Lecture No. 0399
Great Ocean of Lamrim
Lecture No. 0399
Lamrim Volume 1: P47 L24-L26
Date: 09 Feb 2022
Topic: Learn the Path to Attain Buddhahood, Plant the Seeds of Joy
Let us proceed to the subsequent query: What quantity of non-virtuous karma must practitioners eliminate, and how many virtuous actions are required for them to attain the ultimate, all-encompassing Buddhahood? The Buddha progressed through various stages of meditation, eradicated all hindrances, and ultimately attained supreme enlightenment. Indeed, there is a comprehensive process of progression; however, where should practitioners initiate their journey? The Buddha will guide us along the path he previously traversed, as stated in the Sutra on the Ten Epithets of the Buddha: "The Tathagata possesses omniscience; he has attained a state of complete knowledge. He mastered the four applications of mindfulness, the four correct relinquishments, the four supports of miraculous abilities, the five powers, the five strengths, the seven factors of enlightenment, and the noble eightfold path, the principle of twelve dependent origination, the Four Noble Truths, and similar teachings. He enlightens all beings impartially, aids them in dispelling ignorance, and thereby awakens them. Consequently, they progress through the stages of stream-enterer, once-returner, non-returner, and arhatship. They acquire trividya [including recollection of past lives, clairvoyance, and the cessation of mental contaminants] and six types of transcendent knowledge [including psychic abilities, divine vision, divine hearing, insight into others' minds, recollection of past lives, and knowledge of the cessation of contaminants]." This delineates the path of progression that we must undertake, as articulated in this sutra; it is the course that [practitioners] are required to navigate. Take note! Here, we are discussing the Mahayana path, distinct from merely aiming for the effect stage of the Hinayana vehicle. [01:22]
After discussing the previous paragraph, please pay close attention to the subsequent quotation, "Furthermore, he mindfully pursued the ultimate Mahayana goal, advanced through all the bhumis on the path, severed all fetters, and then achieved the supreme enlightenment; thus, he is acclaimed as perfect in true wisdom and true enlightenment." Following extensive meditation practice, the Buddha "mindfully pursued the ultimate Mahayana goal." In essence, this encourages you [, the practitioners,] to embark on the Mahayana path and commit yourselves to reaching the Mahayana effect stage. With this goal in mind, you progress through each bhumi, overcoming all afflictions, until you achieve unparalleled enlightenment. What a remarkable journey it is! [01:57]
I wonder if you have ever considered this question: although many things are measured by quantity, can our afflictions be quantified as well? I have pondered before whether the immeasurable aspects of existence, as described by the Buddha in the Four Great Vows, can indeed be measured. The vows state, "Countless are sentient beings, I vow to liberate them; endless are afflictions, I vow to eradicate them; measureless are the Dharmas, I vow to master them… [supreme is the Buddha Way, I vow to attain it.]" [Despite] these elements appearing immeasurable, they are classified into eighty-four thousand afflictions, with an equal number of Dharma antidotes to counteract them. This classification suggests that practitioners can “advance through all levels of realization” to eliminate all afflictions. It is encouraging to know that, regardless of our inherent nature or humble beginnings, the Buddha is always there to guide us toward enlightenment. This guidance stems from the Buddha's wish for all living beings to achieve Buddhahood, just as he did. [02:46]
