Lecture No. 0064
Global Lamrim II
Lecture No. 0064
Tape no.
2A 20:28 ~ 21:29
Date
2018/11/08 ~ 11/11
Outline: Foundation
Topic: Prologue – Veneration at the beginning of commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P43-LL3 ~ P44-L3
Let’s listen to one more paragraph.
[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 10]
The aforementioned “emanate” does not mean wandering with nothing better to do – this is not the case! Thus, the quote from the Sutra states, “Bodhisattva is like the moon, emanating cool moonlight in the boundless space.” Bodhisattvas have limitless wisdom light. Why is [the light] described as [that of] the moon? The sun shines on the body, [but its] heat might be somewhat unbearable to people! The moon is bright but provides the feeling of coolness. [Bodhisattvas] are different from sravakas who stay in their meditation. [Bodhisattvas] are endowed with skillful means and various methods. Therefore, [Bodhisattvas] tour the worlds, so [they] emanate through boundless space, aided by wisdom. Thus, even though they engage in various Dharma Works, the works are not tainted. This is the meaning of “emanate” explained from the perspective of cultivating living beings. [01′05″]
Previously, while [I was facilitating] the Lamrim class, we would sometimes listen to Master’s recording repeatedly. [Even for a short paragraph,] sometimes we would listen to it for 7 to 8 times, or even up to 12, 14, or 17 times, etc. Thus, if you all find [any part] which is not clear to you, you can listen to Master’s recording one more time, for while during this course [of Global Lamrim II] it may only be permissible for me to play it once. [01′30″]
While listening to one short paragraph of Master’s recording repeatedly, we always notice that some classmates would miss Master’s intended point. [For instance,] one of them listened very attentively. [However,] after the first round of listening, I asked him, “Have you gotten the meaning that [Master tried to point out] in this paragraph?” He replied, “Eh? I haven’t!” He missed it. And then, [we] played it again for him to listen, and he missed it again. The highest record was that one classmate listened to the same passage repeatedly for up to 12 times, but he would miss the same part every time. [I] just didn’t know why he couldn’t catch that part. Later, [I] specifically pointed it out to him and told him, “It is this passage. You have to comprehend this passage that you’ve just missed out and get the point!” At the end, that same classmate listened repeatedly for 17 times [over the same passage] before he finally got it. Afterward, he sighed, saying, “Ah! Karmic obstacle. This is karmic debt! Why would I miss it every time I replayed it?” This is a question that is very very worth our further thoughts and reflection. [02′21″]
In [the verse] “they emanate in innumerable Buddha-realms.”, Master put great effort to emphasize the word “emanate”. He said, the word “’emanate’ does not mean wandering with nothing better to do”. This “emanate” is totally different [from what we understand] in this mundane world. The word “emanate” means “joyful handling (literally - playful dancing)” in Tibetan. Master then quoted this verse: “Bodhisattva is like the moon, emanating cool moonlight in the boundless space.” The [quote] herein brings out the [concept of] wisdom, in which wisdom is like the moon beaming on us and embraces us with the feeling of refreshing coolness. Upon listening up to this point, we can first reflect on the word “emanate”. Would [we] relate it to [our] childhood game? Children are most devoted to games. Give a child any interesting thing to play with, and if it’s a tearful child, the child would forget about crying right away. Even with tears rolling down the cheeks, he/she would start to happily play with it. This is in regards to playing. [03′17″]
