Lecture No. 0021
Global Lamrim II
Lecture No. 0021
Tape no.
1B 10:22 ~ 11:23
Date
2018/06/11-06/13
Outline: Foundation
Topic: Learning to set the (right) motivation
Vol. 1 of Master’s discourse handbook P22-L2 ~ P22-L9
We have just discussed the previous paragraph, coming to this paragraph, I’m wondering whether any discussion group would have spent the entire session discussing what the “entrance” means? And then everyone becomes confused and said, “This is the entrance; that is the entrance!” In fact, what Master conveyed to us is a way to study Buddhism. Studying Buddhism and studying the worldly knowledge is slightly different. Even though you understand the literal meaning of the text, you should not consider yourself as truly understanding it because you have to look inward at your heart, putting in effort on your mental and physical actions. Hence, Buddhism is a type of cultivation, a mere word of “understanding” cannot be used to represent the entire process [of studying Buddhism]. [00′39″]
During the discussion, very often we get ourselves entangled in issues that seem to have nothing to do with our mental stream, and everyone gets stuck there, continuing to argue and debate, unable to find a way out, causing the Lamrim class to be in a heated discussion. After the class, everyone returns home with question marks in their mind. However, is this situation improper? After all, we are arguing about where the entrance to Buddhism is, where the entrance for applying the practice is, right? We are not fighting about [any personal secular attachment of] fame or advantage, or any other entrances. Thus, compared to that, this [arguing about the entrance to Buddhism] is relatively better. As we debate, the path [to the entrance] will gradually be found - finding a way out! [01′16″]
How can we find the way out? As stated by Master: “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” [p. introduction-17], after the guidance, take notice! “you realize your faults”, and then, the next step Master pointed out: “generate the mentality to reject them, our faults”. Before thinking about rejecting the fault, we must have already realized that the fault can harm ourselves. “In addition, next step, we also need to recognize what is the proper understanding, and then apply it [to remove the faults] accordingly. Only then [are we] able to transform.” To be transformed is to shift from the feeling of suffering to the feeling of happiness – that is, your feeling has been changed.
Well! Speaking of feeling, let’s continue to listen on! [02′08″]
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-20]
The [second issue to consider is] your feeling. [I am] sorry to say that I feel it is still [governed by our] usual habit due to lack of understanding. Conventionally speaking, what is the latent propensity of scholars? They talk with great reasoning while their actual actions are a good-for-nothing, just like those of any unwise man or woman. In fact, we are all like that. Everyone calls out for democracy or something else. When we see faults in others, the voice is loud and clear. However, when it comes to one’s turn to apply it, oddly the same [faults] apply! Now we are studying Buddha’s teaching and the first threshold - reflect on it! What does [this threshold] tell us? Never take for granted that we’ve understood the teaching. In order to truly benefit from [the teachings], we should [diligently strive] to continue to further our study of Lamrim. We should not think, well, [I want] to learn everything, in the case of simply learning to chant Buddha’s name or practice Zen meditation. Honestly, learning these two is still not sufficient. I will go into this concept later and it will be covered [at that time.] [03′12″]
With regard to feeling, Master said, “it is still [governed by our] usual habit due to lack of understanding.” The phrase “lack of understanding” refers to what should be understood? It is to understand our feeling, right! So have we recognized that the feeling is actually our habitual reaction? For instance, I often like to complain, but do I recognize this is a sense of suffering? When we are pouring out frustrations and sharing with our friends or family members, does it make us feel the suffering is minimizing? This sense of reduced suffering is achieved through pouring out [frustrations]. Thus, is this part of the usual habitual tendency? Take heed! When suffering arises, are we following the guidance of virtuous teachers and immediately recognizing: “Ah! This is the beginning of suffering.” [04′12″]
