Lecture No. 0118
Global Lamrim II
Lecture No. 0118
Tape : 3A 03:26 ~ 04:43
Date : 2019/05/16 ~ 05/19
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
English Lamrim Volume 1, page 34
After hearing the story of the Sixth Patriarch, let’s turn back to Master’s first version of Lamrim commentary. From the verse of “nowadays those making effort at yoga have studied few [of the classic texts], while those who have studied much are not skilled in the key points of practice,” Master brought up the story of the Six Patriarch. Such was truly a great Master’s manifestation as revealed in the story. So how should we interpret this manifestation? Let’s continue with the listening. [00′29″]
[3A 03:26 ~ 04:43]
Indeed, sometimes we might encounter a situation like this. For instance, the Sixth Patriarch [of Chinese Zen lineage] did not seem to study extensively, but why did he manifest to have such great qualities? We need to understand this: he accumulated prerequisites throughout numerous eons of the previous lifetimes, meaning that he already had the pre-established foundation. In this mundane world, what we can see is several decades or even a century. However, from the perspective of Buddhism as a whole, time begins from the infinite past to the infinite future. As for the stages of practice, one begins from being completely lack of knowing [Dharma], after encountering Buddha’s teaching and then gradually advance step by step, all the way until one reaches the ultimate perfection, which involves how to initiate the motivation, and then relying on virtuous teachers, properly listening to the encompassing scriptural teaching. After hearing the teachings, the practitioner contemplates what one has learned accordingly and then applies it earnestly [v.1 p.192~193]. This is the required course of the practice and it will take numerous eons of lifetimes to accomplish it. [01′49″]
After reading this short paragraph, let me ask you a question, everyone please think it over. Master said, “we might encounter a situation like this. For instance, the Sixth Patriarch [of Chinese Zen lineage] did not seem to study extensively, but why did he manifest to have such great qualities?” Do you still remember what Master said just now? Master said, “He accumulated prerequisites throughout numerous eons of previous lifetimes, meaning that he already had the pre-established foundation.” Then Master continued, “In this mundane world, what we can see is several decades or even a century.” Pay attention! Master broadened our vision from the perspective of an infinite lifetime. As in the case of the Six Patriarch: he “accumulated prerequisites throughout numerous eons of previous lifetimes, meaning that he already had the pre-established foundation;” then vice versa from the perspective of what we see with our naked eyes, it is merely a few short decades or even a century in this mundane world. [02′49″]
From the perspective of Buddha Dharma/Buddha’s teachings, Master said, “time begins from the infinite past to the infinite future.” What does it mean by saying that time begins from the infinite past to the infinite future? Does it reveal a concept that time is “beginningless and endless”? Everyone please think about it; for those who just begin the Dharma learning, such concept can be pretty challenging! For them, the concept of “beginningless and endless” might be obscure, not knowing what to look for. Yet Master guided us to examine our life from the perspective of an infinite lifetime. [03′34″]
