Lecture No. 0080
Global Lamrim II
Lecture No. 0080
Tape no.
2B 12:30 ~ 13:38
Date
2019/01/03 ~ 01/06
Outline: Foundation
Topic: Opening Veneration – Veneration before commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P56-L4 ~ P56-L10
Great. Let’s listen to another paragraph from the Master’s recording.
[Master Jih-Chang’s commentary book 1, tape 2B on page Prologue 22~23]
Later, [Master Zi-bo] said that if he had been under great teachers like Lin-ji and Deh-shan, he would be awakened by one stroke! This is absolutely correct. Speaking of the virtuous teacher, here [I will] specifically state the importance of having received virtuous teachings from a virtuous teacher. Often [it is rather not enough if] we rely on ourselves when it comes to studying or learning; usually, we need the guidance from experienced teachers. Thus, in this passage, it is to say, well, these two [Bodhisattvas Nagarjuna and Asanga] explained the most sublime teachings from Buddha so that we will achieve an in-depth understanding. As a result, their influences are not merely on the humans, but also on the deity realm and below, inclusive of everywhere. Buddha predicted in the Sutras that in the future of degenerating times, revitalizing [his] teachings to their fullest extent would fall on the shoulders of these two Bodhisattvas! [01′12″]
Well, after talking about “swollen head and face”, “doubtful feeling” and “pratyutpannasamadhi (般舟三昧)”, Master resumed the topic of lineage and virtuous teachers. Master emphasized the importance of being imbued by virtuous teachers. Because when it comes to the matter of enlightenment, usually we just rely on ourselves - whether it is our hard work in studying or our understanding, based on Master’s view, it is of no use. Sometimes, it might have counter-effects. Hence, one must rely on the guidance of someone who has the experience. [01′52″]
In fact, these statements are also the portrayal of Master’s practice. As we all know, Master was a very dauntless person. He was never afraid of difficulties. In Master’s diary, he mentioned that one day, right before his morning lesson, he suddenly experienced gastric pain. The pain was very, very severe. However, Master did not give in to the pain, and continued to finish what he was supposed to do. In another entry, it was mentioned that Master was ill. In the midst of his illness, Master did not stop reciting the Perfection of Wisdom Sutra each day. Once, even though Master was ill, he recited more scrolls of the Perfection of Wisdom Sutra, up to three, four scrolls in one day. Because of illness, physical strength is lower, and to increase the number of scrolls for recitation at the same time is a very daunting task. Nevertheless, Master wrote in his diary that he received incredible blessings and felt inconceivable inner joy. The apparent physical suffering, and the joy and coolness felt within seemed to be irrelevant matters. [02′59″]
What a courageous and earnest virtuous teacher! What he manifested was to pray to his virtuous teacher every day, because he considered: “Aiya, a practitioner can’t live without the teacher for a day! One must be down to earth and follow the guidance of virtuous teachers, learning from those with experience because the guidance from those who had traversed the path is very important!” Look! In the commentary on the Great Treatises on the Stages to the Path of Enlightenment, he repeatedly emphasized the importance of lineage and succession from great teachers in the second tape. On the path of practice, we should not overly rely on ourselves, for instance, thinking we are very hardworking, we are very smart and quick witted. Just because of the quick-wittedness, sometimes one would then wander to other directions. Just because one is very hardworking, he will advance very fast within a few days. Advancing to where? Perhaps to an erroneous path. [03′47″]
Therefore, in the process of studying Buddhism, how fortunate we are to have the guidance from a virtuous teacher! Like what Master did in (explaining) Lamrim, using some Koan* (公案), using some stories, for instance the story on how a monastic practiced the pratyutpanna-samadhi (般舟三昧). He was fully prepared, and with untiring perseverance and proper approach. In contrast, the two who were not well prepared [mentioned in earlier teachings], would definitely give up on the practice halfway. Hence, when we are about to engage in a certain task, will we pay attention to the criteria? For instance, in terms of studying Buddhism, one of the very important criteria is to find a lineage, and to find a virtuous teacher who upholds the lineage to guide us. Also, we must cultivate faith in this virtuous teacher. This is the must-have criteria; only with that can we practice! [04′31″]
[*Koan: a paradox to be meditated upon that is used to train Zen Buddhist monks to abandon ultimate dependence on reason and to force them into gaining sudden intuitive enlightenment.] Many people, when engaging in the practice, may have the habit to guide themselves. Think about it, for example, one has undertaken responsibilities in certain areas for a period of time, and realised: Aiya! Recently, the afflictions have been getting heavier, the relationships with others are also not well managed, and then came to the conclusion: After I have learnt Lamrim for 20 years, so what? The afflictions are getting weightier! The more responsibilities I take on, the more afflictions I have. He observes the cause of the weighty afflictions and attributes it to the fact that although one has learnt for all these years, yet the afflictions are still so weighty. Following this thought process evolved into: What is the benefit of studying Lamrim in our lives? What is the point of studying Lamrim so hard for 20 years? Obviously, this is a very detrimental way of thinking. [05′15″]