Before sensing the emergence of suffering, is there something else occurring prior to it? It is our perception - the persistence of our self-centeredness, our perception towards the matter, perceiving it as harming myself, or that this matter is totally worthless, then suffering arises. We habitually see the occurrence of certain matter as the source of suffering, hence when this matter occurs, suffering will follow. Once we consider the occurrence of a matter may bring awareness to my life, a reminder or even a big present for me. But when I still don’t know how to accept it, we will observe and analyze the different value that this matter can bring to my life. It allows me to notice: am I missing anything? By going through this experience, I should gain more knowledge, gain more patience, and be more open-minded. Is this seemingly worthless matter bringing along many secrets that I am unaware of, waiting for me to realize, waiting for me to experience another set of feeling? [05′21″]
Here, Master mentioned the term “scholars”, pay attention! When Master gave us teachings, they are all integrated with his inner self. Take heed! The term “scholars”, please don’t consider it as the worldly scholars, we should pay attention to that “scholar” in our heart. What is its definition? One who speaks eloquently but unable to actually practise what is said – the sign of self-centeredness. One is capable of talking about it, yet unable to carry out anything properly. After many years of studying Lamrim, one should have a strong feeling towards this aspect! Is that right for those senior members? That is, very familiar with certain paragraphs, however, one is still having difficulties to apply the intent of this paragraph to one’s mental stream. Thus, this is the purpose for us to start another round of Lamrim study now! [06′03″]
One may consider: spending 20 years to study one text! Yes, but after studying it for 20 years, have we understood its literal meaning? After understanding the literal meaning, have we internalise the teaching? Do we know what is to be rectified and what is to be established? Upon knowing both, have we achieved the intended rectification and establishment? Have we totally transformed our feelings? The biggest question is: have we resolved the issue of cyclic existence? Are we able to be reborn in the fortunate realms next life? Have we established the very first step to the path? With these questions, will everyone be panic, feeling that you have not achieved anything at all? But we have studied Lamrim for several rounds, we did establish proper perceptions toward many matters – the correct views are still there. For instance, the most common one is no killing, the concept in five precepts, eight precepts, and Bodhisattva vows. There are way too many proper perceptions towards self and others, consisting optimistic meaning, that we have learned through Lamrim and Master’s commentary. This is such a remarkable matter – very noticeable, so please rejoice well! [07′01″]
What exactly is Master trying to convey here? It is the attitude of “when seeing faults in others, the voice gets loud and clear. However, when it comes to one’s turn to apply it, oddly the same [faults] apply!” Take notice! Next statement is very important. “Now we are studying Buddha’s teaching and the first threshold – reflect on it!” What is the first threshold? It is talking about great reasoning one has, yet in practice, one can’t truly carry it out. Is this right? Thus, there is a saying, “What a three-year-old child knows, yet even an eighty-year greybeard cannot preside it”. Master said, “What does [this threshold] tell us? Never take for granted that we’ve understood the teaching”. Pay attention to this next statement. “In order to truly benefit from [the teachings]”, what benefit does it refer to? Of course one should truly obtain such benefit. May I ask what is the benefit? Studying Buddhism can attain what benefit? What is it? Do you have an answer for it? To attain happiness! To avoid suffering, [right!] [08′07″]
To eradicate suffering and attain happiness; pay attention to the word “eradicate”! Take a bus ride for example. You are sitting in a vehicle, and were told: “Please get out of that vehicle!” It takes a little effort to stand up and leave your seat, right? What about [if you are in] a car that races at high speed? If you plan to get off you will have to jump out from the car, it’s quite dangerous and takes even greater strength [to jump off]. If we are about to fly into space, it is also known as taking off! To take off from the earth, how much effort will it take for you to surpass the gravity from the earth, and how much fuel will it take? We are used to such gravity, and we are used to soaking up in the self-centered feeling, self-centered opinion, and self-centered bitter taste of suffering. This is sort of a tendency and a type of gravity too. Hence, in order to be away from such gravity, one has to exert great effort. So, how to obtain such effort? Since it is against one’s tendency, how can one exert counter force to eradicate such suffering? Thus, speaking of “eradicating” as in eradicating suffering, it must require taking efforts as well as a sense of direction [or goal]. [09′14″]
