Lecture No. 0114
Global Lamrim II
Lecture No. 0114
Tape: New Version 01 14:45 ~ 17:51
Date : 2019/05/02 ~ 05/05
Outline: Foundation
Topic: Prologue – Veneration at the beginning of commentary
Vol. 1 of Master’s discourse handbook Feng Shan Monastery version P9-L2 ~ P10-L5
In discussing the topic of “while those who have studied much are not skilled in the key points of practice,” I would like everyone to listen to another two paragraphs in the newer edition of Master’s Lamrim commentary, it’s regarding different schools [of Dharma lineages]. If we do not cultivate the habit of applying the Dharma teaching in mind training, we are likely to have similar faults described by Master. So, everyone please listen to this: [00′28″]
[Newer edition commentary 01 14:45 ~ 17:51]
Different schools are developed to accommodate beings of different intrinsic natures so that they can find the starting point and gradually enhance and expand their practice all the way till attaining the ultimate perfect state. So there are skillful means to guide living beings with different intrinsic natures on the path; that’s just how it goes. Naturally, Buddha’s teachings have developed into various instructions for multitude of living beings with diverse intrinsic natures. Hence, unlike Buddha himself, who had reached the ultimate perfection, these disciples were indeed endowed with profound virtuous roots. On the other hand, their wrongdoings had also been reduced to the bare minimum. Therefore, upon hearing the teaching, they would abide by the teaching wholeheartedly in their practice. That is to say, they purified their own wrongdoings and then accumulated their meritorious provisions. Thus, they could continuously improve themselves in terms of rectifying wrongdoings and accumulating merits. [01′57″]
This short passage is from the newer edition of Master’s Lamrim commentary recording, in which Master explained about [how] the different schools were developed. Master said in the preceding paragraph that all Dharma teachings were actually taught by Buddha for the sake of accommodating beings of different intrinsic natures, thus various teaching approaches were established. Due to different intrinsic natures of various beings, Buddha’s teachings have evolved into various schools. Some people like this, while others prefer that; the starting point of individual beings are different. Then Master continued to say in this paragraph that, back then, the conditions were consummate, as the disciples were endowed with profound virtuous roots. Although the disciples hadn’t achieved the ultimate perfection like Buddha, they were definitely endowed with very profound virtuous roots, and their wrongdoings had also been reduced to the bare minimum. Therefore, upon hearing the teaching, [now] pay attention! These disciples would abide by the teaching wholeheartedly in their practice and apply the teaching in their meditation practice with full attention. [02′59″]
Next, Master followed by elaborating what is meant by “they would abide by the teaching wholeheartedly in their practice” wherein Master said, “they purified their own wrongdoings.” Pay attention! Listen one more time! “they purified their own wrongdoings”! Right after, Master continued saying, “and then accumulated their meritorious provisions. Thus, they could continuously improve themselves in terms of rectifying wrongdoings and accumulating merits.” The key point in this paragraph is, after extensive listening and studying, the disciples should apply the teaching to purify their wrongdoings and accumulate merits so as to help themselves to further advance on this path. [Hence,] they should abide by the teaching wholeheartedly in their practice. [Pay specific attention] especially to the statement: “they purified their own wrongdoings, and then accumulated their meritorious provisions.” This piece of advice [enlightens us that,] our practice has to begin by honestly and sincerely rectifying our wrongdoings and accumulate merits [incessantly]. Hence, this short paragraph also described the proper attitude a suitable and true disciple should have, and it would make more sense if every school upholds such guidelines. [03′57″]
Next, let’s listen to the following paragraph:
