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Global Lamrim II

Lecture No. 0019

Tape no.

1B 08:32 ~ 09:31

Date

2018/06/04 ~ 06/06

Outline: Foundation

Topic: Learning to set the (right) motivation

Vol. 1 of Master’s discourse handbook P21-L2 ~ P21-L9

Last time we discussed the concepts of: realization, letting go, and becoming liberated. Master said, “Yet, in reality, did you really realize [the true nature of reality]? Did you really let go? Are you really liberated? My [view] is that, with careful scrutiny, [we may attain knowledge to a certain extent], but we are definitely not at the encompassing stage.” Now it is the time for our discussion again. Are we able to shift our attention away from various hectic conditions, and quickly stay focused on the teaching? How quickly can we collect ourselves? Prior to the discussion session, maybe you were angry or sad, or burned out or you were tied up and can’t let go, so on and so forth. Anyway, there seem to be many things distracting you from being focused. So, we have to force ourselves. [But] what does it mean to “force ourselves”? It is to deliberately guide our minds to stay attentive to the teaching. [01′11″]

So, it all depends on how quickly we can switch our minds. For some people, upon hearing the teaching, they can immediately become fully attentive. Illuminating the Path to Enlightenment says that such a state is like a thunderclap coming out of the clear sky in the wilderness; a small animal would suddenly focus its entire attention. It is described as “like an animal hearing sudden noises” everything else is halted, and the animal becomes attentive to the sound. Our listening to the teaching should be like that — all the other objects of concern just disappeared, except for the teaching that is in our minds or by our ears. [01′48″]

I also thought of another analogy, take the landing of aircraft for instance. Normally, the runway at the airport is about one to two thousand meters long. The airplane flies at high altitude at a certain speed, and when it lands, there is the inertia force of dashing forward, on and on, and will then gradually slow down. It is impossible [for an airplane] to [come to a full] stop right after landing, otherwise, that might cause problems. Also, I have heard about how the fighter aircraft lands on the aircraft carrier. Since the flight deck on the aircraft carrier is only about 300 meters long! The pilot has to make the airplane come to a full stop on the deck within 300 meters. Although the distance is 300 meters, in reality, the fighter aircraft may have to come to a full stop in about 150 meters. If the fighter jet stops at the 300th meter, the aircraft might dash into the ocean! Thus, there are several [steel wire ropes laid across the flight deck] to rapidly decelerate the aircraft. [02′45″]

Because only a few of us have ever seen an aircraft carrier, we might not know how that [steel wire] ropes work. The purpose of the steel wire ropes is to help decelerate the fighter aircraft so it can come to a full stop. If it were up to the fighter aircraft itself to stop completely, it will definitely dash forward over one or two thousand meters [into the ocean]; it could never stop within the distance of 300 meters or within 100 meters. Hence, those steel wire ropes are very crucial. The design and making of these steel wire ropes are very sophisticatedly precise. To stop the fighter aircraft running at high speed on the runway, you can imagine how important these ropes are! That is why later on people named it as the [fighter pilot’s] “lifeline” because if it can’t halt [the fighter aircraft], the airplane will land short and race all the way into the ocean. Thus, these steel wires are very important. [03′27″]

If our mind [in a way] were the fighter aircraft, what kind of pulling force does it require to halt us right on this Dharma ship? Everyone thinks about this question. While you are fully occupied with lots of mundane tasks just like [the aircraft] soaring high up in the air, how fast could you land on the aircraft carrier and listen to the teaching? The carrier can carry us to the shore of the unsurpassable enlightenment. How soon you could land, also takes practice. Thus, what exactly is this steel wire rope, the rope or the lifeline that can halt us quickly? Is it the blessing power from the teacher? Is it my faith? Is it my aspiration for virtue? Or is it something else? Everyone can think about it. Are you grabbing onto that rope? Did you see the rope? [The rope is crucial] because it would quickly halt you in a very short timeframe and make you stay focused on the teaching! [04′20″]

Now, can we focus on listening to the teaching? Only by emptying our cups [to make room in our minds] , we will then be able to truly focus on what Master is talking about. Do pay full attention to listening! Next, let’s begin to listen [to Master’s teaching]! [04′40″]

