Back to GL2 Listing Page | 全广二首页

Global Lamrim II

Lecture No. 0015

Tape no.

1B 05:11 ~ 06:17

Date

2018/05/21 ~ 05/23

Outline: Foundation

Topic: Learning how to set the (right) motivation

Vol. 1 of Master’s discourse handbook P19 L6 – P19 LL3

Very well, we spent great efforts in the previous section to recognize our faults, thus, we then are inspired to dispel such faults, is it good enough? No, it is still not sufficient! Furthermore, Master stated, “In addition, we also need further recognition [of the faults] with the proper understanding.” Is it done upon knowing what proper perception is? No, not yet, one still has to abide by it in application. To understand what is right, and establish proper concept and train of thought, followed by being accordance to these train of thoughts to guide our action. Just like a lamp illuminating the path, and we need to take on this path by striding, by lifting our feet, and to walk! So that is “the [accordant] application”, take heed! Master concluded, “Only then [we will be] able to transform.” May I ask what is to be transformed? What needs to be transformed? Transform what? I am not sure how many answers popped up while you are listening? One possible answer may be: to transform from wrong to right. What else? To transform suffering into happiness, right? Finally, we found the proper way to attain happiness by casting away our habitual way of thinking and action - in fact, it is suffering camouflaged as seemingly happiness. Only until then we are able to transform! Notice this orderly sequence! This order is very well arranged through Master’s eloquent explanation. [01′22″]

Master followed by saying, “The [above: recognizing faults, understanding their causes and how to remove them] concept is clear.” Question: who understood it clearly? Was Master aware of our lack of clear understanding? Yet Master said here, “the concept is clear”? For everyone knows that, in order to understand ignorance, one needs to know wisdom of emptiness, which is covered in the Vipassana section at the end of the Lamrim text, and it is also the key point elaborated in the Perfection of Wisdom Sutra, Diamond Sutra, and many other sutras. Master said the “concept is clear; to reflect upon them mindfully is what we should be seriously doing as the first step.” The first step! What is the first step? Is it the first step of sitting in the classroom or the first step of discussion? Or should be the very first question to ponder on upon birth? Of course, when at youth we are not able to think of it this way, only upon hearing it then one is able to ponder on it. What to ponder on? That is to ponder what is the root cause of suffering? Why couldn’t we remove suffering and attain happiness no matter how hard we have tried - such bitterness. What went wrong? We are fully occupied everyday for the sake of pursuing happiness, yet why is there so much suffering? Is there something wrong? [02′36″]

If it is always the fault of external environment - only when the surroundings improved would we become happier, and if we continue to live under such mindset, is there any hope to attain happiness and contentment? If happiness and suffering arise in our thought process as well as in our cognition of external conditions, yet we didn’t find the true causes for either happiness or suffering, that is, if we set off on the wrong foot in the very beginning, then definitely the expected end result will not take place! Thus, Master advised us to pause here for a moment [to ponder upon] what he wants to remind us? It is the direction! The direction of our train of thought – it is also the direction of life! If one is earnest about removing suffering and attaining happiness, one must recognize what is suffering and what is happiness first, before acts upon it – this is the normal way, right! Therefore, shouldn’t this be the first concern that one should ponder on prior to studying Buddhism and explore the topic of removing suffering and attaining happiness? [03′33″]

Let me ask everyone again: do we have the time to keep this question in mind for contemplation? And again: are we capable of doing so? Is there a space for it? Is there a room available for it? Our minds are laden with so many things. Is there any speck of space for issues such as ignorance, suffering and happiness etc.? Do we have time to think about them? If Master had not imparted Lamrim for us, if not for so many discussion classes, would we have time to think about these questions? Many of you trying every possible way despite the distance it takes to travel to attend the discussion classes, some even spend three hours on the road. Some are taking as many classes as possible, from Monday to Sunday, and still find it is not enough learning – thus they attend discussion classes at various level. You are all contemplating this question [of how to remove suffering and attain happiness], right? [04′23″]

