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Global Lamrim II
Lecture No.: 0002

Tape no. 
1A 02:34 ~ 04:10

Date
2018/04/05 ~ 04/08

Vol. 1 of Master’s discourse P4 L3 – P4 LL2

Greetings to all venerables and students! Before we start learning the next segment together, I hope everyone can take a moment to motivate yourself in terms of the aspirations of your ultimate goals, and avoid having the attitude of listening to the lesson like a very ordinary one. What we should have is an excellent Mahayana aspiration – to benefit limitless sentient beings, we need to attain the state of Buddhahood. In order to attain the state of Buddhahood, we need to listen to the Dharma. Hence, we are here to listen to the Dharma, treating it as a cause for accomplishing the supreme enlightenment. Therefore, regardless of how busy or chaotic your life is today, how troubled you are; you have been wronged by others, or you have many incomplete tasks; when you are sitting here and upon opening up the Lamrim text, (I) hope that everyone would cease (thinking of) all these mundane conditions and listen carefully to our Master’s voice of Dharma. Let’s treat ourselves to a Dharma feast from deep within our hearts.  [01′14″]

Let’s start by listening to a short section Master’s discourse: [01′22″]

Therefore, I am applying a different approach in teaching. I will start with a brief introduction to clarify some reasoning so that we can apply it to our mind-stream right away and be inspired with an interest to discover the laudability of this commentary and cultivate our yearning for the Dharma (善法欲). In other words, [we must] cultivate a strong sense of desire. Although this is a term often used in the secular world [in different contexts], the desire [we seek to cultivate is that which] directs us to the pursuit and yearning for the Dharma. It is the essential foundation for motivating joyous perseverance and with it; our attainment of true Dharma benefit becomes available. In other words, these are the steps with which to apply the teachings. If we follow this teaching step-by-step and embrace the correct concepts, then we can highlight the essential points of the [Lamrim] teaching and summarize it systematically. This summary will be the guiding principle of our behavior. In fact, this final summary should be disclosed at the beginning for its “embedded meaning”. This is what I would like to specify first. [03′01″]

From listening to the above short paragraph, (I) wonder if anyone got distracted while listening? Did you listen attentively? I would like to now ask some questions which are related to this paragraph. If you have the commentary book, you can refer to it. Otherwise, try to listen and see if you have some impression in your mind for what you have heard. [03′23″]

The first question I have from this short paragraph: What are the steps of true cultivation? Try to think about it. From this paragraph, what are the steps to be taken in order to progress in the practice? This is one question. For the final summary, Master mentioned that the “embedded meaning” which should have been disclosed at the beginning was in actual fact, having a purpose in our practice. What was its purpose? (As) guiding principles! Hence, Master gave a succinct explanation. [04′00″]

I have another question for you.  Pay attention! To understand (the teachings) and its true significance, we could go in-depth, spending lots of our time, yet not achieving much, and getting very little benefit in return. Thus, our Master was worried that we would lose our yearning for the Dharma, which is a great loss. Thus, what different approach did Master apply? Our Master said, “a brief introduction to clarify”, this is the first step. What is the second step? (Do you) remember? Does anyone have an answer? What is the second step? Is the second step, “apply it to our mind-stream”? Is this it? Stay attentive!  (It’s) Using this simple reasoning to apply to our mind-stream, and there are two words that should not be overlooked – “right away”. Our Master said, “right away” and another word, “can”- “we can apply it to our mind-stream right away”, also “a brief introduction to clarify”, explaining this reason in a concise approach. Moreover, “we can apply it to our mind-stream right away”. Therefore, “be inspired with an interest to discover the laudability of this commentary”.  [05′18″]

Why are we able to apply a concise approach on our mind-stream, and be inspired with an interest to discover the laudability of this commentary? It is obvious - it works! (It is) Practical, isn’t it! For example, let's say I bought a simple item that I want to use and then brought it home… A hair dryer. After switching on the power, if it either did not work or function properly, or ends up entangling our hair, which means it can’t be used anymore. So if there is an extremely beautiful truth that can be applied on our mind-stream immediately, and able to resolve our problems, ah! We will feel so excited and in our hearts, look forward to what else it can do! [06′01″]

