Lecture No. 0039
Global Lamrim II
Lecture No. 0039
Tape no.
1B 26:34 ~ 27:52
Date
2018/08/13 ~ 08/15
Outline: Foundation
Topic: The near and distant path to Buddhahood
Vol. 1 of Master’s discourse handbook P30- LL3~ P31- LL1
How did Master impart Lamrim? His approach was expressed clearly in the very first recording. Master was the [type of] person who explicitly conveyed messages. However, as for us, the most dreadful part is that we can’t listen to the message clearly, [not only we] muddle up [the messages] after listening, but [we] also argue with one another [based on our partial understanding]. Many classmates [only] have a rough idea over what they heard, yet hastily spend a great deal of time arguing with other classmates. Actually, you might as well listen to Master’s recording for a few more times, review it over and again. Well! The more [we] listen to the teaching, the better understanding [we] will have. Then, [with a clear and complete understanding of the teaching,] the argument is well grounded. Otherwise, with a smattering of understanding, we spend long hours arguing only to eventually realize that actually it is ourselves who did not hear and comprehend [ Master’s messages] clearly. [On the other hand,] that might be a [learning] process as well. [00′33″]
Therefore, [we] should have a clear view [of Buddha’s teaching] while taking every step, and gradually expand our scope of knowledge, without neglecting or overlooking the entirety of the content. Then, until a certain degree, with the overall framework in mind, it will enable us to have proper and accurate understanding toward Buddha’s entire teaching. [00′56″]
During the last class, there was a Venerable asking, “What does ‘to achieve a complete understanding of the entire content of the teaching’ mean?” Has it been revealed here? While [you are chanting a mantra with a string of mala beads,] any bead you pinched upon is a part of the 108 beads. When [you hold a bead and] lift it up, the whole string of mala beads is lifted as well ---- it is [analogous to encompassing of teaching], in which the entire Dharma is embedded in every individual step on the path]. Yet, how do we understand and appreciate this somewhat profound statement? During the studying of every stage on this path, [we] should constantly make aspiration and incessantly contemplate on [the Buddha’s teaching]. Hence, [though] each of us did listen to the concept as such, we should still absorb it gradually through each process of listening and apply accordingly so as to experience it. Instead of stopping and lingering onto your present step, please strive hard and keep advancing! [01′35″]
Listening up to this point, I am not sure if you feel a little joyous and inspired? I myself am very joyful and [greatly] inspired because [I] have different and newfound appreciation with each repeated learning. So think about it: the teaching that Master imparted was actually what he put into practice accordingly. For example, Master was able to impart the teaching of the stages on the path over an ordinary and mediocre matter. Take the senior monastics and lay members meeting for example. At the beginning of the meeting, Master would recite Perfection of Wisdom Sutra (Prajnaparamita Sutra) and subsequently explained one section to everyone. Whenever senior lay-members or Venerables asked him for guidance, Master would impart a section of Perfection of Wisdom Sutra first. May I ask can Perfection of Wisdom Sutra give us an answer to “our schedule of the 2nd half of the calendar?” Can Perfection of Wisdom Sutra resolve such issue? Are you all bold enough to deny it? If you say yes, then how does [it] resolve the issue? [02′27″]
