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Global Lamrim II

Lecture No. 0050

Tape no.

2A 08:16 ~ 09:57

Date

2018/09/20 ~ 09/23

Outline: Foundation

Topic: Prologue – Veneration at the beginning of the commentary

Vol. 1 of Master’s discourse handbook P38-LL2 ~ P39-L8

Greetings to all! It is time for us to study the Lamrim again; this is the moment that we all should treasure very much! [00′10″]

Speaking of practicing the teaching, first of all, why do we want to meditate? What is the driving force that propels us to practice? And how to practice? All along the process of the practising/meditation, the rights and wrongs [of our perception and approach], the outcomes, the verification and validation, etc., all of these are initiated from our listening to the teachings and studying the scriptures, so that we can understand the concepts first and then put them into practice. Hence, Master often emphasized that [our] practice/meditation actually has to start from listening and studying Buddha Dharma, which also means that [we must] follow the orderly stages of studying, contemplating, and practicing. The proper way should be: upon listening to the teachings, [we should] further contemplate [what we have heard], and then verify what [we have] understood [by practice] ----- This is the purpose of our listening to the teachings. However, once [we have] mistaken [the purpose], [we] would listen to and form many high standards in our minds with an arrogant attitude, and then measure others or the external world with such standards. This is what we usually refer to as turning the Dharma mirror outward. If so, it will result in the more [we] “understand” [after listening to the teachings], the more incompatible and ill-fitted [we are] with the circumstances and outside world, and the more suffering we create. Therefore, the most important part of practising is to “tame and discipline the mind” – that is, to apply the teachings that we have learned and our understanding, to reflect on our mental attitude and tame [our afflictions] from within. As for treating others, [we] should uphold a more respectful and more tolerant attitude in order to confront and handle all sorts of challenges in our lives. By doing so, we will not distort the purpose of listening to the teachings. Subsequently, if [we] can act in accordance with what we have heard and learned from the teachings, then our lives would be away from suffering and filled with happiness. Therefore, I hope we can keep this point always in mind and motivate ourselves repeatedly. [02′08″]

Very well! Next, we are going to start to study the Lamrim. Let’s adjust and correct our motivation and cherish such an opportunity to study Buddha’s teachings. To achieve the ultimate perfect enlightenment, we must understand the cause that will guide us to attain Buddhahood; to understand such a cause, we need to listen to Buddha’s teachings. While listening to the teachings, [we] should repeatedly nurture [our] Mahayana aspiration – for the sake of liberating immeasurable living beings from the suffering caused by the cyclic existence, we must achieve the ultimate enlightenment. For that beautiful and magnificent day to come, we put in a lot of effort now. While listening, please do pay attention: don’t be distracted or fall into laxity, neither to fall into lethargy, please adhere proper mindfulness according to the sublime teachings! [02′57″]

Last time we talked about paying “homage to the guru Manjughosa, homage to the guru Manjusri”. Today we will cover the first verse of paying homage to Shakyamuni Buddha:

I bow my head to the chief of the Sakyas,

Whose body was formed by ten million perfect virtues,

Whose speech fulfills the hopes of limitless beings,

Whose mind sees precisely all objects of knowledge.

Now let’s listen to the recording of Master’s commentary: [03′28″]

[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 4]

I bow my head to the chief of the Sakyas,

Whose body was formed by ten million perfect virtues,

Whose speech fulfills the hopes of limitless beings,

Whose mind sees precisely all objects of knowledge.

This is our Shakyamuni Buddha. Here our reference to him is divided into three parts: physical, verbal, and mental. As a matter of fact, this classification has [a] specific meaning, [a] very special meaning! This meaning will be discussed [later] in the chapters for taking refuge. Why do we wait until then? When you take refuge with the understanding of what it means to take refuge you will be able to receive the specific benefit immediately. That is the reason. Thus, as for the author and composer, for the sake of beseeching blessings and removing obstacles to ensure the completion of the composition, they began by taking refuge wholeheartedly. As for [us] the followers: on the one hand, [this taking refuge is meant] for us to understand the intended meaning of the composer while, at the same time, it inspires us to attain the true meaning of the content. Provided [we] take refuge with an understanding of its meaning, we will have benefits right away. So the actual contents of [taking refuge] will be reserved for later. [05′12″]

Usually, after reciting the verse, “I bow my head to the chief of the Sakyas, whose body was formed by ten million perfect virtues…” [ Master would go on to] explain it. However, this time, Master’s first sentence was, “This is our Shakyamuni Buddha”. Actually, I was much awestruck upon hearing this sentence! Because it seems that Master was leading us to a sacred grand prayer hall, taking us to have an audience with Buddha, and then said, “Ah! This is our Shakyamuni Buddha!” Somehow, I consider these few words being very very surprising and amazing! [05′47″]

