Lecture No. 0004
Global Lamrim II
Lecture No. 0004
Tape no.
1A 07:05 ~ 12:16
Date
2018/04/12 ~ 04/15
Vol. 1 of Master’s discourse P6 L1 – P8 LL7
So, let’s continue to listen.
So what are the “Stages” referring to? To take any path, there must be a step-by-step sequence; it must be taken in stages. For example, when we walk up the staircase, it has to be step-by-step from the bottom steps. No exceptions. Don’t overlook this or belittle the sequence. In fact, the stages are very important. Often, when we engage in a task, there are several things that we should pay attention to. Usually, we would say that it is about quality and quantity. Quality refers to the accuracy of the content while quantity refers to the sufficiency of the volume.
For instance, take this glass of water in front of me. I am going to drink it but I must be assured that it is water. Of course, not only does it have to be water, but [I must determine] if it is dirty or clean. This is its quality—whether it is pure or not. Is it enough to only have quality? It is not enough. One drop of water is also water, but just one drop cannot relieve your thirst. What else do we need? Quantity! So quality must be accurate and quantity must be sufficient. In addition to these, we still need one thing: The stages. [01′03″]
This practice is something small that we often do not pay enough attention to and overlook. In fact, the stages [the step-by-step sequences] are extremely vital.
Let us use a very simple example. When cooking rice, we all know that we need rice, water, and heat. [The rice] needs to be washed. We cannot say that heat and water are required and then just mix them together. There must be sequential stages. You must wash the rice first, then add water and heat it up. You cannot say that it needs water and heat either way; I can heat it up and then wash it afterwards. That method is useless; it is of no use. Once it is burnt, how can you [eat it]; even if it is not burnt, and it’s cooked but dirty, what [will you do] then? Or, if cooking vegetables which, unlike the rice [which is easier] to clean, you cannot say that you will cook the vegetable before washing them. There is mud all over them and even pesticides, which you would eat. By nature, vegetables provide you with nutrition; unwashed, they will poison you. Thus, with regard to “stages”, for now, we say that in order to achieve such a goal, we should take the proper path. On this path, there are certainly proper sequential “stages”. [02′14″]
Did everyone listen carefully? In this paragraph, Master gave an explanation of "stages". Stages, as the name suggests, is the sequence of before and after. Speaking about stages, it is always doing something first, then the next and the next. Then are these stages fixed? Or can we shift the steps around? Then, Master gave the above examples, for instance on cooking rice, etc. It is obvious that the steps cannot be shifted. The stages must definitely be fixed, meaning that first do this, then do that. For example, wash the vegetables first, then cook it, eat it, this sequence cannot be changed. [2'56'']
Therefore, Master mentioned about quality and quantity over here. The quality needs to be good and the quantity needs to be sufficient. The sequence/stages is not a small matter, Master asked us not to neglect it! Speaking of this point, I would like to ask everyone: the sequence mentioned here is with respect to the sequence of what matter? It is about the stages of the "path", right? Master used a simplified explanation, something which we encounter in our everyday life, to tell us that stages matter and we must first walk from the bottom steps of the staircase, then we can walk the steps above. Taking the Lamrim as an example, it encompasses The Three Principal Aspects of the Path (三主要道), first there is renunciation, bodhicitta and then the wisdom of emptiness. For example, when a disciple wishes to seek the truth of reality, he or she should first look for an excellent teacher. The teacher should have defining characteristics and so does the disciple. This then allows for them to connect and be able to give rise to the quantity required initially on this staged path and the quality subsequently required. All these have their own clear sequence/stages. All Buddhas and Bodhisattvas have mentioned this in thousands of their sutras and commentaries. [04′13″]
At this moment, Master mentioned the word "stages", sending "stages" to our ears. We must pay attention that this is in relations to the "path of great enlightenment", in comparison to how we usually cook, etc, our mundane actions, its meaning differs in breadth and depth. Using such a simple illustration, how do we establish the teachings? What are the stages? Master set up the Sangha. Before setting up the Sangha, Master wanted to share "The Great Treatise on the Stages of the Path to Enlightenment" to as many laypersons as possible. In this process, there were many ups and downs, going to great distance, bringing along this book and wanting to give us this great gem of the stages of the path. We can imagine the hardship that our elderly Master has undergone to explore and find the current method of explanation such that we could understand upon listening to his discourses and be able to anchor the teachings into our hearts and develop a desire to understand exactly what "The Great Treatise on the Stages of the Path to Enlightenment" is trying to teach us. Master's compassion and skilful means has allowed us to understand easily what is the meaning of stages. [05′26″]