Now a new question emerges: the Buddha wishes that all living beings attain Buddhahood, but is this goal achievable for them? According to the Buddha’s insights, all living beings will ultimately reach Buddhahood, since we possess the inherent mental potential necessary to become a Buddha. Moreover, a remarkable aspect of our mental faculties is our extremely huge universal desire to avoid suffering and seek happiness. This characteristic is inherent! Regardless of our physical manifestations across the six realms of existence, this nature to mitigate suffering and achieve happiness is prevalent in the world of lives, and all living beings. Therefore, with this innate disposition towards alleviating suffering and pursuing happiness, [practitioners can achieve] the state of Buddhahood, which is a state of supreme happiness, existing free from suffering. For us, such a possibility exists and could materialize sooner than we anticipate! [03:49]
From the standpoint of sowing the seeds [for enlightenment], achieving Buddhahood primarily depends on aspiring for Bodhicitta. We must engage in the Mahayana path to attain this state. Without this, we stray far from realizing the full effects of Buddhahood. In the past few [Great Ocean of Lamrim] sessions, we discussed and listened to this topic extensively while exploring the Mahayana and Hinayana vehicles [through Master's commentaries], discussing, deliberating, has this discussion sparked joy [in your mind]? [04:10]
Like for now, we find ourselves burdened with numerous challenges, such as the distress caused by the ongoing pandemic and many related concerns. Yet, [amidst these hardships,] is it possible to uncover a place within our hearts where joy remains untouched by the various news, troubles or illnesses? Consider this: realizing that we and all living beings possess the innate potential to achieve Buddhahood, with the Buddha himself willing to teach us on this path. Moreover, we know that developing Bodhicitta is the cause to attaining enlightenment. We also discovered that embracing the Mahayana path can lead us towards profound and all-encompassing happiness and the virtuous qualities that the Buddha exemplified. Reflecting on this, wouldn't it fill you with immense delight? [04:50]
So, where does happiness originate? It stems from virtuous causes. Where do we plant these virtuous causes, then? Can they be rooted in our hearts? If that is the case, regardless of the adversities we face, no matter how vexing, overwhelming, feeling helpless they may be, we can still sow seeds of happiness within our hearts and arise a joyful disposition! [05:28]
Let us earnestly quiet our mind and consider this: would you be intrigued and eagerly yearn for Buddhahood? [05:41]
【广海明月 讲次: 0399】
讲次 | 0399 (2022-01-31 ~ 2022-02-02)
标题 | 学成佛之道，种喜乐之因
《广论》段落 | P9-L13 ~ P9-L13 复次正遍觉者……周遍圆满一切种德
音档 | 6A 27:22 ~ 6A 28:21
手抄页/行 | 第1册 P177-L2 ~ P177-LL1 ( 2015、2016 南普陀版)
手抄段落 | 复次……这样的！
(更新日期: 2022年2月9日)
00:00
那我们就说一下下一个问题：到底得断多少恶、修多少善，才能功德圆满成就佛果呢？佛陀历经诸地，断尽结习，成无上觉，是有进道过程的。从哪里呢？佛陀会引领我们走他走过的路，就像在《佛说十号经》中说：“如来具一切智，于一切处无不了知，以四念处、四正断、四神足、五根、五力、七觉支、八圣道、十二缘生、四谛法等如是之法，平等开觉一切众生，令起智断惑，证须陀洹果、斯陀含果、阿那含果、阿罗汉，具三明、六通。”这是在佛陀的《十号经》中所说的我们要走的，就要这样走过，走过佛陀走过的路。注意！在这里边走大乘的是不用去取证小乘的果位。01:22
这一段讲完了之后，下面请大家注意，就是：“复于大乘作意思求，历修诸地，断尽结习，成无上觉，此名正等正觉。”所有的这些，到最后一定要对“大乘作意思求”，就是你要向往大乘，想要求得大乘的果位，然后你一地一地超越，到最后断尽所有烦恼的结使，成无上觉。很美的一条路！01:57
不知道你们有没有想过？以前我有想过，比如说：很多东西都有数量，那我们的烦恼有数量吗？在佛陀的四弘誓愿里说：众生无边誓愿度、烦恼无尽誓愿断、法门无量誓愿学……，这些好像都是无量的，但是可以摄为八万四千烦恼，有八万四千法蕴去对治这些。所以还是可以经过“历修诸地”，把烦恼全部都扫荡掉。可喜的是，无论我们的根性是怎么样的、起步多低，佛陀都会引导我们，因为佛陀希望所有的众生都能够像他一样成就佛果。02:46
那现在有一个问题：佛陀希望所有的众生都能够成佛，但是众生能成佛吗？佛陀也观察所有的众生最后都可以究竟成佛──我们有成佛的能力、我们有相续，而且我们的相续有一个非常非常大的特点，就是愿意离开痛苦、趣向于快乐，都有这样一个特性吧！无论在六道轮回里跌落到什么程度的所依身，但是离苦得乐这个特性，还是在所有的生命界里面、有情界里面非常周遍的。那么在离开痛苦、趣向于快乐的这个特性中，佛果是究竟的大乐、永无痛苦的一个存在，对我们来说是有这样的可能性，是会有这样的明天啊！03:49
从因上看，成佛一定要发菩提心，一定要走大乘才能够成佛，否则是与佛果相去甚远的。我们在这几节课，在讨论、在听闻大小乘的时候，讨论著、讨论著，有没有生欢喜心啊？04:10
比如现在大家都很苦恼啊，面对疫情很苦恼，还有很多这些事情。那么可不可以从我们的内心深处找到一个被外界的各种消息、各种苦恼和病等等夺不走的喜乐的因呢？比如说发现我自己和所有的有情都有成佛的能力，而佛陀愿意教我们，而且成佛的因居然是发菩提心，我也知道了；我们也发现大乘的走法就是走向佛陀最圆满、最究竟的快乐和功德。那你想想这个，会不会很欢喜呢？04:50
所以快乐到底是从哪里出生的呢？说从善因出生的。善因在哪里种呢？是在我们的心上吗？如果在我们的心上的话，不管事情多么地不顺，看起来是让人焦虑、让人无可奈何，但是我们依然可以在内心中去种植快乐的因，可以生欢喜心啊！05:28
认真地静下心来想一想：佛果，会让你心驰神往吗？05:41