So, Lamrim class is what kind of place? In the case of our listening to the teaching now, we are in the midst of the five worldly impurities [LR v.1 p.392 #266], under the hectic and hasty pace, in this era vibrant with all sorts of boisterous sounds. But with the Great Treatise on the Stages of the Path to Enlightenment [on the desk], and we listen to the teaching of Master so to immerse ourselves in serenity. Even for a very short duration, we should also take time to contemplate: what is ignorance? What is the issue of suffering and happiness? We must earn the time for ourselves to contemplate on this question because this question is truly important! So Master said, “to reflect upon them mindfully is what we should be seriously doing as the first step”. We must bear this question in mind. Never claim - no time for that! Furthermore, we must contemplate it over and over again. Moreover, to repeatedly explore so to achieve it. Isn’t this how it should be? [05′13″]

Thus, think about it: if there was no Lamrim discussion class, no sangha community, how would we have time to explore this question? Isn’t it pathetic if we don’t have time to ponder on the most important issue in life? Now we have such time, have such cause and condition, as well as so many virtuous companions to discuss together, shouldn’t we cherish it? Everyone does have personal latent propensities and traits; there are aspects that you don’t take too well on others. Likewise, you also have many aspects that others find them hard to accept. Everyone bears with each other to form a discussion class, and persists in mutually applying OMAK and rejoicing in each other for many years. So, think about it: from not knowing too much in the very beginning – completely unknown about “the path to enlightenment” – now we are able to read the extensive version of the biography, the biographies of past Masters of the lineage, and various biographies, and even studying the 5 Great Treaties of the Debating System - some have advanced to the beginning or the middle sections of the Pointing the Way to Reasoning! [06′07″]

Had it not been for Master’s step-by-step guidance, how could we possibly spare time out of our hectic, hustle bustle life to study the scriptures! What are scriptures? They are the ever-radiant human wisdom being passed down generation after another; the scriptures are the crown jewel preserved by great adepts! Otherwise, how is it possible for us to encounter scriptures? Besides, there is an eminent monk explaining line by line to us, with the concern that you may reject it; he came up with various approaches, just like a loving mother feeding a sick child, trying all sorts of options – sigh! Wrapping with sugar coating and coaxing you with some goodies. [06′45″]

When I was young, I didn’t want to take medicine; every time I had to take it I would cry, absolutely did not want to take it! My father would put the medicine in his mouth and said, “Look! It is sweet!” And then he took it first. Thus, every time I took medicine, I would take one pill only after my father took several. After my father put the medicine into his mouth, I would examine my father’s mouth and said, “Are you placing it underneath the tongue, or you have swallowed it?” I would check my father’s mouth thoroughly to make sure the medicine was swallowed, and then I would take the pill. That was the act of a naïve child! Not understanding parents’ kind intention at all – taking medicine so as to cure the illness. Buddhas and Bodhisattvas are like our parents; they just want to take care of our enlightened-embodiment-of-wisdom [Dharma-form and wisdom-life], and trying all kinds of approaches to guide us toward the path of ultimate enlightenment! Such profound kindnesses! How can you or I neglect it! [07′32″]

From the previous section about Lama Tsong-kh-apa’s good qualities and he being an extremely intelligent person, where in this section, Master brought up the term ‘ignorance’. Upon studying these two sections, what should we take notice of? We can think about it: why would such an extremely intelligent person study the tenets extensively? An extremely intelligent person should know what the most important step is – that is the first step of eradicating suffering and attaining happiness, even to the very last step of ultimate enlightenment. Thus, why is there the need to rely on excellent virtuous teachers to learn extensively? What is extensive learning for? Was there any connection between his extensive learning and the issue of happiness and suffering? Is it a must to learn extensively so to eradicate suffering and attain happiness? Isn’t it easily achievable by such an extremely intelligent person [as Lama Tsong-kha-pa]? If so, then why did he want to learn extensively? So what kind of role model did he set for you and me to follow? Will such extensive study help eradicate suffering and attain happiness? Or is it the only approach? Could we dispel ignorance by learning extensively? Is this the first step to remove ignorance? [08′52″]