And of course, when we speak of the word "stages", the venerables in our monastery who are currently studying The Five Great Treatises have learnt for instance what is the definition of stages in Dialectic Studies《摄类学》, stages in Sevenfold Division of Cognition《心类学》, and Pramāṇavarttikakārika《释量论》, The Ornament of Clear Realization, Distinguishing the Middle from the Extremes and Treasury of Metaphysica《现观》《中观》《俱舍》etc. Especially in the stages of the Bodhisattva’s path, they have learnt about the merits of Bodhisattvas from the first level to the tenth level. But over here, Master has used simple analogies like cooking, a glass of water, walking up the stairs, etc to help us develop curiosity and a desire for the stages to the path of the great enlightenment. [06′02″]
Therefore, we ought to be very grateful to Master, for being able to use such a logical way to let us understand how important the topic of "stages" is. If there is no initial step in the stages, there is no path beneath your feet. How then is it possible to have a path further ahead? Hence, what are you and I doing at this moment? We are all listening to the "The Great Treatise on the Stages of the Path to Enlightenment", listening to our Master's explanation of the word "stages". And what is the significance of this word to our life? That is, we shall understand how to be completely away from suffering, how to ultimately gain happiness and what are the stages to achieve this. Akin to understanding the simple method of climbing a staircase and cooking rice, we are going to begin the exploration of this great path to enlightenment in our hearts and in our lives. It is definitely something that will make us pleasantly surprised. Thus, the word "stages" has finally landed onto our field of consciousness! [07′12″]
These stages will bring about waves after waves of goodness, waves after waves of joy to our lives. These stages can be discourses from Master on the stages of the path, at the same time, these stages are also the stages we see from the depths of our hearts after we have understood it. Then these stages are definitely step-by-step bringing us away from suffering and step-by-step towards gaining happiness. From the perplexity before you to the heaviness that you feel, things gradually get clearer and you are able to see clearly what exactly are we stepping on. What is the step in which we are taking at this moment? How do we take the correct step to take in order to avoid suffering and gain happiness at this moment? It still goes back to the practicality of Buddhism teachings。 It is something that is very, very close to our body and mind. It is a down-to-earth path, not something mysterious like building castles in the air where it looks good and sounds good but is impractical. it is not like that! Totally not like that! [08′11″]
The path that Master has shown, is a path that is very down-to-earth, very systematic and also very real path to avoid suffering and gain happiness. Therefore, I hope very much that everyone can truly treasure every opportunity to learn, strive hard at each opportunity, and see to what extent are these stages important in our lives. Especially looking at what is the most initial step in these stages? What is the next step in each of these stages? If all these stages are closely related to our suffering and happiness, then it is truly something of interest and novelty. [08′49″]
Next, is “Great.” “Great” means to explain the stages [of the path to enlightenment] in great detail. Let me clarify this through the most commonly used terms. Usually, upon finishing the reading of a book, you may have two reactions - please pay attention! The first one, if you are used to an academic approach, is to think that [this teaching is] not scholarly enough. The second is that you may become accustomed to this approach, come to like it and forsake other approaches. Let’s go over these two points for the sake of clarification and improvement. [09′39″]
A person with the first reaction may be accustomed to bookish terms; [even though] in the beginning we may feel unaccustomed, which is inevitable. We have to understand: what is the purpose for coming to listen to this teaching? If you are here for a scholarly purpose, you probably don’t need to come here. You can go to a college of humanities or another school to study Buddhist history or Chinese literature and study Tibetan literature so to compose great articles. You don’t need to be here at all. Here, our main objective is to apply the teaching. By practicing accordingly, the realization of ultimate enlightenment can be attained. So do not forget the emphasis here.
In this circumstance, for the sake of conforming to our conditions, gradually, step-by-step, surely the latent propensity will not impact [us] like before. [10′40″]
What about the second reaction? Maybe we listen with great joy and feel, “Wow, I can apply these theories right away!” We are really pleased! Thereby, we may unconsciously develop a mentality that rejects other step-by-step teachings, saying: ”Alas, you see that half-day talk is of no use.” Such an attitude is not encouraged. Please understand that languages and scripts are absolutely required and necessary. With whatever we are engaged in, including Buddhist study, we rely on this [language] to gradually understand [what we are learning] by degrees so that we are able to advance. Nevertheless, in our current state, we are limited by our conditions and profound learning is not available - this we have to recognize and understand. By clarifying these two reactions in advance, hopefully they can be avoided. Later on, I will apply a more scholastic approach by using diverse idioms and expressions. This is what I would like to declare in advance. [11′55″]
In these two short paragraphs, we started with the word “wide”, a wide and detailed exploration, which Master used a layman’s perspective to explain in the discourse. In fact, having read Master’s diary, I have found that it is written very differently from his style of discourse.
