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Global Lamrim II

Lecture No. 0115

Tape : New Version 01 16:14 ~ 17:51

Date : 2019/05/06 ~ 05/08

Outline: Foundation

Topic: Prologue – Veneration at the beginning of the commentary

English Lamrim Volume 1, page 34

Vol. 1 of Master’s discourse handbook Feng Shan Si version P9-LL6 ~ P10-L5

Let’s all reflect on this paragraph [from teaching #114]; after we have studied Lamrim, would we feel that we are very special? It seems that those who have not studied Lamrim or those who have studied other schools of Dharma categories are not that special. Would such thoughts come to our mind? If that is the case, then it is the fallacy that Master was referring to over here, and it is the same fault as that of “those who have studied much are not skilled in the key point of practice”. If you feel that those who haven’t studied Lamrim are not as good as you are, you have overlooked one issue - how hard other people had strived in their previous lives. We should analyze matters from the aspect of infinite lifetimes, but we don’t have such capability to observe others’ virtuous roots from their past lives. Therefore, we should not look at them from such a narrow perspective. Similarly, there are many other religious groups nowadays, and the same issue applies as well - my group is better than yours. In summary, when looking at others, we see nothing but their flaws; however, when looking at ourselves, we see only our own good qualities. If we make friends with such an attitude, then it is impossible to be on good terms with others. Why? Because Master said, “as always, the primary reason is nothing more than two words, ‘arrogance and pride’.” [01′04″]

Thus, to those practitioners from various Buddhist schools, we, Lamrim students, should hold them in equally high regard, upholding the attitude to learn from them. Because this should be the proper attitude that manifest on our mental stream after we have studied and applied the teaching. Take the ear of grain in autumn for example. Since they are loaded with grains, they are bending overly low. Not sure if you all have observed such phenomenon in the field in the countryside; the ears of grain are bowing down their heads to the extent that they are almost touching the ground, while those ears of grain with very few grains are standing upright facing up to the void of the sky. The straighter the ears of grain stand, the fewer grains they bear. Likewise, the more we learn, the more modest we should be, just like the ears of grain weighing down, with the attitude to learn from other people. With the most modest attitude, we can thus study more and accumulate more merits; this is the proper attitude of those who have studied much. [01′55″]

Moreover, we may claim, “It is true! Now we are learning Lamrim; Lamrim is such a sublime commentary!” Lamrim is indeed a sublime commentary; however, does studying it make us somehow special? Besides some may argue, “Now we have a complete curriculum system, which is very sublime!” Again, does the exaltation of the curriculum system make us special? Does that make us better than others? We should apply what we have learned to examine ourselves inwardly; otherwise, we would fall into the fallacy described by Master, “Well, mine is the best! And yours is not the same as mine,” feeling that “Anyway, I am better than you.” Master said these are all negative tendency of arrogance and pride! We should not apply what we have learned as a means of comparison, or even engage in erroneous deeds of favouring ours and disapproving others. Such deeds would cause discomfort in others. In addition, if we carry ourselves in such a manner, others would think, “Well! Is this what a Lamrim student looks like? They put on airs; aren’t they looking down on other people!” Actually, this is not what Master had taught us! We should look up to the manifestations that Master had demonstrated! Master would kneel down to prostrate many monastics, many of whom were much younger than him. Wherever he went, he would be very conscientious not to disturb others, and always prudently facilitated the needs of others! [03′04″]

There are lots of similar exemplars. Once, Rinpoche took us to a monastery, and the novice monks in the monastery were reciting the sutra. At that time, the moon just rose above the horizon, and the novice monks sat in a big circle reciting. Rinpoche was leading ahead with us following behind. All of a sudden, we noticed that Rinpoche speeded up a few steps forward and then stopped instantly; stately arranging his robe, and surprisingly he started making full prostration toward those young novice monks who were reciting the sutra afar! Under the silver moonlight, Rinpoche raised his hands above his head; the prostrating figure with full respect was profoundly engraved in my mind. [03′49″]

I also mentioned to you about young Ah-keh teacher. He holds his teacher, elder Ah-keh, in high esteem. Once, young Ah-keh teacher gave us teachings on the Ornament for Clear Knowledge when elder Ah-keh teacher was not feeling well at the time. While he was giving the teaching, the attendant of elder Ah-keh came to tell young Ah-keh teacher, “Master is looking for you!” Young Ah-keh immediately got up from the teaching seat and made his way to the door; then he noticed there were many monastics’ shoes at the door. Instead of stepping over those shoes, young Ak-keh teacher, a venerable in his seventies, bent down, gently and respectfully pushing the shoes aside to make way for passing. Under such an urgent situation, he didn’t even step over the shoes of the monastics. [04′40″]

