Lecture No. 0016
Global Lamrim II
Lecture No. 0016
Tape no.
1B 06:17 ~ 07:16
Date
2018/05/24 ~ 05/27
Outline:
Foundation
Topic:
Learning to set the (right) motivation
Vol. 1 of Master’s discourse handbook P19-LL2 ~ P20-L7
Before we listen to the next section of Master’s recording, everyone, please recite the short paragraph that we have discussed previously! Because I consider this short paragraph to be very very important, so I often request everyone to memorize it, or at least you should be very familiar with it, the best is to memorize it! Now, everyone, please recite it for me! [00′22″]
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-16]
[The Sangha began reciting:]
Why do I have to mention this? Let’s pause for a moment now and, as a reminder, ask ourselves the question, “What is the purpose for our being here?” [The purpose is] to study Buddha’s teaching. Why do [we] need to study it? [We need to] understand that the purpose [of studying Buddhism is] the eradication of suffering and the attainment of happiness. We need to know that our failure to achieve our purpose is due to the lack of proper perception, a special term called “ignorance.” In other words, our perception and our attachment are the results of our ignorance [all about self] - me, me, me! This is the root cause of all misconceptions and sufferings. Only through the guidance of someone who has the proper perception to help us to see our faults [can we] generate the mentality to reject them. In addition, we also need further recognition [of the faults] with the proper understanding and the [accordant] application [to remove them]. Only then [are we] able to transform. The [above: recognizing faults, understanding their causes and how to remove them] concept is clear. To reflect upon them mindfully is what we should be seriously doing as first step. [01′51″]
The memorization is pretty accurate, no missing word at all, isn’t it? You must memorize it thoroughly! Very well, now let’s listen to the next paragraph together. [02′01″]
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-17~18]
So we have to remember that we are here to learn from Buddha. I don’t believe that anyone will disagree with this; everyone will think of it this way too. However, let’s take a closer look for a reality check. Have we come here to truly learn from Buddha? This is questionable. Speaking from my experience, we claim that we are here to learn from Buddha but, in reality, we are learning from “me”. Well, you may wonder why it is learning from “me”, so let me analyze it further. You may consider [the teaching either] as theory or as the approach to learn from Buddha. If you consider it as an approach to learn from Buddha, the benefit is yours. If you think of it as listening to some theories, then we are both wasting our time here. Now I will say the following, usually we come to this place to learn Buddhism, I feel that, I feel that I want to do it this way, I want to learn in this manner, I want to learn in this manner! Does everyone have this thought? I think so. Basically, I have a personal resolution to learn something. [03′01″]
