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Global Lamrim II

Lecture No. 0035

Tape no.

1B 24:47 ~ 26:34

Date

2018/07/30-08/01

Outline: Foundation

Topic: The near and distant path to Buddhahood

Vol. 1 of Master’s discourse handbook P29-LL2 ~ P30-LL4

Greetings to all! We are about to begin the next discussion. I hope you will send in your questions or feedback to me; I do read them all. I am very happy to read all your reflections/takeaways [from the teachings]. Some of the members in the class have studied very hard and have been deeply moved by Master’s compassion and wisdom as he taught us word by word.  So, why did he go to great lengths, utilizing numerous paragraphs and analogies to illustrate to us, what a distant path [to achieve Buddhahood] is and what the direct path is? [00′45″]

When I reverently read Master’s diary, I noticed that one entry after another, Master would consistently pay homage to Buddhas and Bodhisattvas and would sincerely repent or rejoice at his daily actions. We can notice [Master’s] profound footprint of how earnestly he applied Buddha’s teaching in his daily routine step by step. Compared with what he said in his discourses to us, actually what he wrote in the diary embeds much more profound and deeper imprints! Master’s skilful cultivation and the way he holds his conduct to high standards have always deeply moved me each time I read his diary. It is truly an extremely rare opportunity for us to meet an excellent teacher, and to be inspired by him not only in this life but also life after life! [01′33″]

Despite the ready accessibility of the Lamrim textbook now, we can try to imagine ourselves at the various major distribution points [of Buddhism materials] 30 years ago. Even if we had the chance to come across the Great Treatise on the Stages of the Path to Enlightenment, would we feel like or think about having a copy and read it? Some people even have a copy of Lamrim on their bookshelf, but the book is covered in dust for twenty years; it has not been opened even once. [Even if we really] open it up to the first page, how much will we read before stopping? Neither do we have the aspiration nor the patience to complete the reading. [02′04″]

I have been to many monasteries and sometimes at the entrance, I would already hear Master’s voice from the recording as soon as I entered the monastery. Well, I had no idea who was listening to it! Back then, the demand was high and the Great Treatise on the Stages of the Path to Enlightenment was often short! Understandably, it was extremely difficult for Master to broaden our horizon, so that we could assess our own cultivation using the all-encompassing perspective of the stages of the path to achieve Buddhahood. Master is always helping and supporting us to broaden our vision of correct views, which is very important. Only with this, will right actions/deeds follow.  [02′42″]

Alright! Let’s continue to listen to the next section. Pay attention! Pay attention to your aspiration/motivation! Don’t be distracted for my questions will follow right after this. If you are distracted, you will not know how to answer them. Great! We will start now! [03′02″]

[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-30~31]

Hence, later on, the teaching will reveal [to us that] we have to delve into [the teachings] from the entrance for in-depth study. This is the fundamental approach. Other conditions [we] may experience are the following: if we truly delve in [the study] from the right entrance, that would be good. Unfortunately, what most likely happens to us? [We are] spinning around outside the entrance [not able to find the proper starting point to practice]. There is a Chinese expression to describe this, “to build a cart behind closed doors,” [which means to be overly subjective and ignore all external options]. Under different conditions, we won’t even find the entrance because we do not know where the entrance is. What else? We are spinning wheels and going nowhere. We feel like we are studying and practicing Buddhism, as aforementioned, and we feel that we are learning Buddhism, but, as a matter of fact, we are learning from this “me,” and gradually, this “me” grows bigger and bigger. [03′40″]

Here, let’s scrutinize it. Often the most popular, or what can be considered the most contemporary trend, is the Pure Land practice. Master Yin-guang is the master of this school of practice. He specifically mentioned that many people try it for a while, whether chanting Buddha’s name or something else and the more they chant, the more afflictions they accumulated. Pardon me, but something is wrong [with this application of the practice]. You will ask, why? The same reasoning mentioned above – [you] consider it [the practice you know of] the proper approach. As a matter of fact, you shouldn’t be so sure. As I said the other day, don’t ever jump to the conclusion that you’ve understood it too soon! We devote time to grooming the “me” instead of engaging in Dharma practice. This “me” will grow bigger and bigger and result in [unfathomable] suffering, too much [suffering]! However, this will be covered later in more detail. I introduced how Lama Tsong-kha-pa applied the teachings at his time, the fact that he attained high achievement and helping so many [beings], that he even restored Buddha’s teachings in their entirety that we are still benefiting from it to this day. All of the above is because he pointed to this specific path for us [the path to achieve Buddhahood]. This is also the reason why I chose Lamrim Chenmo for us to study together. [04′52″]

