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Global Lamrim II

Lecture No. 0068

Tape no.

2A 21:29 ~ 23:04

Date

2018/11/22 ~ 11/25

Outline: Foundation

Topic: Prologue – Veneration at the beginning of the commentary

English Lamrim Vol 1, Page 33

Vol. 1 of Master’s discourse handbook P44-L4 ~ P44-LL3

Very well, now let’s look at the next verse:

[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 10~11]

Continue on; two Bodhisattvas are introduced. One is Nagarjuna, and the other is Asanga. They also represent wisdom and methods respectively. One is Profound View, and the other is Extensive Deeds. One is great wisdom; the other is great compassion.

I bow to the feet of Nagarjuna and Asanga,

Thoroughly renowned throughout the three levels,

Ornaments of Jambudvipa who wrote exact commentaries on the intent

Of the Mother of Conquerors, so difficult to fathom.

This is to say, Buddha’s teaching is already perfectly encompassing, so why do we still need these two [Bodhisattvas] to teach us? You might have this question here, or perhaps you are not even aware of what to ask about at all? As a matter of fact, this is a question [worth exploring]. We consider Buddha as the greatest Teacher, [so] why do we need Bodhisattvas? Even with [regard to] Bodhisattvas, [since] the tenth level is the most experienced, why bother with anyone that is less, such as Nagarjuna and Asanga? For both Bodhisattva Maitreya and Bodhisattva Manjusri are virtually enlightened Bodhisattvas [senior Bodhisattvas], followed by Nagarjuna and Asanga who are at a junior level. How does this hierarchy work? This is a question, and I shall briefly address here. [01′58″]

In this section, Master brought up a question first. Master said that perhaps we  are simply unable to raise any question at all. Thereafter, Master said, “As a matter of fact, this is a question [worth exploring]”. There are two ways to interpret this statement. First, the question raised by Master is actually an issue itself, “Buddha’s teaching is already perfectly encompassing, so why is there a need to learn from these two laudable Dharma princes [Bodhisattvas]?” This question itself is an issue. The other question is, we might “not even [be] aware of what to ask about at all”. Many many people learn merely by listening. Maybe they do not have the habit of asking questions after listening? Or they may not have the time to ask questions, so they just do nothing more than listen? [02′41″]

In fact, being able to raise questions about the scriptures and thereafter following the questions raised to search for the answers, is usually a good way to delve into the scriptures we are studying. For instance, in studying the Five Great Treatises, debating is required in every class. Debating topics range from the definition, the boundaries, to the scope of the subject matter being debated. Sometimes, the discussion of just two words would bring forth many debating topics, and the clarification can take up to a few pages because the topic is discussed repeatedly. In class, virtuous teachers would explain it to us once; after class, we would read up on the same question again, then we contemplate on our train of thoughts, and then listen to others and their ways of reasoning. While at the debating forum, we challenge others’ views and pose questions. At times, after pondering over the same topic so many times, you may feel, “Wow! My reasoning is probably impeccable.” However, after you have studied debating for a few years, the possibility of having such thoughts would be minimised. Instead, you would find that no matter how thorough your reasoning is, others can always find flaws in your reasoning and state “the reason is not established” or “the reason is not complete”. [03′42″]

Over here, Master skillfully inspired us to be adept at asking questions and searching for answers. [Back to the question Master asked] Why do we still need to learn from these sublime Dharma princes of Buddha? This is one question for us to ponder upon. But I would like to ask you another question. Master said, “why do we still need these two [Bodhisattvas] to teach us?” Master used the word “teach”. In fact, while I am listening to Master’s recording, I usually pay special attention to certain words, such as the use of “teach” here. So, when talking about Nagarjuna and Asanga Bodhisattvas, Master considered them our teachers. When you are reading this verse, I believe you would think, “Well! What kind of good qualities do Nagarjuna Bodhisattva and Asanga Bodhisattva have? We would love to understand their good qualities and their experiences in spiritual practice.” However, have we ever taken Nagarjuna and Asanga Bodhisattvas as our virtuous teachers, they came to teach us, and for this reason, we want to comprehend their good qualities? Or [have we ever thought about] what I can learn from them? Why do they want to teach me? [04′52″]