Just now, I was explaining the benefit [of studying Buddhism] is to eradicate suffering and attain happiness. Master said, “In order to truly benefit from [the teachings], we should [diligently strive] to continue to further our study of Lamrim.” Have you heard it? It is not about hearing a little bit of the teaching and then one considers as understood, and then hurriedly jumping into action. Thus, resulting in disappointment after toiling away, and one becomes very confused. To earnestly study well “we should [diligently strive] to continue to further the study”. It requires patience and so don’t be in a hurry! Earnestly understand the perceptions, sequential orders, and quantitative measurement required to eradicate suffering and attain happiness, and at the same time, as we learn, apply the teachings to analyze our mental stream. [09′52″]
Let me ask you all a question. Did Master show the essence of his point of view?Those who claimed that they have “understood” the literal meaning, will they stop their learning? Will they be able to achieve the purpose of extensive study? Very well! Now let me ask those who have learnt the Five Great Treatise. After completing one round of Five Great Treatise study, do you all understand it? The Five Great Treatise is extensive enough, have you understood it? Everyone is shaking their heads. While in the class, will you not have the feeling of “I got it”? No. During the debating session? You defeated your opponent, casusing them to become speechless, and you still don’t get it? Everyone is answering not getting it. Up to this point, when everyone is asked, probably no one would claim, “I have understood”. [10′36″]
Have you understood this paragraph? This paragraph is also not understood. Then, do you understand my questions? One should acknowledge what one truly understands; however, with regard to studying Buddhism, one should not readily claim that they have “understood” and stop learning further. Knowing how to get on the vehicle, how to get off the vehicle, all these you know! You cannot listen to “don’t understand” and very well apply it to everything - “ok, I don’t understand anything”. This is overdoing it! [10′58″]
Take heed! To summarize these few days of lesson, Master reminded us to pay specific attention to the purpose of studying Buddhism. The purpose is very clear, like in archery. Where is your target? Eradicate suffering and attain happiness. This is our purpose of studying Buddhism. To eradicate suffering and attain happiness, one must do away with ignorance. Ignorance is the lack of proper view towards a given matter. So, may I ask, what is the proper view we should have towards learning Buddha’s teaching? One should not casually glance over the text and consider it as you have understood it. We must follow the guidance from virtuous teachers to recognize this “me” in our mental streams – which includes all related perceptions and emotions. Actually, these are exactly what should be rectified. By recognizing our mistakes and flaws [within our mental stream], we then will be able to avoid the mistakes. Once such mistakes are removed, thus our sufferings are eradicated. The mistake is in conjunction with suffering and transgression. The so-called “transgression” is engaging in misdeeds that will bring harm to oneself and others. [11′58″]
Thus, studying Buddhism should not be hasty; one has to be patient and calm, to slow down our pace. Why do we need to slow down? Because we can only see our inner self if we slow down! When in such hastiness, one can’t even see what is ahead and [may] bump into a tree without any precaution, so how could it be possible for us to notice the issue of our minds? Thus, Master purposefully mentioned, “let’s pause for a moment now and, as a reminder” [p. introduction-16] [12′28″]
Thus, this entire paragraph tells us an approach to study Lamrim, that is, to listen and study extensively. Hence, having studied and listened repeatedly for 20 years, have we listened and studied extensively? Now many classmates have begun the study of the Five Great Treatise of the Debating System: Pointing the Way to Reasoning – Compendium of Debates. While studying Pointing the Way to Reasoning – Compendium of Debates, naturally, we would encounter a terminology that is known as “cognitive capacity”. Cognitive-capacity, as we all know, is when the mind is facing the arising condition, as long as the condition exists, it can be comprehended by the mind. In fact, only Buddha has obtained such cognitive capability, because [he has obtained omniscience] and he truly understands all existences with the most accurate insight. So, for us, do we understand our minds? Do our minds exist? [Of course] they exist! Master Bodhidharma* said, “Where is your mind?” “I am not able to find it.” If one can’t find it, does it exist? Since one can’t find it, does it mean it doesn’t exist? You are unable to see air either, yet does it exist? [13′16″]
[*Master Bodhidharma was a Buddhist monk of India. He lived during the 5th or 6th century, and is traditionally credited as the transmitter of China Zen Buddhism and regarded as the first Chinese Zen Patriarch.]