Let me ask you a question, not sure how much you would remember after quickly listening to it just once? Recalling my Lamrim class in the past, I found that listening once was usually not clear enough. Thus, we would listen to it again and again. Sometimes we would listen up to 7 times. There were still classmates who missed out on a concept. Later, we even listened to the teaching for as many as 12 times, but still, people missed out on certain concepts! Is this leaky vessel? Or is it lack of concentration? Having repeated for so many times, the attention should be sufficient, however, people always tend to overlook something. [03′36″]
At the beginning of this short paragraph, Master said, “So we have to remember”; pay attention! Master was referring to the following paragraph in the preceding section “to reflect upon them mindfully is what we should be seriously doing as the first step”. Then he followed by saying “So we have to remember”; take notice! To remember what? “That we are here to learn from Buddha”; remember these words “learn from Buddha (学佛)”. Master said, “I don’t believe that anyone will disagree with this, everyone will think of it this way too”. Everyone agrees, yes, we come to the monastery to learn from Buddha! At least we come to the Lamrim class to learn from Buddha! [04′17″]
Let me ask you all a question: why did Master say, “So we have to remember”? Why did he mention “have to remember”? For instance, when we started to attend school as a child, it was very likely our parents would remind us, “Remember! You are going to school today; you should not go out and play!” Moreover, sometimes parents will say, “Remember to take your school bag!” Because some children would just go to school without bringing their school bag with them. Thus, Master mentioned it here, “We have to remember that we are here to learn from Buddha.” Is it true that sometimes we tend to forget that we are here to learn from Buddha? Is it possible? Has it happened to you before? [05′01″]
So, when we forgot about [why we are here], then what are we doing here? [05′08″]
Many years ago, we discussed about the concept of offering. Actually, those who can encounter Lamrim and study Lamrim are all endowed with a strong virtuous roots. However, I heard that some students stopped coming to the class when progressing to medium capacity; some would drop out from the class at other sections. Basically, the problem arises not from any major external factors but from the lack of merits. If at the beginning of the Lamrim class, you realize the importance of accumulating merits and apply confession to purify [negativities], one would not leave the Lamrim class. Whether one’s learning is at medium capacity or great capacity, or even after many rounds of studying Lamrim, you would continue to stay in the class, and remain in the progress. Thus, at that time, I emphasized the importance of offering to the Three Jewels. [05′52″]
One time, Master told me, “Please impart the importance of offering to the Three Jewels again.” At that time, Master hoped I would repeat it to the Sangha. I replied, “Master, this concept was introduced before, actually, just a few days ago!” Then Master said, “Zhen-Ru, people tend to forget! So please impart the teachings repeatedly!” Upon hearing this from Master, I was shocked, feeling quite embarrassed and very touched. Because just one concept of offering to the Three Jewels, such as offering water to the Buddha, prostrate to Buddha every day, followed by offering fresh flowers if possible. Just this matter of offering water to Buddha, I recalled that I encouraged everyone in the Lamrim class to offer 7 cups of water to Buddha! Everyone was asked to submit their record sheet and show it to me. If water was offered, they would put a tick on the sheet like primary school students submitting their homework. Otherwise, there would be a cross. Then, I would ask “Why did you not offer water today?” The reply was, “I forgot!” [06′53″]