What Master manifested was his humble, earnest faith in learning from Buddhas and Bodhisattvas. Therefore, his strong aspiration to learn compassion and wisdom [from them] was revealed throughout his teachings. Though we consider Master already fully endowed with inconceivable compassion and wisdom, he still manifested such strong faith in learning from all Buddhas and Bodhisattvas. Moreover, he always wrote in every entry of his diary, “Homage to Buddhas and Bodhisattvas”, “Buddhas and Bodhisattvas, please bless me”, “Buddhas and Bodhisattvas, please teach me”, all over his diary! And, he would address himself as “a disciple”, very very piously. [05′29″]

Once we form the habit of asking questions and looking for answers, we are in the state of contemplating. In this case, we are also developing the habit of observing, analysing and contemplating the physical and mental state we are in. For instance, we may notice that we are not in our right frame of mind, or we feel a trace of unhappiness.” Then we observe. First, I need to be aware that I am upset, and find out what is making me unhappy? Is it about a person?” Then, one may find that “Well! He did not seem to do anything to upset me today; why do I feel odd when I see him?” Then observe, you would realise that he might have done something in the past, and you didn’t find anything wrong with it at that time, and it passed. However, when you come across this person unexpectedly later, and even though the incident does not surface vividly in your mind, you just don’t feel comfortable. At this point, you would notice this habitual tendency, the habit of fault-finding! When the incident took place earlier, your mental capacity was strong and positive then, so this fault-finding tendency did not particularly disturb you. However, one day when your mental power is weak, or you fail to uphold proper perceptions and make a strong aspiration, “Ah! Today I want to tame all my afflictions, whether mentally or physically!”. When I fail to start my day with such a powerful aspiration, well, the incident which happened the other day may return again. This time, you would notice that it disturbs you. Actually, this is also one way to observe and analyse our own mental stream. [06′59″]

Once we have discovered the problem within us, we would not, first and foremost, unabashedly blame it on others. On top of that, we would patiently analyse our habitual afflictive tendency. Did the disturbance occur due to my failure to properly repent the accumulated affliction that day? Or I am not strict in safeguarding my mental stream today? Or I did not aspire earnestly after getting up this morning [before starting my day, thinking], “I wish to benefit others with my body, speech and mind.  Instead of being self-centred by focusing on whether others are nice to me, I need to practice applying all my three karmic doors to benefit everyone I meet. Even when there is no one around, my mind should similarly desire to benefit all motherly beings. We should constantly uphold such a motivation in whatever task we are engaging in.” [07′47″]

We should continually cultivate the habit of asking questions and probing them so that we will not find ourselves submerged in emotions and feel unable to escape from it, feeling trapped. Contemplating the questions from an opposite viewpoint, and then take a reverse angle to think them over again, think them over from different angles, especially applying the teachings that we have learned to examine what is happening in our mental stream. That is, we should be aware of our own state of mind. In fact, this is really quite important. [08′15″]

讲次 0068

科判 道前基础

主题 〈皈敬颂〉论前皈敬

音档 2A 21:29 ~ 23:04

日期 2018/11/22 ~ 11/25

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。

好！我们现在就看下一个偈颂：“如极难量胜者教，造释密意赡部严，名称遍扬于三地，我礼龙猛无着足。” [00′20″] 　　

那么再继续下去，也是另外两位菩萨。那个两位菩萨一个是龙树菩萨，一个是无着菩萨，也同样代表了智慧跟方便，一个是深见，一个是广行；一个是大智，一个大悲。 如极难量胜者教，造释密意赡部严，名称遍扬于三地，我礼龙猛无着足。 　　

这个说，那么佛为什么他的教法好好的，佛不是最圆满吗？为什么还要他的这两个人来教导呢？这地方我们有一个疑问，可能；或者你们根本提不出问题，实际上这是个问题。我们说教化不是佛最好，为什么还要菩萨？就算菩萨嘛，十地菩萨最好，为什么还要更等而下之，而是龙树、无着？因为弥勒菩萨、文殊菩萨他们都是等觉菩萨，而他们下面龙树、无着两位菩萨是初地菩萨。这为什么一个一个要这样地下来呢？这里是一个问题，那么在这里我先简单地说明一下。 [01′58″] 　　

在这一段，师父先提出了一个问题。师父说可能我们根本提不出问题，然后师父说：“实际上这是个问题。”这句话有两种理解，就是实际上师父提的这个问题是个问题：“佛陀教得好好的，为什么还要跟他的殊胜的法王子学呢？”这个问题是个问题；还有一个问题是“根本提不出来问题”是个问题，因为很多很多人学，就是听，听了之后，可能是不习惯提问题吗？还是没有余暇去提问题，就是听？ [02′41″] 　　