In regard to existence, it is not the cognitive-capacity of our minds [at our level], although it is our mind encountering the environment, yet we don’t understand it. Hence, we have to follow Buddha who has already attained the comprehension and thoroughly recognized the law of the universe, including the teaching of Buddha’s guidance of how the mind works, so we learn from Buddha’s teaching. What is most fortunate for us is Master’s line by line explanation, as well as the classmates in the Lamrim class, we are all here for the same purpose to discuss the teaching every day. To discuss is to train the ability of contemplation and analysis. You are on one side, I am on another side, we discuss together. Although sometimes it seems better not to have the discussion because more discussions lead to more confusion, and the issue gets more complex, more and more implication appears. However, after all, such process has helped us to open up the path of contemplation and analysis, and we begin to reflect on it! This is a very very wonderful thing. We start to contemplate and analyse, analysing the issues in our lives, wanting to ask “why”. [14′04″]
What Master had revealed, actually, can also be viewed as the process of study- contemplation-meditation, yet Master did not mention these three words [directly here]. [14′12″]
Have I made it clear? Do you all understand? Is there anyone going to say yes I understand? If you don’t understand should I repeat it all over again in this class? Or, should we rewind what was said again? If your answer is no, I don’t get it, then I will continue the teaching on and on, no recess for this class! Let’s see what you can do about that? [14′37″]
【全球广论 II 讲次: 0021】
讲次 0021
科判 道前基础
主题 学习动机安立
音档 1B 10:22 ~ 11:23
日期 2018/06/11-06/13
手抄页/行 1册 P22-L2 ~ P22-L9 ( 2016 南普陀版：第1册 P22-L1 ~ P22-L9 )
手抄段落 然后呢，你的感受……这个以后再说
我们刚才谈了一下前面一段，研讨到这一段，不知道有的研讨小组会不会整节课都在讨论“门”是什么？然后大家陷落一团，每个人都在说：“门是这个、门是那个！”实际上师父在这里揭示一种学佛的方式。学佛的方式跟学世间的稍稍有不同，就是你文字上懂了之后，你不能认为你真的懂了，因为要向心上去看、要在身心上做功夫，要改变身心的。所以它是一种修炼，它不是用一个“懂”字就能够代表所有的过程。[00’39”]
