛陀讲的，佛正法有二——教正法和证正法，要对教正法进行精进地闻思，然后才能够进入证正法的修证。11:20