If we are in class now, I would probably request to listen to this section twice. If we just listen to it once, I worry that we might not understand or retain much. You all have the transcript of the commentary, so please open it up to this section and read it through. [Master said,] “We have to delve into [the teachings] from the entrance for in-depth study.” Take note! In this section, the word “entrance” appears, entrance! One’s cultivation must start by delving into [the teachings] from the entrance for in-depth study. Master said, “This is the fundamental approach.” Isn’t this correct? Where is the entrance? Is it to understand the entirety of Buddhism, after which we can then take on the path that resonates with us very steadily? And, “Other conditions [we] may experience are the following: if we truly delve in [the study] from the right entrance, that would be good”; unfortunately, we did not find the entrance. [05′44″]

As for the “entrance” that we discussed earlier, take heed! What path do we choose after gaining an extensive and accurate understanding of the encompassing teaching in its entirety? An entrance for in-depth study, is this right? However, from another perspective, extensive listening and contemplation of the teachings is also considered an approach, right? This is also an entrance. It is fine if you are able to locate the entrance. The most dreadful scenario is that we are spinning around outside the entrance, yet being deluded that we’ve already walked in and started our learning. [Master] said, “we won’t even find the entrance!” We may argue that it is fine as long as one moves forward or towards the entrance is also fine! No! what Master said, “Walking on the spot!” What does it mean by ‘Walking on the spot’? It is being in the same spot (with no progress) despite “walking” for a very very long time, right? [06′28″]

Pay attention! A question for everyone.  Is this an indication that one has lost one’s way? A feeling of getting lost and confused! [Got lost, lost the way! Suppose I want to go from this mountain to another, or I want to climb over that mountain to reach home. You arrive at a certain primeval forest or an unfamiliar place. If you have lost your way, you will feel like you have walked a long distance but suddenly realise: Aye! Why am I back at the same tree? After three rounds, I am back at the same tree. and still come back to where you have started. This is called walking on the spot/walking in circles, right? You have walked very very far only to discover that you are back at the starting point! [06′59″]

Take heed! This situation of walking on the spot/in circles, will a person who is walking on the spot/in circles be aware of it? Or unaware? Can’t say for sure. If a person recognizes that he/she is going around in circles, will he/she stop doing so? Answer! We will still answer “can’t say for sure”, right? As such, please state the reasons why. One who is aware of walking on the spot/in circles and going nowhere will brainstorm for a solution to breakthrough – and not remain at the same spot, right? How about those who are not aware of it? They continue going round in circles, with the illusion that they have climbed over mountains and crossed ridges, claiming: “Wow! I have already covered such a long distance!” However, those with the discerning eye will take one look and discover that you have been circumambulating the same tree over and over again, and with obscure hazy state of mind. Hence, without being aware of one’s walking on the spot/in circles and going nowhere, one is lost, incapable of assessing one’s own level of practice, what should be the appropriate experience and incapable of understanding what should be the view to uphold. [07′59″]

讲次 0035

科判 道前基础

主题 成佛远近二路

音档 1B 24:47 ~ 26:34

日期 2018/07/30-08/01

手抄页/行 第1册 P29-LL2 ~ P30-LL4 （2016 南普陀版：第1册 P29-LL2 ~ P30-LL2 ）

手抄段落 所以这个后面……跟大家共同研习的原因。

大家好！我们要开始进入下一节了。我希望你们可以把疑问或者感受写给我，我都会看到。看到大家的体会，我也是满开心的。有一些同学学得非常地认真、非常地感动，而且感受到师父怀着那样一颗慈悲、智慧的心，每一个字、每一个字地教导我们。其实可以想想，也可以不用给我们讲这些呀！为什么一开始费了这么多的篇幅，一直要给我们讲什么是一条远路啊、什么是一条近路啊，拿了这么多譬喻在一开始引导着我们？[00′45″]

在拜读师父日记的时候，发现师父在每一篇、每一篇都会顶礼佛菩萨，都会好好地对今天自己所有的行为进行忏悔、随喜；可以看到一天一步一个脚印，非常认真地那样修行过的深深足迹。比起他所讲的，其实他在日记里边写的更深、更深！他修行的那个功力、他对自我的那种要求，每次看了都会非常非常地感动。能够值遇这样的一位善知识，能够得到他的摄受，乃至生生世世的摄受，实在是一件非常稀有的事情！[01′33″]