So slowly and gradually, the evolution took place. There are many different schools to accommodate various intrinsic natures; Buddha’s teachings were thus varied; this was how different schools came about. So, from this perspective, there are substantial advantages to have different schools. However, as time went by, the qualifications of living beings are debased; after studying the teaching, the practitioners do not apply it on themselves so as to purify their mental stream for personal spiritual enhancement. And, as always, the primary reason is nothing more than two words, “arrogance and pride”. Thus, some practitioners would compare his school with others, claiming, “Well, mine is the best! And yours is not the same as mine. Since mine is the best, yours is surely not as good as mine!” Hence, they do not apply the teaching to purify themselves but to engage in contention with others. The longer they keep doing so, the worse off such contention becomes. Therefore, different schools eventually turn into what we refer to now as “partisanship”. In fact, such phenomena can be easily found everywhere around us now, and that is the way it is. Thus, such phenomena become particularly drastic in the degenerate time. I just go over them in brief. [05′37″]
Have you ever listened to this short passage? If you find it somewhat unfamiliar, you can review it later. You have this edition of the commentary in Chinese, right? Do all of you have it? This is in the first recording of the newer edition of Lamrim commentary. In this paragraph, Master emphasized again “there are substantial advantages to have different schools” so to accommodate various intrinsic natures. However, take heed! “As time went by, the qualifications of living beings are debased; after studying the teaching, the practitioners do not apply it on themselves so as to purify their mental streams for personal spiritual enhancement.” Attention please! The purpose of learning Dharma and the transformation after applying it has diverged from original objectives, it is no longer used for personal purification and improvement. What this statement means is that upon learning Dharma we should apply it to purify ourselves and refine our own mental stream. Then Master analyzed this by saying, “as always, the primary reason is nothing more than two words, ‘arrogance and pride’.” This is explained from the perspective of different schools. [06′48″]
After one has studied in the chosen school, one goes out one’s way to compare it with others, claiming, “Well, mine is the best! And yours is not the same as mine. Since mine is the best, yours is surely not as good as mine!” Such a practitioner simply takes whatever teaching he/she has learned and compares it with others; some even go as far as to argue whose virtuous teachers are more renowned, so on and so forth. Such a comparison has far digressed from the intended practice. Instead of applying the learning for personal purification, these practitioners spend time contending with others. Eventually, one would develop “attachment for [one’s] own religious system and hostility toward others” [v.1 p.76]. Thus, disciples end up being this way. [07′26″]
【全球广论 II 讲次: 0114】
讲次 0114
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 新版 01 14:45 ~ 17:51
日期 2019/05/02 ~ 05/05
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-L2 ~ P10-L5
手抄段落 这个宗派的形成是这个样的......我大概先简单地说一下。
在谈到[广闻不善于修要]的问题的时候，我还想请大家听一听师父在新版的广论带讲的两段话，是关于宗派的。因为听了很多之后，如果我们不善于拿所听来的法修心的话，其实也会出现像师父所讲的这一类的过失，所以请大家听一下。 [00′28″]
这个宗派的形成是这个样的，应不同根性的众生，所以从这个地方一步一步契入；契入了以后渐次慢慢地加深、加广，到最后达到究竟圆满。所以这一个本来就是引导不同众生一个非常善巧的法门，这样。自然而然它是会分出各式各样的这个教法，适应不同、各式各样的根性。那么，那个不同的弟子们，他虽然没有像世尊一样，能够达到这个究竟圆满，可是他的确有很深厚的善根，另外一点来说，他的罪障也减低到最低限度，所以他听见了这个法以后，他会全心全意依照这个法去修学。也就是说，自己来净化自己的罪障，然后集聚自己的资粮，这样，从净罪集资这个两点来说，不断地提升。 [01′57″]
这一小段，师父是在新版的广论带里边讲了一个宗派形成。前一段是说：其实所有的法都是佛陀讲的，后来为了应众生的根机，出现了各种各样的法门，由于根性的不同所以会分门别类，有人喜欢这种、有人喜欢那种，趣入的点也是不一样的。然后师父就讲了刚才讲的那一段。师父有讲一段说：那个时候也是一个圆满的状态，都有一个深厚的善根，所以听了佛陀讲的法之后，虽然没有像世尊一样能够达到究竟圆满，可是他的确有很深厚的善根，他的罪障也减低到最低的限度、最低的限度。所以他听见了法之后，注意！他会全心全意依照这个法去修学，全心全意依照法去修学。 [02′59″]
接着师父就解释了什么叫[全心全意依照这个法去修]，说：[自己来净化自己的罪障]，注意！再听一下！ [自己来净化自己的罪障]！然后，师父接着说：[然后集聚自己的资粮，这样，从净罪集资这个两点来说，不断地提升。]这一段摄要就是，广闻了之后应该用净罪、集资两方面让自己进步，要全心全意地照着这个法去修学。尤其是那句话：[要自己净化自己的罪障，自己集聚自己的资粮。]这一定要是在自心上老老实实地入手，开始修学。所以这一小段也解释了正常的一个弟子的状态应该是这样的，各宗各派都是要这样子才比较合理的。 [03′57″]
然后再听下一段。
那么渐渐、渐渐呢，以后有了转变了。这两个不同的这个，所以这个，不是这两个，很多不同的宗派，适应不同的根性，世尊讲的教法当然有差别，所以这个宗派是这样的一个状态。所以那个地方来看，那是宗派有它的非常殊胜的好处。可是渐渐呢，那些众生的条件越来越差，他学了这个法以后，不是拿来自己身心上面净化自己、提升自己。然后呢，最主要的原因，还始终离不开憍、慢两个字。所以拿这个对比说：[哎，我这个是最好的！然后你这个不一样，那我这个最好的，当然你这个就没我的好啰！]所以彼此间，就是不是拿来自己修行净化，跟人家互相诤论。那越到后来，产生的这种诤论的情况越糟糕，所以到后来这个宗派就变成功彼此间的，我们就说现在什么[党同伐异]的这种。其实这个世间我们现在处处地方都是看得见这种状态，这样。那么所以流到末法的时候，这种现象是特别地强烈。我大概先简单地说一下。 [05′37″]
大家有没有听这一小段？可能是有一点陌生，你们回去可以自己去看一看。有书吧？是不是都有书？这是在新版《广论》的第一卷。在这一小段师父又再次强调了：[宗派有它的非常殊胜的好处]，因为它适应不同的根性，但是注意！ [渐渐呢，那些众生的条件越来越差，他学了这个法以后，不是拿来自己身心上面净化自己、提升自己。]注意喔！这个学法的目标和学习之后的行为都产生了变化，就是不是在自己身心上面净化自己、提升自己；反过来，就是学了法之后，应该在身心上面自己净化自己、自己提升自己。然后师父分析说：[最主要的原因，还始终离不开憍、慢两个字。]这个是从宗派的角度去讨论的。 [06′48″]
他学了自己的宗派之后，就拿这个出去说，拿这个跟别人对比：[哎，我这个是最好的！然后你这个不一样，那我这个最好的，当然你这个就没我的好。]就是拿了自己所学的法之后出去比高低，甚至有的还有论自己的善知识谁更有名气，又怎样、怎样，就是来比这个了，跟修行差得十万八千里了。所以彼此间不是拿来修行净化，而是跟人家互相诤论，到最后就会[贪着自宗、瞋他法派]，这个弟子就成了这个样子。 [07′26″]