Master’s diary is mostly written in the style close to ancient texts, very concise, and sometimes to understand a short eight-word phase, it will take me quite a long time to ponder over its meaning. Unlike Master’s discourse, where he describes the details at great length, like in a friendly conversation. [12′29″]
Please pay attention! What Master is pointing out, is our habit of “wanting things given to us in a way which we expect or prefer” — What do you expect Master to tell us in his discourse? For example, children do not listen to what their parents say to them, because they feel that, “Yah, my Father’s attitude should be better.” Or “My mum should say some caring words to express how much she loves me, or dotes on me, before I can take her criticisms.” In short, on the learning path, we often set some conditions, and stereotype, on how someone should teach us or how they should be, etc！ [13′11″]
In addition, Master mentioned that: “In the beginning, you may not get used to this, but after you have gotten used to it, you cannot get use to another method.” In fact, Master wants us to improve on both habits if we have them.
Please pay attention! Master said sternly to those who like poetic literary descriptions, he said that such people should “attend the Arts Academy instead!” I too like Literature. But since Master uses this method, there is also another beautiful ring to it. With such beautiful melody, it will always stay close to our hearts, even if there is any form of defiant or wrong thoughts, our Master will say, “Yah! What do you think you are doing? Do you want to listen to beautiful Literature, or is there anything else you want to hear? Do you want to study in an Academy or are you here to listen to the method which resolves the problem of life and death? Or are you here to listen to Dharma?” Hence, when discovered that our goal, or resolution has deviated or unknowingly deviated, our Master will gently point out this deviation, saying, ” Hey! so and so, what are you thinking about again?” [14′15″]
Thus, we should emphasize again that: Our goal here should be clear. After understanding the goal, we need to learn how to cultivate. After learning, comes the actual cultivation, and eventually to achieve the ultimate enlightenment. Thus, where should the focus be? It should be on getting the right understanding, and with right understanding, we have to try to act on it; slowly through our actions, we can reach realisation. [14′44″]
Therefore, how is the “Truth” is passed down by? And why is it passed down using such a method? It could be passed down via this method as it is receptive by the descendants on the land of the Hans. Let’s not go too in-depth. Because I have come across the Lamrim before, and in those early times, that was ten years ago, many would be afraid and say: “Wow, this is such a thick book, and so profound! Are we able to study it?” Some of our Lamrim students have not even been to schools or are illiterate, some do not even know how to write their names! But when they are in Lamrim classes, they are able to listen, without taking notes. And even these students, have become joyous with the discourses given by Master. Hence, we can imagine the words and method used by Master has such a widescale effect. [15′29″]
I have heard feedback from some students who are language enthusiasts. They will say: “Ay Yah! There are too many examples, and they are a bit scattered.” Since we are in discussion, I replied: “Does ‘scattered’ means that it has drifted from the main topic?” Then I mentioned that: “Whenever our Master gave an analogy, we could find an example of it in our hearts after some reflections. Without such analogies, it is very hard for us to find relatable connections.”