在研讨的时候，我们常常会纠结一些好像跟身心无关的问题，然后所有的人都卡在那里、所有的人都诤论不休，找不到出口，所以广论班里就吵成一团。吵完之后，出去每个人的心里都是问号，就这样回家了。但是这样会不会很错误呢？毕竟我们在吵佛法的门在哪里、修行的门在哪里，对不对？不是在吵什么其他的名闻利养啊、什么其他的门，所以相对于那些还是比较好的。诤论、诤论之后慢慢就寻到路径，找到出路了！[01’16”]
怎样找到出路呢？师父在这里边说：“我们在无明中，我们的概念、我们的执着──我、我、我！这个东西都是错误的根本。唯有一个有正确认识的人指导了你”，他指导了你之后，注意！“你了解了你的错误”，了解了之后，师父下一个次第是：“心里想排斥这个错误”，那么在想排斥这个错误之前，一定是知道这个错误给自己的伤害。“不但如此，下一步还要认识怎么样是正确的，然后照着正确的去做，那个时候才能转化得过来。”转化得过来就是，从苦的感觉过度到快乐的，你的心的感受力发生了改变。
好！提到感受，大家接着往下听！[02’08”]
然后呢，你的感受，对不起，那了解都不了解，我的感受还是普通的习性。世间的来说，人家说文人，文人的习性是什么？讲起来讲得头头是道，做起来是一无是处，就像普通一般的愚夫愚妇一样。那我们现在实际上都是这样的，大家喊这个民主，大家喊这个、喊那个，看别人的时候喊得清清楚楚，轮到他身上的时候，做起来是一样地莫名其妙。现在我们修学佛法了，第一个难关就是这里，想想看！所以这个地方提示了我们什么？我们不要自己觉得懂了，要想真正得到好处的话，应该要深一层地、好好地广学。不必说我们现在想：哎呀，学得想样样东西都学。你不要说，就是简单地学念佛吧、学参禅吧！说实在地还是不够，这个以后再说，这个以后再说！[03’12”]
提到感受，师父说：“那了解都不了解，我们的感受还是普通的习性。”此处的“了解都不了解”，是了解什么？是我们的感受对吧！那我们的感受还是普通的习性这一点，了解吗？比如我常常诉苦，但是知道这是苦的感受吗？当我们对好友或者对亲人倾诉一件痛苦的事情的时候，我们会不会觉得痛苦好像在变低了？这是一种痛苦在减轻的感受，是透过倾诉的方式。那么，这是不是属于普通的习性？注意！当苦受生起来的时候，是否沿着善知识的指导，马上认识到：啊！这是痛苦开始了。[04’12”]
在痛苦开始之前，是不是还有一个东西它又先开始了？就是我们的见解──我们以自我为中心的那个执着，对这个事情的安立，是安立成伤害我的啊，或者这件事情一无是处啊，那么接着痛苦就来了。习惯性地把某件事情发生看成是痛苦的渊源，那么只要这件事一发生，痛苦就来了。一旦我们认为，这件事发生也许对我的生命有所警示、有所提醒，甚至是给我的一个大礼，但是我还不知道怎么收的时候，我们就会观察这件事本身存在对我生命那个不同的价值是什么。让我注意到：我有忽略什么吗？我是应该透过这件事增长一些见识、增长一些耐力、扩大一下心胸，看起来一无是处的这件事，是否带了很多我不知道的秘密在上面，等待我去了悟、等待我去经历另一番的感受呢？[05’21”]
所以师父说“文人”，注意哦！师父在说很多事情的时候，其实都是结合着内心。注意！这个“文人”，大家不要觉得是说世上的文人，要注意我们内心中的那个──定义是什么？讲起来头头是道，做起来一无是处的──自我。讲是都会讲的，但是一做的时候就完全都没有样子了。学了这么多年《广论》，应该对这点体会满深吧！老学员？就是某些段落是很熟悉的，但是这个段落结合内心还是满辛苦的，所以这是我们再开始一轮的意义呀！[06’03”]
说：二十年了学一本书！是呀，二十年学一本书，文字懂了吗？文字懂了之后，内心了解了吗？所破、所立知道了吗？所破、所立知道了，该破的破了吗？该立的立了吗？感受全转过来了吗？最大的问题是：生死了脱了吗？来生能生善趣吗？最初的道次第建立了吗？一问这些问题，是否大家会心慌，觉得好像一无所成？但是也不用总结成这样，因为我们学了好几轮《广论》之后，我们对很多事情的见解还是建立出来了，正知见还是有的。比如最普遍的不杀生，五戒的概念、八关斋戒、菩萨戒，这里边有太多太多对自他生命有着积极意义的正确见解，我们已经透过《广论》、透过师父的讲解学到了。这是一件很了不起的事情、很伟大的事情，所以要好好地随喜！[07’01”]