If it is like what the verse elaborates, then we should examine Master’s first sentence closely and clearly: “This is our Shakyamuni Buddha”. What does the word “this” in the “This is…” refers to?  Master explained that [“this”] is divided into three parts [and could be understood as such]: the physical, the verbal, and the mental.  Master also clarified the underneath special [and profound] meaning of such division. Suppose we are to introduce a person to others, or compliment this person, in fact, we seldom use this approach. However, laudations of Buddhas and Bodhisattvas in the sutras and scriptures are divided into body, speech, and mind. We could envision that during the process when [Buddhas and Bodhisattvas] were carrying out their practice at those times, [their physical, verbal, and mental practices] respectively ripen into such categories of good qualities as well. [06′29″]

And Master continued, “This meaning will be discussed [later] in the chapters for taking refuge.” When I first read this, I was eager to know more right away, thinking, “Wow! Just tell us in this section, instead of waiting long until discussing the chapters on taking refuge.” [It seemed that] Master understood what I had in mind, for he immediately answered [my question] by saying, “Why do we wait until then?” I wonder whether you all ever have a similar experience while listening to Master’s recording ---- that is, while [we] listen to Master’s recording on and on, then one question arises in [your] mind. Once the question pops up, Master immediately answers that question in the following statements. That feeling is like Master completely heard your heartfelt thoughts, and it seems all questions are answered. So, “Why do we wait until then?” This was the question I had back then while listening to Master’s recording.  Master continued by saying, “When you take refuge with the understanding of what it means to take refuge, you will be able to receive the specific benefit immediately.”  Master used the word “immediately”, indicating that the duration is very short! One would take refuge only after understanding the reason for doing so. It may take more elaboration to understand the reason. Since this section is about the Prologue, the detailed discussion is arranged later in the taking of refuge section. [07′31″]

Next, Master said, “Thus, as for the author and composer, for the sake of beseeching blessings and removing obstacles to ensure the completion of the composition”. [Usually,] when we aspire to have the expected outcome while engaging in any task, what approach would we normally take? [We might] have it work out through personal connections or make some other arrangement. However, from the perspective of those authors who composed commentaries, [they all] pray and supplicate to Buddha for blessings in order to remove all obstacles. This is the way to successfully attain favourable conditions, thus, Master said, “so they began by taking refuge wholeheartedly”. [08′03″]

As for learners like us, [on one hand], we have to understand the intended meaning for composing the commentary, while at the same time, [we] also hope to take refuge with the [thorough] understanding of what it means to take refuge, [because] this is Master’s aspiration! [And he] followed by saying again, “with the understanding of what it means … you will be able to receive the specific benefit immediately”. [Earlier] on the first paragraph, Master sincerely hoped that we would [first] understand the good qualities of Shakyamuni Buddha as well as all other Buddhas in great detail. As only by taking refuge after [we fully] comprehend [their good qualities] will [we] receive inconceivable benefits. Thus, up to this point, we are full of anticipation: if we want to know more about taking refuge, [we] have to continue to study Lamrim; [that is, we want to] understand what good qualities Shakyamuni Buddha and all other Buddhas have. Moreover, how we can reap the special benefits “immediately” and “right away”. Take heed! Who will receive such special and sublime benefits? It would be those who take refuge after [complete] understanding of the meaning of refuge-taking ---- not only will they receive these benefits, but also attain such benefits immediately and instantly! [09′01″]

So in the beginning when Master was explaining this verse, he interpreted it totally from “our perspective” to expound the good qualities of Buddha, and what kind of benefits “we” will receive. Explaining it from this perspective, Master persuaded and encouraged us to learn more about Buddha’s good qualities. Upon this comprehension, [we will be able to] cultivate a genuine aspiration for taking refuge. And this will benefit our physical and mental stream right away. How amiable [Master] was! Furthermore, such an introduction would hardly lead to any contradictory opinions to arise in our mind. Some people may claim: “Ah! Would our faith in Buddha turn out to be believing in someone or something who might have the power to arrange and control our destiny?” It is not like this! Instead, it leads you to learn what kind of benefit you will receive, then you will sincerely feel and experience the benefit [of taking refuge] from within. [09′44″]