I am referring to Lama Tsong-kha-pa’s manifestation. Does studying scriptures have anything to do with the issue of suffering and happiness? Can studying scriptures really remove suffering, and attain the ultimate happiness? Is it the path to remove suffering and attain happiness? If so, how much time will we devote in studying the scriptures? If it is the way to go, then what kind of path is it? For if suffering and happiness arise from inverted perception and erroneous views, then reversing the erroneous views becomes the most important task. Then whose language, whose persuasion, whose speech, and whose scriptures can help correct our flaws within? The answer is “Dharma – Buddha’s teaching!” What function does the teaching provide? Can it change us? Can it relieve us? Dharma, by definition, is to help us change. What do we need to change? It has to be transforming suffering and to attain the promised happiness. This is known as change. Then what does “relieve” mean? If one lives happily, why do I need to be relieved? It has to be relieving one from suffering aspect to happiness aspect. This is the characteristic of Dharma. [10′14″]

Accordingly, Lama Tsong-kha-pa’s extensive learning has to be the Dharma – acquiring the Dharma for the sake to eradicate suffering and attain happiness. So Master mentioned ignorance is also for the purpose for us to apply on the eradication of suffering and attain happiness, it is not merely a theoretical reasoning. Although it seems like reasoning, however upon your applying it into action, it would develop into a mighty force to combat the intense obstacles of removing suffering and attain happiness. [10′36″]

In these two short paragraphs, Master revealed the power of “Dharma”. We all should recognize that in our lives, the most profound favor the virtuous teachers bestow on us is imparting the teaching. So what power can Dharma have to transform our lives? Dharma, by definition, is to change and to relieve. What does it change? It is to change the arising sign of sufferings, even change the direction of our inclination toward suffering. What to relieve? It is to relieve us from various emotions of horrible sadness, anxiety, despair, uncertainty, and loneliness etc. Also, to relieve us from the fear of death, illness, loss of family members, loss of love, and loss of wealth, etc. [Just] too many fears! What to relieve? It is to relieve us from all kinds of fear. Some are afraid of a bad reputation – it is known as fear of being notorious, life contains so many fears! Hence, “Dharma” is to rescue us from those fears! “Dharma” has such good quality. Therefore, virtuous teachers impart the teaching to us, and people gather to listen and to discuss the teaching. What a meaningful task this is! Therefore, everyone must persist in learning and place this task on a very high priority. Isn’t this what we are supposed to do? [12′16″]

讲次 0015

科判 道前基础

主题 学习动机安立

音档 1B 05:11 ~ 06:17

日期 2018/05/21 ~ 05/23

手抄页/行 1册 P19-L6 ~ P19-LL3　( 2016 南普陀版：1册 P19-L6 ~ P19-LL3 )

手抄段落 我为什么要提这个事情？……应该摆在心里想一想的。

好，我们前一段是用了很大的力气才知道，了解了错误，然后才想排斥错误，这就够了吗？还是不够！师父又说：“不但如此，还要进一步认识怎样是正确的。”知道是对的就可以了吗？还不行，还要照著去做。了解了什么是对的，建立了正确的概念和思路，接著这些思路要指导我们的行为。就像一盏灯照亮路，然后我们要在这路上走下去，要迈脚、要抬脚、要走！所以“照著正确的去做”，注意！师父结论：“那个时候你才能够转化得过来。”请问转化什么呀？转化什么呢？转什么？我不知道你们在听的时候会有多少答案？比如说从错的转到正确的来，这是一种答案。还有什么？转苦为乐，是吗？终于找到正确的得到快乐的方式了，我们丢弃了以为快乐、实际上是痛苦的思惟模式和行为模式，那个时候才能转化得过来！看看这次第哦！这次第是井然有序的，师父娓娓道来。 [01′22″]