[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-18~19]

We do understand the texts, however, our actual understanding of the meaning is at a secular level. Thus, with this limited understanding, the available application is limited accordingly. Our understanding [of the true nature of reality], from the worldly view, [some understanding] does take place [and our understanding] is a little better than those who have never heard of this expression or those who have not been [made aware of] this expression at all. However, did we truly realize what Buddha wants us to realize? I am pretty sure the answer is a definite no! Of course, without even seeing [what to understand], how can we let go? Being unable to let go is due to our not having understood to the level of letting go yet, so our liberation will not be realized. Still, we are claiming, “Got it, got it!” Under such circumstances, we feel that we’ve got it, and as a result of not realizing our limitations, what we have learned is not actually Buddhism. Think it over, right? I will apply this example [claiming got it prematurely] often in future teachings. [05′41″]

Were you listening attentively just now? I am about to ask you questions! The first question is Master said, “We do understand the texts”; the “text” hereby definitely refers to more than our mere recognition of the characters! So this “text” must be the text of sutra or commentary, right? [Why?] Because we are discussing unsurpassable enlightenment! We do know all these texts, and then Master said: “However, our actual understanding of the meaning is at a secular level”. We all know that there is a huge difference between the text of the scriptures and that of the secular books. Master followed by saying: “Thus, with this limited understanding, the available application is limited accordingly.” So, let me ask you all, up to what level do we truly understand the text? Our monastics discussed this question several rounds the other day, and they all considered this section is very hard to understand. They would like to find out exactly where the limit is, [as in limited understanding] referred by Master, what does it mean by “understand the texts”? [06′48″]

Master said after we understood, then what? Pay attention! Here is the comparison and contrast. “[If you understood the text at a secular level, you are] a little better than those who have never heard of this expression or those who have not been [made aware of] this expression at all.” Please pay attention to the words “a little better than”. That is, at least you heard of the expressions, so you are “a little” better than those who have never heard of it or don’t even have been made aware of it at all. So, what is Master’s definition of “understanding”? Is it [“from the worldly view, [some understanding] does take place and our understanding is”] “a little better than those who have never heard of it”? Does this count as understanding? This is definitely not understood; it is at best just a little better than [the condition of] “never heard of it”. Thus, we usually thought we “got it”, but in reality, it is what Master considered “a little better than those who have never heard of it”. Isn’t it so? [07′34″]

Why did Master say that it is a little better than those who have never heard of the expression or have not been made aware of? Master then followed: “However, did we truly realize what Buddha wants us to realize? Have you realized?” We simply won’t admit it [and would argue]. Why is that [even if] I understood the expression, I am just slightly better than those who have never heard of it? So, Master continued to ask: “Fine, you heard and understood it, and then, have you realized what you are supposed to realize?” We might respond directly that we definitely haven’t! If you understood, why haven’t you realized [the true nature of reality]? Pay attention! Here is the contradiction! And then Master continued to say: “Of course, without even seeing [what to understand]”, how come I did not see it? I did read the text! And I did understand the literal meaning! If so, why is Master saying that I did not see it? Is there anything other than the texts that we haven’t seen? Or what does the meaning of the “text” refer to? Have you ever thought of these questions? There must be something beyond the literal meanings of the words and their denotations. What the text denoting should be our minds. Isn’t it so? [08′35″]

For instance, the Perfection of Wisdom Sutra/Prajnaparamita often mentions that when Bodhisattvas begin practicing perfections of generosity, patience, joyous perseverance, and so on, if during the practice of the 6 perfections, they are not endowed with skilful means and cannot dedicate toward the unsurpassable enlightenment, their disdainful minds arise. Disdainful mind means “haughty attitude” – do you understand this? That is, you consider yourself better than others! This text is easy to understand. But what exactly does the Perfection of Wisdom Sutra/Prajnaparamita convey? Can we see - that “disdainful mind”? To further elaborate, the disdainful mind arises from the lack of skilful means when one practices the perfection of generosity. This mindset is different from that of those who have no aspiration, right! Because over here we are talking about the [aspired] Bodhisattvas! [09′27″]