Then comes a question: “Isn’t birth followed by death? Why Master brought up the concept that life is an uninterrupted continuous state, from seemingly infinite beginning to infinite ending?” This is a question. Our lifespan is as short as merely a few decades or a hundred years, but from the perspective of an infinite lifetime, life seems to flow from the immeasurable past to the endless future; time seems endless, and beyond measurement. How can you measure something that has no parameter, from beginningless to endless? It can only be expressed as beginningless and endless – from immeasurable past to the perpetual future. Actually, this concept greatly impacts our way of thinking. When we contemplate the present life of ours, it is more comprehensible and perceivable if we refer to one cycle of birth and death. But for the life spanning over from the infinite past to the endless future, we can only contemplate mindfully: is it true that my life starts from the infinite past and goes into the endless future? Is the present moment only a process toward the infinite future? [04′40″]
In this process, Master shifted the focus back to our practice and said, “As for the stages of practice, one begins from being completely lack of knowing [Dharma], after encountering Buddha’s teaching and then gradually advance step by step, all the way until one reaches the ultimate perfection.” From the perspective of infinite past to the infinite future, when speaking of practice, practitioners must start from initial understanding all the way till the final stage; there is a progression involved. And what kind of process is it? Master said, “how to initiate the motivation”; that is, all of a sudden, you want to learn more about Buddha’s teaching as in what the Sixth Patriarch manifested: upon hearing “one’s mind should not dwell on any attachment,” he decided to look for virtuous teacher right away. [05′17″]
Let’s reflect on what was the cause and condition that led to our study of Dharma in this life? What triggered our intention? Many of you decided to follow Master’s footsteps and become a monastic after visiting Master at Fengshan Monastery. Others saw Master from afar while attending retreats. Still, others ordained by hearing about such a Sangha community after Master passed away, and all of a sudden sensed, “Ah! There is such a way to lead a human life; I am determined to live like that – I want to lead my life just like Master.” Understandably, the trigger point for each person is different. [05′54″]
Take heed! Master said, “and then relying on virtuous teachers”, the search for virtuous teachers begins. After that, “properly listening to the encompassing scriptural teaching. After hearing the teachings, the practitioner contemplates what one has learned accordingly and then applies it earnestly. [v.1 p.192~193]” Master said, “This is the required course of the practice.” This focus appeared again; be aware! “It will take numerous eons of lifetimes to accomplish it.” Who will take numerous eons of lifetimes to accomplish it? First, where do our lives start? They start from the infinite past and move into the infinite future; such extension is by no means an ordinary one! They stretch all the way to an open end, a lifespan without ending. Within the infinity, practitioners begin with listening to the teaching, proper contemplating, and then earnestly putting the teaching into practice; this is a required process. And this process takes numerous eons of lifetimes to accomplish. However, can such process be measured? Like the three great eons, several great eons, or so on and so forth after one’s aspiration is inspired, all these are measurable. [06′55″]
On hearing this part, I really admire Mater’s courage! Because, usually when we introduce Buddha’s teachings to others, the concept of the past and future lifetimes can pose a huge challenge, right? How do you prove there are past and future lifetimes? Some people do not believe in it. Furthermore, for the stretching of time to limitless past and infinite future, how exactly should this be expressed? Surprisingly, Master brought up such concept while explaining the verse “nowadays those making effort at yoga have studied few [of the classic texts],” which allows us to notice that a few decades or even a century is, in fact, a fleeting moment in the course of perpetual lifetimes. If view it from such extended duration, this current lifetime is indeed a fleeting moment. [07′42″]