虽然现在我们《广论》书随处就可以请到，可以想像三十年前在各大流通处，就算我们看到《菩提道次第广论》了，我们会有感觉、会有一种想法想要去请来读吗？甚至有的人书柜上也有《广论》，但是可能尘封二十年都不会去翻一翻。翻开来第一页能看多久，就会停下来呢？也没有一个愿心、一个耐心把它读完。[02′04″]

我也去过很多寺院，有的时候一进寺院，在门口就会听到师父带子的声音。欸，都不知道是谁在听啊！还有那时候《菩提道次第广论》常常在流通处都请没了！所以师父是非常非常不容易地打开我们的视野，让我们从一个全圆的成佛次第来审视自己的修行。师父一直在帮我们、一直在帮我们，为我们开正知见眼。最重要的是开正知见眼，然后才会有清净的行。[02′42″]

好！我们再往下听一段。注意！注意自己的发心！听的时候不要闪神，因为听完了马上就跟着我的问题，一旦走神了之后就不知道这是什么。好，现在开始！[03′02″]

所以这个后面他会告诉我们的：是，我们修行一定是一门深入。这个根本的道理在这里。除了这个以外还有一个，假如你真的一门深入，找到了门还好，不幸的我们往往是什么？在门外空转。我们中国有一句话叫“闭门造车”，现在不是！门都没摸到，门都没摸到！乃至于什么？在原地踏步，我们自己觉得在修学佛法。就像刚才说，我们觉得修学佛法，实际上在修学的是个“我”，弄到后来“我”是越弄越大。[03′40″]

现在这个地方，我们不妨仔细检查一下。平常我们最流行的，也可以说最适应我们现在时代的，就是净土。可是这个印光大师是净土的大德，他特别说明，有很多人弄了个半天，是念了佛也好、什么也好，越念是烦恼越重。对不起，弄错了！你说怎么会呢？就是刚才这个道理──我觉得对了，实际上没有真的对。所以前天说的，未会先会，千万不要！我们修了个半天，不是修的佛法，是修的“我”，把那个我是越弄越大，那个冤枉苦头吃得太多、太多！不过这个详细的内容在下面。所以我谈到宗喀巴大师，当年修行的状态，他所以有这么高的成就，所以能够帮这么多人的忙，乃至于把整个的教法这样地振兴，到今天我们还有这个受用的原因，就指出这一条路来。这个也就是我所以选取本论，在这个地方跟大家共同研习的原因。 [04′52″]

如果在班里的话，可能我会要求把这一段听两遍，因为听一遍，我担心会不了解什么、记不住什么。在这边第一小段，大家都有手抄，可以看一下。“修行一定是一门深入”，注意！在这一段里，“门”字出现了，门！修行应该一门深入。说：“根本的道理在这里。”对不对？在哪里呀？是不是全面地了解了佛法之后，千稳百当地走上相应的路？说：“除了这个以外还有一个，假如你真的一门深入，找到了门还好”，不幸的是没有找到门。[05′44″]

前面讲的一门深入那个“门”，注意！是对广大的、圆满的教法有了全圆正确的认识之后，选取了什么？一个法门一门深入，对不对？但是从另一个角度来说，广大的闻思也是一种门径，对不对？这也是一个门。你能找到门还好，最可怕的是在门外空转，以为是入门了、已经在里边学了。说：“门都没摸到！”门都没摸到，向前走也行啊！没有！向门的地方走也行啊！没有，“在原地踏步”！原地踏步是什么意思啊？是走了很久、很久之后还在原地，对不对？[06′28″]

注意！问大家一个问题：这是不是一种迷路状态啊？迷路，迷路了！因为我想从此山到另一座山，或者我要爬过那座山回家。我们到了某一个原始森林、到了一个什么地方，可是一旦你迷路之后，你觉得走了好远，然后突然发现：欸！怎么又到这棵树了？走了三回，又到同一棵树了。这叫原地踏步对不对？你走了很远很远，发现又到原地了！[06′59″]

注意哦！原地踏步这件事，原地踏步的人会不会知道自己原地踏步？有可能知道，还是不知道？不一定。如果知道原地踏步，会不会就不再原地踏步？回答！还说不一定对不对？那请你们说出不一定的理由。知道原地踏步的人，他就会想办法突破——不原地踏步，对不对？那不知道原地踏步的人呢？自己一直在原地踏步，以为已经爬过了一座山、又一道岭，“哎呀！我已经走了很远很远的路了！”但是明白的人一看，就发现你还在那棵树那儿转来转去，已经进入到一种模糊状态。所以如果不知道自己原地踏步，一定是迷路了，对自己修行到什么程度、该有什么觉受、该有什么知见都不了解。[07′59″]