Hence, Master said, “discover the laudability of this commentary and cultivate our yearning for the Dharma”, which is your heart’s desire. This heart’s desire is like after eating something that is really tasty, you would feel, “Wow! Recalling that flavour of the food, it is so wonderful! I must have it again next time.” which is repeatedly thinking about getting it. Yearning for the Dharma (is this way). Our Master then explained “yearning for Dharma”, saying, “In other words, [we must] cultivate a strong sense of desire. Although this is a term often used in the secular world [in different contexts], the desire [we seek to cultivate is that which] …” Pay attention! Our Master used “a strong sense of desire for Dharma”.   [06′41″]

So why did we develop such strong sense of desire and yearning for the Dharma? This is because we have understood the concise principles, and able to apply it physically and mentally – observing our mind. What kind of perspectives should we use to view our surroundings? It should be said that, be it judging (someone/something) or recalling the kindness (of someone), what kind of right views should be used when doing these? Once we gradually practice this, in the deep corner of our hearts, there will at least be an understanding that has risen from our surroundings. At times, there could be the development of a better understanding of ourselves. Another example would be, say, you may be extremely tired and your mind wishes to rest for a while. But after listening to what I have been saying, you feel that your energy has slowly regained and not feeling that tired anymore? This is because when listening to the Dharma, it will allow the extremely tired mind to receive rest and adjustment, these are the benefits that the Dharma bring to us.  [07′48″]

Hence, if we are in a situation where we can adequately adjust our mindset, or when facing certain dire situations at our wit’s end, and we receive insights and then suddenly find some hope -  all these can be obtained from the Dharma. And this is how we can develop the yearning aspiration for Dharma. Master has already mentioned: “…a strong and powerful yearning for Dharma …” [08′10″]

“As for this yearning for Dharma” – Master brought up the question that I had initially posed: What are the actual steps that one should take to progress in the practice of Dharma?  Does everyone still remember this question? “As for this yearning for Dharma, it is the essential foundation for motivating joyous perseverance (for progress in practice).” Hence, the meaning of yearning for Dharma is this – you have to have a strong enthusiasm to learn, you have to be very happy to learn. Take note! This is not an expectation, this is something that you feel so naturally in your heart. It is this feeling – the strong desire to learn; and as you learn you feel very happy and do not feel stressed about it. Not only you do not have stress, be it in your work or daily living activities, any human relationship issues you face, or any personal complex awkward moods or unexplained emotions, through the learning and discussing of the Lamrim, these will no longer become as disturbing. If this is the case, I still have the same words – we will carry a sense of joy within us while still wanting to listen to the Dharma. This mind-set is the foundation of joyous perseverance. Because the definition of joyous perseverance is “courage in (performing) virtues”; one is very courageous about virtuous deeds. “Courage” has another meaning of being very joyful. [09’15”]

Please take note! Take note! Do not lose focus or be digressed!  Our Master said, “with it, our attainment of true Dharma benefit becomes available.” Let me ask everyone this: “To whom does our Master wish the positive outcome of Dharma learning be benefitting? As you are now sitting here and listening to the Dharma, have you ever pondered about this? Our Master’s intention is that you and I – who are listening right now – can receive the benefits of the Dharma. And this benefit is gained through listening to the lucid and concise explanation of the teachings and then applying it. From there, the yearning for Dharma is developed and then slowly achieving joyous perseverance. This is how the eventual goodness is attained. [09′51″]