So there are many subtle mental signs requiring us to abide by following the guidance of the scriptures so as to verify what to dispel from our mental streams. Without the guidance of the virtuous teachers, we usually cannot see what we are supposed to dispel from our mental streams! A statement goes: “Only stick to the literal meaning of the text”. However, [comparatively speaking] if one sticks to the literal meaning, at least one has heard of it before, which is better than hearing nothing. So, the statement of ”without even seeing [what to understand]” is extremely important! [10′00″]

Next, Master asked again, “how can we let go?” Since we did not even see [what to understand], [how could we know] what we should let go? Without seeing the issue at all, how could we resolve it and be liberated? Master said: “Being unable to let go is due to our not having understood to the level of letting go, so our liberation will not be realized. Still, we claim ‘Got it, got it!’ Under such a circumstance, we feel that we’ve got it.” Thus, what we have learned, according to Master’s definition, “is not actually Buddhism.” Because it did not help us attain realization, let go, become liberated, and not even noticing the mental signs described in the text. [10′44″]

Up to this point, Master asked us, “Think it over, isn’t it right?” Master added, “I will apply this example [claiming got it prematurely] often in future teachings.” May I ask what does this statement mean? This section [actually] has already been covered before; why would Master want to bring up this example again? Everyone, think about it! Is it true that we often make such mistakes? We might even make similar mistakes throughout learning the entire Lamrim. Thus, Master had to constantly remind us by bringing up this example. [11′14″]

Let me ask you all another question. Some may want to verify whether this “got it” means “the wisdom coming from listening to the expositions of Dharma”? So this should be verified as well. To what extent can one’s listening obtain such wisdom? If understanding the literal meaning of the text is regarded as the wisdom obtained from listening, I don’t think the level of wisdom Master referred here is at that level, right? If you already attained such wisdom from listening, Master would not say what you have learned is not Buddhism. [11′36″]

So, what message is this paragraph trying to convey? It helps us to differentiate the mere understanding of the text and how deep one can perceive. If one takes “I got it, I got it” as Buddha Dharma, actually, this is not how Buddha Dharma should be meditated; this is not how Buddha Dharma should be applied. Upon understanding its literal meaning, one needs to follow along with the direction of where the texts are pointing, to examine the mental state, and to identify what is the issue. What the text is trying to illustrate is like the finger pointing to the moon – point the finger at the moon – we should not look at the finger and take it as the moon. In this case, both are mistaken because the finger is not the moon. Similarly, the moon is not the finger, either. [12′16″]

Therefore, here comes a requirement. Speaking of a requirement, will you all feel: “Ah! Is Buddhism very difficult?” Actually, no need to worry, it is not that hard! Will you feel that however hard I try to realize it, it is still way beyond my comprehension? I just don’t get it nor do I have a bit sense of achievements? Shouldn’t be that way! Once the proper method is found, that will do. Besides, Master is introducing the method to us now! [Why did Master bring our attention to this issue?] Because, once we carelessly feel we got it and consider that is the way to apply the teaching, then we won’t taste what Dharma is! Consequently, there is no difference between studying scriptures and reading other books. The key point is that the purpose of learning Buddhism is to help us remove suffering and attain happiness - it is to tame afflictions. Thus, the teaching of taming afflictions definitely has its rules and guidelines. [13′11″]

Then, to what level can it be considered as “got it”? Possibly, if we continue with the learning, we will get it gradually. But could it be total lack of sense of achievement? That won’t happen! For instance, in this section, how do I obtain a sense of achievement from listening or discussing in this Lamrim class? At least I know it is insufficient if I only understand the literal meaning of the text! Then what is next? One must look inward and analyze one’s mental stream. One should recognize what is behind its literal meaning – that is, the so-called “seeing”. After “seeing”, one needs to let go of the afflictions or suffering, worries and anxiety, so on and so forth, all sorts of emotions like anger and attachment. And work out a way to convince what is on one’s mind, either by applying reasoning or teaching or whatever it takes to convince the mind, and allow it to go through what? To go through the application of remedy! And then, “let go” is the result after applying the antidote. So, in general, one has to experience this process. [14′03″]