If we see one day from the perspective of our lifetime, it is comparatively short; even one hour or five minutes from the standpoint of one lifetime, it is like a split second. Thus, time is a concept of relativity; however, in the 3rd script of Master’s discourse handbook, Master broadened disciples’ vision by guiding us to see our life flowing from immeasurable past to the endless future. I am not sure whether you would feel your vision becomes immensely broadened? Or perhaps some would feel lost; pondering “Is it true that I have never disappeared from the infinite past and will continue moving to the future?” The concept is like an ingenious and thought-provoking reasoning, which challenges our norm of lack of deliberation. We will start to contemplate, “Why did Master bring up such a concept about time?” The concept of time in this short paragraph is very striking. I wonder how you feel while reading this short paragraph. This concept of time is really a captivating idea for me. [08′36″]
【全球广论 II 讲次: 0118】
讲次 0118
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 3A 03:26 ~ 04:43
日期 2019/05/16 ~ 05/19
广论段落 P1-LL1 今勤瑜伽多寡闻……复乏理辩教义力
手抄页/行 第1册 P68-L7 ~ P68-LL2 ( 2016 南普陀版：第1册 P68-L7 ~ P68-LL2 )
手抄段落 那么是的，有的时候......而这个要经过多生多劫。
我们听完六祖大师的故事，再看一看旧版的《广论》，师父从[今勤瑜伽多寡闻，广闻不善于修要]这个偈子，就讲到了六祖大师。说确实是有这样的一个祖师做了这样的示现，那么我们到底应该怎样看待这件事呢？请大家就继续听。 [00′29″]
那么是的，有的时候我们看见有这种状态，譬如像六祖大师，他自己本身可并没有广博的认识，他为什么这样好呢？这个我们要了解。他是宿生多生多劫已经积累了前面这个基本、基础已经有了。对于世间来说，我们所看得见的，只是短短的几十年乃至一百年，而整个佛法来说，那是从前面无限到后面无限。那么修行这个阶段来说，就是从最开始一点不认识，接触佛法以后步步上升，到彻底究竟圆满。这个里边一定是经过：怎么样触发那个动机，然后亲近善知识，如理地听闻圆满的教法，听闻了以后呢，如理思惟，然后认真去修行，这是必然过程，而这个要经过多生多劫。 [01′49″]
我们看这一小段，我提问题，大家想一想。师父说：我们看见这种状态，像六祖大师，他自己本身没有广博的认识，那为什么这样好呢？大家还记得刚才师父是怎么讲的吧？师父说：[宿生多生多劫已经积累了前面这个基本、基础已经有了。]接着师父讲：[对于世间来说，我们所看得见的，只是短短的几十年乃至一百年。]注意喔！师父从时间轴上让我们拉开了一个非常广阔的视野，一个是说：[宿生多生多劫累积了这个基本、基础]，这是说六祖大师的；那么反过来看到我们，用我们的肉眼看得见的，只是人世间短短的几十年，乃至是一百年。 [02′49″]
但是从佛法的角度来说，师父说：[是从前面无限到后面无限]。什么叫从前面的无限到后面的无限？是不是揭示了一个[无始无终]这样的时间概念？大家想一想，对于刚刚开始学佛的同学，这个概念应该是满挑战的吧！如果刚刚开始接受佛法，提到[无始无终]这样的时间概念的话，好像就进入了一个渺茫的状态，不知道该去追寻什么。但是师父是把我们的生命放在无始无终这样的时间轴上去观察的。 [03′34″]
接着就会出现一个问题：[不是有生有死吗？现在为什么又提到了好像无始也无终、连绵不断的这样一个生命状态呢？]这是一个问题。短短的几十年到一百年的生死，乃至到无限的过去和到无限的未来，时间似乎是没有尽头的、不能丈量的。你说无始无终怎么丈量呢？就只能说无始无终——从无限的过去到无限的未来。其实这个概念是非常冲击我们的思考角度的。当我们想到我们自己的生命的时候，当然说一期生死是比较眼前的、比较看得见的，但是从无限的过去到无限的未来，这个只能用心去思考：我的生命真的是从无限的过去到无限的未来，现在只是向无限未来的一个进程吗？ [04′40″]
在这个进程中，师父又把镜头拉到修行，说：修行阶段就是从开始一点也不认识，接触佛法之后步步上升，一直到究竟圆满。在无限的过去到无限的未来这里边，谈到修行的话，一定从开始到认识、到最后，它在这里边是有一个过程的。那么这里边会经过怎样的过程呢？说：[怎么样触发那个动机]，就是你突然想要了解佛法，像六祖大师就是听了[应无所住而生其心]，然后就突然去寻觅善知识了。 [05′17″]
大家可以想想这辈子学习佛法的因缘到底是什么？是什么触动了我们的心？像有很多人是到凤山寺看了师父，就想要跟师父出家了；还有的是在营队中远远地看到师父的身影；还有的是在师父示寂之后，听到有这样一个僧团，他忽然感觉到：[啊！人生还有这种活法，那我决定要这么活——像师父那样活过我自己的人生。]就来出家了！所以每个人都有不一样的契入点。 [05′54″]
注意！ [然后亲近善知识]，就开始寻觅善知识；然后[如理地听闻圆满的教法，听闻了以后呢，如理思惟，然后认真去修行。]师父说：[这是必然过程。]又出现了，注意！ [而这个要经过多生多劫。]哪个经过多生多劫？首先，我们的生命状态是从什么？无限的过去到无限的未来，这个拉长不是一般的拉长啊！它已经拉到无尽了，这是无尽的一个生命的长度。在这个无尽里边，从听闻佛法以后如理思惟、认真修行，这是必然过程，而这个过程也要经历多生多劫，但是这个过程是不是还是可以丈量的？比如三大阿僧祇劫、几大阿僧祇劫，发心之后怎样、怎样、怎样，都是可以丈量的。 [06′55″]
我自己听到这个部分的时候，还是很佩服师父的勇气呀！因为通常我们在给别人介绍佛法的时候，前后世有的时候是一个很大的槛儿，对不对？你怎么证明有前后世呢？有些人不相信前后世。再一个，把时间拉到无限的过去到无限的未来，到底要怎么讲这个事情？师父居然在[今勤瑜伽多寡闻]这个偈子里就讲到了这个问题，让我们注视到几十年乃至一百年实际上是无限生命过程中短短的一个瞬间，如果放到这么长的话，这就是个瞬间。 [07′42″]
如果说一天放到一生中可能也很短，一小时放在一生中，甚至五分钟放到一生中就像瞬间一样。所以时间是一个对比的概念，但是师父在第三卷，就把一个弟子一下子放到从无限的过去到无限的未来这样的视野，去看待自己的生命。我不知道诸位会不会觉得辽阔？还有些人可能会觉得迷茫：[真的是从过去到未来，我都没有消失过吗？]这里边就会像很重磅的理路一样，打击我们那个不思考的状态，会去思考：[为什么在此处师父提出了这样的一个时间概念？]我觉得这一小段的时间概念是非常醒目的，不知道诸位读这一小段是什么感觉？我自己是被这个时间彻底地撞到我的心。 [08′36″]