Lecture No. 0069
Global Lamrim II
Lecture No. 0069
Tape no.
2A 21:29 ~ 23:04
Date
2018/11/26 ~ 11/28
Outline: Foundation
Topic: Opening Veneration – Veneration before commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P44-L4 ~ P44-LL3
In my learning journey under the guidance of Master, I found Master was very skilful at prompting disciples to contemplate by constantly bringing up questions. We asked him questions as well. Usually when we received answers from Master, everyone would only reply, “Yes, Yes, Yes.” In fact, what Master preferred more was that we would ask another question in reply, which would bring about further back and forth questions and answers. Seeing the questions being explored from different angles, or even being perforated exhaustively, Master was very delighted. Since young, I have always been someone who likes to ask lots of questions; so much so that I would often worry if I am asking too many questions. For instance, I would often ask Master, “Master, I keep asking questions, one after another; would you find me talking too much?” And Master would reply, “No! Not at all! Not at all! My worry is that you don’t ask enough questions; never would I find them excessive.” Sometimes I would repeat it several times in a day, “Master, am I asking too many questions?” and Master always replied sincerely, “My only concern is that you don’t ask enough; never would I find them too many.” This type of dialogue would go back and forth several times, but Master was truly pleased. I also like others to ask questions. What about the class facilitators? Do you like classmates in your class to ask a lot of questions? For the beginners, they must have a lot of questions in mind. Once their doubts are cleared, then their actual faith can be cultivated. Such faith then can be very firm. [01′26″]
Thus, if the newcomer brings up any question, especially those who don’t know much about the subject but just like to ask questions, I hope everyone can be more open-minded (towards newcomer)? If you don’t have an answer on the spot, then respond with “Give me some time to ponder on it,” or “let me check with Venerables”; just don’t answer them so bluntly that they don’t know how to respond. Is there a rule in our Lamrim class that stipulates newcomers are not allowed to bring up questions? There isn’t, is there? I sincerely hope we can create a pleasant Lamrim study environment in which everyone can speak up what’s on their mind, say, “What is your take on this section of the scripture?” or “What kind of problem have you encountered?” And everyone can join the discussion. Once we have a lively discussion, chances are people won’t side-track, feel bored or consider the class as uninteresting at all. [02′08″]
[Why?] Because he is pondering on the question, so much so that he might think about it in the morning; keep contemplating on it before attending the class, or even would start to contemplate and explore it whenever there is time. Once he is busy figuring out the questions Buddhas and Bodhisattvas post, or exploring such long-standing question like “Where do I come from and where am I going after this life?”, then actually various afflictive matters could be settled by leaving unsettled. One would not find it a must to figure out whose fault the afflictive matter is. Why? Because he would like to save time to explore which or what matter is considered more important in his life. [02′46″]