Due to the requirement for such a learning process, so if we apply in this way to habituate this process, then we will definitely realize what “seeing” means, what applying remedy means, etc., and then...[can one] let go just a little? For instance, let go of the desire of fighting for fame and profit, let go of the grudge you hold against others’ offensive acts, and let go of the desire to take revenge. Should one spend the rest of one’s life feeling sad over what had happened 20 years ago? Is there a need to be saddened for the rest of your life? Why can’t you let go? Buddha Dharma is to be applied against suffering, thus, while learning it, we better be prepared to truthfully cross out the desire to settle a score in the past. Apply Master’s teaching; apply the compassion and wisdom exuding between the lines in Lamrim to resolve it all. We must heal our deep wounds caused by afflictions in our mental stream. This is the extreme positive meaning and optimistic attitude brought to us by Buddha Dharma. [15′08″]

So, it is not about lack of a sense of achievements or can’t understand anything, and leaving the follower in a state of horrible anxiety. It’s not like that! You are able to obtain some sort of joy because you are accumulating more “knowledge”, with that you are able to remove [at least] one ignorance – that is, like you are able to understand this section. Are you listening? Don’t be distracted; stay focused! [15′32″]

讲次 0019

科判 道前基础

主题 学习动机安立

音档 1B 08:32 ~ 09:31

日期 2018/06/04 ~ 06/06

手抄页/行 第1册 P21-L2 ~ P21-L9　( 2016 南普陀版：1册 P21-L1 ~ P21-L8 )

手抄段落 我们文字是懂了……经常会运用这个例子。

上一次我们讨论到看破、放下、自在，师父说：“你真的看破、真的放下了吗？真的自在了吗？我想仔细地检查，不能说没有，但是绝对没有真的做到。”那么现在又到了研讨的时间，能否把心从忙忙碌碌的其他所缘上，迅速地缘到法上？可以用多快的时间把自己的心拉回来呢？也许在研讨课之前你生气了，或者你伤心了，或者你疲惫、有事情要忙、放不下等等等等，总之好像有很多让你不能专心的事情。那么我们要强迫我们自己——什么叫强迫？就是拉著自己的心，把自己的心拉到应该缘的法上。 [01′11″]

那么就是要看我们平常转心的速度有多快，有的人听到法音立刻集中全部心力。在《略论释》里有讲过，那种状态就好像在旷野里边，晴空一声霹雳，一个小动物突然牠就集中全力，说“犹如野兽乍闻声”，全部都停了，牠就听那个声音；是那样的一种听法的状态，其他的所缘都不见了，只有法的所缘存在在我们的心中，或者耳畔。 [01′48″]

我还想到了一个譬喻，比如说飞机要降落到一个正常的机场跑道上，那个跑道应该有一、两千米，因为它用那样的速度在高空飞翔，下降的时候它会有一个习惯性的速度向前冲，冲、冲、冲，然后慢慢地变慢。你不能一下著陆之后马上就停，这会出问题。还有听说会有飞机在航母甲板上著陆的事情，但是飞机在航母上著陆的那个长度，据说只有三百米！三百米的距离，飞行员要把飞机停在甲板上。虽然说是三百米的距离，但是实际上可能是一百五它就要停下来，因为你要是到三百米停下来，就冲到海里去了！所以这个中间就设一道线要拉著那个飞机。 [02′45″]

因为我们很少人看过航母，不知道那条线是怎么做的。那条线是要把飞机拉著，它才能够快点停下来；要只靠飞机自己停，一定是冲出一、两千米以上，是绝对不可能在三百米的距离停下来，或者在一百米的距离停下来的。所以那条线就非常地宝贵，那条线的材料就要非常非常地精密，因为它要让一架高速奔跑的飞机停下来，你想想这条绳子是多重要！所以后来人们就给它一个名字叫“生命线”，因为它拉不住，那飞机就冲到海里了，所以那条绳子很重要。 [03′27″]

假如我们的心是那样一架飞机的话，那么什么样的一个拉力，会让我们立刻停在这艘法的大船上呢？大家想一想我这个问题。可以迅速地从你攀缘的各种高空中，降落到听法的这艘大船上，然后载著我们去无上菩提。你怎么样迅速地停靠，这也是一个练习。那么那条让我们迅速停下来的绳子，那条所谓的生命线到底是什么？是上师的加持力？是我的信心？还是我的善法欲，还是什么？大家可以想一想。你有没有抓到那根绳子？有没有看到那根绳子？因为它会在短时间内让你迅速地停下来，专注在法上！ [04′20″]