其实能提出对经典的问题，然后再沿着自己的问题去寻找答案，常常就是我们能够趣入经典的一个很好的方法。比如现在学五大论的时候，每节课都要辩论，对一个问题的定义、界限、范围，有的时候因为两个字的辩论题就有好多好多，讲了好几页。因为你就这个问题反覆地讨论——上课的时候听善知识为我们讲了一遍，下课的时候又对这个问题进行阅读，又去想自己的思路、去听别人的思路，然后上辩论场的时候，又跟别人真正地去碰撞彼此对这个问题的看法，有的时候你自己想完了之后，觉得：“哎！我的思路可能是天衣无缝了。”但是可能学了辩论很多年之后，这种感觉大概很少出生了，你会觉得不管想得多么周全，别人总能在你的思路中给你一个“因不成”，或者“不周遍”。 [03′42″] 　　

在这里边，师父非常善巧地启发我们要善于提出疑问，然后要善于去追寻它的答案。为什么我们还要跟佛的殊胜的法王子学？这一点可以列为我们的一个疑问。但是我还想问大家一个问题，师父说：为什么还要他的这两个法王子来教导呢？师父用了“教导”两个字。其实在听师父的带子的时候，我常常会留意个别的几个字，比如说在这里边用了“教导”，所以在谈到龙猛和无着菩萨的时候，师父会认为他们是来教导我们的。我想同学在看到这个偈子的时候，会想说：“哎！龙猛菩萨、无着菩萨有什么样的功德呀？我们很想要了解他们的功德和修行的事迹。”但是有没有从一个他是来教导我的这样的善知识的角度，去了解龙猛和无着菩萨的功德？或者我到底要跟他学什么？他为什么要来教我？ [04′52″]

师父在示现上，处处都会显示着谦恭地、勤奋地学习佛菩萨，所以他在字里行间常常流露出强烈地想要学习慈悲和智慧，尽管我们会觉得他已经具足了不可思议的慈悲和智慧的时候，他还是这样示现着向一切佛菩萨学习。甚至在师父的每一篇日记里，都是写着：“顶礼佛菩萨”、“请佛菩萨加持”、“请佛菩萨赐教”，全部都是！而且他的那个称呼都写“弟子”，非常非常地虔诚。 [05′29″] 　　

一旦我们养成提问题、想要去寻觅答案的习惯，就是在思考的一个状态，这样的话，我们对我们的身心正处在的状况，其实也会养成一个观察思考的习惯。比如说，哎！我们发现我的心里有点不太对了，或者有点不满，然后你就观察一下：首先要知道自己有点不满的情绪，那么对什么不满呢？是对某个人不满吗？然后会想到：哎！今天好像他也没有做什么对我不满的事情，那么为什么看到他心里有点怪怪的呢？然后观察，就会发现可能是某一天他做了什么事情，那件事我当时好像没有感觉到什么不舒服，这件事就过了。可是偶然的一天，见到这个人之后，那件事好像没有明显地浮现，但是却有一个不太舒服的感觉。这个时候你就会发现那个习气呀！那个观过的习气呀！当时可能心力很猛，这个观过的习气就没有特别明显地打扰自己。但是某一天当你心力有点弱，或者这一天早晨没有认真地提正念、发一个强烈的誓愿说：“啊！我今天要把我身心上现出的一切烦恼全部都降伏掉！”当我没有以这样强猛的誓愿开始的时候，欸！那天过去那个境，它又回来了，回来之后你发现它还是打扰自己了。其实这也是对身心的一种观察和探索。 [06′59″] 　　

一旦探索到我们内心的问题的时候，我们首先是不会肆无忌惮地觉得这是别人的错。还有一点，我们会很耐心地去寻觅这个烦恼的习气，它的累积是不是源于那天我没有好好忏悔？或者我今天对我的心，防护力不是很严？或者我早晨起来没有认真地发心——“我希望我一切的身语意的行为都能够利益他人，而不是以自我为中心、看他人有没有对我好，我要练就用我的一切三业来饶益我所见到的一切的人，甚至没有人的时候，我的心念也要那样去想着利益所有的如母有情，做什么的时候都要有这样的一个意乐？” [ 07′47″] 　　

常常养成一个提出问题，然后去探索问题的习惯，这样我们的心就不会沉在一种情绪中、一种感受中不能自拔，觉得就是那样。反过来思考、再反过去思考，从很多的角度去注视这件事，尤其是从所学的教理来注视我们的相续正在发生什么事情，就是要对我们的心有一个觉察，其实这件事是满重要的。 [08′15″]