Therefore, please notice how great practitioners would apply the teaching! About “those who have studied much and skillful in the key points of practice”, what kind of bearing will they manifest? Look at the manifestation of our virtuous teachers, we should know how to apply the teaching accordingly. Thus, our encountering of the sublime teaching does not make us outstanding right away; the curriculum system is extraordinary but it is not the reason for us to become arrogant and proud. On the contrary, it serves as a very good arising condition to study humbly. What do you all think? [05′15″]

讲次 0115

科判 道前基础

主题 〈皈敬颂〉造论宗旨

音档 新版 01 16:14 ~ 17:51

日期 2019/05/06 ~ 05/08

广论段落 P1-LL1 今勤瑜伽多寡闻……复乏理辩教义力

手抄页/行 凤山寺版：第1册 P9-LL6 ~ P10-L5

手抄段落 那么渐渐、渐渐呢......我大概先简单地说一下。

大家可以由这一段想想我们自己，我们自己学了《广论》之后，会不会觉得自己很殊胜，那些没学的好像都不殊胜，甚至学习其他法门的也都不殊胜，是不是心里有这样的想法？如果是这样的话，就是此处师父所说的这种过失，也是广闻不善于修要的这种过失。你总觉得没学《广论》的人是不如你的，但是你忽略了一个问题，这个问题就是：过去生别人的努力是如何的，我们应该从很多生上去观察，但是我们没有能力去观察过去生别人多有善根，所以不能这样简单地就从这个角度去看。另外现在都有团体嘛，其实也会产生这样的问题——我们的团体比你的团体殊胜；总之看别人就看过失，看自己就看功德。如果抱持这样的观点出去交朋友的话，根本是交不到朋友的，因为师父说：始终离不开憍、慢二字。 [01′04″]

那么对于在佛教各宗各派学习的人，我们学《广论》的同学应该普同地恭敬，抱持着向别人学习的心，因为这才是听了法之后应该出现的自己身心上的行为。就像秋天的谷穗，因为它很饱满，结满了谷粒，所以它是深深地弯着腰的。大家不知道有没有到乡下去看那个田里面？很饱满的谷穗都是深深地弯着腰垂着，都快挨到地面了。可是没长多少谷粒的，它的头是高高地仰向虚空的，最直的就是没有结果实的那些，或者结几粒的那些。所以学得很多，正应该深深地弯下自己的腰去向很多很多人学习，用最谦卑的心态学习更多、集聚更多的资粮，这才是学了很多的样子。 [01′55″]

说：[没错呀！我们学《广论》，《广论》很殊胜啊！]《广论》很殊胜，自己就殊胜了吗？然后说：[现在有学制，学制很殊胜啊！]学制很殊胜，自己就殊胜了吗？自己就比别人强了吗？这些都是要拿来看自己，不然我们就会陷入师父说的：[ 哎，我这个是最好的！然后你这个不一样。]反正不管怎样就是我比你好，师父说这都是骄慢的恶习呀！不应该拿所学的法变成彼此间这种比较，甚至贪自、瞋他造这样的恶业，对别人来说也是很不舒服。而且一旦看到我们这样出去讲话的时候，别人就会想：[哎呀！这个学《广论》的人是这样子的喔？眼睛都长到天上去了，眼里没人的啊！]实际上师父教我们的不是这样的，你看看师父的行谊呀！师父对比他年轻很多很多的法师都是跪下去就拜的，到什么地方都非常注意不要打扰别人，都非常小心地与人方便啊！ [03′04″]

这样的事例其实是满多的。有一次仁波切带我们去一个寺院，那寺院的沙弥们正在背经，那个时候月亮刚刚升起来，沙弥、法师们围了一大圈，坐着在背经。仁波切本来是走在最前面，我们是跟在后面，忽然发现仁波切加快了脚步向前走去，然后又突然停下来，庄严地整理袈裟，居然仁波切远远地就对那些正在背经的小沙弥开始大礼拜！在银色的月光下，仁波切双手举过头顶、非常恭敬地礼拜的身影，深深地刻在我的心里。 [03′49″]

我也跟大家说过小阿喀。小阿喀非常非常尊敬他自己的上师——大阿喀。有一次在给我们讲现观的时候，那时候大阿喀身体有点不好，大阿喀的侍者就来请小阿喀说：[上师叫你呢！]小阿喀马上就从座位上起来，走到门口的时候，发现门外有很多僧众的鞋子，阿喀在这个时候他都没有从那个鞋子上迈过去，而是弯腰喔，七十多岁的上师，弯腰用双手把那些鞋子轻轻地拨开、恭敬地拨开，拨出一条路走过去了。在那么紧急的状态下，他连僧众的鞋子都不会迈过去。 [04′40″]

所以看看大德的修行啊！ [广闻善于修要]的人应该是一个什么样的行谊呢？看看我们这些善知识的示现，自己就应该知道自己该怎么做。所以我们自己遇到的法殊胜，那不能马上自己就变殊胜；学制殊胜，也不是自己骄慢的因，而恰恰是自己要虚心学习的一个很好的缘起。大家觉得呢？ [05′15″]