Lecture No. 0071
Global Lamrim II
Lecture No. 0071
Tape no.
2A 25:55 ~ 27:13
Date
2018/12/03 ~ 12/05
Outline: Foundation
Topic: Prologue– Veneration at the beginning of the commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P46-L4 ~ P46-LL3
[Master Jih-Chang’s commentary book 1, tape 2A on page Prologue 13] Great! For the real reason, let’s continue listening to Master’s explanation in the next paragraph.
It states clearly in The Array of Stalks Sutra that we never seriously apply any practice at the causal stage. Why don’t we apply it? [It is because we] are lacking inspiration and decline to explore further. This is the sign of not being in accordance [with Dharma]. For the sake of clarification, I shared the aforementioned story. [This is the comparison of not knowing what to look for and persisting in individual preference.] On the contrary, suppose you are a senior monk, like our discussion this morning regarding the food we eat, it is very interesting! Some are inclined toward this, while others feel those things are all erroneous discrimination; [to them] the simpler, the better. For sure, many are not used to it [eating two meals a day] in the beginning and they hope to get more. The opinions vary greatly. Therefore, for those who prefer simplicity, plentiful selections will give them a headache. They are not sure what to pick; [and so], oh well, [they] just randomly pick something! That is to say, each individual has his or her personal preference, which is the way it is. [01′25″]
So Master again quoted from the Array of Stalks Sutra, saying that at our causal stage, we have never seriously practice before. Why is that we have never seriously practice before? It is because we never have such fervor/aspiration to begin with; thus we lack interest, indifferent. Understandably, how could it be possible that we would put extra effort to delve into it? Then in-depth study is impossible. So in this life, we are interested in certain things and where does that [interest] come from? Obviously, it comes from our habituation because our mental continuum is a continuous flow from one life to the next. Here, Master was guiding us to examine ourselves: what we enjoy doing and what we dislike. If something is not to our liking yet that happens to be what we should learn, then we may need to cultivate a joyful attitude. [02′09″]
Master followed by giving us an example: the discussion about what is the best way to prepare food. Some wish to have more, while others like to make it simpler. For instance, our monastery has a couple of hundred monastics; some are young, while some are older monks. Younger monks may prefer saltier and greasier food, whereas the older monks – in fact, speaking of older monks, in our monastery, those who are over 30 years are considered old. They often said, “Well! I am already an old monastic; I need to be careful with my diet. I need less intake of greasy and salty food because I still need to rely on this physical form to promulgate Buddha Dharma and to practice the teaching!” However, the younger novices have sweet tooth! So this discussion is about what proportion of sugar, salt, and oil should be. [02′52″]
While in the discussion, usually we will find ourselves grasping hard on it according to our preference and perception. On the other hand, you would notice how Master viewed us in a smiley manner; he would think, “Well! This is the way it is. Whether your grasping is strong or weak, it is all part of your habitual tendency. Master seemed to have taken all of the occurrences as the way it was; he was appreciating all of these rather than getting involved. Why? Because he was observing our innate characters, appraising our individual latent propensity. [03′18″]
