Lecture No. 0031
Global Lamrim II
Lecture No. 0031
Tape no.
1B 21:31 ~ 22:26
Date
2018/07/16-07/18
Outline: Foundation
Topic: The near and distant path to Buddhahood
Vol. 1 of Master’s discourse handbook P28-L2~ P28-L9
Well, in the previous lesson, we learned that “If we are to build a skyscraper but lack the ability now, it is fine for us to build upwards step-by-step; we must start by building a sturdy foundation.” Hence, when we lack the ability, Master lightly gave us an answer, “it is fine!” But what is the path after this “it is fine”? Actually, it is “to build upwards step-by step; starting with a sturdy foundation.” Then, let me ask you, if I take it step by-step, will I become competent? [00′40″]
Then Master continued by saying, “if you finished constructing the first floor, you would be able to move in. If the 2nd floor is completed, you may settle down there [till the next floor is ready]. In fact, when we are engaging in virtuous practice, we should recognize our present state and what the sequential orders are in our minds. Firstly, we must learn how to analyse what karmic deeds our minds are heading toward and what our train of thoughts are. It works as if we were holding a clear mirror that reflects what is in our minds. We would go, Hey! What is the matter with my face? Is the state of my mind full of distress or full of life? When I am faced with such a situation, is there always a solution to it? Will I be able to see clearly each and every step I am about to take? Actually, Master was sharing his experience with us that whenever you feel desperate, there are always steps to take, always a way out [of this seemingly desperate situation], and that way out is a path full of hope. We must set foot on this encouraging path so that we can become even better, even stronger, and becoming more formidable. [01′42″]
In the previous section, Master exemplified his points with road excavation and house reconstruction etc. Let’s continue and listen to the next section:
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-27~28]
The aforementioned example seems absurd but, in fact, I believe we all have similar experiences. Now, the same [approach] applies to our study of Buddha’s teachings. Therefore, Lama Tsong-Kha-Pa revealed to us that many great Indian practitioners at the time had the same attitude. That is why I made the effort to clarify Lama Tsong-Kha-Ppa‘s reasoning with the same intention. In the beginning, I believe we should have a thorough understanding of the teaching. However, this is not to say that we have to mimic Lama Tsong-Kha-Pa [and that because] he was a Tantric practitioner, we should be as well. That is not the case! I mean to say that once you have a complete understanding of the entire teaching and focus on your goal then you can decide which path to conform to. For now, if the Pure Land practice is your [chosen] path, then you will be able to delve into the entrance [of Pure Land practice] after understanding [the entire frame work of Lamrim]. [02′48″]
