Lecture No. 0010
Global Lamrim II
Lecture No. 0010
Tape no.
1A 25:49 ~ 27:23
Date
2018/02018/05/03 ~ 05/06
Outline: Foundation
Topic: The situation of Buddhism in earlier times
Vol. 1 of Master’s discourse handbook P14 L2 – P14 LL6
Greetings to all! How nice it is that we can study Lamrim together again!
Prior to attending each class, it is in fact better for us to spend a few minutes to collect our thoughts, or sincerely shape our Mahayana motivation. Given that we are normally preoccupied with our daily tasks, if all of a sudden, we have to give our immediate and full attention to listen to the teachings, are we able to do that? If we are able to fully concentrate on Master’s voice once it emerges, it is considered pretty good. However, if one is unable to focus, then preparation ahead of time is required. This preparatory task is extremely important! Once we have prepared ourselves to listen with a reverent heart, sincere faith and arisen certain convictions about the teachings, then our simple lesson of 10 minutes or more, or for one hour, may have tremendous impact and provide a propelling force to our infinite lives. [01′08″]
Comparing between attending lessons with an unprepared and indifferent attitude versus a carefully well-prepared and serious attitude, why would it make such an impact on our lives? This is because we do not usually pay attention to the scriptures. For instance, learning the scriptures requires learning with a deferential heart and at a slow pace. This pace is dissimilar to the pace we usually go about doing our daily tasks. Instead, It requires us to look deeply into our mental state, to contemplate what our past Lineage Masters, Buddhas and Bodhisattvas are trying to tell us. Thus, it is akin to departing from a very clamour daytime and suddenly entering into a serene night with the bright moon rising high above the sky. The mind is very serene, very joyous. Hence, when we open the book, we will feel more patient and will conscientiously absorb every word into our hearts. [02′08″]
Hence, I believe that preparation before learning Lamrim is very important, particularly on how to listen to the teachings. Once we cultivate this into a habitual practice, repeatedly reflect on the benefits of listening to the teachings. As far as shaping our Mahayana aspiration is concerned, applying the training on how to listen to the teachings during the actual listening session and concluding it with a dedication at the end of the session, has an inconceivable impact because this will become our habitual practice! [02′36″]
For instance, we get up in the morning and get prepared to start the day. We will prepare for work, likewise even for the debating practice and recitation class. So, prior to attending Lamrim class, what is our preparation? It is to contemplate the benefits of listening to the teachings. To what extent? The minimum is to allow the mind to be shifted [to focus], at least to pacify it, so that we can listen with full concentration. In particular, we need to really cherish the time we are able to listen to the Buddha Dharma, which is very very difficult to come by. That is, not wishing to miss any word or statement from Master and Lama Tsongkhapa’s Lamrim teachings, and the desire to listen distinctly and internalise them into our hearts. [03′36″]
Great! Let’s listen to a section of Master’s Lamrim commentary.
