【 Faults of not relying on the Teacher 未依过患】Proper discernment that accords with study and reflection 与闻思相应的正分别

【Faults of not relying on the Teacher】- Proper discernment that accords with study and reflection

When we first begin our proper discernment, it should accord with study and reflection. Once you have attained the nonconceptual, sublime wisdom [v.3 p.344], that not-to-be-influenced state conforms to the meditation practice. However, this conformity of meditation practice is not about thinking of nothing, [thinking of nothing] is also wrong. So with the signs of meditative equipoise [the mind state during meditation] or post-equipoise [the mind state after the meditation session], we will gradually, gradually understand them. Now, we should never think: “Ah! One should not distinguish it erroneously.” Actually, [we] are submerged in great ignorance and totally muddled, not able to tell right from wrong and consider this as applying the teaching. If applying the teaching is so, then it is way too easy! All you have to do is lie there and sleep, wouldn’t that be meditating on the teaching? You are there in the midst of nonconceptual distinguishing! In the sutras, they also refer to those people that are like snails or clams – they are in the state of nonconceptuality. So does that mean [snail or clam] has achieved the nonconceptual, sublime wisdom? They can’t even differentiate right from wrong, this we have to clearly recognize. [I] just bring it up in passing. Hence, this is the apparent characteristic that you have to be very clear, upholding this understanding is good!

Moreover, the next are stingy, lie, and speak divisively, etc. These are even worse and coarser; this is easy for us to understand. As people are inclined to senseless and divisive speech, “the wise” – those with true wisdom – should definitely not befriend or follow those people [who speak divisively and lie], for they are nonvirtuous friends. So nonvirtuous friends are definitely not those who fight with you today, shout at or argue with you, not like that.

SOURCE 来源 :

22A 7’42” Vol 3 of Master Jih-Chang’s Discourse P183 LL5
English Lamrim Vol 1 P91

日常师父法语📡22A 7’42”手抄稿第3册P183 LL5

未依过患 : 与闻思相应的正分别

我们刚开始的正分别，是跟闻、思相应的，等到你证到无分别智的时候，那个时候如如不动，那个是修相应的。但是修相应的这个如如不动，并不是什么都不想喔，这个又错了。所以根本、后得等这种行相，慢慢地、慢慢地我们了解，我们千万不要现在说：[啊！你不要去妄分别。]实际上呢掉在大无明、大糊涂当中，什么是非不辨，这个叫作修行。假定这样修行的话，那太容易了！你只要睡在那里的话，这不是修行吗？你在这儿什么都是不分别当中啊！所以佛经上面也说，那个像螺蛳、蚌蛤那种人，他是无分别，他岂不是也得了无分别智了吗？他根本分别不清楚是非善恶来的，所以这个我们要弄得很清楚，随便一提。这里你要分别得很清楚信的行相，把握住这点，好了！

然后呢下面悭贪、妄语、离间等等，那是更糟糕的，更粗猛的，我们容易了解。妄语、离间，凡是这种人，[智者]，真正有智慧的人，千万不可以亲近，不要跟那些人，这是恶人。所以这个恶人绝对不是今天跟你吵架，跟你骂、跟你吵，不是。