Master said, “The aforementioned example seems absurd”; I believe that many classmates might also consider it rather absurd in the first round of listening. Did you feel absurd when you listened to this metaphor in the first round? However, if we listen to it again listening to Master said “seems absurd,” we would feel horrified. Why? The metaphors Master applied are actually meant to show us the two paths to achieve Buddhahood, the direct path and the detour. This relates to the agonies we have to endure, as well as the twists and turns we have to go through in samsara before we can reach the ultimate goal of eradicating suffering and attaining happiness. Or is there a direct route available, expending the least effort and minimum costs, so that we could reach the most beautiful state? In fact, there is no way to regard what Master exemplified as something absurd. [03′43″]
However, if we only heard the examples that Master used such as road excavation and house building, we may feel how can this person handle it this way? Why did he build a house and tear it down later? Yet Master said, “in fact, I believe we all have similar experiences.” The above seemingly absurd examples, which we see and sense, allows us to take notice of our inner self. What we feel as being logical is actually considered insane or foolish when measured by proper principles – our own comprehension of the path to eliminate suffering and attain happiness. Therefore, upon reading the words “seems absurd” today, my feeling is the opposite of [“seems absurd”]; it’s a fit of poignancy! If Master did not exemplify such a profound concept with an ordinary and commonly known example, how can we recognize the need to achieve Buddhahood in the very beginning of studying the Great Treatise on the Stages of the Path to Enlightenment! [04′45″]
Master continued, “Lama Tsong-Kha-Pa revealed to us that many great Indian practitioners at the time had the same attitude.” May I ask what kind of attitude? Have you thought about it? During your smaller group discussion, have you covered what kind of attitude it refers to? Master added, “In the beginning, I believe we should have…the teaching;” pay attention! “In the Beginning, I believe we should have a thorough understanding of the teaching.” Having a thorough understanding of the teaching, how can we achieve it? Take the Great Treatise on the Stages of the Path to Enlightenment for example, how can you have a thorough understanding of it? You must have read it, have gone through it. You can’t consider flipping through one of the pages as having a thorough understanding. Actually, it would take a long-term learning process to attain a thorough understanding of the teaching. Upon achieving this understanding, Master said, “once you have a complete understanding of the entire teaching and focus on your goal,” we can then further decide which path accords with us, either to follow Pure Land practice or other concordant practices. [05′54″]
May I ask upon reading the Great Treatise on the Stages of the Path to Enlightenment, and having a thorough understanding of the teaching, are we able to establish the goal? Why would a thorough understanding of the teaching allow us to establish the goal? So, without establishing the goal, does it imply that there is no thorough understanding of the teaching? How was your discussion concerning this topic? For the sake of establishing the goal, do we need to have the encompassing understanding of the entire teaching? Are you listening to the questions? Or, are you lumping all three questions together? I surely hope not? [06′28″]