Hence, our Master hopes that we should not harbour any negative emotions in this method of giving discourses, because these feelings will impede our understanding of the Dharma. Once the understanding of Dharma is not clear, we will not be able to accept and actualise it in our hearts. These discourses are actually very close to our hearts, with love from a kind father, telling us: “Hah! In repairing this car, this should be how you should hold the wrench! This should be how you lubricate the parts! How to flip the wheels without injuring your nose, etc.” These are all very caring and useful instructions from our Master. [16′36″]
We should constantly remind ourselves and recall why are we here for these lessons? The sole reason is to cultivate ourselves! Which aspect of ourselves are we cultivating? It is to remove pain, unhappiness and troubles that surround us. Through listening to Dharma and because of listening to Dharma, the shackles that confines us can be removed eventually. Dharma is life’s vital medicine, and we should be happy taking it. All these analogies and logic point us towards a direction – One which achieves happiness and be clear from doubt and troubles. [17′19″]
【全球广论 II 讲次: 0004】
讲次 0004
科判 释名
音档 1A 07:05 ~ 12:16
日期 2018/04/12 ~ 04/15
手抄页/行 1册 P6-L1 ~ P8-LL7 ( 2016 南普陀版：1册 P5-LL2 ~ P8-L8 )
好，接下来请大家继续向下听。
那麽下面的“次第”呢？任何走这个路，一定有的次第，一定有的次第，比如说我们爬楼梯，一定是下面一阶阶上来，没有一个事情是例外的。不要小看这个喔，不要小看它呀！实际上那个次第是非常重要的。平常我们做任何事情的时候，要注意的几样东西，平常我们说：质、量；质是讲这个东西对不对，量是讲这个够不够。随便譬如我现在说前面一杯水，我要喝水，那麽不仅仅是它水对不对，当然不但对不对，还髒不髒，这个是就它的质纯净与否。单单这个质够不够？不够！你说一滴水也是，一滴水喝了不能解决你的渴，还要什麽？量。所以质是要正，量是要足。除了这个对不对？还要一样东西——次第。 [01′03″]
小事情我们往往不大注意，忽视掉了，实际上次第是非常重要。平常举一个非常简单的比喻，我们烧饭。我们大家晓得要米、要水，然後要火，把几样东西要洗。这个我们不能说反正要火、要水，大家混在一块儿来，这个不按次第不行。你一定把那个米拿来先洗乾净了，加了水，放下去烧。你不能说反正要水、要火，我先烧完了以後再洗，那个没有用，那个没有用。烧焦了，你怎麽可以？就算不烧焦，烧出来，髒的怎麽可以？譬如说烧菜——那是米的话，已经弄乾净了——烧菜的话，你不能说那个菜田里拔出来，我烧完了再洗，这个里边都是泥巴，然後乃至於有农药，一吃下去，本来给你营养的，反而把你毒死。所以“次第”，所以现在我们说，我们要想达到这样的一个目的，应该走这样的路，这个路过程当中还有必然的这个次第。 [02′14″]