Hence, our Master mentioned, once we have developed joyous perseverance, we would have already obtained the benefits of Dharma.  Because he/she has a fundamental mentality that shows great joy and wholeheartedness in practising the Dharma. In fact, we have to say this is a mentality filled with radiance and positivity, which has inspired positive energy within our minds. This has slowly led us to gravitate away from negative intentions, actions and thoughts, including unwholesome views. Sometimes, we habitually get engrossed in worrisome vexations, flitting to-and-fro between listless thoughts and not snapping out of it. But when we flip open the Lamrim, as our Master’s voice percolates into our minds, then voila! Suddenly, this chain of disturbing thoughts and emotions are gone! Subsequently, we can then focus our minds on the teachings. This is undoubtedly one of the greatest bliss and something we’ve been waiting for in our lives.  Hence, I hope everyone, because of attending this lesson, can feel great sense of joy! [10′49″]

So, as our Master discussed the last paragraph, said, “If you have a correct mentality and view, and then adhere to the right sequence of learning step-by-step, eventually this will lead you to a certain principle of practice. This is thus the final conclusive point.” [11′02″]

Hence, the most important question in this short section is about yearning for Dharma. But how is the yearning for Dharma developed? When we have heard a single line of reasoning – after ascertaining with valid views, we can then apply it for actual practice. So, let me ask – what then is our Master’s deepest expectation of us? This is actually after we have listened to the lucid and concise explanations, we can immediately apply it for practice. And after we have put it to practice, only then we can realize the beauty of Dharma. In other words, are we able to apply the principles of what we have heard, to change our inner world? [11′42″]

At this juncture, allow me to do a simple analysis. If we take these well-reasoned principles and apply them, what impact will it have? For example, let’s start with the first point, if the underlying premise of our thoughts is that of suffering and bitterness, then we need to apply a remedy that appropriately deals with it. And the remedy that pacifies these suffering thoughts has to come from listening to our Master’s explanation of the Lamrim or perhaps other teachings.  Therefore, we can make a certain observation. Does this suffering have a cause? Does it appear out of nowhere? Or does it have a cause? If the cause of this suffering can be identified, then can this cause be changed or can it be eliminated? If the suffering and its cause can be changed or eliminated, then we can infer that the current circumstances and other unpleasant situations that we face can also be changed. Since we know that all these can be changed, then we can gradually become less disturbed and burdened. Isn’t it? [12′39″]

Hence, the essence of the Buddha’s Dharma is actually about applying corrective measures to our inner selves (mind). When we fine-tune our inner thoughts and emotions, this can bring about the joyfulness of our minds, steering away from the burdensome mental baggage.  The purpose of the teachings is to holistically analyse frustrations which have surfaced. Which is to say, the current mental frustrations that have arisen in our minds – what is the nature of it? Do they have a cause? Can this cause be eliminated? The happiness that we yearn for sometimes can seem very distant, yet at times, it is within our grasp. And the happiness that we wish to seek for at this point – what actually is the level of happiness? Everyone can anticipate the answer to this, which will be discussed in the next section. [13′16″]

音档 1A 02:34 ~ 04:10
日期 2018/04/05 ~ 04/08
手抄页/行1册 P4-L3 ~ P4-LL5　( 2016 南普陀版：1册 P4-L1 ~ P4-L9 )

法师、同学们好！今天我们将要一起共学下一节。在学习之前，希望大家能够稍稍策励自己的发心，就是不要以一个非常平常的状态来听这一节课。我们要有一个大乘的殊胜发心——为了利益无穷无尽的有情，我们必须证得无上正等菩提；证得无上正等菩提必须要听闻正法，所以我们现在就来听闻法，以此作为能够成就无上正等菩提的因。所以不管这一天的生活是如何地忙乱，你有多少心事、有多少委屈、有多少好像还没有做完的事情，但是当我们打开《广论》坐在这里的时候，就请大家把那些忙碌的外缘都止息掉，专注地倾听师父的法音，我们一起在心灵的深处给自己一个法的飨宴！ [01′14″]

好，那么我们现在就开始一起听一小段师父的开示：[01′22″]