So, why is [it] named as “Dharma Enterprise”? For what reason do [we] give it such a name “Dharma Enterprise”? Compared to the corporations established with many partners or shareholders, what are the differences? Why do we need to study the Perfection of Wisdom Sutra, study the Lamrim, and also to attend discussion classes? In fact, studying them for many years! After that, followed by the study of Nan-shan Discipline. What is the purpose of learning all these? [02′48″]
Now, what should be the first [attitude] to arise, particularly when [we] hold meetings and deal with issues that take time to discuss? [It is our] right view and proper mental attitude. First, [we should] think over [the purpose of] our meeting, pay attention! Our awareness and understanding towards [the purpose of] this meeting, among every stages of the path, is it grounded/founded/established on to ultimately attain Buddhahood? Or are we here just to allocate task assignments clearly, “Well! You do this, he handles that, and she takes care of…” Once [all the tasks] are assigned, is the meeting considered completely done? Then, in such a meeting, what have we learned at a personal level? What kind of merits have [I] accumulated? What happens to [my] aspiration? Have [we] paid attention, with awareness [and self-control], to uphold our vows ---- Bodhisattva vows, Tantric vows, and even the precepts of taking refuge, are [we] upholding [them] mindfully? [03′30″]
In regards to holding or attending meetings, [we] must be extremely careful about [our] aspiration for attending meetings. We often say we “train our minds through handling tasks”, but what kind of mind-training should we have? First of all, it is to train our aspiration. Then, when handling a specific task, how come the “I” gets inflated and becomes bigger and bigger? When we are assigned with a task, [we] cling on to it as if it was a very big deal, or as if it was more important than everything and anything; in [our] eyes, there is nothing but only it. And then, when other people come across our task, ah, affliction arises! What to do when afflictions arise? [We should] identify it right away and make adjustment. To steer ourselves away from the orientation of inflating “I” further, what focus should we switch to? [We] need to restraint the “I” and be aware and recognize that this latent propensity is about to be in action again, and then [we] apply remedy according to [what we have learned from] Lamrim. Every time you have tamed this “I”, you will have a feeling of joyfulness because those sufferings [that we experience] are caused by the constantly inflated “I”. [04′20″]
Hence, with every task of ours, once this “I” has minimized and becomes smaller and smaller, in reality, getting along with others is not that hard to achieve. All you need to do is make the aspiration to adjust this [perception of] “I”. Then while others are arguing with you, you would become vigilant [and remind yourself]: “Watch out! In a minute you will let loose of my ‘I’ during the argument and allow it to inflate! Actually, my ‘I’ and your ‘I’ are about the same; it is not that I am afraid of arguing with you, just because I am a practitioner now, even if I have to pretend, I would try to tame myself inwardly.” Is this right? Initially, [I may have to] pretend, to hold back myself and keep quiet. I [may] be able to endure it [for a short while], but suppressing can only go so far. Then [I couldn’t help but start to] mumble a bit here and there in my heart, or even feel excruciatingly painful. However, gradually, the uneasiness inside me would gently recede. [04′57″]