大家都有听清喔？这一段师父是解释了一下“次第”。次第，顾名思义就是先後的次第。谈到次第，一定是先做什麽、再做什麽、再做什麽。那麽这个次第是不是固定的？还是可以相互移动的？然後师父讲了前面的例子，比如讲了烧饭等等，这个显然是不能够移动的，它的次第是绝对要固定的。就是先做什麽、後做什麽事，比如说先洗菜，然後煮菜、吃菜，这个是不能翻过来的。 [02′56″]
所以，师父在这里边提到了质量，质要正，量要足，然後这个次第绝对不是一件小事情，说大家不要忽略它！提到这一点，我想问大家：请问此处的次第，是对什麽事情的次第呢？是在谈这个“道”的次第，对不对？那麽次第，师父用非常简明的、我们每天生活中会遇到的事情来告诉我们：次第这件事，必须是先走下面的臺阶，然後才能够上上面的臺阶。比如这本《广论》，它用叁主要道摄要，先是出离心，然後菩提心，然後空性。比如一个弟子想要寻觅真理的时候，先要寻觅善知识，善知识要有德相，这个弟子要具足弟子相，然後师生相应，才能够生起道次第最初的上师相应的量，才能得到後面的量。这一切都是有完整清晰的次第，诸佛菩萨在千经万论里都在讲这样一个次第。 [04′13″]
那麽此时此刻，师父把这个“次第”、“次第”二字送到我们的耳畔，一定要注意到这是关於“无上菩提道”的次第，和平常怎麽烧饭啊......我们平常的那些，是有著深广意义的不同。举个简单例子，如何建立教法呢？它的次第是什麽呢？所以师父就建立了僧团。那麽在建立僧团之前，师父就想要把《菩提道次第广论》讲给很多很多的居士听。在这个过程中，经历了很多起起伏伏、天南海北的这种——捧著这本书，想把这本道次第无上的法宝送给我们。可以想像他老人家经历了多少艰辛地探索，找到现在这种解释的方式，我们一听就明白了，然後可以把心放进去，想要了解《菩提道次第广论》到底在说什麽。师父的悲心和善巧，让我们非常轻松地去了解什麽叫次第。 [05′26″]
当然谈到“次第”两个字，现在我们寺院五大论班的法师，学习到了比如说《摄类学》的次第是什麽、《心类学》的次第，还有《释量论》，乃至《现观》、《中观》、《俱舍》等等的次第，尤其是在成菩萨道的次第里，学习到了初地到十地的功德。可是在此处，师父就用煮饭啊、一杯水呀、上楼梯呀这麽简明的喻，让我们趣入到对无上菩提的次第的探讨和希求。 [06′02″]
所以在此很感恩师父，能用这样非常平白的道理，让我们知道次第这件事实际上是很大很大的！如果没有前面的次第，那麽将没有後面的次第；如果前面的次第没好好努力的话，脚下的一步没有，怎麽可能有以後的路呢？那麽此时此刻当下的你我在做什麽呢？我们就是在一起听闻《菩提道次第广论》，师父在解释“次第”这两个字。而这两个字对我们生命的无上的意义是什麽呢？就是我们将了解如何彻底地离苦、如何究竟地得乐，它的次第是什麽。就如了解登一个楼梯、煮一个饭的次第一般的简明的方式趣入，我们将要在我们的心中、在我们的生命中，开始对无上菩提之路的探索，这一定是一件很令人惊喜的事情。所以“次第”二字，终於落到我们的识田里了！ [07′12″]
那麽这个次第，将在我们的生命中揭示出一重比一重的美好、一重比一重的欣喜。这个次第可能是经典里面师父给我们讲的次第，这个次第同时也是我们认识自心之後，在自心中所看到的次第。那麽这个次第一定是步步离苦、步步得乐，它是从眼下的迷惘、眼下的沉闷，慢慢地变清晰，看清脚下踩的是什麽？当下一步是什麽？当下一步的离苦得乐究竟是怎麽走法？所以还是回归到佛法的实用性，它非常非常地贴紧我们的身心，它是脚踏实地的一条路，不是玄而又玄的空中楼阁，看著很好、说著很好听可是不实用，不是这样的！完全不是这样的！ [08′11″]
师父指给我们的，就是这样非常踏实、有次第可循的，而且非常真实的离苦得乐的一条路。所以非常希望大家能够好好地珍惜每一次学习的机会，把它好好地努力下去，看一看这个次第到底在我们的生命中重要到什麽程度？尤其是——最初的次第是什麽呢？步步的次第又是什麽呢？如果这所有的次第都关係著我的苦乐，那麽真的是一件很令人新奇的事情。 [08′49″]
那麽下面叫“广”，“广”是详细地来说明这件事情，来说明这件事情。我这地方再特别说明一下，我完全都是用最通俗的名字来讲。下面大家也许说，那平常我们这样，好像听那个书本上面，也许你有可能两种反应，大家注意喔：一种，大家如果习惯於平常我们这种教学方式的话，也许觉得这个好像不够书卷气；还有一种，也许习惯了，听完了这个很欢喜的话，就不再欢喜平常我们一般的正规状态。那麽这两点，我们都这地方要说明要改善的。 [09′39″]
第一种情况，他习惯了文诌诌的这种语言以後，骤然听了以後觉得不大习惯，那这是难免的。但是我们要了解，你今天跑得来听这个东西，你目的幹什麽？假定说你是学文的、学什麽的，那对！用不著到我们这个地方来，你可以到普通的文学院里边去，哪一个学校，研究佛教史、研究中国文学、然後研究西藏文学，写出最好的文字来，根本用不著到这里来！我们这里主要的目的是，要了解了讲修持，然後照著去修持的话，證得这个觉悟的、圆满的果。所以真正的重点摆在这里，你不要忘记掉了！所以在这个场合之下，为了适应我们的条件，这样！那麽你慢慢地、慢慢地自然心里面，就不会受以前习惯的影响。 [10′40″]