师父在此处讲的是什么呢？就是那种“看别人的时候喊得清清楚楚，轮到自己身上，做起来一样地莫名奇妙。”注意！下面一句话很重要：“现在我们修学佛法了，第一个难关就是这里。”第一个难关是哪里呀？说起来头头是道，做起来能不能不莫名其妙，对吧？所以有句话说：三岁孩童都知道的事情，八十老翁行不得。师父说：“这个地方提示了我们什么？我们不要自己觉得懂了”，注意下面的话：“要想真正得到好处的话”，什么好处？这个好处当然要真正地得到，请问是什么好处？学习佛法可以得到什么好处？什么好处？你们有回答吗？快乐吧！离苦得乐吧！[08’07”]
离苦得乐，注意那个“离”字哦！比如你坐在车上，说：“请你离开那个车！”你要准备离开车上的座位，你就要花力气，对吧？如果一台车正在飞速地行驶，你要离开这台车就要跳车，跳车很危险，需要更大的力气。那如果我们要飞向太空的话──也叫离吧！要离开地球──那你要多大的力气才能超越地球的引力，要多少燃料？我们习惯于这种引力，我们习惯于在自我的感受、自我的见解、自我的苦这种苦水里面泡着，这就是一种习惯，也是一种吸引力。所以要离开这种吸引力的话，要一种很大的力才能离开。那么这个力要怎么才能获得？因为跟自己的习惯是反的，你怎么样拿出一个相反的力量逃开这种痛苦？所以谈到离苦的“离”字，它一定是有一个力量，又有一个方向。[09’14”]
我刚才是解释好处是离苦得乐。师父说：“要想真正得到好处的话，应该要深一层地、好好地广学。”听到了吧？就是不要听到一点就觉得懂了，赶快去乱忙一通，然后忙完了又很失望，非常地混乱。要想真正地好好学的话，“要深一层地、好好地广学”，就是要耐下心来，别着急！把离苦得乐的这些见解，次第、数量认真地学明白了，并且一边学一边在内心上观察。[09’52”]
问大家一个问题：师父的立宗有没有出现？那个觉得文字是懂了的，会不会故步自封啊？能不能完成广学呢？那好！现在问五大论班的同学，五大论都学完一轮了，懂了吗？五大论够广的，懂了吗？大家都摇头。那在上课的时候，不会产生懂了的感觉吗？没有。辩论场上懂了吗？上辩论场你把对方辩得哑口无言，还不懂吗？都是不懂。说到此处，问所有的人，应该没有人说：“我懂了”。[10’36”]
这一段懂了吗？这一段也没懂。我的问题听懂了吗？该承认懂的还是要懂的，但是修学佛法就不能轻易地认为这个懂了，不往下去学。懂得怎么上汽车、怎么下汽车，这个都懂了喔！不能一听说不懂好，“好！什么都不懂。”这样就太过了！[10’58”]
注意！好几天的课程总摄一下，师父提醒我们，学佛的时候要特别注意它的目的性，目的非常地明确，像射箭一样。你的箭靶在哪里？离苦得乐，这就是我们学佛的目的。离苦得乐一定要离开无明，无明就是对这个事情没有正确的一个看法。那么请问：我们对学佛的正确看法是什么？不能轻易地文字上看一看就以为懂了，我们一定要经过善知识来教我们，在身心上认识到这个“我”──连带所有的见解和情绪，其实正是所破。了解它的错误、了解它的过患，我们才能离开这个错误；离开这个错误，就离开了苦。错误跟苦和罪是在一起的，所谓的“罪”就是做错的事情，对自己和他人产生伤害的事情。[11’58”]
所以学习佛法不能急躁，要耐下心来、要沉静下来，把我们的节奏放缓。为什么放缓？放缓才能看到内心啊！那么匆忙，连眼前有个东西、撞树上都不知道，怎么能够注意到心念这个问题呢？所以师父才要提到：“提到这个事情，大家停一下，让我们做个警惕。”[12’28”]
所以这一整段都在告诉我们学习本论的一种方式，就是要广泛地听闻。那么二十年都在反复地听闻，有没有广泛地听闻呢？现在又很多同学开始学习五大论、学习《摄类学》了。学习《摄类学》的时候，我们就自然碰到一个名词叫“所知”。所知，大家都知道是心的对境，凡是存在的，心都可以了解。其实这句话只有佛陀当得起，因为凡是存在的，他都了解，而且是最正确地了解。那么我们对我们的心了解吗？我们的心存在吗？存在啊！达摩祖师说：“你的心在哪？”“我找不到。”找不到存不存在呢？找不到就不存在吗？空气你也找不到，存不存在呀？[13’16”]
所以对于存在的，不是我们心的所知，虽然是心的对境，可是我们不了解它，那么我们就要跟随了解它的佛陀──彻底了解万事万物的规律，包括心的规律的导师佛陀，我们就跟着他来学。最幸运的是还有师父一行一行地讲解，还有广论班里这些同学，都是同样的目的来这里讨论，每天都讨论。讨论就是锻炼思辨能力，你站在那一方、我站在这一方，大家一起来讨论。虽然有时候好像不讨论还行，越讨论越胡涂，问题越来越复杂了、出现的枝节越来越多了，但是总算我们打开思辨的路径，开始思考了！这是一件非常非常好的事情。开始思考、开始思辨，对我们人生的问题产生思辨，要去问为什么。[14’04”]
所以师父揭示的其实也是个闻思修的过程，但是师父没有提闻、思、修三个字。[14’12”]
我有讲清楚吗？大家有听懂吗？还有人回答听懂吗？如果你们都听不懂，我要再重讲一遍吗，这节课？再把所有的话倒带重讲一遍吗？你们如果答听不懂，我就一直讲下去，永远不下课！看你们怎么办？[14’37”]