I find the introduction in this paragraph very beautiful, delicate, and unique. Why? Because the path leading toward Buddhahood is also the path to achieving our own sublime benefits. It is to our own advantage. It is not so much about how much you must worship Buddha, but about how to reap the benefit yourself. Hence, over and again, this reveals the actual benefit Buddha’s teaching can benefit [our] physical body and mental stream. Because when Master imparted Lamrim, [he] always let us to actually realize, and let us genuinely feel in such a manner that, if we [take effort to] understand Buddha’s good qualities properly before taking refuge, [then,] the benefit Buddha Dharma bestows on us physically and mentally can be within every aspect! [10′25″]

This paragraph is very worthy of [our] review and contemplation over and over again. Furthermore, [since] while discussing the Prologue, Master already mentioned [there are benefits of] taking refuge, it will inspire many learners to anticipate and yearn for learning further and explore the later chapters. Hence, [Master indeed] is a very skilful teacher, a great virtuous instructor. He will keep you motivated into learning more wonderful [teaching] in the future because this is the right path to alleviate suffering and attain happiness, a path leading to more and more happiness. So there is always a planned foreshadowing imbued in every section for us to have more anticipation: “Ah! What’s next? What follows next?” There are much more surprises and findings awaiting us in the future! [11′09″]

讲次 0050

科判 道前基础

主题 〈皈敬颂〉论前皈敬

音档 2A 08:16 ~ 09:57

日期 2018/09/20 ~ 09/23

广论段落 P1-L3 ~ P1-L4 俱胝圆满妙善所生身……于是释迦尊主稽首礼

手抄页/行 第1册 P38-LL2 ~ P39-L8　( 2016 南普陀版：第1册 P38-LL2 ~ P39-L9 )

手抄段落 俱胝圆满妙善所生身……留待后头讲。

大家好！又到了我们一起学习《广论》的时间，还是非常珍惜这样的时刻！ [00′10″]

提到修行，首先我们为什么要修行呢？是什么理由推动着我们一定要修行呢？那么如何修行？在修行过程中的对和错、结果、验证等等，这些都要听闻教典，在理论上先了解，然后再付诸实践。所以师父常常强调修行真的要从听闻佛法开始，也就是按照这样一个闻思修的次第开始。正确的应该是听闻了之后，进一步了解了，把所了解的接着去验证，这才是我们听闻的目的。可是一旦搞错了的话，就会听了很多非常高的标准，在心里眼界特别高，拿这样的标准去看待别人，或者看待世上的事情，就是我们平常讲的法镜外照。这样的话，就会造成由于了解了更多之后，产生跟境界不相容，会产生痛苦。所以修行最重要的是“向内调伏”——把听闻来的道理、见解拿来比对自心、向内调伏。那么对待他人，要用一个非常恭敬的、宽容的心态，去面对人生的种种。如果这样的话，我们就不会扭曲了听闻的目标，在听闻之后能够如法而行，我们的生命才能离苦得乐。所以希望这一点，我们要常常在内心中反覆地策励自己。 [02′08″]

好！接着我们就要开始学《广论》了，我们要端正自己的动机，珍惜这样一个学法的因缘。为了成就无上正等菩提，我们必须要去了解成就无上菩提的因；要想了解这个因，就要听法。听法的时候，要再再地造作一个大乘发心——为了无穷无尽的有情能从痛苦的轮回里透脱出来，我们必须去成就正等觉位。为了那样美好的一天，所以我们现在做很多的努力。在听闻的时候，要注意不要散乱、不要昏沉，要注意如理作意！ [02′57″]

上次我们讲到“南无姑如曼殊廓喀耶，敬礼尊重妙音”，今天就进入敬礼释迦佛的第一个偈子——“俱胝圆满妙善所生身，成满无边众生希愿语，如实观见无余所知意，于是释迦尊主稽首礼。”我们现在就听师父的带子： [03′28″]

俱胝圆满妙善所生身，成满无边众生希愿语，如实观见无余所知意，于是释迦尊主稽首礼。

这是我们本师释迦牟尼佛。他分成功三部分——身、语、意，总括起来就是这个。那么实际上，他这样地分有他非常特殊的意义的，非常特殊的意义的！关于这个部分的意义，等到后面讲皈依的时候再说。为什么要摆在后头讲呢？当我们了解这个皈依的意义以后，然后去皈依的话，我们就可以马上得到殊胜的好处，这样。所以在这里对于这个造者、造论的来说，他为了祈求加被、净除一切障碍，使得造论圆满，所以他那个头上面有这样的圆满的皈依。那么对我们学的人来说的话，一方面我们了解这个造论者的意义；同时我们也希望啊，我们学的人得到的内容。所以假定说我们能够了解了这皈依的意义而去皈依的话，当下就会得到殊胜的好处。所以这一部分真实的内容，留待后头讲。 [05′12″]