[Master Jih-Chang’s commentary book 1, tape 1A on page introduction-13~14]
Fortunately, in the early years of the Republic, there were some remarkable venerable practitioners, especially Venerable Tai-xu, who was really a great Bodhisattva. He had the mind to promote all, and the slogan he used was: “promote all eight [Chinese Buddhism lineages] schools.” Let’s express this in a simple, contemporary way. Normally, with our individual practice, we practice Zen or Pure Land for example. This is fine for the individual and achievement is possible. Besides this, in terms of our individual practice, we must follow our specific path, which is to focus on a given lineage. Yet, in terms of preserving Buddhism in its entirety, this is not sufficient – not enough! Preservation has to be coordinated properly among all schools. Take building a house or a temple for example. If I need a place to practice and I build a small shed with just one room, that space will work for praying to Buddha, eating and sleeping. As long as my practice can succeed, that should do! Nevertheless, if you need a large monastery to stage the Three Jewels, that will not work. You must have the main hall, living quarters, kitchen, and all sorts of auxiliary support. The same applies to Buddhism. [05′22″]
Well, in our last session, Master talked about Master Santarakṣita, Guru Padmasambhava, Master Atisha and Lama Tsongkhapa. This scroll of history is now rolled to several great practitioners at the beginning of the Republic of China, especially Venerable Tai-xu, who promoted all eight Buddhism schools. I believe many senior classmates may have heard this part of the history many times. Actually, I would like to ask everyone, when we hear this section today, do you notice any part that you have overlooked before? That is, the part that you overlooked or did not catch it. [06′03″]
For instance, Master said, “Venerable Tai-xu was really a great Bodhisattva. He had the mind to promote all.” What does the “all” mean here? What would be your answer? Some may say it is Buddhism, while others may reply with “promoting eight schools all together.” The answer is to uphold the entire lineages of Buddhism on his own shoulders, and to preserve it by promulgating the teachings. From addressing the mentality and commitment of such a remarkable Venerable practitioner; and then Master followed by saying, “Normally, with our individual practice, we practice Zen or Pure Land for example. This is fine for the individual and achievement is possible. Besides this, in terms of our individual practice, we must follow our specific path.” Individual practice has to focus on a given lineage. However, in terms of promoting Buddhism teachings, pay attention! Master said, “this is not sufficient” and repeated it again, “- not enough! Preservation has to be coordinated properly across all schools”. [07′10″]
Reflecting on the first section, it is very likely one just read over it, knowing that Master spoke highly of Master Tai-xu, how vast Master Tai-Xu’s mind was, and how he committed himself to uphold the promulgation of Buddha’s teachings. But why did Master mention it? What was the purpose of mentioning Master Tai-xu’s generous mentality to uphold all? Why would he say that personal focus on a given lineage was acceptable yet insufficient to propagate the entire Buddha Dharma, which requires encompassing coordination across all schools? [07′55″]
