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Global Lamrim II

Lecture No. 0077

Tape no. 2B 01:52 ~ 04:10

Date: 2018/12/24 ~ 12/26

Outline: Foundation

Topic: Prologue – Veneration at the beginning of the commentary

English Lamrim Vol 1, Page 33

Vol. 1 of Master’s discourse handbook P50-L4 ~ P51-L3

Very well, let’s continue to listen to Master’s recording!

[Master Jih-Chang’s commentary book 1, tape 2B on page Prologue 15] Although [the teaching] is complete, we ordinary beings, the average people, would not be able to understand it; we will not comprehend it! [We] know each word but not the content and usually due to our biased perception, we falsely believe that we have grasped the intended meaning, which is disastrous, getting the opposite of the desired effect! Therefore, as what the Surangama Sutra describes, people “mistake the finger for the moon.” Well, when a virtuous teacher points out the moon to you, you don’t see the moon, but mistaken his finger for the moon. That is to say, if no one profoundly expounds [the teachings] to you, [you] are not able to understand the intended meanings. Therefore, this extraordinary teaching requires some explanation. The person who explains it should possess a certain level of alignment [with the teaching]. Now these two Bodhisattvas, [Nagarjuna Bodhisattva and Asanga Bodhisattva] are capable of explaining this extraordinary teaching in various commentaries, revealing the profound and underlying intended meanings to guide us sentient beings. Because of guidance from Buddha Dharma, this secular world can then be transformed from being contaminated into a pure one; this is truly magnificent, truly majestic! This type of magnificence is meant to adorn the [mundane] world. For example, if the inside of our house is dirty, we can brighten it up with good things… [It is the same with] this contaminated secular world, they [these two Bodhisattvas] adorned it with Dharma. Because of what they had accomplished, they are “thoroughly renowned throughout the three levels”, namely, the heavens, the human realm or on earth and the realm below the ground. [01′42″]

Let’s continue from the aforesaid, because the Perfection of Wisdom Sutra is so profound and extensive that it is very difficult for ordinary beings or average people to comprehend it. Even if one can understand it literally, one is unable to grasp the intended meaning. Moreover, as we have learned in the previous lesson, there is our latent propensity! For instance, our innate character, we all have our own preferences; just like the child at that [aforementioned] party who saw nothing but the chocolate he liked, and did not notice many of the important figures [at the party]. [02′13″]

With this kind of latent propensity, when we read the Perfection of Wisdom Sutra, what would we notice then? What about, when we are given the Lamrim text, what would we expect to notice? Some consider meditation as the complete practice and sitting down to meditate is for the sake of attaining enlightenment. As a result, all the other instructions before the spirit of enlightenment all the way to meditative serenity and insight, they only pay attention to meditative serenity and insight. They may even consider those instructions before the six perfections redundant. Thus, when these practitioners study Lamrim, they would only read the section on meditative serenity and insight [Vol. 3], skipping all the remaining sections. Everyone please think about this, with the entire Lamrim, one starts studying directly from meditative serenity, while skipping all the previous sections just because he only accords with sitting meditation. Those practitioners who are more inclined towards mindfulness of death will disregard the instructions on going for refuge to the three Jewels, or karma. They will just focus on mindfulness of death and its faults – all the sufferings, six sufferings, three sufferings and eight sufferings. In fact, many times the practice of adopting the spirit of enlightenment is neglected, and the instructions on the seven cause-and-effect personal instructions and exchanging self and others are overlooked. They would even not pay attention to how to correctly walk the Mahayana path; even this will be missed, because every one of us has our own preferred way of practicing. And, there are those who believe that as long as they work hard at studying the scriptures, there is no need to put in so much effort to look for a teacher and to learn from them Hence, they will naturally skip the instructions on relying on the teacher. For example, of those earlier sections of the Lamrim text, they skip the teachings on relying on the teacher because they just want to know how to cultivate/practice. [03′42″]

In fact, if we examine the way we learn over all these years, we will realise that even though we have studied Lamrim [for years], we still have our own individual latent propensity. For instance, when we talk about practice, everyone would probably consider prostrating to Buddha as practice. So, is studying the Lamrim considered a practice? Is listening to the teaching while sitting down a form of practice? From many aspects [of our daily lives], we have our own habits and our personal opinions. Thereafter Master said, “we falsely believe that we have grasped the intended meaning, which is disastrous!” Even we have the literal understanding of the text, we do not understand the content. Master used the example of “mistake the finger for the moon;” it turns out that we had mistaken the finger for the moon. [04′19″]