Actually, at each Lamrim study class, you can work at cleansing your afflictions for the day. At least during the class, you won’t cling on and be troubled by these afflictions, right? [Just] concentrate on listening, afterward, [your] afflictions seem to disappear, [but as soon] as the class ends, sigh! [all afflictions] re-emerged. [Nonetheless] after listening [to Buddha’s teaching in the class], you would find the intensity of affliction has at least reduced a bit, right? With continual listening to the teaching [for a while, you may] hear an approach that [allows you a venue] to forgive the person [you are holding grudges against.] Another [approach] is to consider it this way: “Well! It is not easy to learn Buddhism at all; Since this classmate is willing to attend the class, so I better forbear him so that he can continue with his learning!” Anyhow, even though [our] virtuous intention arisen is as tiny as a speck of sesame, actually it sometimes can help us to conquer many challenges. The power of virtuous intention is incredible, a bit of virtuous intention can fuel us with [the power and strength] required to undertake very huge loads. [05′40″]
Yet, every little bit of such virtuous intention, every tiny bit of tolerance and kindness toward others, as well as being mindful of the sublime teaching, all arise from the Master’s teaching. [We should be] grateful to Buddha, to Lama Tsong-Kha-Pa, and to Master who tirelessly imparted the Great Treatise on the Stages of the Path to Enlightenment for us in this world, starting since thirty years ago. In addition, [Master] had noticed the difficulties and hardship that we experience while applying the teaching. [He] couldn’t bear to see such condition going on continuously; therefore, he kindly and compassionately imparted [Buddha’s teaching] to us, accompanying us on the path of cultivation. Furthermore, by imparting in such approach, we all can feel and understand the teaching, [and we] can feel, understand and relate to it on a daily basis. Because we are able to relate to it, we no longer feel that Buddha Dharma is distantly aloft or inapplicable. For Buddha’s teaching can resolve our on-going afflictions as well as various sufferings, [therefore we are inspired by it naturally]. [Instinctively,] we yearn for it, [seek] refuge from it, are willing to learn it, persistent in learning, as well as enjoying learning the teaching. [Hence, all of us must adhere to learning it joyfully!] [06′39″]
Great! Now we have finished discussing the recording of 1B. The next section is a brief one about Lama Tsong-Kha-Pa, which [I] prepare to cover in the discussion of recording 2A. It took [us so] much effort to [finish] discussing the first recording [by Master. I] wonder what you all are thinking? Are you thinking: “Wow! How long will it take to finish discussing the entire Lamrim text [if we continue with this discussing pace]?” [Will you think that] there is no need to cover [Master’s commentary] in such great detail? In the beginning, because it is to introduce the cultivation method and Master’s [Lamrim] imparting [approach] in their entirety, thus more detailed elaborations on Master’s teaching are needed. If you all consider this way of discussion is too detailed, then [I can make some adjustment and] go over with it faster; that is no problem! It is still up to you all. [07′10″]