Speaking of this point, I would like to ask both monastics and lay practitioners one question. How do we view our responsibility towards the development of Buddhism? Considering the issue of the personal application versus the responsibility and commitment to promulgating Buddhism, how would these two complement each other? If we aspire to have Bodhicitta [spirit of enlightenment], we need to benefit all sentient beings in the Dharma realms, but how to achieve it? [The answers lie in] the training of the sequential order on the path of renunciation, Bodhichitta, and the wisdom of emptiness! So how can we benefit immeasurable sentient beings so that they can alleviate suffering and attain happiness? It all comes down to the promulgation of the teachings! To propagate the teachings actually means caring for all living beings. This requires a capacious mind that can hold many many hearts to remove suffering and obtain happiness. [09′03″]
In fact, at this given moment, I believe by unveiling the scroll of the history, Master led us to observe the great deeds of the past masters of the lineages so as to allow us to see what our role models should be, how they handled their own practice, and how they upheld the responsibility of promulgating Buddhism themselves with such integrity and spirit. Now for our Lamrim fellow classmates, who either sit in the classroom or are at home, what kind of aspiration should we have towards our own practice and the development of Buddhism? That is, for the welfare of all living beings, what kind of aspiration should we have? Master definitely would not want us to merely listen to this paragraph, thinking wow, “How great Master Tai-xu was! How great Master Atisha was! How great Lama Tsongkhapa was!” After feeling awed by all the greatness, so what? Why bother telling us about such greatness? [10′00″]
And then Master continued; if it were for personal application, building a small shed would do; anyway, just a hut for prostration, eating and sleeping all in one. Like in the very initial stage, before the monastery was built, actually there was just a big room used for morning and evening sessions, the classes in between, recitation, and debating. Under that condition, when lay practitioners came to visit, there was no extra room to hold a class for them because just the monastics alone would occupy the entire floor space. There was no room for lay practitioners! Thus, in order to propagate Buddha Dharma, the monastery needs to be established! To construct a monastery, if it is for a hundred monastics, we must have space to accommodate their residents, classrooms, and space for debating practice, as well as the prayer hall for Dharma protectors, facilities for health care and dining hall. The dining hall should have a seating capacity for 100 people too, and the main prayer hall should at least accommodate over 100. [10′58″]