现在我们的心可以专注听闻了吗？只有把我们的杯子倒空，才能真正去听师父在讲什么。要全神贯注地听！下面开始听了！ [04′40″]

我们文字是懂了，但是我们懂得这个文字，就是我们以前在世间上面所认识的这个意义，于是你认识的是这一点，真正派上用场的，也是这一点。你所看破的，世间的一个标准是看破了一点，所以比起没有听见这两个字，或者没有经过这两个字提醒的时候，稍微好一点。但是佛法真正要你的看破，你看破了吗？我想这个答案是肯定的——没有！当然，看也没有看见，你放得下吗？根本放不下，因为你没有看破，没有放下，所以你也不得自在。可是我们偏偏自己说：“懂了、懂了！”在这一种状态当中，于是我们自己觉得学到了，所以这个学到的，真正说起来不是佛法。想想看，对不对？我以后经常会运用这个例子。 [05′41″]

刚才有没有认真听啊？那我要提问题啰！第一个问题，说：“我们文字是懂了”，这里边的“文字”，绝对不是指我们只是认字而已啊！所以这个“文字”，一定是指经文或者论典上的文字，对吧？因为我们是在讨论无上菩提嘛！我们懂得这个文字，师父说：“就是我们以前在世间上面所认识的这个意义”，在经典上的文字，和写在世间书上的文字解释，大家都知道有很大的不同。师父说：“于是你认识的是这一点，真正派上用场的，也是这一点。”那么请问：文字懂了，到底是懂到什么程度？这个问题前几天僧团里的法师们进行了几轮的讨论，他们都认为这一段很难，想要明了师父所指的界限到底是哪里，什么叫“文字懂了”？ [06′48″]

师父说懂了之后呢？注意！下面出现对比性——“比没有看见、比没有听过，没有经过这两个字的提醒”，注意那两个字，“稍微好了一点”。就是你听到文字懂了之后，比没有听过和没有被提醒过，“稍微”好了一点。那现在的“懂了”，师父界定的是什么？是“比没有听见好一点”。这就是懂了吗？那这肯定不是懂了，这是比没听见好一点。但是，我们通常会认为我们“懂了”的，其实就是师父认为的“比没有听见好一点”，应该是这样吧！ [07′34″]

为什么师父说比没有听见或者没有提醒，稍微好一点呢？下面师父讲：“但是佛法真正要你的看破，你看破了吗？”我们就会不服气：为什么我听懂了，只是比没听过好一点呢？所以师父就接著问：“好，你听懂了，那要你看破的你看破了吗？”我们可能就直接回答肯定是没有！都懂了，为什么还没有看破呢？注意哦！出现矛盾了！然后师父接著说：“当然，看也没有看见”，我怎么没有看见呀？我看见文字啊！而且文字也懂了啊！那师父为什么说我没有看见呢？还有什么在文字之外要看见的东西吗？或者“文字”所指的是什么？大家有想这个问题吗？文字一定有一个指向、有一个所诠，它所诠的应该是我们的心，对不对？ [08′35″]

比如在《般若经》上常常会听到，当菩萨开始修习布施波罗蜜、忍辱、精进等等，修习六度的时候，如果不具备方便善巧的话，又不能回向无上菩提，就会生起高心。高傲的心的“高心”。高心懂吗？就是你觉得你自己比别人强嘛！这文字一下就懂了。但是《般若经》这里边讲的到底是什么呀？看得见了吗？那个“高心”。而且是修布施的时候，因为没有具备方便善巧所生起的高心，因为这个原因生起的高心，和平常那个没有发心的人生起的高心，应该还是不一样的吧！因为这里边所指的是菩萨呀！ [09′27″]

所以它这里边有很多细致的内心相状，需要我们严格地沿著论典所指的方向，去确认内心的所破是什么。这个所破，没有善知识的指导通常是看不到！有一句话说：“只是著在文字相上”；但是能著在文字相上，至少还听了文字，比没听还好。所以“看也没有看见”，这句话很重要！ [10′00″]