Hence, once again! From the example of nailing iron sheets into an iron sheet shelter, to the skyscraper, Master mentioned that you can “focus on your goal;” so could the goal be considered one’s aspiration? Then, does it mean upon having the encompassing understanding of the entire teaching, we will have the aspiration? Because after we have studied and learned so much, we definitely want to make the best choice! For sure we want to choose the best path in life that is not only beneficial to us but also to all those whom I cherish the most! It is because eradicating suffering and attaining happiness is our basic instinct! We must take the best path because that means I am not wasting this life or life after life in pursuing the truth! Therefore, from this perspective, our having a thorough and encompassing understanding of the teaching is closely related to establishing the goal! [07′24″]
So what is the purpose of studying noble scriptures and the classics? It is to inspire us to become the sages or saints, right? At this moment, we all are studying the noble scriptures and classics, right? Will you be inspired to become one of them? So, the aspiration of the sage is definitely not just focusing on the personal eradication of suffering and personal attaining happiness. By minding one’s own affairs, does not qualify one to be a sage; rather, the aspiration is to relieve all living beings [of their sufferings]. One’s recognition, talents, and capabilities should not only benefit oneself but also to fulfill the aspirations of many many living beings to eradicate suffering and attain happiness. Being able to help them, to be their virtuous companions and support them completely is the noble aspiration of the sage! [08′10″]
So, let me reverse the question. This aspiration seems to be very difficult to establish. Suppose there are two persons, one is willing to help all living beings, whereas the other only cares about himself. Then who would you rather befriend? Which one you feel would be worthier to be your friend? You definitely would choose the one who is more than willing to help! In times the case of crises, this friend will for sure lend his/her helping hands, or even to the extent of sacrificing himself/herself. Such is the most unforgettable friend and the most worthy one! Hence, we not only like to befriend this type of person but we would also like them from the bottom of our hearts. How nice is it to have such a friend in our lives! Whenever needed, he/she will always offer their support and be a comfort to us! [09′04″]
Thus, it follows that we did not choose the Bodhisattva or Buddha path because it is too hard for us to take. Is it because we lack the overall understanding of the entire teaching that we are unable to establish the goal? In this short paragraph, did Master illustrate such a concept? What does this concept convey? It is to convey that when we are establishing our aspiration, it is extremely important that we study and learn the scriptures! Hence, this is why I want to discuss Lamrim with you all every day. Because many have studied Lamrim for years and considered they have learned it all, and there is nothing more to learn. However, is there truly nothing more to learn? Or is it that our study becomes stagnant? Thus, if studying scriptures is so important, then, no matter how busy we are we should make the commitment to carry it out? A saying goes, “Read scriptures and the classics from the sagacious, and learn to become one of them.” Should this be the most important task in our lives? If it should be, and you are already doing it, then you can envision how happy Master would be! [10′09″]