So the fact that we are here to learn from Buddha is possible to be overlooked! Thus, Master said it here, “We have to remember.” With this prerequisite in mind, agreeing that we come here to learn from Buddha, then we can further examine: “Have we come here to truly learn from Buddha?” Right after this statement, pay attention to what Master said immediately: “This is questionable. （这是个大问题）” [07′21″]
So, let me ask: how many major issues are there in our lives? You can quietly prioritize them. Now, think about what is the biggest issue? Is it interpersonal relation? Or is it health issue? Or you have been feeling low recently? Or someone said or did harmful things to you, and caused you great pain that is hard to let go, is this a major issue? Or, you have been waiting for someone to apologize to you and this person hasn’t done it yet, so this is a major issue? Of course, it is also possible that someone owed you money, and he has not paid you back, this can also be a big issue. Nevertheless, over here, Master pointed out that the major issue is – are we earnestly learning from Buddha? This is a major issue. Pay attention! Again, it is about prioritizing. [08′21″]
Master followed by saying, “Speaking from my experience, we claim that we are here to learn from Buddha but, in reality, we are learning from ‘me’”. Pay attention! The word “Buddha” has been replaced by “me”. And then Master said, “Well, you may wonder why it is learning from ‘me’, so let me analyze it further.” Before analyzing it, Master asked us not to take it as a mere theory. One can see it as learning from Buddha. If one takes it as learning from Buddha, then the benefit will arise. Otherwise, if one listens to it like a mere theory, Master said, “that is a waste.” Master said it would be wasting both his and everyone else’s time. [09′05″]
Take note! “Speaking from my experience” when Master made this comment, because when I was learning from Master in the past, I would often say to him “Master, your Lamrim teaching is great, superb!” Master often replied, “Well! I am very embarrassed! I am too embarrassed! I am just sharing my mistakes and experiences with everybody!” We could refer to the humble attitude of those great teachers mentioned in the Great Treatise on the Stages of the Path to Enlightenment, they would say, “I am not as good as you!” What Master demonstrated always reminded me of the humble, modest quality of those great masters in Lamrim. So, you can notice this quality here again! Later in the commentary, Master revealed this quality in many aspects. [09′48″]