还有一种，也就是我们在这里听的倒满欢喜，觉得：哎呀，这个讲的道理，的的确确听完了我马上可以用上，很高兴！於是不知不觉又会产生这种心理——在别的地方听见这种照著次第去讲的很多文字，你会排斥它，说：“唉，你看，那些讲了个半天没用！”这种心理也绝不可以！要晓得，它语言文字是绝不可少的，绝不可少的，做任何事情；修学佛法亦复如是，必定要透过这一个东西来说明，次第地深入我们才能够懂得。只是我们目前状态是因为条件所限，所以不能用得它深的地方去才这样的，这个我们要了解，这个是要了解。所以，这两种情况我就事先先说明避免，越到後来，我越是会用比较像学校里念书这样，用各式各样的成语、文字来表达。这个首先说明一下。 [11′55″]
这两小段，开始讲到“广”了，就是广泛地讨论这件事、详细地讨论这件事，师父说他儘量用通俗的方式来讲。其实我读过师父的几篇日记，师父的日记跟《广论》的讲法简直是完全地天壤之别。师父的日记有点像半古文那样，非常地简洁，有的时候八个字表达的意思，可能要想很久。不是用这种好像散文的方式表达、像跟我们聊家常一样这样亲切地表达出来的。 [12′29″]
注意哦！在这里边师父点我们这种现行，就是“配不配我们胃口”的意思——你习惯说法师用什麽方式讲给你呢？比如很多小孩也是，他之所以不愿意听爸爸妈妈的话，他觉得：“哎！我爸爸态度应该好点。”或者：“我妈妈应该说几句、对我表达一些她很爱我呀，或者很心疼我这样的观点，我才能够接受训斥。”总之，我们在学习的时候，会有一些条件、有一些条条框框，觉得教我的人应该是这样的、应该是那样的等等这样的习惯吧！ [13′11″]
而且师父在前面还讲说：“一开始的时候你可能不习惯，後来你习惯了之後，又对另一种不习惯。”师父说这两种都要改善。注意哦！接下去的时候，对於喜欢听文诌诌的，师父就非常地犀利说：“就去文学院听！”其实我也是比较喜欢文学的。但是师父用这样的方式讲的话，也会同时还有一种优美的旋律。那麽这种优美的旋律，它常常紧扣著我们的心，我们的心中出现什麽样的一个非理作意，哎！师父马上就在带子里讲了。说：“你想要做什麽？你想要听到优美的文字啊，还是想要听到什麽呀？那你是去念文学院，还是来听解决生死道理的？还是来听佛法的呀？”就是发现目的、宗旨好像偏移了，不知不觉偏移了。哎！师父就轻轻点一下，好像是说：“哎！某人啊，你又在想什麽呀？” [14′15″]
所以，在这里边再次地强调：我们这里主要的目的要了解，了解了要讲修持，讲了修持之後要照著去修持，證得这个觉悟的圆满的果。所以它真正的重点放在哪里呢？放在我们要了解真理；了解了真理之後，要想法去行持；行持後才慢慢去證得那个结果。 [14′44″]
所以真理用什麽方式传播的？那麽为什麽他会有这样的选择方式？他可能是根据广大的汉地有情能够应机的一个程度，不要讲得太深。因为这样一本《广论》最初拿到手里的时候——在十多年前我碰到，那个时候很多人都会害怕，说：“哇！这一本佛教撰著如此地厚、如此地专业，我们能学吗？”其中广论班同学还有一些没上过学、不认识字，我还碰到过连名字都不会写的！他也在广论班里，他就负责听，连笔记也不会写。这样的同学都会对师父讲的法生起这样的好乐心，所以可以想像他传递的面是非常非常广泛的，用这样的文字。 [15′29″]
那麽也听过很重视文字的我的一些朋友，他们会跟我说：“哎呀！这些例子太多了，好像讲得有点散。”当时我们在讨论，我说：“《散》是什麽意思啊？是偏离主题的意思吗？”我们就探讨这个问题。当时我说：“师父举的每一个喻，其实你在你的内心上观察一下，都可能发现一种现行。不透过这些喻，实际上我们很难把佛法在身心上找到落脚点。”所以师父在这里边，就是希望我们不要对这种讲的方式起太多的负面作意，这样的话会影响我们专注在法义上。一旦法义听不清楚，我们将无法把法义在内心上找到落脚点。这些劝慰非常地亲切、非常地关注，就像一个父亲劝自己说：“啊！在修这个车的时候，你要注意怎麽样去拿扳手啊！怎麽样去上油啊！怎麽样把车轮倒过来的时候不要砸到你自己的鼻子啊！”等等，所以它是非常亲切实用的方法。 [16′36″]
在这里再再地提醒我们说：为什麽来听这节课呀？主要的目的就是要修行自己呀！修行自己什麽呢？就是要把痛苦的、不悦意的、缠绕身心的那些麻烦，透过听闻佛法的缘故，能够慢慢去解除种种繫缚，让佛法成为生命清凉的一剂美药，而且我们服著的时候觉得很愉悦、很欢喜。所有的喻、所有的理路，都只是为了指向这一点——也就是让我们快乐，让我们能够清凉，让我们不要活得那麽纠结。 [17′19″]