Lecture No. 0063
Global Lamrim II
Lecture No. 0063
Tape no.
2A 19:21 ~ 20:28
Date
2018/11/05 ~ 11/07
Outline: Foundation
Topic: Opening Veneration – Veneration before commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P43-L6 ~ P42-LL4
Well, let’s continue to listen to the next paragraph of the Late Master’s recording.
[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 9~10]
Great compassion, the spirit of enlightenment, is the power of aspiration [needed] to salvage all sentient beings, with the application of all sorts of skilful means and methods to help others; it is thus called Extensive Deeds. However, without proper methods, if we merely have this motivation to help others, it won't work. So the skilful means, which is wisdom, is required. In each family, the kindness of motherly love seems to be boundless. She always wishes the best for her children. This motherly love is filled with affection; yet if it falls short of proper guidance, the consequence is spoiling and pampering! The [Chinese] character (溺) “spoil” is composed of three dots representing water to the left and the word weak to the right – [meaning] to have children spoiled rotten. So the proper method for guidance is required. That is the way it should be. This proper guidance is wisdom. The same applies to Buddha’s teaching [that we are learning] now. [01′14″]
In this paragraph, [Master mentioned], “great compassion”, “the spirit of enlightenment,” and “the power of aspiration”. Take notice! Buddhas and Bodhisattvas are endowed with great compassion and the spirit of enlightenment, so here Master said, “the power of aspiration [needed] to salvage all sentient beings”. With this aspiration initiated, what is this aspiration for? It is to apply all sorts of skillful means and methods to help others. Their countless means and methods are the spontaneous emanation from their motivations to benefit others, from their spirit of enlightenment and great compassion, and Master said this is [the lineage of] Extensive Deeds. [01′57″]
However, merely having this motivation to help others without proper method, Master continued to say, “won’t work!” [02′07″]
So let’s examine ourselves. When we want to help others, would we notice, “Well, do I have the proper approach?” Would we carefully evaluate the approach, or would we just help others with a gush of enthusiasm? Nevertheless, many a times, we find that the more we want to help, the more we complicate the matter. The reasons could be that others may not appreciate our approach, the approach is not suitable for others, or we may not even have a clear picture of the whole problem. Thus, Master said, “So the skilful means…is required.” And the skilful means here refers to “wisdom”. [02′43″]
Hence, when we want to help others, we must learn wisdom as well. In order to help us understand this point, Master [gave us an example] and said, “In each family, the kindness of motherly love seems to be boundless. She always wishes the best for children.” However, affectionate love without proper guidance is not adequate; he then mentioned “spoiling”. In fact, nowadays, some people don’t feel much of their mother’s love while others claim to have too much love. In brief, how can we match proportionally this affection so as to provide the best nurture for one’s mind? Master said, “So the proper method for guidance is required.” Thus, the proper guidance, which is wisdom, is required if we aspire to cultivate compassion or benefit others. [03′39″]
We all feel that we are very familiar with motherly affection, so how should we express such affection? The affection should let them [our children] feel loved, and sometimes this affection is given unconditionally. By doing so, they [our children] would have a sense of security and develop a perception in their lives that this motherly love will never ever change. This motherly love still needs to be properly guided by wisdom, guiding on what should be done and what should be avoided. Sometimes what should be done might be something we don’t like, but there is a need to do it. Sometimes what we enjoy doing might be something unnecessary in our lives. Thus, under the guidance of wisdom, we learn self-discipline, self-respect and self-esteem, knowing what is truly beneficial for ourselves and others, and what is harmful to us and others. [04′28″]