So, you all can write to me what you think. When [I] read your feedback, some of them are very touching; sometimes tears welled up in my eyes. [I] feel that having some of these remarkable lay practitioners who earnestly carry out their own practice in the chaotic times of this mundane world, upholding such sincerity toward the Three Jewels, sometimes I do really think about: “Ah! [I would like to] bow to you all; prostrate sincerely to all of you!” Although it seems like I am the one who guides you in the study, in fact, it is all of you who have guided my learning as well. We mutually learn together from Master. [07′41″]
Very well, thank you! [07′44″]
【全球广论 II 讲次: 0039】
讲次 0039
科判 道前基础
主题 成佛远近二路
音档 1B 26:34 ~ 27:52
日期 2018/08/13 ~ 08/15
手抄页/行 第1册 P30-LL3 ~ P31-LL1 ( 2016 南普陀版：第1册 P30-LL1 ~ P31-LL1
手抄段落 同样地，因为这样的原因……他讲二十一座。
师父怎么样去讲这本《广论》？他的方式在第一篇讲得这么清楚，师父就是一个把话说得清清楚楚的人。但是对我们来说，最可怕的就是不能清清楚楚地听，听完了糊成一团，然后还要拿来吵来吵去。很多同学听了一个大概，然后赶快去跟同学吵，花很多时间去吵。其实你不如把师父带子多听几遍、多听几遍。欸！一遍比一遍更清楚，听清楚之后才去吵；不然一知半解，吵了半天之后发现自己没听明白。但可能这也是个过程。 [00′33″]
所以在每走一步的时候，能够对它有个清晰的见解，而且慢慢地去扩大自己所知的领域，而且不忽略、不忽视整体的内容；然后到了某种程度，把整个的全貌安进去，使得我们对于整个佛法有个正确的认识。 [00′56″]
上一节的时候，有法师问：“什么叫‘对佛法整个圆满的内容有了正确的认识’？”此处出现了吗？当你捏到任何一颗念珠的时候，它是一百零八颗念珠中的一个，但都是提起全圆的——是全圆的法。那么到底如何体会这句有点深奥的话？在学习每一个次第的时候，都要常常发心啊、都去想。所以大家这个道理是这样听了，要在听闻中、在自己的修学中慢慢地去体会，不要停在眼前，一直要向前努力！ [01′35″]
我不知道你们听到此处，会不会有点欣喜和振奋呢？我自己是很欣喜和振奋的，因为每学一遍都有不一样的感觉。所以想一想，师父在此处是这样讲的，其实他也是这样修持的。就比如说非常平淡无奇的一件事情，师父就可以在其中开示出道次第。像开上座学长会，开会之前师父就念《般若经》，然后给大家讲一段般若；像学长有问题要问、法师们有问题问，师父都先讲般若。请问般若能不能解决“我们下半年的行程是什么？”般若可不可以解决这样的问题呢？你们敢说不能吗？那你说能，是怎么解决的？ [02′27″]
所以，为什么是“法人”？为什么要起这样的名字——法人事业？这跟很多人一起成立的公司有什么不同？为什么这里边要念《般若经》、要学《广论》，还要开研讨班？经年累月地这样哦！然后学《南山律》。学这一些是为什么？ [02′48″]
所以尤其是开会、议事，这样慢慢地在商量事情的时候，一定要先提起什么？正知、正念。先想想：我们这个会议，注意！我们对这个会议的认知，在全圆佛法的道次第中，是不是为了成佛来开这个会的？还是只是把问题分配清楚，“啊！你去做这个、他去做那个、他去做......”分配清楚了，会议就开完了？那么我们在这个会议中，自己得到了什么？积累了什么资粮？发心又是怎样？有没有注意防护自己的律仪——菩萨戒呀、密乘戒呀，甚至皈依学处，有没有注意在防护？ [03′30″]
所以对于开会这件事来说，要非常非常注意开会的发心。我们“历事练心”练的什么心啊？首先是练发心。另外在涉及到具体事项的时候，为什么“我”越来越大？给我们一个事情，这件事情就执着地不得了，就是比天大、比地大、比什么都大，眼睛里就只有这个事情。然后当别人一碰这个事情的时候，啊！烦恼就出现了。烦恼出现怎么办啊？及时发觉，然后去调整。从朝向“我”越来越大的角度，把它转向什么？要克制这个“我”，要知道这习气又出来了，然后去对治，要根据《广论》去看。当你调伏一下“我”的时候，你就会有一种快乐的感觉，因为痛苦确实是“我”不停地增大导致的。 [04′20″]
那么当这个“我”在所有的事项中越来越小的时候，实际上和合也不是特别难做。只要你发心开始对治“我”，那么别人跟你吵的时候，你就要注意：“小心！一会儿你就把我的'我'吵出来，很大！其实我的'我'和你的'我'也不相上下，我又不是不敢跟你吵，只不过是现在修行了，装也得装着向内调伏！”对不对？开始是装，忍不住；嘴上不讲，我可以在心里忍；忍了之后，忍不过去在心里嘀嘀咕咕、嘀嘀咕咕的，甚至很痛苦；慢慢地，心里的不安也好了。 [04′57″]
你看研讨班里每一节课学习，其实都是可以对你当天的烦恼进行清理，至少你在上课的时候，你不用缘那些烦恼了吧？专心地听，听了以后烦恼好像忘了，一下课，唉！又出来了。那你听完了之后，烦恼的强度应该有变低一点吧？听课的时候，听、听、听，听到一个理路可以原谅对方了。还有一个，想想说：“哎呀！这个佛法非常不容易，他能来学习，我还是忍一忍让他好好学吧！”总之，哪怕生出芝麻那么大的善心，其实有的时候也可以帮我们扛过很多事情。善心的力量非常地不可思议，小小的一点善心，你就可以撑很大很大的事情。 [05′40″]
而这点点滴滴的善心，点点滴滴对他人的宽容，还有对正法的忆念，全部是师父教导我们的。感恩佛陀，感恩宗大师；感恩师父不辞辛苦地在三十年前，就开始在这个世界上为我们宣讲《菩提道次第广论》。而且是看到了我们修行的难处和苦楚，不忍这样的事一直进行下去，所以他非常非常慈悲地为我们讲说，陪着我们修行。而且用这样的方式讲，我们都会有感觉，每天都会有感觉；有感觉就不会觉得佛法高高在上、根本用不到。因为能解决我们现在的烦恼还有很多痛苦，所以我们自然地就会向往它、皈依它、愿意学它、坚持学它、欢喜学它。所以大家一定要欢喜地坚持下去！ [06′39″]
好！到现在就把 1B 讲完了。下面宗大师的那一小段，准备到 2A 的时候再讲。第一盘就花了这么多功夫，不知道你们在想什么？你们会不会想：喔！要把整本讲完得花多少时间啊？也不一定都讲得这么细！因为一开始是对总体的修行方式和讲说的一个介绍，所以学得细一点。如果你们觉得太细，可以变快一点，没关系！还是看大家。 [07′10″]
所以你们可以把你们的想法写给我。读到你们的信，有的时候是满感动的，有的时候是热泪盈眶。觉得有这样的一些了不起的居士，在这个浊世间这么认真地修行自己，对三宝怀着如此虔诚的心，有的时候我真的在想：啊！好好顶礼、好好顶礼呀！虽然说好像是我在带着大家学，但实际上也是大家带着我学，我们是互相地、一起跟师父学。 [07′41″]
好，谢谢！ [07′44″]