Speaking of games, [we] have to associate [the word] with “enjoying and taking pleasure in [the very exact thing/activity].” [In the same manner,] when Buddhas and Bodhisattvas guide sentient beings, they are also in a wonderful journey, playful dancing/handling to “excel from joy to exalted joy”. When Bodhisattvas manifest themselves into boundless physical forms in innumerable realms and apply various expedient means to benefit sentient beings, they enjoy and take pleasure in it. They enjoy these greatly, they [experience] great delight, so much so that [the more they engage in benefitting sentient beings], their joy [grows] to become greater and greater. [03′44″]
In comparison, while we undertake a responsibility with a title bestowed on us that involves lots of issues related to monastics, Dharma Works, and various tasks etc. will [we] feel the more responsibilities we undertake, the more joyous we become? If [we find] ourselves to be more and more afflicted [with shouldering more responsibilities], then that is definitely not what Master would like [us to be]. Hence, while [assuming every responsibility and] handling every assigned task, [we] should consider, “Is it I (myself) that am undertaking and doing the task? Or is it the aspiration of Master, the blessings from Buddhas and Bodhisattvas, and the collective virtuous roots of sentient beings that have made this task happen? [If so,] I am here to merely accumulate merits. Such a wonderful opportunity for me, I could, therefore, practice my aspiration and train my upholding of precepts. Thus, [I] need to [appreciate and] be grateful to all participants who engage in this great Dharma undertaking of blissfulness and wisdom. [04′41″]
If [we could] constantly be aware of maintaining [our] mindfulness, we would recognize that, whatever it appears, even though the problems might look like coming from the arising condition, in reality, [all these] are due to the questionable way our minds posit against the circumstances and the outside world. While we feel irritated, it may not necessarily be the fault of the arising condition [that has disappointed us]. There may be another consideration: Things do happen like that. However, does it necessarily bring about affliction, making [us] feel dejected and depressed? Does it cause anxiety inevitably? Or would it readily [make us] feel a sense of loneliness? Or does it generate hatred and aversion undoubtedly? [05′18″]
While taking on responsibilities, we would recognize our attachment, for we would notice that we care way too much about fulfilling the task successfully. Thus, while overly attached to make the task successful, [we would] hold on to the thought: “Ah! By the day it is successfully done, perhaps I would be very happy!” If this is the case, very likely, you would overlook those brilliant and unforgettable occurrences along the way. [Why?] Because we have our eyes set [only] on the end result - to be successful. If so, as a matter of fact, then we can no longer live in each present moment, [we may] even rush through every day in hurry, [living our lives] restlessly and impetuously. [05′52″]