接著师父说：“这个道理很清楚。”请问谁清楚呀？师父知不知道我们不清楚啊？但是师父在这里说：“这个道理是很清楚的。”因为大家都知道，要了解无明就要了解空性，空性就是整本《广论》后面毗钵舍那的部分，也是整个《般若经》、《金刚经》，还有很多经所阐述的内容。师父说：“这个道理很清楚，这个道理才是我们真正第一步应该摆在心里想一想的。”第一步喔！什么是第一步啊？是坐在课堂里的第一步、研讨的第一步，还是人生来应该先想这个问题？当然我们小的时候无法想，听了之后才会想。想什么道理呀？痛苦的根本是什么？为什么一直要离苦得乐达不到、这么苦涩？是哪里错了吗？每天拼命地忙就是为了求快乐，为什么这么多苦闷？是哪里错了吗？ [02′36″]

如果总是环境错了，环境好了我们才会快乐，一直沿著这样怪外境的思路活下去，有没有希望得到快乐和满足呢？如果是快乐和痛苦出在我们的思路上，出在我们对事物的认知上，我们并没有找到快乐的因和痛苦的因，我们努力的一起首就是错的话，那肯定最后得不到啦！所以师父在这地方让我们停一下、让我们警惕一下什么呢？方向！思路的方向——也即人生的方向！如果那么想离苦得乐，一定要知道什么是苦、什么是乐，然后才开始行动比较正常吧！所以这件事是否在学佛、在开始探讨离苦得乐这个问题的时候，第一步应该摆在心里想一想的？ [03′33″]

那我再反问大家：我们有时间把这个问题摆在心里想吗？再问：有能力摆进去吗？有位置吗？有空闲吗？心里被很多东西充满，有一个小小的空隙摆进去无明和苦乐等等这些问题，有没有时间想？如果师父没有给我们讲《广论》、没有这么多的研讨班，我们有没有时间想？大家每周辛辛苦苦不管从多远坐车呀怎样怎样，都去研讨班里学习，花三个小时。还有的人轮流参加很多班，从周一到第七天全部都在参加班，他学不够，各个次第的班他都参加，都在想这个问题吧？ [04′23″]

所以，广论班是什么地方呀？比如现在我们听闻的时候，就是在这个五浊的尘世中，在这忙乱、匆促的脚步声，在这个时代非常非常喧杂的各种声音中，摆上这一本《菩提道次第广论》，然后倾听师父说法的声音，让我们得到那一方宁静。哪怕是很短，也要思考一下：无明是什么？苦乐的问题是什么？我们必须给自己赢得时间去思考这个问题，因为这个问题真的很重要！所以师父说：“第一步要摆在心里。”一定要摆进去，不要没有时间摆进去！而且一定要想了又想，然后反复地探索才成。难道不是吗？ [05′13″]

所以想一想：如果没有广论班、没有僧团，我们哪有时间去探讨这个问题？没有时间去触及生命最重要的问题，难道不悲哀吗？那么现在我们拥有这样的时间、拥有这样的因缘，而且这么多好朋友都在一起讨论，难道不应该珍惜吗？每个人是有每个人的习气和毛病，有你看不惯的地方，就像你身上也有别人看不惯的地方，大家都相忍著在一起组成一个班，然后互相观功念恩、互相随喜，坚持了很多年。所以想一想：从最初什么也不懂，对“菩提道”全都不懂的状态下，现在我们可以读广传、传承祖师传、各种传记，甚至都学到五大论了，都开始上摄初班、摄中班了！ [06′07″]

如果没有师父的步步引导，我们如何在这样烦乱、繁忙的一生中，能有这样的时间来读经典哪！什么是经典呀？经历了世世代代的更替、永远闪耀的人类智慧，就是那些智者的顶严留下来的叫经典啊！我们哪有时间会遇经典？而且有一位高僧一句一句讲给你听，还怕你心里有反感，想各种办法，就像一个慈母喂一个生病的小孩一样，想各种办法——哎！包个糖衣，然后怎么样给你吃点好吃的。 [06′45″]