Actually, in any discussion or any meeting, it’s quite easy for you to notice individual predilection and their propensities. What’s the purpose of noticing the propensities of other people? It is not for our personal liking or disliking, but rather it is for us to figure out a systematic way to guide practitioners with such tendencies in the hope that they may suffer less and can quickly pick up the teaching. [03′39″]
In this paragraph, Master said in a genial manner that monastics were busy discussing the issue of how much they should eat. From here we can tell how much Master cherished us all! Master used to say that the monastics in the Feng-shan Monastery were all in his mind. He would sit in his prayer room meditating and all the monastics in the Feng-shan Monastery would be in his heart. Besides, from Master’s diary, I noticed how lovingly he addressed venerables as sons or children. [04′12″]
Sometimes we might wonder: Is Master fond of us? One of the good qualities of Bodhisattva is: “Living beings are received with great hospitality.” Buddhas and Bodhisattvas treat all living beings as the most honorable guests; they care very much about living beings. Why? Just as a mother cares so much for her one and only child. Master, [like all Buddhas and Bodhisattvas], appreciated us very much. Some people are not willing to speak up in front of a virtuous teacher and do not want to ask any question. Why? They do so out of the concern: “My question is too foolish!” In fact, you should not worry that virtuous teachers would forsake you. As for the propensity we demonstrate or different preferences we have, Master actually was fostering us like a loving mother, worried that we are malnutrition and the like. He would come up with different ways to provide us with nutritious Dharma food, spice up the teaching so that we could have proper development of this Dharma-form-and-wisdom-life [enlightened embodiment of wisdom]. [04′59″]
I also noticed that when holding a meeting with lay practitioners, discussing Dharma Enterprises, Master would listen to their report of the latest updates attentively. Though some of the updates could actually be quite lengthy, Master would listen to each detail update with great joy. Whether the updates were about Dharma Enterprises, the Educational Park, or something related to us the disciples who are, in all walks of life, striving hard at different stages on the path, we could always sense the abundant delight and praises exuding from Master’s eyes or throughout his teaching. When we did something right, Master would say, “Wow! Thank you! Thank you so much!” Whenever he said “Thank you,” Master’s expression was filled with enthusiasm and passion. His radiant smile and confident affirmation are the mighty encouragement in our lives even till now. [05′43″]
Through this short paragraph, and from the perspective of learners, Master explained this passage in a way that we can experience how our propensity works, why is that we like or dislike something. [To elaborate it further,] viewing it from the standpoint of the entire stages of the path, we would find out that it is easier for us to explore certain Dharma categories, whereas, for some other types of Dharma categories, we would feel: Sigh! Having little interest in them. It shows that in the past life we didn’t practice hard enough for them. Thus, we should strive hard on them rather than delve into something that is more to our liking and shun away from those Dharma categories we find difficult or hard to understand. On the sequential stages of the path [to Enlightenment], we must advance step-wise, based on the systematic order, instead of skipping certain stages. [06′23″]