Hence, we can imagine the questions [that we might encounter] on the debating forum when we study the Five Great Treatises. During the entire debate session, debaters toss questions [to their counterparties continuously], with discussion to be followed. Such discussion would even extend each transition point of reasoning. You might have a rather smooth reasoning at first but it can go wrong on a minor turning point and thus spoil the entire line of reasoning. Therefore, if there is any slight laxity in-between your initial proposition and the final conclusion, and your counterparty spots it instantly, then your entire line of reasoning could be revoked right on the spot. Thus, the whole process is to examine whether our train of thoughts is very rigorous or not. It tests the depth of our understanding of the topic; it further appraises whether our understanding of scriptures is thorough and comprehensive, and it even assesses how diligent we are in our contemplation. Is our logic of reasoning one-sided, or multidirectional? Is our way of thinking agile or not? When we engage ourselves in contemplating and debating, is it for the sake of winning over the others or for our learning? [Or we want to] learn from every possible knowledge-gaining opportunity? [03′49″]
Actually, learning is also a type of capability; this capability is to foster the learning habit of obtaining the wisdom and a wide variety of knowledge that are beneficial to our lives. [Actually], we also have to learn to develop personal integrity. Others may carry the qualities that I am short of, or they are doing better than I. So, we can take a general look around our Lamrim class and learn from others’, from the perspective of learning. Actually, such a way of life would become very fruitful. Because you would observe those you have met and think why it is that they are doing well now? That is, they strived hard in spiritual practice in their past lives, and thus in this life, they appear to be ahead of me in the training. For this reason, I should learn from them! [04′29″]
Upon adopting this attitude of learning, while engaging in various tasks, what we would actually focus on is fostering the virtuous karmic deeds in our mind – either the advancement of wisdom or the enhancement of compassion. Once we shift our attention to the above-said aspects, we would free ourselves from the trap of disputing what is right and what is wrong. We would reflect on, “Well! What have I learned from handling this task? Have I helped others’ further advanced [in the mind training]?” We might find ourselves making some progress, but at the same time, we will experience a bit of physical and mental suffering, which is inevitable. Hence, we would not care so much about the sufferings we have gone through, or how long we have endured it. How long have we been stuck on it? And what did the other party say [about us], so on and so forth? No matter what, we will define it as a lesson for us to develop, which will eventually lead to joy and gratitude. Why? For we want to learn. Why do we want to learn? Because all sorts of dissatisfaction in our lives are directly related to our inverted perceptions we have when facing arising conditions, our lack of scrutiny of the obscurity in our minds, as well as our failure