So, if you aspire to propagate Buddha Dharma, Master said, “You must have … all sorts of auxiliary support”. So in order to have all sorts of auxiliary support, some may think, “Wow, this effort is very tiring!” Certainly, some will be very tired! However, if it were not for some people who have upheld the teachings arduously, how could we have this opportunity to learn this Great Treatise on the Stages of the Path to Enlightenment? How could it last until now? Master mentioned that there were so many great masters in the past who had passed the teachings down to us till now. Which past masters were not propagating the teachings painstakingly? As a matter of fact, they were all delighted [with such undertaking]! Hence, because the great masters in the past faced various difficulties fearlessly, the Buddha Dharma is preserved and passed down. Thus, we have this opportunity to learn them now. [11′40″]
For the reason that there are supporters shouldering the arduous responsibility of preserving the teachings, this little me here, under the aspirations of these great Bodhisattvas, we are able to have our own classrooms, scriptures, commentaries and a prayer hall to recite the sutras peacefully. In reality, it is made possible because of so many people’s efforts. For instance, we are born in a peaceful environment without warfare, thus we are able to learn. There is no unusual impoverishment. We all have food and shelter over our heads. The education level is also considerably decent, and our recitation of the scriptures is fairly acceptable. Even though some people in Lamrim class are illiterate, however, through several years of learning, they are able to read. This is excellent. Thus, auxiliary support from all aspects is required! [12′26″]
Right here [in this section], Master opened up such a broad and vast angle for us. Allowing us to notice that the development of the teaching actually requires the shouldering of past masters to preserve the teaching and passing it down. One needs to have the aspiration and persistence to uphold the lineage, so that Buddha’s teaching could be transmitted up till now and become available in front of you and me, and reach our ears. Speaking of this point, in fact, when Master introduced Lamrim in the beginning, he tactfully expanded our limitation and broadened our mentality at every segment, to enable us to care about the entire development of the Buddhism, as well as the welfare of all living beings, so that we can dispose our own application on those key points. [13′16″]
Thus, I would feel that Master was grooming our grand aspiration to be a disciple with Mahayana motivation. He was truly ingenious and very compassionate! In many aspects, one can read about his exhaustive intentions, and at times, practically without a trace, he would quietly water and fertilize our minds just like sprouts, or give us gentle blessings, allowing the Bodhi sprouts in our mind to continuously grow and thrive. Hence, when studying this paragraph again, please reflect once more, from what kind of structure did Master build on, in order to propagate the Buddha Dharma? [14′06″]
【全球广论 II 讲次: 0010】
讲次 0010
科判 道前基础
主题 民初佛法概况
音档 1A 25:49 ~ 27:23
日期 2018/05/03 ~ 05/06
手抄页/行 册 P14-L2 ~ P14-LL4 ( 2016 南普陀版：1册 P14-L1 ~ P14-LL6 )
手抄段落 那么幸好民国初年有几位……那么佛法也是如此。
大家好！很高兴又到了我们一起研讨《广论》的时候！
其实每次在上课之前，最好提前有几分钟时间让自己的心宁静一下，或者认真地策发一下自己的大乘意乐。因为我们平常可能忙的事情比较多，突然开始听讲的话，不知道注意力一下子能不能全部专注上来？如果只要师父的声音一出现，我们的注意力全部都能够集中上来，这还可以；但是如果无法集中的话，那么就要提前准备。这个准备的事情是非常非常重要的！因为一旦准备好自己的恭敬心、虔诚的信心，对法现起了种种胜解作意，那么我们这简单的十多分钟的课，或者一小时的课，它可能会影响我们，成为我无限生命的一个力量。 [01′08″]