接下来师父又问一句：“你放得下吗？”因为看都没看见，放下什么呀？根本没有看到问题呀！我怎么可能去解决问题，让我自在呢？师父说：“根本放不下！因为你没有看破、没有放下，所以你也不得自在。可是我们偏偏自己说：“懂了！懂了！”在这一种状态当中，于是我们自己觉得学到了”，所以学到的这个东西，师父下定义说：“真正说起来不是佛法。”因为它没有让我们看破、放下、自在，文字所指的那个心相也没有看出来。 [10′44″]

师父讲到这之后，问我们：“想想看，对不对？”师父又说一句：“我以后经常会运用这个例子。”请问这句话是什么意思？这一段已经讲过了，为什么还老讲这个例子呢？大家想一想！是不是我们会常常犯这种错误？甚至可能学整本都会犯这种错误，所以师父就要常常拿这个例子提醒我们。 [11′14″]

我再问大家一个问题：有的人想要来界定这个“懂了”是不是“闻所成慧”？那这个也要讨论，闻到闻所成慧的界限是什么？如果一个人觉得文字懂了，是闻所成慧，我认为师父在此处没有讲到闻所成慧这么高的高度，对不对？ [11′36″]

那么这一段究竟要讲一个什么？它会区分一个——文字上懂了之后，能不能深入。如果你觉得我懂了、我懂了！认为这就是佛法的话，其实佛法不是这样修习的，不是这样修炼的。文字上懂了之后，你要顺著文字的那个方向去看内心所指的行相，去看问题是什么。文字所诠说的就像以指见月，用手指月亮，我们不能看手指头，以为手指头是月亮，这样就错两个。因为那是手指，那不是月亮；同样，月亮也不是手指。 [12′16″]

那么，在此处就提出了一个要求。说要求的话，大家会不会觉得：啊！佛法是不是很难呀？其实也不用太担心，也不难！那一直都找不到懂了，好像怎么修都不是懂了，会不会完全没有成就感？不会呀！找到正确的方法就可以了，师父正在介绍方法呀！因为一旦我们轻易觉得我们懂了，那就是修炼的话，就会尝不到滋味呀！那就会跟读其他的没有什么差别。关键是，佛法的要旨是要我们离开痛苦、得到快乐，是要调伏烦恼的。所以调伏烦恼的这门学问，它自然有它的规则、有它的法则。 [13′11″]

那么什么程度叫“懂了”？可能一直学下去，大家会慢慢地理解。但是会不会一点成就感都没有？不会啊！比如这一段，我怎么获得听闻上的，或者上这节《广论》的成就感呢？我至少知道文字懂了还不行！那要做什么？要向身心上去观察。要看得见文字所指的那件事——所谓的“看见”；看得见之后，要设法让放不下的那个烦恼，或者痛苦、忧悲苦恼、焦虑等等情绪，瞋恨、贪心，要想法说服心里的那个东西，用理路说服它也好、用什么说服它也好，让它经过什么？对治！然后，放下是对治的结果。所以大体要经历这样的过程。 [14′03″]

正因为是要求这样的过程，所以我们如果运用这样的方法，来习惯这个过程，那么我们就自然会体会到什么是看得见、什么是对治，然后......有一点点放下吗？比如争名夺利呀、别人惹了自己不依不饶啊、一直记仇啊，还有二十年前的事就要伤心一辈子。要伤心一辈子吗？为什么放不下？因为佛法就是来对付痛苦的，所以在学习的时候，我们要准备把那些陈年旧帐——记录别人过失的那个帐本，真的要把它——划掉。用师父的法音、用《广论》上字里行间所渗透出来的慈悲与智慧，要把它融化掉。要把那些烦恼在我们身心上深刻的烙印平复掉，这是佛法带给我们生命非常积极的意义、非常乐观的一种状态。 [15′08″]

所以也不是没有成就感，也不是什么都不懂，让一个学的人处在一种可怕的焦灼中，也不是这样啊！你每天都可以获得一种喜悦，因为你有累积更多的“知道”，破除了更多“无明”，比如对这一段的了解。有在听吗？不要走神，不要走神！ [15′32″]