所以我改变一个方法讲。我头上只是非常简明地来说，而把这个简明的理由，就马上能够运用在我们身心上头的。那么，提起我们对本论的一个兴趣、好乐，了解了本论的殊胜，产生一个善法欲——换句话说，一种强有力的欲望。本来这个欲望通于世间的，现在我们这个欲望是追求善法的欲望；而这个善法欲，是策发我们精进的必要的基础，有了这个，那么才能够得到佛法的真正的好处。换句话说，真正讲修行上去的步骤是这个样的。等到我们把本论顺着次第一步一步学下去，有了一个正确的概念，然后我们再提纲挈领，把这样的一部大论作一个综合的结论，那个结论以后作为我们行持的准则。实际上这个最后的结论，本来就是在最先应该讲的玄义。这个是首先的说明。 [03′01″]

刚才我们就听了那一小段，不知道大家在听的时候有没有走神？有没有特别专注地听？那么我现在来就这一段提几个问题，大家如果有手抄的话可以看，如果没有手抄的话，你就想办法听，看你刚才听的东西，在脑海里有多少印象。 [03′23″]

在这一小段里，我要提出的第一个问题是：真正修行上去的步骤到底是什么呢？你们可以想一想喔，在这一段真正修行上去的步骤是怎样的呢？这是一个问题。应该在最后面讲的那个结论，师父说就是在最先讲的“玄义”，实际上应该作为我们行持的一个什么？准则！所以师父作这样一个很简明的说法。 [04′00″]

我又要提问题了，注意喔！为了了解它深入、正确的意义，花了很多时间我们也没有得到，只得到很小的受益；师父害怕这样我们不懂，会减缓善法欲，说这是一种损失。那么师父把它改变成什么样子呢？师父说：“非常简明地来说”，这是第一步。那请问第二步是什么呀？记得吗？有谁回答吗？第二步是什么？第二步是不是“把这个简明的理由，运用在我们的身心上头”？是不是？注意喔！把这个简单的理由用在我们身心上，前面还有两个字不要忽略掉，就是“马上！”师父说：“就马上”，下面还有两个字“能够”，“就马上能够运用在我们身心上头的”。说：“非常简明地来说”，把这个理由非常简明地说出来，而且“马上能够运用到我们身心上头的”，因此：“那么，提起我们对本论的一个兴趣、好乐”。 [05′18″]

为什么把一个简明的道理马上能够运用到我们的身心上头，我们就能够提起对本论的一个兴趣和爱好呢？很显然，管用嘛！实用，对不对？假如我去买一个想用的东西，拿回家之后......比如最简单的一个东西吧！吹风机。打开之后，一开电门它不会吹，或者它吹的风是乱风，或者夹头发，那么这种都是不能用的。如果给我们一个非常非常美的真理，马上能用在身心上，然后能够解决问题，啊！我们内心里一定是很兴奋的，觉得很期待！ [06′01″]

所以师父说：“了解了本论的殊胜，产生一个善法欲。”就是你有一个希求心。所谓的希求心，就像吃了一个好吃的，吃完了过一会儿之后你就觉得：“啊！回味起来那个味道真是美呀！下次还要再吃一次。”就是重复地再去、想得到的，对法的一种善法欲。然后师父解释“善法欲”，说：“换句话说，一种强有力的欲望。本来这个欲望通于世间的，现在我们这个欲望......”注意喔！师父用了“强有力的希求善法的欲望”。 [06′41″]

那么我们为什么对这个善法产生了这样强烈希求的愿望呢？就是因为这么简明的道理听清楚了，又马上能够用在身心上面——观察自己的心。对周围的环境用一个什么样的观点呢？应该说，去评判也好、念恩也好，应该用什么样的正知见去看。一旦我们慢慢地去训练这个的时候，我们就会在内心深处，生出一种至少是对周围环境的谅解，有的时候也会发生对自我的谅解。或者比如说，现在你可能很累很累，你的心很想休息一下，那你是否能随着我讲的东西感觉到慢慢地有点恢复气力，没那么累了？因为在听法的时候，会让特别特别疲惫的心得到一个休息和调整的感觉，这也是法能带给我们的利益。 [07′48″]