那么为什么没有准备、很浮浮泛泛地去上一节课，和经过精心准备的心境、认真地发心，这样非常殷重地上一节课，对我们生命的影响是天壤之别的？因为我们平常的状态没有集中在经典上，比如学习经典它要一个非常恭敬的心，而且要慢慢地学，跟平常做很多事情的速度看起来是不一样的。因为它需要凝视我们的内心，去看祖师、佛菩萨在说什么。所以就好像从一个非常非常喧嚷的白昼时光，突然进入到一个明月当空宁静的夜色之中，心境是非常宁静、非常愉悦的。打开书的时候比较有耐心，也比较认真地能够把每一个字听到心里去。 [02′08″]
所以我会认为在学《广论》之前的准备是很重要的，其实就是听闻轨理。听闻轨理一旦修成习惯之后，数数思惟闻法胜利，那么对于大乘发心的策发，正听闻时听闻轨理的训练，乃至听完之后结行的回向，其实都有着不可思议的影响。因为这会成为我们的一种习惯！ [02′36″]
比如说我们早晨起来会准备一天的生活，我们上班之前也会准备，乃至我们上辩论场之前也会准备，我们上背书课之前也会准备。那么我们上广论课之前的准备到底是什么呢？就是思惟闻法胜利。思惟到什么程度呢？最少要让自己的心动转，至少让它宁静下来，一会儿听的时候能够集中心力。尤其对于自己能够听闻佛法的时光，要生起非常非常珍惜的这样一种心情，很难得、很难得的。就是对师父所讲的话、对宗大师的《广论》，一字一句都不想错过，要把它非常非常清晰明了地听到自己的内心之中。 [03′36″]
好！那我们就开始听一段师父讲的《广论》。
那么幸好民国初年有几位了不起的大德，尤其是太虚大师。这个人真是个大菩萨，他以他的心胸，他要全部提起，所以他倡一个口号——八宗并弘。那么这个我们换成现代最简单的话，我要来说一下。平常我们个人修，譬如说他学禅、他学净，这对我们个人来说，是没有错，你可以有成就，而且我们个人修，也必须要走个人的特别的路子，一定是一门深入。但是对整个佛法的弘传来说的话，这个不够，这个不够！一定要各方面的圆满配合，这样。譬如说我们现在来造一个房子来说，或者造一个寺院来说，假定说我今天在这地方要讲修行，你说我造个小茅篷，反正是一间，那么拜佛也在这里、吃饭也在这里、睡觉也在这里，我只要我的修行成功就行！可是假定说，你要把那个三宝的形相撑持起来的一间大庙，这个不行；你一定要有大殿、有寮房、有大寮，有各式各样的配合。那么佛法也是如此。 [05′22″]
好，上一次师父讲了静命大师、莲花生大师，然后讲到阿底峡尊者、讲到宗喀巴大师。现在这幅历史画卷又翻到了民国初年有几位了不起的大德，尤其是八宗并弘的太虚大师。我想有一些老同学可能把这一段也都听过很多遍了，其实我满想问问大家的：在这一段里，我们这一次听闻，大家会觉得有看到什么过去忽略过的吗？就是你忽略的、没有听出来的。 [06′03″]
比如师父说：“这个人真是个大菩萨，他以他的心胸，他要全部提起。”全部提起什么呢？大家的回答是什么呢？有人可能说是佛教，有人回答说八宗并弘，就是所有佛教的传承，他全部要担在自己的肩上，令它弘传下去。从这样一个了不起的大德的心胸和他的担当，然后师父又讲到：“平常我们个人修行，譬如说学禅、学净，对我们自己来说是没有错、都可以有成就的，而且我们也必须要一门深入。”个人修行要一门深入，但是对于佛法的弘传来说，注意！师父说：“这个不够，”又说一句：“这个不够！一定要各方面的圆满配合。” [07′10″]
当初可能在学习的时候，这一段也就这样看过去，觉得师父在赞美太虚大师，在给我们讲太虚大师的胸襟是如此地辽阔、恢宏，如此地承担佛教的弘扬。可是师父为什么要讲呢？为什么要为我们讲他的心胸、他全部提起，而且还要对我们讲自己修一门深入是可以的，但是对整个佛法的弘传来说，这样是不够的，一定要各方面圆满地配合？ [07′55″]
说到这一点的时候，就想问大家一个问题：法师们也好、居士们也好，我们是怎么看待自己对于佛教发展的责任？比如说自己的修行，和对于佛教的弘传这个责任感和使命感，这两者是怎样结合的？如果我们想要发起菩提心，我们要去利益法界的有情，那如何令法界的有情都能得到利益呢？就是一定要给他们建立出离心、菩提心、空性的这样一个道次第的修持啊！所以如何能令广大有情的生命离苦得乐？那一定要教法的弘扬！所以弘扬教法，其实就是关心所有的生命，就是有这样一颗广大的心可以承载很多很多颗心的离苦得乐。 [09′03″]
其实在这个地方，我觉得师父还是透过历史画卷的这些传承祖师的伟大行相，在让我们看我们该学的人是什么样子，他们怎么样面对自己的修行，他们又怎样把佛教的弘扬荷担在自己的身上，有着这样的一种气魄。那么现在坐在教室里或者坐在家里边，在研讨《广论》的这些同学们来说，我们对自我的修行、对于佛教的发展——也就是众生的福祉，应该自己有一个什么样的发心呢？因为师父讲这一段，一定不是只让我们听听就可以了。啊，听听“太虚大师好伟大哦！阿底峡尊者好伟大呀！宗大师好伟大！”伟大之后呢？为什么要给我们听这种伟大呢？ [10′00″]
所以师父又说假如自己修行的话，盖个房子、造个小茅篷就可以了，反正就一个茅篷嘛，拜佛也在这里，吃饭也在这里，睡眠也在这里。像一开始我们刚出来，寺院还没有盖的时候，确实就那么一大间屋子，早课、晚课、中间上课、背书、辩论全在那一间里边。那种状态下，其实如果居士来是完全没有办法的，因为没有地方给大家上课，光是出家人就把整个地板都站满了，根本没有居士的立足之地呀！所以要想要弘扬佛法的话，就要盖一个寺院呀！盖一个寺院，比如有一百个出家人的话，得有一百个出家人的寮房、一百个出家人的教室、一百个出家人的辩论场，还有护法殿啊、如意寮，还有斋堂。斋堂也要一百人的，然后大雄宝殿至少要比一百人还要多。 [10′58″]
所以你要想弘扬佛法，他就说：“各方面都要圆满配合。”那么各方面要圆满配合，有些人就想起来说：“哇，这样好累呀！”是有一些人很累的哦！但是如果没有一些人很辛苦地把佛教撑持下来的话，我们怎么样能够现在又学到《菩提道次第广论》呢？怎么可能延续到现在呢？师父讲的这么多祖师，把法传承到现在，你说哪位祖师不辛苦？但是都乐在其中啊！所以正是因为先辈祖师不畏各种各种困难，坚持把佛法弘扬下来、传承下来，所以我们现在才有机会。 [11′40″]
正是因为有人荷担着佛法的重任，我们这个所谓的小我，才能在这些大菩萨们的发心之下，我们能有一间自己的课堂、能有一本自己读的经论、能有一个佛堂在里边静静地念经，实际上这是好多好多人成办的。比如我们生在一个和平的地方，这个地方没有战乱，所以我们就可以学习；没有特别地贫穷，我们都可以有吃的、有住的，教育程度也相当地好，我们读经典还可以。即使班里边有不识字的，透过几年学《广论》，都会认字了，这也是非常好的——所以要各方面圆满地配合！ [12′26″]
在这里边师父就给我们打开了非常广阔的这样一个角度，让我们去看教法的发展实际上需要历代的大德一肩担承，把这个教法传承下来。要有传承教法这样的发心，和他们这种坚韧不拔的力量，佛教才能够传持到现在，才能够到了你我的眼前、到了你我的耳畔。所以从这一点来说，师父实际上在《广论》开始的时候、在每一部分讲的时候，都非常非常善巧地扩大我们的格局、扩大我们的心胸，让我们在整个佛教发展上、在关心所有众生的福祉上，去安立自己的修行。 [13′16″]
所以我会觉得，师父在培养我们成为发大心的，大乘种姓的这样一个弟子，他真是太善巧、太慈悲了！在很多很多地方，都可以读到他那满满的心意，和那种有的时候简直是不露痕迹、悄悄地为我们的心，就好像浇一棵苗一样，来浇点水、培点土，或者对我们轻轻地祝福，让我们内心的菩提苗芽，能够不停地成长和茁壮。所以再学这一段的时候，再想一想师父他是从怎样的格局，来令佛法弘扬下来？ [14′06″]