to explore the teachings in depth. Once we have the intention to learn, to learn under any condition or from any interpersonal interaction, we would train our minds to be in a state of being very vigilant and agile. And then, we would find ourselves reaping great harvest every day, appreciating how many good qualities others have. And we would also realize our own strengths as well as shortcomings. Due to our self-centeredness, we usually would notice more of our own strengths over our weakness. Or, sometimes some are so frustrated with their own weaknesses that they are totally deflated, without any energy or strength to counter their weaknesses. All these require us to practice earnestly to achieve each daily application of upholding the teaching from the perspective of learning. [06′07″]
So, throughout the entire commentary of Lamrim, and even in Master’s daily practice of upholding the teaching, he manifested as a role model of a diligent practitioner. For this, I deeply appreciate Master for giving us such profound teaching in my life as well as in the lives of many Lamrim classmates. [06′32″]
【全球广论 II 讲次: 0069】
讲次 0069
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 21:29 ~ 23:04
日期 2018/11/26 ~ 11/28
广论段落 P1-L6 如极难量胜者教……我礼龙猛无着足
手抄页/行 第1册 P44-L4 ~ P44-LL3 ( 2016 南普陀版：第1册 P44-L5 ~ P44-LL2 )
手抄段落 那么再继续下去……先简单地说明一下。
在跟师父学习的过程中，觉得师父非常非常善于去启发弟子思考，因为师父常常会提问题，我们也会对师父提问题。在提问题的时候，师父一个答案回来之后，大家就觉得：“是、是、是。”实际上师父更喜欢师父的答案回来之后，我们再问一个问题回去，师父再回答，然后再问。不停地对一个问题从各个角度、甚至是纵深式的探讨的时候，会发现师父是非常非常开心的。因为我自己从小就是一个爱提问题的人，常常会害怕是不是提太多问题了？比如说我常常问师父说：“师父，一直提问题、一直问问题，这样会不会说话太多了呀？”然后师父就说：“唉呀！不会呀！不会，只会嫌你说得少，不会觉得多。”我可能一天中就要问好多次：“师父，我会不会问得太多？”师父永远都会认真地回答我说：“我不会嫌你问得多，只会觉得问得少。”这个对话我们要重复好多次，但是师父真的是很开心。我自己也喜欢别人提问题，不知道诸位班长呢？在班级里会不会也喜欢别人提问题？初学者他的心里一定是有很多疑问，把这些疑问扫除了，才能够建立真正的信心。这样的信心才会非常地牢固。 [01′26″]
所以新同学在提问题的时候，尤其是也不知道是什么就问问题的时候，我比较希望大家是不是开明一点？如果自己不知道怎么回答，就是回去想一想，或者去请问法师等等，不要一下子就让别人问不出来话了。我们广论班里有没有规则——新来的人不能提问题？没有吧？希望我们现在的广论班能愉快地讨论问题，每个人能够抛出内心的想法：“你对这段的经文是怎么想的？”“你遭遇到的问题是什么？”大家在一起讨论。当那个热烈的气氛出现的时候，其实人们不会走神，或者觉得无聊，或者觉得这个班没有任何的吸引力。因为问题牵着他的心，有的时候早晨也会想这个问题，上课之前也会想这个问题，甚至二六时中有点闲暇时间，他就开始想、开始探索。一旦他的心缘着佛菩萨提出问题，或者缘他“生从何来、死向何处去”，研究这些问题的时候，其实一些烦烦恼恼的事情，有的时候就不了了之了，不会一直想要把那个烦恼的事情一定要弄得你对我错、争出个是非来，为什么？他想节约时间，然后来探讨一下自己生命中认为比较重要的问题。 [02′46″]
所以，等到学五大论的时候，那辩论场上的问题就可想而知了，就是整场都是抛问题，然后大家讨论问题，甚至每一个理路的每一个关节这样延伸出去。有可能你前边是辩得很顺的，然后忽然一个小地方出了问题，一下整条理路都毁了。所以说你开始建立的宗和最后跑出去的，如果稍稍有一个不谨慎，立刻就被对方发现，然后你的所有的理路可能当时就被废掉了。所以非常严谨地考验我们的思路、考验我们探索问题的深度，甚至我们对教典学习的广博与寡少；甚至我们勤不勤于思考？我们思考的方式是单一化的，还是多向化的？我们思考是敏捷的，还是没有那么敏捷的？我们做这些思考和辩论的时候，是为了想要赢别人，还是为了学习？向一切能够学习的事上学习？ [03′49″]
其实学习也是一种能力，这种能力就是习惯从学习的角度去获得对生命非常有益的智慧，和很多很多的学问，甚至人品也是要学习的，每个人身上可能都有一个我做得不足、他比较好的地方。所以我们在广论班里可以广泛地去看一看，就学习的观点去向人家学习，其实这个人生是非常非常富足的，因为你会向你路过的这些人学习，看看他们现在为什么能做得好呢？就是过去生非常努力地修行，所以这辈子他显现为比自己超胜，那就去学习呀！ [04′29″]
一旦抱着学习的心态的时候，其实很多事情我们会关注于我内心的善业的成长，或者智慧的成长，或者说慈悲的成长。一旦关注到这些问题的时候，我们就从人我是非的那个牢笼里慢慢地脱出来，很多事情都会去考虑：哎！这件事我成长了没？我令他人成长了没？如果发现成长了，我们身心受点苦恼啊，这个过程还是必然的。我们就不会特别特别在意我所受的苦，我苦了多久？我卡住多久？而对方说什么了？又怎么样、怎么样......我们就对这些，给它一个定义——这是我成长的一课，所以最后就会得到欢喜和感恩。为什么呢？因为我们想学习。为什么想学习？因为生命的种种不满，都跟自己对于境界的颠倒安立、对自心的模糊没有去观察、对教理没有做深入地探讨是有直接关系的。一旦我们想法去学习的时候，在一切境界中、在跟人相对的时候都要去学习，使我们的这颗心处在一个非常警觉的、非常活泼的一种状态，然后我们会发现每天都好多收获，每天都看别人怎么那么多优点呢？看自己也会看到优点，也会看到缺点，但由于我爱执的原因，通常都会看到很多优点，缺点看不到。或者说有的人太执着自己的缺点，而弄得自己完全没有力气反击这个缺点。这都是我们在修行的时候要从学习的观点、从学习的角度出发，认真地完成每一天的修行。 [06′07″]
所以师父在整本的《广论》中，甚至在他自己二六时中的行持之中，为我们示现了一个勤奋学习的好的榜样。这点我也是深深地感恩师父，在我的生命中，还有在很多很多广论学员的生命中，给我们上了如此如此深刻的一课、一课又一课。 [06′32″]