【全球广论 II 讲次: 0031】
讲次 0031
科判 道前基础
主题 成佛远近二路
音档 1B 21:31 ~ 22:26
日期 2018/07/16-07/18
手抄页/行 1册 P28-L2~ P28-L9 ( 2016 南普陀版：第1册 P28-L1~ P28-L8 )
手抄段落 刚才那个比喻……一门深入。
好，上一节课我们学到：我们想要建一个摩天大厦，但是“虽然现在没有这个力量，但是没关系嘛，我一步一步来，我一定要从那个基础造好”。所以当我们没有力量的时候，师父给出了“没有关系嘛！”这样一个云淡风轻的回答。那么“没有关系”之后的路是什么呢？居然是“一步一步来，从基础造好”。那我就会问说：一步一步来，我就会有力量吗？[00′40”]
然后师父下面又回答说：如果你造好了第一层楼，你就可以在第一层楼上安住；如果造好了第二层，就可以在第二层安住。实际上在我们的内心中，当我们修习善法的时候，注意到脚下的次第：首先学会观察，观察点在于观察我的心朝着什么样的造业方向，我的思路是什么？仿佛有一面明镜，我们揽镜自顾，会看到：哎！我的脸是怎么回事？我心灵的脸孔是愁云惨雾，还是朝气蓬勃？面对这种状况，是不是总有路？是不是每一次都是可以看到脚下？实际上师父告诉我们的经验是，每一次你觉得绝望的时候，脚下都有路的，永远都有路的，而且那一条路是一条好路！一定要踏上好路，才能越来越好，才能越来越有爆发力，我们的心才能越来越强大。[01′42”]
所以上面师父用了挖马路啊、重新盖房子啊等等这些喻。那接着再听一小段：
刚才那个比喻，虽然是好像很可笑，实际上我想我们人人感受得到。那么现在我们修学佛道，也是如此。所以宗喀巴大师在这个地方示现给我们看，他们很多当年印度的大德，都是这种风格。所以我们目前，我在这地方要特别说明这件事情的道理，也就是这样。在我们开始的时候，我觉得我们就应该对这个教法，有一个完整的认识。不过这个地方并不是告诉我们说，我们要学宗喀巴大师这样──他是一个密的，我们也是要密。不！这个意思是说，你对整个的教法有了圆满的认识，把你的目标确定好了以后，那时候进一步选你现在相应应该走的路。比如对我们现在来说，我们应该走的净土，那时候你才是走净土，一门深入。 [02’48”]
师父说：“刚才那个比喻，虽然是好像很可笑”，我想在最开始听第一轮的时候，可能听到这里，很多同学也会觉得很可笑。想一想听第一轮的时候，会不会有可笑的感觉？但是再听的话，听到师父说：“虽然好像很可笑”的时候，就会汗毛直竖。为什么呢？刚才师父用那个譬喻呀，其实就在说一条成佛的近路和成佛的远路。这涉及到我们在轮回里，到底经历怎样的曲折、怎样的痛苦，才能达到离苦得乐的究竟目标？还是有一条直路，用最小的辛苦、最小的代价，就可以走到那个最美的地方？实际上，听这样的事情是不可能觉得好笑的。[03’43”]
但是如果只听师父举这样的例子──挖马路啊、造房子，我们会觉得：这个人怎么会这样做呢？自己盖好的房子又拆掉。但师父说：“实际上我想我们人人都感受得到。”就从这样一个我们可以看到、可以感觉到，但听起来有点不正常的例子，让我们注意到我们内心中，自己觉得很合理，实际上拿正理去衡量，会觉得好像疯了、好像傻了一样的那样一个认知──对自己离苦得乐之路的目标的那种认知。所以今天读到“虽然好像很可笑”，我心里的感觉是反的，一阵酸楚啊！如果没有师父透过这样一个平凡、司空见惯的例子，来讲这么深的一个道理，我们如何能从《菩提道次第广论》一开始的时候，就意识到要成佛的这件事啊！[04’45”]
所以师父又举了说：“宗大师在这个地方示现给我们，当年印度的大德也都是这种风格。”请问：哪一种风格呀？你们有思考吗？大家小组研讨的时候，有没有讨论是哪种风格呀？后来师父说：“在我们开始的时候，我们就应该对这个教法，”注意！“我们开始的时候，就应该对这个教法，有一个完整的认识。”对教法有一个完整的认识，怎样能做到呢？比如说一本《菩提道次第广论》，你怎样对它有一个完整的认识呢？一定是把它都看过吧，把它都读过。你不能说翻了其中的一页你就完整地认识了，所以一定是有一个经年累月这样长期学习的过程，然后才会有一个完整的认识。完整的认识之后，师父在这里边说：“对整个的教法有圆满的认识，把你的目标定好了之后，”进一步才选相应的，说净土啊还是学什么呀，再选相应的。[05’54”]
请问：看了这整本的《菩提道次第广论》，对这个教法有圆满的认识之后，就能确定目标了吗？为什么我们对于教法有了圆满的认识，就可以确定目标呢？那没确定目标的，都是没有对教法产生圆满的认知吗？你们的讨论是怎样的？那么为了确定目标，我们才对整个教法要有圆满的认识吗？有在听问题吗？还是这三个问题粘在一起了？没有吧？[06’28”]
所以，又开始出现了！你看看，师父从举那个铁皮屋、铁皮钉一钉，到摩天大厦，到这里又出现“把你的目标确定好”，所以目标可以认为是一个人的志向吗？那么是否是对整个教法有圆满的认识之后，我们就可以有志向？因为听了那么多、看了那么多，当然要选最好的！当然要选对自己和对我所有爱护着的人们、爱护着的生命一条最好的路啊！因为离苦得乐就是我们的本能嘛！一定要去选一个最好的，因为最好的才不亏了这一生乃至生生世世我对真理的追求啊！所以从这个角度来说，我们对教法有一个完整的认识、圆满的认识这件事，和目标息息相关！[07’24”]
所以读圣贤书才能立什么？立志做圣贤，对不对？那现在我们是读圣贤书吧！此时此刻的你，是不是在读圣贤书？那会不会立圣贤的志向？那么圣贤的志向，一定不只是为了让自己离苦得乐的，只管自扫门前雪，那肯定当不了圣贤，一定是兼济天下的。他的认识、他的才华、他的才能，不仅仅是饶益自己而已，而且是成满很多很多有情离苦得乐的愿望，去帮忙他们，跟他们作同行善友，去帮助一切，这才是圣贤的志向！[08’10”]
那么再反过来问大家：这个志向好像很难立，但是如果有一个愿意帮忙所有的人，还有一个只愿意顾自己的人，那你愿意跟谁交朋友呢？你觉得跟谁交朋友你会比较赚呢？一定是乐于助人的那个朋友，你比较愿意交吧！因为万一到了什么为难的时刻，那个朋友一定会对你伸出援助之手，甚至他会为了你舍却自己。一定是这样的挚友最难忘吧！最可交！所以看起来我们喜欢这种人，而且我们从骨子里热爱这种人，因为这种人在生命里多好呀！到什么时候他都是我们的力量、都是我们的温暖呀！[09’04”]
所以并不是因为菩萨或者佛道之难我们没有去选，是不是我们没有对整个教法有圆满的认识，所以没有确定好目标？师父在这一小段，是否揭示了一个这样的道理？那么这样的道理说明什么？就说明了在确定志向的时候，我们读经典、学经典是非常非常重要的事情！所以这就是为什么再一次要跟大家每天研讨全广，因为很多人学了很多年之后，认为《广论》是否都学完了，没什么好学的了。但是真的是没什么好学的吗？还是我们的学习停滞不前了？那么学经典既然这么重要的话，无论我们多么忙，是否应该在自己的生命中把学经典这件事固定下来？“读经典、读圣贤的书、学做圣贤”，这件事是不是我们生命的头等大事？如果是的话，而且你也这样做了，那你想想师父该多开心啊！[10’09”]