像我小时候是不愿意吃药的，我每一次吃药都哭，绝对不吃药！我爸就把药放在嘴里，说：“你看啊！这是甜的哦！”然后我爸就先吃。所以我每次吃药，我爸爸都吃很多药，然后我才能吃下一粒。我爸爸把那个药含到嘴里，我就去扒我爸爸的嘴巴说：“你到底是放在舌头底下，还是咽进去了？”我一定要把我爸爸的嘴翻遍了，发现药确实是咽进去了，然后我才会吃下一粒。所以那就是幼稚的孩童啊！根本不了解父母的心啊——为了吃药治病。佛菩萨就像父母一样，就是想要照顾我们的法身慧命，想尽办法引领我们走无上菩提之路！这个深恩啊！你我岂能忘怀呀！ [07′32″]

从前一段讲宗大师的功德，说他是一个绝顶聪明的人，到这一段提出了无明。那我们学了这两段之后，到底应该注意什么呢？可以想一下：那么绝顶聪明的人，广学教理去做什么了呢？绝顶聪明的人应该知道做最重要的事情——就是离苦得乐的第一步，乃至最究竟的一步。那么为什么要依止各大善知识广学？为什么要广学呢？他广学的经论跟苦乐有没有关系呢？离苦得乐一定要广学吗？那么绝顶聪明的人，难道不是很容易就获得吗？为什么还要广学呢？那么这样的广学，为现在的你我树立了一个什么样的榜样呢？这样的广学针对离苦得乐有帮助吗？甚至是唯一的吗？广学就可以破除无明吗？是破除无明的第一步吗？ [08′52″]

我是在讲宗大师的示现。学经典和苦乐有没有关系？学经典究竟可不可以去除痛苦，可不可以得到究竟的快乐？是不是离苦得乐的途径？如果是途径的话，我们拿多少时间来学习教典呢？如果说它是途径，为什么它是途径呢？因为苦乐如果源于颠倒的认知、源于错误的看法，那么把错误的看法颠倒过来的那个就是最重要的。那么谁的语言、谁的劝说、谁的话语、谁的经典，可以让我们把心中的错误改变呢？说：“法、佛法！”法有什么样的作用？能不能改变我们？能不能救护我们？法的定义哦！改变我们什么呢？一定是改变苦的，然后把没有得到的快乐得到，这叫改变。救护，救护是什么意思？如果活得好好的，救我干什么呀？一定是从苦的地方救走，救到乐的地方，所以这是法的特质。 [10′14″]

那么宗喀巴大师广学多闻的一定就是法，学了这样的法，就是要用来离苦得乐的。所以师父讲了无明，也是要我们用来离苦得乐的，不仅仅是讲个道理。虽然看起来像道理，但是你把这个道理实践了之后，它就是力敌千军的离苦得乐的那个力量。 [10′36″]

短短的两段，师父在这里显示了“法”的力量。大家要在我们的生命中认知到，善知识最深的恩德就是为我们说法。那么法对我们生命改变的力量到底是什么？它的定义就是改变和救护。改变什么？痛苦的现行，乃至我们趣向痛苦的方向都一并改变。救护什么？把我们从各种非常可怕的悲伤、焦虑、失落、渺茫、孤独感等等，这是情绪；还有对死亡的恐怖、对病的恐怖、对失去亲人的恐怖、对失去爱的恐怖、对失去钱财的恐怖......，太多恐怖了！救什么呀？救我们于各种怖畏之中。还有人害怕名声变不好——叫恶名怖，太多怖畏的人生！所以要把我们从那些怖畏之处拯救出来的，就是“法”！“法”有这样的功德。所以善知识才为我们说法，大家才云集起来一起听法、讨论法，这是一件多么有意义的事情！所以大家一定要坚持学下去，要把这件事摆在生命的一个相当重要的位置。是不是应该这样子呢？ [12′16″]