Take the aspiration [we] make every day prior to the Lamrim discussion for example. If aspiration is done hastily without truly realizing and absorbing its [inherent] meaning, then, over time, making aspirations would become a [superficial] formality which won’t be registered in [our] minds. Further down the road, it will be dreadful if we become someone who is only glib and seceding in [Buddha Dharma], being very knowledgeable but not able to absorb what we have learned to train the mind. As a consequence, we spend years after years only to find [ourselves] cowering from learning Buddha’s teaching. [If it happens,] that must be due to the erroneous method in our practice and our mindset. For the lineage Masters didn’t [set such example for us to follow]. [06′21″]
Whether taking on various tasks in the Dharma Works, or venerables assuming responsibilities within the monastery, for example, all the monastics that are progressively studying the Five Great Treatises, they all have to learn Tibetan and memorize the contents of their textbooks. This is because without memorizing the textbooks, they would not be able to engage in debate. During the debate, everyone is required to participate, for instance, one is assigned with 15 minutes and your debate is expected to be unceasingly eloquent. Besides, [since] the setting is real-time without a designated script to follow, and the debating partners are determined by [random] name drawing, you have no way of knowing who your debating partner might be. In fact, you are not certain about the amount of books that your partner has read. Therefore, the skirmish on the debating forum is very refreshing and [utterly] exciting for everyone! If one is not skillful at adjusting his own mindset but allow this [debate] to become a type of stress, with a sense of anxiety, then the whole process of studying [and the debating training] will become very exhausting. Nevertheless, if we attend the debating forum with much expectation that the other party [could challenge us] with brilliant and [well-grounded] reasoning; even when we have our premises ready, [but] with [our] sincere supplication to Buddhas and Bodhisattvas, at that given moment, [we may] feel the blessings from Buddhas and Bodhisattvas ---- we will [experience] multitudes of understanding over the same passage, or even have more in-depth understanding as if all of a sudden, our reasoning and perception become like fireworks, dazzling, splendid and spectacular. When you experience this understanding/reasoning, you would then know you are illuminated by it, and you would be very delighted to encounter such reasoning. [07′36″]
However, if we keep considering the gains and losses, focusing heavily on the success and failure all the time, then we can’t fully sense the blessings from Buddhas and Bodhisattvas. At that given moment, we are not able to fully engage in our own debate, the fusion of mind and body can’t come about and we aren’t devoted wholeheartedly in the debate ---- [It is a state in which] ourselves would be [so fully engaged] that it seems the entire universe is just me and the debater across from me. Even till the very end, that debating opponent seem to be like the other voice debating in my mind. Therefore, to a certain degree, the [physical] debate may become pretty intense, yet it is a peaceful, very extensive and extremely focused type of debate. [08′07″]