Thus under the guidance of virtuous teachers, one will be able to face the obstacles, the adversity, or areas that are unfathomable. As long as one can rely on the virtuous teacher to study properly, and explore accordingly, regardless of which level one is at, upon encountering the Great Treatise on the Stages of the Path to Enlightenment, one is able to find the suitable stage on the path. Furthermore, virtuous teachers always suggest right from the beginning that one should start advancing from the very first step on the path, whether one’s faculty level is medium, sharp, or average, we all can make progress. So this path is like a giant river, nurturing you and me. We are deeply indebted to Master! [07′01″]
【全球广论 II 讲次: 0071】
讲次 0071
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2A 25:55 ~ 27:13
日期 2018/12/03 ~ 12/05
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 P46-L4 ~ P46-LL3 ( 2016 南普陀版：第1册 P46-L5 ~ P46-LL3 )
手抄段落 《华严》上面说得很清楚……习性所使，这样。
好！那再听到底为什么呢？听听师父解释下一段。
《华严》上面说得很清楚，就是我们在因地当中啊，是本来没有对这件事情认真地修行过。为什么不修行？因为你一开始的时候你没有这个好乐心，你也不往这个里边去深入，这个我们心目当中不相应，为了说明这个，所以我刚才说那个公案。反过来说，譬如说我们现在，假定说你出家了，久修上座，那我们就今天早上我们讨论我们吃的问题，就很有趣！有的人是偏向于这方面，可是反过来另外有一种人，他就觉得：啊，这个东西都是妄分别，是越简单是越好；有很多人啊，的的确确刚开始他不习惯，总希望多一点，那意见差得十万八千里。所以说，如果说非常简单的，一看见了很丰富的内容啊，他看了觉得头痛，不晓得选哪一个好？好，随便有一点算了！这个就是说，各人自己喜好习性所使，这样。 [01′25″]
所以师父又举了《华严经》，说我们在因地当中，本来对这件事上没有认真地修行过。为什么没有认真修行过呀？因为一开始的时候就没有这个好乐心，所以他没兴趣；没兴趣，怎么可能在这件事深入呢？就没法深入。那么这一生，我们对某些事情有兴趣，是哪来的呢？很显然是串习来的，因为我们的生命是一个生生相续的过程。师父在这里边让我们观察：我们自己对什么比较好乐、对什么不好乐？如果对一件事情不好乐，而那件事情恰恰是我们应该学习的话，可能就要培养自己的欢喜心。 [02′09″]
接着师父又举了一个例子，说是在讨论食物到底要怎样才比较好，有的人就希望多一点，有的希望简单一点。比如说在我们好几百人的僧团，有年轻的、有年长的法师们。年轻的法师们可能就喜欢吃咸一点啊、油一点，然后年长的法师——其实说到年长的法师，我们僧团三十多岁的法师都就比较年长了——他们常常说：“唉！我已经是一个老僧人了，要注意一下，要吃一点少油、少盐的。这个身体还要用来弘扬佛法，要修行的！”可是小孩子可能就会喜欢吃甜的呀！所以在讨论甜的、咸的、油的，和少油、少盐这个比例问题。 [02′52″]
但是在讨论的时候，我们往往特别相应于哪一点的，就会对哪一点特别执着。你看师父用一个笑着的方式，他会觉得：欸！这个都很自然的，因为你相应多的、相应少的，都很自然的，就显示出你的习惯。师父对这一切好像在欣赏一样，没有卷入这个风暴，是在欣赏。为什么呢？因为在观察我们的根性，看我们各自的习气。 [03′18″]
在一场讨论会中，其实你很容易就会看到大家的喜好，看到他的习气。看到他的习气干什么呢？不是讨厌他或者喜欢他，而是看看用怎样的次第来引导有这种习惯的修行者，才会让他少受一点苦，然后很快地学习到。 [03′39″]
最后这一段，就是由师父笑着在说，在研究到底是多一点、还是少一点的食物比较好的这个问题上，可以看到师父对我们的欢喜心吧！师父以前都说凤山寺所有的法师都在他眼前。他坐在他的佛堂里想一想，所有凤山寺的法师都在他的心里。然后我也在师父的日记里看到师父对法师们会称为“子啊、子啊”，很亲切的一个称呼。 [04′12″]
我们会想：师父喜欢我们吗？在菩萨的一个功德里，说：“接引有情如大宾”。像最尊贵的客人一样，佛菩萨对有情是这种心思、是非常地欢喜他的。为什么呢？就像一个母亲喜欢他的独一爱子一般，这样地欣赏着这个孩子。比如说有的人到善知识面前不愿意讲话、不愿意提问题，为什么？说：“我这问题太笨了吧！”其实你不用担心善知识会嫌弃自己，对我们显现的各种习惯、各种喜好不同，他其实就像母亲养育我们一样，就是怕我们营养不良啊、怕怎样怎样，会调配很多法的食物，让我们这个法身慧命好好地成长。 [04′59″]
我也看到师父在开会的时候，跟一些居士讨论法人事业，那时候师父也会听很多居士报告。一些居士的报告其实满长的，但师父都非常欢喜地听每一个细节。对法人事业呀、对园区啊、对我们在各个道次第上、在各个领域中努力的这些弟子们，师父他的眼中还有他的教诲中流露出那种满满地欢喜、满满地赞叹。有的时候做对了，师父说：“哎呀，谢谢你！谢谢你！”师父说“谢谢你”的时候，非常地有力、非常地热忱。直到现在，师父那种灿烂的笑容和那种有力的承许，还是我们生命中一股强大的、精进的力量。 [05′43″]
这一小段，师父是从学的角度让我们体会一下，自己为什么会是这样的机、那样的机，喜欢这个、不喜欢那个。但是如果是放在整个道次第上的话，会发现对某一种法类，我们就很容易想；对某一些法类就觉得：欸！找不到感觉。这就是对某一些法类过去生没有好好地修行，所以正是要在那个法类上好好地用功。但是却偏偏是自己喜好的，就拼命钻进去；对于那种不足的，有的时候就避开了它。在一向连贯的道次第中，我们是一定要拾级而上、次第而上，不可能跳过自己的那个次第。 [06′23″]
所以在善知识的指导下，能够面对自己修行的难点、困境或者不解的地方。跟着善知识好好地听、好好地探索，有了《菩提道次第》之后，不管是什么样的机，都可以在《菩提道次第》中找到自己的次第。而且最初善知识们都说，一定要从最初的道次第一起往上走，无论是中根的、利根的，还有属于普通根的，都可以一起进步。所以像一条大河，这条大河养育了你、我。感恩师父！ [07′01″]