Under such circumstances, what should we do? We are really in desperate need of a virtuous teacher. According to Master, the virtuous teacher should be endowed with certain qualifications - able to explain the complete stages of the path to us. Why? It is because we want to eliminate suffering and attain ultimate happiness. We cannot fully practice eliminating suffering and attaining ultimate happiness when we learn the teachings selectively. Will there be any benefit? There will be. However, due to a lack of a systemic learning order of the stages of the path, or learning in a haphazard manner, the end result may fall short of what we expect regardless of how much effort we have put in or how much hardship we have endured. We would have wasted a lot of time and what is worse is, what we have learned earlier may have harmful consequences due to such erroneous practice. We all know the difference in the amount of time and effort spent between the $105 and $5. [The difference of $100 is for the effort to remove the erroneous habit.] [05′04″]

So, in this short paragraph, Master pointed out again that our current understanding of the Perfection of Wisdom Sutra is limited by our various erroneous biasness. Hence, we are in desperate need of great teachers to impart the teachings to us in detail. In fact, this is the passing of the lineage. Why do these teachers imparting the teachings need to meet certain conditions? These great teachers who impart the teachings must accord with Buddha’s intended meaning instead of their own personal feelings or speculations; they must follow Buddha’s original intent totally. [05′32″]

If the teachings given are in accordance with Buddha’s intended meaning, then the virtuous teachers must have obtained endorsement by Buddha. For instance, Buddha would say, “Ah, what this person imparted is my true intent!” A teacher cannot self-proclaim, “What I said is Buddha’s intended meaning!”, as everyone would believe that it is Buddha’s intent. [Such a teacher] must have Buddha’s endorsement. So, this great teacher is endorsed by Buddha that he indeed understood Buddha’s intent. We can trust this point. Because we believe in what Buddha says, if Buddha said this teacher can deliver Buddha’s teaching clearly, then we can rely on it*. [06′07″]

[*This level of confidence in the teacher needs to be validated against the scriptures.] Furthermore, Master also said, since this secular world is contaminated, it needs to be adorned with the sublime teaching. Since these great teachers adorn this secular world with sublime teachings, and because they can elaborate this lineage extensively, clearly and profoundly, they are renowned in the heavens, the human realm and the realm below the ground. [06′28″]

Great, let’s continue!

[Master Jih-Chang’s commentary book 1, tape 2B on page Prologue 16] Then, who are they? They are the representatives of Maitreya Bodhisattva and Manjusri Bodhisattva’s lineages, namely, Asanga Bodhisattva of the Extensive Deeds and Nagarjuna Bodhisattva of the Profound View respectively; they represent the proper lineages. In India, this [lineage] is very important. Actually, it is the same even in China, the lineage of the teachers is extremely important. Putting aside Buddhism, even in the secular world, it is the same for the worldly education; it is the same for the worldly education! What a pity, very regrettably, we are now in a degenerate time, with a lack of lineage. We learn by reading on our own and then think we have understood it. In fact, [we are] far from it, far from [knowing it]. [07′13″]

In this paragraph, Master mentioned about the lineage again. He said that India values lineages highly. This lineage is highly valued in China as well. Master also said this applies not only to Buddhism but also to worldly knowledge. For instance, in the learning of traditional Chinese medicine, particular emphasis is placed on the lineage as well, reference will be made, this is the disciple of so and so renowned senior Chinese medicine doctor. Another example is the making of a silver kettle. You need to follow a lineage to mould a piece of silver into a kettle for boiling hot water. It is said that in the past, the craftsman started such work from a silver nugget, the nugget was then flattened with a hammer into a piece of silver plate, which was then moulded into a kettle. We no longer need to hammer the silver nugget. It can now be simply pressed into a silver plate [with a machine]. It is said that making a silver kettle manually would take up to one hundred thousand times of hammering. Some lineages require two or three hundred thousand times of hammering. Just for a small kettle! You can imagine how hard it is to produce one kettle! Imagine the amount of strength required for each strike of the hammer. On top of that, there were the imprints to be made [on the surface of the kettle]; the requirement for such imprints varies and it must be aesthetically pleasing too. There were some which were seamless, i.e. there was no joint at the spout of the kettle as it was formed from flattening a whole piece of silver nugget. All these required hand-holding guidance by the teacher; the apprentice might have to practice for many years before he/she could make beautiful silverware! [08′49″]