Take note! This experience! Such experience, although Master often referred to it as an experience of failure, how many of us went through such experience and are able to recognize that I am learning from “me”? If it is learning from “me”, then here arises the next question. What is “me”? What is this “I”? Take the kitchen in the monastery as an example, if a Sangha class is preparing porridge – since everyone came [from different families] to the monastery, one might say, “This is how my mom cooked it.” And another might say, “My dad did it this way.” Everyone learned basic cooking skills from their parents, and the cooking experience from each family would be more or less different. If the discussion about the order of cooking or what ingredients to use goes on and on, then there will be no breakfast or lunch served. Hence, everyone must reconcile various experiences to reach a consensus to cook, thus the breakfast and lunch can be served in the monastery! So, under such condition the so-called my experience such as “this is how I do it” needs to be subdued; and everyone looks for something in common and starts to cook. [10′59″]
Another example is chanting. As for chanting, everyone also has their personal rhythm and pitch, etc. Once the presiding venerable (of Puja)starts chanting, everyone should follow the lead and adjust one’s speed and pitch, etc. One should adjust one’s voice to match the group. Only when all are in unison will the entire chanting session be completed pleasantly and in harmony. [11′28″]
If during the entire session, one does not know how to chant but starts chanting anyway, it is “learning from me”! Many years ago, I went to Mount Wutai seeking for teaching. I was in a prayer hall chanting. Because at that time, I was not able to understand the chanting of the presiding venerable, I could not understand what he was saying either, not sure what accent he had. When he started, I followed with a kind of sharp pitch. Out of the entire monastic chanting, there was my higher octave on top of it. Since I was a child back then and couldn’t chant with low-pitch, I just used high-pitched voice. At that time, there was also an eight-year-old boy; together we topped our high-pitched voice throughout the entire session for several days in a row. One day, the presiding venerable was there giving a talk for a while. I was thinking: “Seems it’s about time to begin the chanting now!” It turned out that, the monastic besides me turned around and looked at me saying, “Young lay practitioner, he is talking about you!” Because I couldn’t make out what the presiding venerable was saying! I then thought, “Why is he talking about me?” The venerable said, “Your chanting is different from others! Your way of of chanting.” However, I did whatever it took to chant with all my might. I felt that I have used all my energy in the chanting, yet actually, I have disrupted the monastic rules of the chanting process. [12′41″]
Later, I learned that I couldn’t just chant heartily with such high-pitched voice. And then, I came to realize, “Oh! I need to blend my voice with others while chanting.” Thus, I changed the next time. After that, the presiding venerable never mentioned about me. I don’t recall what that venerable looked like, nor do I know who he was. Nevertheless, I did learn what it felt like when one overly emphasizes a personal style in a group, just pouring one’s heart into it, yet forgets about being mindful of the overall unity. [13′09″]
【全球广论 II 讲次: 0016】
讲次 0016
科判 道前基础
主题 学习动机安立
音档 1B 06:17 ~ 07:16
日期 2018/05/24 ~ 05/27
手抄页/行 1册 P19-LL2 ~ P20-L7 ( 2016 南普陀版：1册 P19-LL2 ~ P20-L7 )
手抄段落 所以我们记住……要学到什么。
在听下一段之前，请大家把我们上一次研讨的这一小段背一下！因为我觉得这一小段非常非常地重要，所以我常常要求大家能够背一下，或者至少你非常地熟练，最好背一下！现在请大家背给我听听！ [00′22″]