所以，如果我们曾经在一个地方很好地调整自己，或者走投无路的时候从什么地方得到了启示，然后突然找到了希望，而这些在法上都可以得到，那么我们就会有善法欲——师父在这里边说“强有力的善法欲”。 [08′10″]

“而这个善法欲”，师父下面提出了我最开始提的问题：真正修行上去的步骤是什么？你们还记得这问题吧？“而这个善法欲，是策发我们精进必要的基础”。所以善法欲的意思就是——你要很想学、你要很高兴学。注意！这不是要求，而是你心里就是这种滋味、就是这种感觉——很想学，学起来觉得开心、觉得没有负担。不但没有负担，还把每天工作中、生活中、人事上，或者你跟自己别扭的那些心情、也说不明白的那种感觉，透过研讨《广论》，不知道为什么就好像没那么沉重了。如果是这样的话，还是那句话——我们就会带一种欢喜心想要再去闻法。这种心就是精进的基础，因为精进的定义就是“勇于善”，它在善上非常勇；“勇”还有一种非常欢喜的意思。 [09′15″]

注意喔！注意！不要走神！师父说：“有了这个，才能够得到佛法真正的好处。”问大家一句：师父希望谁得到佛法真正的好处啊？就现在在听闻的你，有想吗？师父就是希望在听闻的你——正在听闻的我，得到佛法的好处。那么这个好处，一定是听了简明的道理，把它用在身心上，然后产生善法欲，慢慢地获得精进，这样得到的。 [09′51″]

所以师父说，等到我们获得了这个精进之后，其实就可以得到佛法的好处了。因为他有一个很欢喜地去行持法的基本心态，应该说很阳光、正面的心态，开启了我们内心中很多的正能量，让我们慢慢地摆脱负面作意、负面思惟、悲观的理路。乃至平常习惯在一堆烦恼里边左缠右缠、上缠下缠，就是不肯出来！但是《广论》一打开，师父的法音开始出现的时候，哎！突然搅烦恼那个续流就断掉了，我们就开始专心在法上，这无疑是我们生命一个很大的期待和喜悦。所以希望大家能因为上这节课，自己感到欢喜呀！ [10′49″]

然后师父讲到最后一段，说：有了一个这样的正确概念，然后顺着次第一步一步地学下去，到最后提纲挈领变成一个行持的准则。这是最后的结论嘛！讲了这一段。 [11′02″]

所以，这一小段最重要的问题应该就是善法欲。但是善法欲是怎么形成的？就是听到了一个道理——正念之后，大家要在身心上去训练。那么请问：这一段师父对我们最深的期待是什么？就是期待大家把简明的道理听了之后，要马上在身心上去实践；实践了之后，才会知道佛法的美妙。也就是能不能用听来的这个道理，来改变我们的身心世界？ [11′42″]

在这里边我作一个简要的分析：把简明的理路马上运用到我们身心上头的话，会产生什么作用呢？比如第一点，如果我们身心上头是苦的话，一定要有一个对付苦的办法；这个对付苦的办法，一定是从听闻师父讲的这个《广论》中来，或者你从听闻其他教典里来的。那么要观察一下：这个苦到底有没有因？是无端生起的，还是有因的？如果这个苦有因，这个因到底是不能改变的，还是可以被消除的？如果这个苦和它的苦因都是可以被改变和消除的，那我们现在所遇到的境遇呀，还有各种不理想的状况都是可以改变的。光是知道这一切都是可以改变的，其实我们就稍稍有一点没那么沉重了，不是吗？ [12′39″]

所以佛法其实讲的就是向内调伏、调伏身心，然后能带来心灵的喜悦、摆脱心灵的重负。它就是在处处研究我们现行的烦恼——现在正在进行的这种烦恼，它的本质是什么？它有没有苦因，可以把苦因拿掉？那么快乐虽然好像有的时候离我们很遥远，但是有时候也垂手可得。而我们此处想要寻觅的快乐，到底是什么等级的快乐？大家可以稍稍期待一下，那就是下一段。[13′16″]