In our lives, our parents always care for us and educate us. However, if parenting and education are not handled properly, family disharmony and conflicts would arise. Parents fight with each other, and children can also fight with their parents, resulting in a state of anxiety and contradictory. Nevertheless, in this unsettling state, all we need is to think about, “Is it possible to settle the conflict with care and love?” Thus, Master introduced us “Observe-Merits-and-Appreciate-Kindness (OMAK)”. We can have a family meeting daily or twice a week, in which family members can sit around a table or on the sofa and practice “OMAK”. For instance, we can acknowledge each family member’s contributions during the week, their spiritual advancement, and their growth in terms of virtues and self-discipline. Because, our maturity is directly related to our self-discipline; thus, regardless of how old we are, we may not be mature if our level of self-discipline is low. We are always in need of spiritual cultivation of compassion and wisdom. Hence, Master pointed out these two issues here. [05′25″]
For instance, some may strongly need others’ care and they would particularly be craving for attention. However, is it possible that they have overlooked the pursuit of wisdom? There is another scenario where we particularly expect our children to be able to distinguish what is right from what is wrong. While debating in such situations, we may be too strict or overly rational with them. Even our mode of communication skews towards lecturing and as such, care may appear to be insufficient. At this juncture, some children will react rebelliously, because they would feel, “Every time you see me, you are always lecturing me; whatever I do is wrong and you are never satisfied! I will never ever live up to your high expectations; whatever I do, you are never pleased!” Some children would strive very hard all their lives just to please either their father or mother. Although they constantly strive at it, they feel apprehensive about it at the same time. [06′13″]
Hence, both parent and children have their respective state of anxiety. But actually, it is nothing but the issue of how to appropriately strike a balance between love, rationality, and wisdom. Thus, Master skillfully brought up this point that we need both [compassion and wisdom]. Buddhas and Bodhisattvas can perfectly balance the integration of these two factors. Buddhas and Bodhisattvas not only have the pure uncontaminated great compassion and spirit of enlightenment to benefit sentient beings, they also possess the purest and most complete wisdom. When both [compassion and wisdom] are integrated perfectly together, that is the state of Buddhahood. [06′47″]
So regardless whatever stage (of learning) we are in, perhaps I have exhausted all my efforts to give my children a better education but things did not happen accordingly; or some children would also feel they have already worked very hard, and made every possible effort and hope to receive some compliments from their parents, yet it seemed that their parents are still not satisfied with what they have done. No matter what we have gone through, we have to understand and identify the point in our hearts about the care our parents have given us; this would ignite warmth and love within us and also throughout our entire life. Only by doing so, we can better communicate with others or feel that the care from our parents is always with us as we strive in life. [07′25″]
Caring and enhancement of wisdom are required. Both can be learned through our continuous study of Lamrim. I noticed many parents have been striving very hard in learning how to get along with their children; even after their children have grownup, there are still issues of how to get along with them. This issue of getting along with others is related to our various latent propensities; parents and children each have different and unique temperaments. For instance, some parents like to act promptly, while their children prefer to take their time and vice versa. No matter what, through constant learning, we are trying to expand our scope of caring for others, to be aware of the particular effort others have put in, or be considerate how others feel so as to clear up the misunderstanding between each other, subside anger, and even ease the sadness and loneliness, etc. [08′11″]