[Therefore,] once we continuously enjoy it and feel every debating session is a blessing which helps further pacify our affliction, then the entire practising process would be filled with expectations and discoveries. Consequently, you can’t help but love this process passionately and expect to meet a more challenging debating opponent, so much so that you would expect the opponent is capable to defeat you or even to the point of overwhelming triumph. Because only then will I think hard, trying every possible means to be well prepared next time. If I am not able to revive it (the debate) on my own, I must seek help from Buddhas and Bodhisattvas, just as Venerable Atisha did during his debate: he would pray to Tara, and then return to his debate more eloquently and sharply. [08′45″]
【全球广论 II 讲次: 0064】
讲次 0064
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 20:28 ~ 21:29
日期 2018/11/08 ~ 11/11
广论段落 P1-L5 是无等师最胜子……礼阿逸多及妙音
手抄页/行 第1册 P43-LL3 ~ P44-L3 ( 2016 南普陀版：第1册 P43-LL3 ~ P44-L4 )
手抄段落 前面上说“游戏”……就教化众生的意思来说。
我们下面再来听一段。
前面上说“游戏”，这个地方游戏不是我们现在的没有什么事情玩玩，这个不是！所以这个经论上面告诉我们的“菩萨清凉月，游于毕竟空”，他这个菩萨有无边的智慧的光明，为什么叫像月亮一样呢？这个太阳晒在身上，唉呀，让人家热得有点受不了！这个月亮啊光明，照在身上就给人家有个清凉之感。他不是像声闻一样地停止在那里不动的，而他是有种种方便，种种方便游化这个世间，所以叫“游于毕竟空”，以智慧扶持，所以尽管他有种种事业，是不受染污，这个游戏是这个意思，就是教化众生的意思来说。 [01′05″]
以前在广论班的时候，有的时候听一小段，我们会重复地听师父的带子，有的时候会听七、八遍，有的时候还听过十二遍、十四遍、十七遍等等。所以如果你们觉得没有听明白，可以把师父的带子再重听一遍，因为我在讲的时候可能只有放一遍。 [01′30″]
在反覆重听师父的一小段的时候，我们总是发现：有一些同学会落掉师父要讲的意思。还有的，他非常认真地听，听一遍，我说：“这段有这个意思，有听到吗？”他说：“欸？没有哦！”他落掉了。然后重复一遍再给他听，又落掉了。最高纪录是有一个同学重复听了十二遍，他都会落掉同一个部分，到那个部分不知道为什么就没有听到。后来又特别指出，说：“这一段，你要把刚才落掉的这一小段把它听出来！”结果我说听了十七遍就是那个同学，他把它听了十七遍，然后终于听到了。后来他自己就慨叹，说：”啊，业障啊，业障！为什么我总是在每听一遍的时候就落掉这个部分呢？”这是一个非常非常值得思考的问题。 [02′21″]
在“现化游戏无量土”，师父着重解释了“游戏”。师父说：游戏不是我们现在没有什么事情啊到处玩，这个是区别于世间的。这个“游戏”，在藏文里是“戏舞”的意思。师父就讲了这个偈子，说：“菩萨清凉月，游于毕竟空。”这里边就提到了智慧，智慧像月亮一样照在身上，给大家有清凉之感。听到这里的时候我们可以反思一下，首先“游戏”，会不会想到小时候的游戏？游戏是孩子们最投入的，如果一个小孩哭了，给他一个好玩的东西，他马上就会忘记，然后甚至脸上还挂着泪珠，就开始欢天喜地的游戏了。这是那个游戏。 [03′17″]
谈到游戏，就一定要提到“乐在其中”，所以佛菩萨度众生戏舞的时候，他也是一个“从乐趣胜乐”的美妙的旅程。菩萨在无边的世界化现无穷无尽的身体，用种种方便利乐有情的时候，他自心是乐在其中、是很欢喜的，甚至欢喜越来越增广、越来越增广。 [03′44″]
那么对比我们来说，当我们承担一个事业，有一个名头挂在我们头上，要涉及到很多问题——僧团、法人事业呀等等，涉及到方方面面的事情，那能感觉到承担这些事情的时候越来越快乐吗？如果自己越来越热恼的话，那肯定不是师父所欢喜的。所以在承担每一件事情的时候，就要考虑：是我自己在承担吗？还是师父的愿力、佛菩萨的愿力、众生的善根力，令这件事显现，而我只是在其中集聚资粮，给我这样一个美妙的机会，让我能够练习我的发心、练习自己的持戒？所以要感谢一切参与到这个福德和智慧伟大事业中所有的人。 [04′41″]
如果常常念兹在兹都不失去正念的话，我们会知道所显现的一切、好像从境那方面出现问题的一切，实际上都是自心对这个境界的安立出了问题。当我们感到热恼的时候，不是一定在境界上出了什么不顺心的事情。可能还有一种考虑是：事情是那样的，但是一定会产生热恼、一定会产生苦闷吗？一定会产生焦灼吗？或者一定会产生孤独感吗？或者一定会产生瞋心吗？ [05′18″]
在承担事情的时候，我们会发现自己的执着，因为特别特别在意、特别特别想办成这件事情，所以当过分地执着这件事的成功，总是想：“啊！等到它成功的那一天，我可能就开心了！”这样的话，可能你就会忽略成办它的过程中所出现的那些很绚丽的、最难忘的事情，因为我们一直盯著成功。这样的话，其实我们就没法活在当下，甚至每一天都过得匆匆忙忙，甚至是非常浮躁的。 [05′52″]
比如说发心，每天《广论》研讨之前都有一个发心，如果匆匆忙忙地发心，而且对发心没解其味，久了之后它就变成一种形式，变成不入心的；再久了之后呢，就唯恐自己成为教油子。因为知道了很多道理，可是却没有拿它来修心，修了很多年之后，反倒对佛法退心了。这一定是自己的修持方法、用心方式有问题，因为上师们并不如是。 [06′21″]
在承担很多法人事业，或者法师们在僧团里承担，比如说在五大论进程中所有的法师们，他们要学藏文、然后必须背书，因为不背书上辩论场就没得辩。在辩论的时候，大家都要上场，比如说给你十五分钟时间，你的辩论必须要滔滔不绝。而且对方是没有套好招的，就是抽签决定，你遇到谁也不知道，他看了多少书其实你也不甚了解。所以在辩论场上的遭遇战，对每个人来说都是很新奇也很刺激的！如果不善于调解内心，都把它变成是一种压力、一种焦灼的话，那学习经论的过程中就会变得很累。但是如果我们上辩论场的时候，很期待对方出现精彩的理路，或者自己虽然想好了一个思路，因为认真地祈求佛菩萨，在那一刻，感受到佛菩萨的加持的时候，对于同样的一段文义，我们会有很多重的理解，甚至更深入的理解，突然产生像火花般飞跃的、灿烂的思路。当这种思路产生的时候，你知道它照亮了自己，你知道很欣喜地会遇了这个思路。 [07′36″]
但是如果我们一直沉甸甸地考虑成败，一直计较著成败的话，我们就不能全心地领会到佛菩萨的加持。在那一刻，我们和自己的辩论并不能合而为一、全身心地投入到自己的辩论——整个宇宙就只有我和对面那个跟我辩论的人，甚至到最后，就好像我自心里的两个声音在彼此辩论一样。所以那可能在某种程度很激烈，但它是一个宁静的、非常广阔的、非常非常专注的一种辩论。 [08′07″]
一旦我们不停地去乐在其中，感觉每一场辩论都是一场加持，又让我清凉了一些热恼。这样的话，整个学修的过程，就是充满期待、充满发现的。然后你会不由自主地热爱这个过程，期待在辩论场上遭遇到更强悍的对手，甚至强悍到他足以把我打败、甚至打败得落花流水，这样我回去才会去想，才能够起死回生。如果自己无法起死回生，我必须求教于佛菩萨，就像阿底峡尊者在辩论的过程中，他会回去祈求度母，祈求完之后，去辩论就会很厉害。 [08′45″]