（法师背：我为什么要提这个事情？这个地方，大家停一下，让我们自己做个警惕：我们现在在这个地方，来干什么？修学佛法。你为什么要修学佛法？说目的我们已经了解了，那么为了达到我们去苦得乐的目的，我们有一个认识，说我们所以得不到的原因，因为对于很多事情，没有正确的认识，一个专门名词叫“无明”。换句话说，我们在无明当中，我们的概念，我们的执著，我、我、我！这个东西都是错误的根本，痛苦的根本在这里。唯有一个有正确认识的人，指导了你，你了解了你的错误，那个时候心里面想排斥这个错误。不但如此，还要进一步地认识怎么样才是正确的，然后照著正确的去做，那个时候，你才能够转化得过来。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。） [01′51″]
背得还是满准确的，一个字都没错，对不对？一定要把它记熟喔！好，我们现在一起来听下一段。 [02′01″]
所以我们记住，我们现在跑到这地方来学佛，我想没有一个人不同意，大家都会这样想。不过这地方呢，我们进一步地检查一下，实质上的内容，我们跑到这里来，是不是真的学了佛了？这是个大问题。以我自己的经验来说，我们来的目的是学佛，我们也这么说，可是实际上我们学的是“我”。欸，你们会想，为什么讲学的是“我”？我现在仔细分析一下，你们也可以把它看成道理来看，也可以把它看成功学佛来看。假定你把它看成学佛来看，你就受用了；假定你只是把它听作道理来听，那我也在这儿浪费，你也在这儿浪费。那么下面我就说，我们往往跑到这地方来，我觉得，我觉得我要这个样走，我要这个样学，我要这个样学。是不是大家都有这样想法？我想有。本质上面，应该就是说我有这样意志，要学到什么。 [03′01″]
提一个问题，不知道这样很快地听一遍，大家会有多少印象？以前在广论班的时候，我们常常一遍没听清楚，然后再听一遍、再听一遍。有的时候听了七遍，还有同学有一个观点听不到，后来最多的时候听十二遍，还有听不到的！是器漏吗？还是专注力不够？重复这么多遍，应该专注力还是满够的，但是总会忽略掉一些什么。 [03′36″]
师父在这一小段的开头说：“所以我们记住”，注意！他是根据前边来的，“要把这个道理第一步摆在内心里想一想。”然后“所以我们记住”，注意！记住什么呀？“我们现在跑到这地方来”，两个字——“学佛”，师父说：“我想没有一个人不同意，大家都会这样想。”大家都认同：对，我们跑到寺院是来学佛的！至少我们跑到广论班的课堂上，是来学佛的！ [04′17″]
但是问大家一个问题：为什么师父说：“所以我们记住”呢？为什么还要说：“要记住”？比如我们小的时候，刚开始上学校的时候，可能父母亲会提醒：“记住喔！今天你要上学，你不能去玩哦！”而且有的时候会说：“你记住，要背书包喔！”因为有的小孩自己就走了，他不知道要背书包。所以师父在这里提出：“我们记住，我们跑到这地方来是来学佛的。”是不是有时候我们会忘记我们是来学佛的？有这种可能性吗？忘过吗？ [05′01″]
那么忘了的时候，到这儿来做什么呢？ [05′08″]
很多年前吧，那个时候提到一个供养的概念。其实大家能够遇到《广论》、学《广论》，都是非常有善根的，但听说有些人学到中士道的时候就学不了了，还有的人学到什么地方就会脱班了，根本问题其实不是外在的什么大事情，只是缺乏资粮。如果在这个广论班开始的时候，就注意到认真地集资、净忏，其实不管学到中士道、学到上士道，甚至很多轮你都不会离开这个班级，你只会在这个学习的进程之中。那时候我就强调了供养三宝的重要性。 [05′52″]
有一次师父就跟我说：“你要再说一下供养三宝的重要性。”那时候师父是希望我对僧众说。我说：“师父，这个概念已经讲过了，好像前多少天刚讲过！”然后师父就跟我说：“真如啊，大家会忘的呀！所以要一再地讲呀！”其实听完师父那样讲的时候，我很震撼，也很惭愧、很感动。因为就一个供养三宝的概念，比如说佛前供水、每天礼佛，如果有可能的话，再供鲜花。就佛前供水这件事，我记得我们在广论班推的时候，就是七杯水嘛！还要大家交一个单子，每天拿那个单子给我看，每天供水的打勾给我，像小学生交作业一样。没供的就打叉，然后我就问：“你今天为什么没供水呀？”说：“忘了！” [06′53″]
所以我们来学佛的这件事，有可能会忘！所以在这里边师父说：“我们要记住。”记住了这个大前提，大家都同意是来学佛的，才能够进一步检查：“实际上，我们在这里是不是真的学了佛了？”这句话说完了之后，注意哦！紧接著师父说：“这是个大问题。” [07′21″]
那我现在反问一下：我们生命里的大问题有多少呢？你自己可以悄悄排序一下。现在就可以想一下最大的问题是什么呢？人际关系问题？还是健康问题？还是最近心情不好的问题？还是最近某人说话，或者某件事伤害了你的问题，在心里边很痛一直过不去，这是个大问题？还是你一直等著一个人跟你道歉，他没有道歉，这是个大问题？当然也有可能被别人借了钱没还，这也是个大问题。但师父在此处指出了一个大问题就是——我们是不是真的学了佛了？这是个大问题。注意哦！又是排序。 [08′21″]
接下来师父就说：“以我自己的经验来说，我们来的目的是学佛，我们也这么说，可是实际上我们学的是《我》。”注意！那个“佛”字变成“我”了。然后师父说：“欸，你们会想，为什么讲学的是《我》呢？现在要开始仔细分析了。”在分析之前，师父说不要把它看成道理。也可以把它看成是学佛来看，假定把它看成学佛的话就会受用；假定把它听作道理来听听，师父说：“那就是一种浪费。”师父说他自己浪费、大家也浪费。 [09′05″]
注意哦！“以我自己的经验来说”，师父说这句话的时候，因为我以前跟师父在学习的时候，就常常跟师父讲：“师父，您《广论》讲得太好、太好了！”师父都常常说：“哎呀！我很惭愧呀！我很惭愧呀！我只是把我做错的经验拿出来告诉大家呀！”可以说在《菩提道次第广论》上，说法者那种谦虚地说：“我不如你呀！”很谦虚地为大家如法讲闻的德相，每次都让我忆念到这一点。所以你看，此处又来了！以后在这本论中，很多时候师父都会这样。 [09′48″]
注意哦！这个经验哦！这个经验，虽然师父常常讲它是一个失败的经验，但是有多少人经历过这个经验，能够认识到——我是在学“我”呢？那学“我”的话，下面就出现问题了。什么是“我”？什么是“我”呢？假如僧团里大寮的组合，比如这班同学一个煮粥的方式，大家到僧团里来之后，说：“我妈说是这么煮的。”他说：“我爸说是这么煮的。”大家都会从父母那里学到是怎么煮饭、煮菜的，每家煮饭、煮菜的经验或多或少都不同。如果大家光是在讨论这个怎么煮的次第上，或者用什么东西煮，这个过程就讨论得争论不休的话，那早斋、午斋就不用吃了。所以肯定大家要在这个完全经验不同的状态下，采取一个统一的方案，僧团里才能吃上早、午斋嘛！所以在这种状态下，就要去除掉我的经验的部分，比如“我是怎么样的”，大家找出一个共同点，然后开始煮饭。 [10′59″]
还有一个就是念诵。念诵，也是每个人都有每个人的韵律、每个人的高低音等，但是听到维那一起腔之后，大家开始随著维那去念的时候，每个人必须以维那念的为准，调整自己的速度、高低音等。要把自己的声音合到这个大的梵唱之中，所有的人在其中，才会很愉悦、很舒适地做完整体的念诵课程。 [11′28″]
如果在这个整场过程中，不知道是怎么念的，然后就开念的话，那就是我了！我很多年前去五台山求法，进入那个大殿里去念。因为当时有点听不懂维那法师念的，他说话我也听不懂，不知道他是哪儿的口音。他一起腔之后，我就用那种非常尖的尖声开始跟著念，在整个出家人的梵唱之中，高八度飘在上面念。因为低音好像我发不出来，因为我是一个孩子，发不出来，我就发很高的音。当时也有一个小男孩，他八岁，我俩就在整个旋律中飙高音飙在上面，就这样飙了几天。结果有一天维那在上面讲话，讲了半天，我在想：“好像现在应该开始念经了吧！”结果旁边那个出家人就回头看了我一眼，说：“小居士，就是在说你呢！”因为听不懂他说话嘛！我在想说：“为什么要说我？”他说：“你念的跟大家都不一样！你唱的。”可是我非常非常地卖力气，我觉得我已经用全部的精神在唱，但是实际上打乱了人家课诵的那个规矩。 [12′41″]
后来我知道了之后，我就不能放开嗓子用那么高的音去唱。再后来我知道：“哦！要把我的声音合到那里边去唱。”结果下一次我就改了。改了之后，维那法师就没有说我了。我现在也不记得维那法师长什么样子，也不知道他是谁。在大众中只是尽情地把心投进去了，但是过分地强调自我的风格，忘记了缘一个整体的感觉。 [13′08″]