Like the opening question, what kind of kettle is the best? The best kettle might be one that is not leaking. As there is no need to be particular about the style or patten, you probably do not need to design it. But, once you become an apprentice to a great master, his expectation of you in all areas may be very stringent; you will hold his works in high esteem, he is very dedicated to his work! As you learn from your master, you will learn to become fully dedicated and meticulous toward your work as well. Even for tasks like arranging the tools, you would need to learn it step-by-step. You are even required to learn what are the things you need to do as soon as you enter the workshop. Hence, an experienced master would [immediately] know whether you have it in you, whether you are an expert, even whether you have learned from a real master. [09′32″]

Besides, usually, as far as worldly knowledge is concerned, a master would not only teach you the techniques, he would teach you how to set your goal and mould your character. For instance, if you need to make silver kettles for others, you will be taught how to interact with others. Hence, the lineage mentioned by Master applies to both the mundane and supramundane world. Even now, great importance is still attached to the lineage of the teachers! [09′57″]

讲次 0077

科判 道前基础

主题 〈皈敬颂〉论前皈敬

音档 2B 01:52 ~ 04:10

日期 2018/12/24 ~ 12/26

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 P50-L4 ~ P51-L3　( 2016 南普陀版：第1册 P50-L2 ~ P51-L2 )

手抄段落 这个虽然说得很圆满……差得十万八千里。

好，接下去听！ 　　

而这个虽然说得很圆满，但是以我们凡夫、普通人去看的话我们不懂，我们不懂的！文字会懂，内容不懂，而且往往由于我们的偏见，我们往往会执着自以为懂了，结果害了，结果害了！所以《楞严》上面说的像[执指为月]——欸，有一个善知识指给你看月亮，结果你看不见月亮，拿他那个手指做月亮；就是没有人深刻地说明的话，内涵我们不知道。所以这个殊胜的教授啊，要经过一些解释；那个解释的人，也必须要具足他相应的条件。那么现在这两位，能够把这殊胜的教授造种种的解释，把里边的深刻的、秘密的意趣，来教化我们这个众生。因为得到了这个佛法的教化，然后呢这个世间才能够转染为净，这个才是真的庄严，真的庄严！这个庄严本来是严饰，这样。譬如我们房子里面都是脏的，那么拿好的东西......现在世间都是染污的，他用正法来庄严，因为他这样，所以他[名称遍扬于三地]。这个三地是指天上、人间或者地上，跟地下，这样。 [01′42″] 　　

还是接着前面讲的，说：因为《大般若经》太深、太广，所以凡夫和普通人去看的话很难懂得，就算文字懂了，内容也是不懂的。而且最重要的是，前一讲里我们学过，就是有习气呀！说根性，大家都会有自己的偏执，比如说那个宴会上的小孩，很多大人物是看不到的，他就看到他喜欢吃的巧克力。 [02′13″] 　　

这种习惯，当我们看到《大般若经》的时候，我们会看到什么呢？还有比如说把整本的《广论》给我们的时候，我们看到什么呢？有的人认为修行就是打坐，打坐就是为了开悟，所以菩提心前面那些教授到禅定、智慧，就只要禅定、智慧，六度前面的可能他都觉得不需要，所以他看《广论》的时候，就只看到〈奢摩他〉和〈毗钵舍那〉。大家可以想一想：整本《广论》直接从〈奢摩他〉入，前面都没有看，因为他只相应静坐。还有的人就是比较相应〈念死无常〉，所以他对于〈皈依三宝〉啊、业果呀也不是很重视，就专门看〈念死无常〉、看那个过患——六苦、三苦、八苦，就看这些苦。其实很多时候会忽略发菩提心，会忽略七种因果和自他换这样的修法，甚至会忽略如何能够正确地走大乘的路，这个都不会注意到，因为我们每个人都有各自的修行的习惯。还有的人认为：其实我努力地学经典就可以了，我不需要费尽那么多辛苦去找老师、跟老师学。所以他就会自然地越过〈亲近善知识〉教授，比如说《广论》的前面那些，他不想要看〈亲近善知识〉，他想要看到底是怎么修的。 [03′42″] 　　

其实我们观察自己学习这么多年之后，也会发现：就算是学了《广论》，我们还是有各自的习性。比如说一提到修行的时候，大家就会觉得可能去拜佛就是修行，那学《广论》到底是不是修行呢？坐这儿闻法到底是不是修行呢？很多很多都有我们自己的一个习惯、自己的一个看法。然后师父说：[会执着为自以为懂了，结果害了！]甚至文字懂了，内容也没懂。师父用了一个[以指见月]，结果是把指头当成月亮。 [04′19″] 　　