If we can continuously train ourselves to express our care for others, to become warm-hearted and continue to broaden our concern for others, coupling with the effort to enhance our wisdom, then, we can begin from warming the heart of one person in our family, and gradually expand the warmth towards people around us. [08′30″]
In this short paragraph, Master combined the great compassion and the spirit of enlightenment with wisdom in such a natural manner, and presented it in an example of a family that is familiar to us, to illustrate the point that compassion and wisdom are what we truly need in life. If Master had not provided such a familiar example for us to analyze and contemplate closely, we would feel that compassion and wisdom are too farfetched and sublime, and they are the good qualities that only Buddhas and Bodhisattvas are endowed with. [09′00″]
Though the paragraph may be short, the underlying philosophy is quite profound, and actually, there are many aspects that we can examine and apply in our daily life, like the undertaking of respecting and caring for the seniors, and education, etc. In brief, Master used only a short paragraph to express a very profound and far-reaching view, a perception towards our human education, or his instructions to us as a whole. [09′28″]
【全球广论 II 讲次: 0063】
讲次 0063
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 19:21 ~ 20:28
日期 2018/11/05 ~ 11/07
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-L6 ~ P42-LL4 ( 2016 南普陀版：第1册 P43-L6 ~ P42-LL4 )
手抄段落 大悲，菩提心就是……佛法也是如此。
好！接着再听下一段。
大悲、菩提心，就是发救一切众生心这个愿力，然后在这个方面用种种方式、种种方便去帮助别人，所以称为广行。但是你单单发了这个心要去救别人，如果说没有正确的方法的话，不行！所以一定要有正确的方法，那么就是智慧。就像我们普通世间来说，每一个家庭当中母亲都是无限地慈悲，她总是希望自己的子女最好。但是这个母亲，爱心是够了，教导的方式不足，结果呢，溺爱，溺爱！这个“溺”爱，三点水一个弱，强弱的弱。宠爱反而把那个子女弄坏了，所以一定还要正确的指导，这样。那么这个正确的指导是所谓智慧，我们现在佛法也是如此。 [01′14″]
在这一段里边，出现了“大悲”、“菩提心”、“愿力”。注意！大悲、菩提心都是佛菩萨具有的，所以这里边说：“发救一切众生心的这个愿力”。然后发了之后，这个心是做什么呢？就是由种种的方式、种种的方便去帮忙别人。他的方法和方式是无量无边的，但是都从一个利益他人的角度，从菩提心、大悲心这个角度任运地流淌出来的，师父说这是广行。 [01′57″]
但是我们单单发了这个心要去救别人的话，没有正确的方法，师父接着说：“不行！” [02′07″]
那么观察一下我们自己：当我们现起了一个想要帮忙别人的心的时候，会不会很留心：欸，我有没有正确的方法？我们会不会在方法上仔细地推敲一下，还是一股热情就去帮忙别人了？但有的时候可能是越帮越忙，因为自己的方式可能是别人不喜欢的，或者不适合别人的，甚至是自己也没有搞清楚的。所以师父说：“一定要有正确的方法。”那么正确的方法，师父说：“就是智慧。” [02′43″]
所以当我们生起了想要利他的愿望的时候，一定要同时学习智慧。为了让我们了解这一点，师父说：“在一个家庭之中，母亲对我们的关爱都是无限地慈悲，希望自己的子女最好。”但是如果爱心够了，教导方式不足的话，提到了“溺爱”。其实现在有一些人感觉到好像妈妈没那么爱我；有些人是说：爱太多了。总之，这个爱心到底怎么样去搭配，才是对一个人心灵最好的灌溉？师父说：“一定还有正确的指导。”那么对我们想要生起慈悲心，或者利益他人来说，这个正确的指导就是智慧。 [03′39″]
我们都觉得自己很熟悉母亲的爱，那么如何去表达关爱？这个关爱得让他体会到爱，而且有的时候可能是无条件的爱。因为这样的话，他才会有安全感，才会在生命中建立了一个对他永远不会变心的这样一个母亲的慈爱。那么这个母亲的慈爱还要智慧的引导，就是何者应做、何者不应做。有的时候应做的事可能是自己不高兴，但是必须做；有的时候自己喜欢做的事，可能你的生命并不需要。所以我们在智慧的指导下，学会自律、自尊，要去知道何者对自己、对他人真正地有利，何者对自己和对他人是有害处的。 [04′28″]
父母亲在我们的生命中，一直关爱我们、又教育我们，这两者有的时候弄不好就会导致家庭战争——爸爸妈妈吵架、孩子也会跟父母吵架，陷入一个很焦灼的矛盾之中。但是在这个焦灼的矛盾之中，只要想一想是不是用关爱可以融化？所以师父就介绍了观功念恩。我们可以每天或者一周两次一个家庭会议，在家庭会议大家都聚在一个桌子前，或者坐在沙发上，然后大家可以观功念恩。比如说可以表彰一下这一周每个人对家庭的贡献、心灵的成长，还有每个人美德的成长、自律性的成长。因为一个人的成熟跟他的自律有直接关系，不管多大，如果自律性不高的话，似乎还没有成熟。我们是永远需要慈悲和智慧对我们心灵的灌溉的，所以师父在这里边揭示了这两个问题。 [05′25″]
比如有的人特别特别希望得到别人的关爱，在心里就特别特别想要关爱，但是是否会忽略对智慧的追求？还有一种情况，我们会特别特别希望小孩可以明辨取舍，在明辨取舍的时候，可能我们就教导得过分严厉，或者完全是理性，甚至是教训的观点比较普遍，就显得关爱不足。这个时候可能有一些小孩就会逆反，因为他会觉得：见到你就教训我，我做什么都是不对的，你都不满意！你都一直让我做到一个很高的标准，我做什么你都不开心！还有的小孩会变成一辈子努力就想要得到父亲或母亲的欢喜，他一直为此努力，也一直为此不安。 [06′13″]
所以父母那一方面，还有子女这方面，各自有各自的焦灼，但是无非是关爱和理性、智慧的调配，所以师父在这里边巧妙地提出了这个问题——我们是这两者都需要的。把这两者最完美地融合在一起的就是佛菩萨，他们既有利益众生、饶益众生纯洁无染的大悲心、菩提心，又有着最净洁的、最彻底的智慧。这两者达到究竟的完美结合，就是佛陀！ [06′47″]
所以不管我们现在在一个什么样的次第：或者我费尽心机想让小孩教育得很好，可能事与愿违；或者有些小孩他会觉得我费尽心机努力，希望得到父母的赞赏，但是还是好像对我不满意。不管我们在怎样的过程之中，我们都必须去理解，在内心里找到父母亲对我们关爱的那个点，借以温暖自己，也温暖整个的人生。因为这样的话，我们才会在跟他人沟通啊，或者在这一生的努力之中，一直都感觉到父母的关爱是伴随着自己的。 [07′25″]
既要关爱，又要智慧的提升，这两者在学《广论》中，我们会不停地学习。我看到很多父母亲非常辛苦地学习，他们要学习怎么样跟小孩相处，甚至小孩很大了还是有相处问题。这个相处问题就涉及到内心的种种习气，有的时候父母的风格和孩子的风格是不一样的，比如父母是很快的，小孩是很慢的；有的是反之。不管怎样，大家都透过学习不停地扩大自己关爱对方的角度，看到对方很努力的那一点，或者理解对方的感受，借以息灭彼此的误会、瞋心，乃至悲伤、孤独感等等。 [08′11″]
如果我们能够不停地在内心中努力地去关爱他人，提升自己心灵的温度、关爱他人的广度，而且在关爱他人的智慧上也努力地提升，这样的话，从家庭开始，慢慢地温暖一个人，然后慢慢地温暖周围的人。 [08′30″]
在这一小段里，师父非常自然地把大悲心、菩提心和智慧融合在一起，然后举一个在家庭里边的例子，让我们感觉到实际上这都是我们生命所需要的，就是——慈悲和智慧。因为如果没有这样的一个例子，让我们靠近去观察和思考的话，我们会觉得慈悲和智慧是很高远的，是佛菩萨才具有的功德。 [09′00″]
师父的这一小段蕴涵的哲理还是满深刻的，这里边可操作面也是比比皆是。比如说敬老事业呀、教育事业呀等等，在这一小段可以去钻研很多很多。总之，师父用一小段，表述一个非常深邃的、非常深远的，对我们人类教育体系的一个看法、一个见解，或者他的教诲。 [09′28″]