通常“俱胝圆满妙善所生身，成满无边众生希愿语......”这个偈子，读完了之后就开始解释了，可是师父的第一句话是说：“这是我们本师释迦牟尼佛。”其实我听到这句话的时候是非常惊讶的！因为好像师父带我们走进一个圣殿，带我们去见佛，然后就说：“啊！这是我们本师释迦牟尼佛。”这几个字，我认为是非常非常令人惊讶的！ [05′47″]

如果像这个偈子中所阐述的那样，那我们就要仔细看清楚：“这是我们释迦牟尼佛”，“这是”的这个“这”，到底是什么呢？师父解释说分成身、语、意三部分，师父还讲一下这样分是有特殊的意义的。假如说我们要给别人介绍一个人，或者赞美一个人，其实很少会这样分的，但是经典里赞美佛菩萨是分身、语、意的，可以想见当初修行的时候，也是别别成熟为这样的功德。 [06′29″]

然后师父讲到：“关于这部分的意义，等到后面讲皈依的时候再说。”当初我读到这里的时候，就很想要知道：“哇！在这一节讲了就好了，不然还要等很久，等到皈依的部分。”当我这样想了之后，马上师父就回答说：“为什么要摆在后头讲呢？”我不知道你们听师父的带子有没有这样的体会，就是听、听、听，心里会现出一个疑问，现出来之后，师父下一句话马上就回答这个疑问？那种感觉好像你的心声完整地被师父听到，而且几乎是有问必答。所以“为什么摆在后面讲呢？”这就是我当初听带子的疑问。然后师父说：“当我们了解这个皈依的意义之后，再去皈依的话，我们就可以马上得到殊胜的好处。”师父用了“马上”，时间是非常快的！但一定是了解了皈依的意义再去皈依，可能篇幅要很大，因为这是一个〈皈敬颂〉，可能要挪到皈依的部分再仔细地去讲。 [07′31″]

然后师父就说：“对于造者、造论的人来说，是为了祈求加被，净除一切障碍，使得造论圆满。”当我们要做一件事，想要它顺利的话，我们通常会采取什么样的方式呢？就是打点一些人啊，或者去做一些什么。但是对于造论者来说，都是祈求佛陀加被，净除一切障碍。成办顺缘的方便是这样的，所以师父说：“圆满的皈依。” [08′03″]

那么对我们学的人来说，还是要一边了解造论的意义，同时也希望了解皈依的意义而去皈依，这是师父的心愿啊！又说了一句：“如果了解的话，当下就会得到殊胜的好处。”在第一段的时候，师父非常非常地期待我们，要详细地去了解释迦佛还有所有佛陀的功德，了解了之后再去皈依的话，会得到不可思议的好处。所以在这里，我们就会有满满的期待：要学到皈依，要把《广论》向后学，要了解佛陀到底有什么样的功德，而且我们到底可以怎样地“马上”和“当下”得到殊胜的好处。注意！得到殊胜好处的是谁呢？就是了解了皈依的意义再去皈依的那个人，他会得到殊胜的好处，而且是马上、当下就得到！ [09′01″]

所以一开始师父在解释这一句偈子的时候，完全是从“我们”这样去了解佛陀的功德之后，“我们”会得到什么样的利益，从这样的角度劝发我们去学习了解佛陀的功德。了解了，产生真实的皈依心之后，多快可以让我们的身心得到饶益。非常地亲切，而且这样的介绍应该内心没有什么牴触。有的人会觉得：啊！信佛了，会不会是信一个什么好像可以安排我们命运的那种。它这不是！是说：看你会得到什么样的好处，然后你自己从内心里会真实地看到它的利益。 [09′44″]

我觉得这一段的介绍非常地精美和别致，为什么呢？因为走向佛陀就是成满自己殊胜好处的这样一条路，是对自己好的。并不是说你一定要去多崇拜佛陀，而是怎么样能够自己得到好处。所以这也是再再地彰显了佛法对身心真实的饶益。因为师父讲《广论》的时候，处处都从这样的地方，让我们真实地意识到、让我们真实地感受到，如果我们好好地了解佛陀的功德再去皈依的话，佛法对我们的身心的饶益，俯仰皆是！ [10′25″]

这一段很值得再再地阅读、再再地去琢磨。而且在讲到〈皈敬颂〉的时候，师父就讲到了皈依，会让学的人很向往学习后面的部分。所以一个非常非常善巧的老师、善知识，他会一直让你期待着后面还有多少美好，因为这条路就是离苦得乐、从乐走向乐的一条路。所以讲一个部分就埋下一个伏笔，让我们期待：“啊！后面还有什么？后面还有什么？”有很多很多惊喜的发现在我们的未来等待！ [11′09″]