在这种状态下，我们怎么办呢？我们就真的非常需要一位善知识——师父说这善知识有条件的——为我们讲解全圆的道次第。为什么呢？因为我们要究竟地离苦得乐，我们不可能片面地去了解一些离苦得乐的法，然后拿那些片面的来修。那会不会有利益呢？会的。但是因为没有道次第总体的编排，甚至前后次第是混乱的，我们费了很多很多辛苦，而且苦吃得很多，但是不一定像我们想像收获地那么好，甚至浪费很多光阴，甚至前面修了会成为后面的麻烦，因为修错了。大家都知道，一百零五块和五块钱那个时间和体力的付出的差别。 [05′04″] 　　

所以师父在这一小段，又特别强调了我们对于《大般若经》了解的现状，因为我们种种偏执，所以非常非常需要大善知识详尽地为我们讲——其实就是传承。这个讲解，他为什么是有条件的？他就必须依照佛陀的密意那样去讲解，不依照自己的感受或者自己的揣测，他完全是依照佛陀的本怀去解释的。 [05′32″] 　　

如果依照佛陀的密意去解释的话，那一定是得到佛陀的开许。比如说佛陀会说：[啊，这个人讲的就是我的意思！]因为不能说他自己说：[我讲的是佛陀的意思！]那大家就认为这是佛陀的意思；一定要有佛陀的授记。所以这位大善知识是被佛陀授记的，说他能够确切地讲明白佛陀的意思，对这一点我们是可以信任的。因为相信佛说的，佛说他能够讲明白佛陀的意思，那么这一点是可以信赖的。 [06′07″] 　　

从这一点上来说，师父还说：这个世间是染污的，要用正法来庄严。因为用正法来庄严的缘故，因为能够广泛、清晰、深刻地解释这个传承的缘故，所以他们的名称遍扬于天上、人间、地下。 [06′28″] 　　

好，接下去听！ 　　

那么这个是谁呢？就是代表弥勒菩萨一系广行的无着菩萨，以及文殊大士深观的龙树菩萨，这是表示了它的传承。在这印度是非常重视，其实到了我们中国也是一样，那个师承非常重视。不要说佛法，世间学问也是如此，世间学问也是如此！很可惜、很遗憾地，我们现在末法啦！这个师承没有。自己看看书，啊，觉得懂了！实际上差得十万八千里，差得十万八千里。 [07′13″] 　　

这一段师父又讲了师承，师父说：印度非常地重视传承，到了我们中国也是一样的，对这个师承非常非常地重视。还说：不要说是佛法，世间的学问也是这样的，比如说学中医会讲究师承，说是跟哪位、哪位名闻遐迩的老中医学的；比如说打银壶，一块银子你把它打成一个烧水的壶，这个也是要有师承。据说以前都是给一块银锭，那块银锭要用锤子把它打成一个银片，然后再把那个银片打成一个壶。现在不需要那样了，就把那个银锭直接压成一个银片就可以了。据说打一个银壶啊，手工做的，要十万锤，还有的师傅的传承是二、三十万锤喔！就是一个小小的烧水壶喔！可以想见那个十万锤锤出一个壶，这样地辛苦喔！也可以想到它的力量，因为每一锤下去都要锤，而且还要有一些锤纹啊，有一些这样、那样的要求，还有美观。甚至有的还是一体成型的，就是它那个倒出水的地方是没有接痕的，一块铁片直接锤出来一个倒水的地方。都要拜师学的，手把手地教，可能要练好多年才能够敲出一个精美的银器吧！ [08′49″] 　　

像一开始问：什么样的壶是好的壶？那可能不漏水的就是好的壶了，因为不用讲究它的造型或者款式，可能不需要去设计。但是你一旦跟到大师级的，他可能对你所有的要求都是非常严格的，面对他的作品有一种神圣感，他是很敬业的！你就会在跟师傅学的过程中，学到非常敬业、非常慎重，甚至工具怎么摆都要学，一步一步都要学；甚至一进这个工作坊，你要怎么做、怎么做都要学。所以行家一出手，就知道你有还是没有，你是不是内行、你是不是跟真正的师傅学过。 [09′32″]

而且通常就世间学问来说，师傅也不仅仅教你一个手工怎么去做，他会教导你的志向、教导你的人品，比如说你要打银壶给别人的话，要教你怎么样跟人打交道。所以师父说这个师承啊，世间的学问如是，出世间的都是这样的，现在也是很重视师承的！ [09′57″]