When we are listening to a session of Lamrim or a session of Dharma teaching, from preparation, to the actual session and to the end of the session, the actual benefit to our body and mind stream should be viewed from the aspect of benefits of listening. We should not see it from the perspective that my afflictions are so heavy, thus I have not gained merits from listening to the Dharma. It is not like that. But if we don’t have a virtuous teacher reminding us along the way, protecting us, observing us, and providing timely advice for us, we often would draw up some very strange conclusions. Such conclusions seem so real, so well-supported by reasons and evidence, and moreover, we have direct experiences. Hence, those who have studied for a long time would think: “Well! What is the point of learning all these years? My afflictions are still so weighty?” [06′00″]
Before learning, would we know that our afflictions are heavy? Probably not. Then, upon noticing our heavy afflictions, why do we think that it is the years of learning which is useless, causing the afflictions to continue to be heavy? It could also be the sharpening of our observation skills, allowing us to notice more and more afflictions. Like the sun shining into the house, enabling us to see more and more dust. If this room is in the basement, without any light, we wouldn’t be able to see the dust even if it is an inch thick, we wouldn’t know what it is. [06′28″]
One more thing, if you have listened to the teachings for many years, counting every session that you have listened to, the amount of benefits that has been accumulated for yourself. Especially the fact that you did not squander these 20 years! When it is time for the teaching, we listen to it, how much virtuous karma have we accumulated by relying on sublime teachings and virtuous teachers? Wouldn’t we be happier if we think about it this way? [06′51″]
I particularly noticed that Master would help us conclude many, many of our brilliant points to boost our spirits when we encountered something that was not quite pleasing or rewarding. How did Master notice all these points that we couldn’t? This could be the reason why we must learn from Master. [07′16″]
Also, taking “Observe Merits and Appreciate Kindness” (OMAK) for example. OMAK is a perspective to see ourselves and the world. Some people might wonder whether our practice of OMAK would cause us to be unable to differentiate right from wrong. No! It wouldn’t! Because OMAK would help us to reduce our grudges against others, this type of negative emotions. Once we notice how much effort others have put in for us, we would be very grateful. Once we are full of appreciation, we would feel bliss and sense the warmth from the organization, the warmth from our family, the warmth from our friends. This is what the virtuous teacher has provided us with, a perspective for our observation among all the situations arising. [07′56″]
Also, I specifically emphasized on the sharing of our virtuous deeds. Some people may feedback that, “Well, if I am to say out the virtuous act, would I then not accumulate any merits?” Others also say that, “What if I become proud after sharing my virtuous deeds? Doing virtuous acts/deeds in private is acceptable, however, the reason of your sharing is not to show off, but to offer them to Buddhas and Bodhisattvas, as well as to everyone. If so, then it is not for fame nor self-interest. How does arrogance come to play? Arrogance arises from feeling superior to others. If I do some virtuous deeds and consider myself to be better than everyone else, that is indeed arrogance. If I had done a virtuous act and learnt about many virtuous acts done by many other people in the class, developing respect towards the people around me, as such, the whole team would share their virtuous acts/deeds in a touching and respectful process. So, what enables us to engage in such virtuous acts? It all originates from the guidance of virtuous teachers, originates from guidance of Buddha, also originating from the influence of fellow virtuous friends. Is this case, who takes the credit for my kindness? That credit should go to the virtuous teacher and fellow virtuous friends, we ourselves will become seemingly smaller and smaller, then how is it possible for arrogance to arise? [09′07″]
Actually, all these are our habits gradually fostered by Master during the course of studying Lamrim. That is, we have to receive the blessings and guidance from Master, so that we can reduce the possibility of taking detours and accumulate more merits along the process. Especially using a more encouraging and positive attitude to see the hope and light in all situations, that is also seeing the solution to the problems. Once we have the solutions, we can change, instead of brooding over the past experiences with depressing, negative, and helpless attitude. [Why?] That is because our mind is functional. Once we direct ourselves towards accumulating merits, engaging in something productive, applying Buddha Dharma, and tenets to observe and counter against inner afflictions, then we would not feel helpless towards suffering. We are capable of applying remedy against it! [Why?] Because suffering has its causes. Once the cause of suffering is removed, the effect of suffering will not arise. [10′03″]
Once we repeatedly train ourselves under Master’s instructions over a period of time, we would gradually form the habit. Whenever suffering arises, we would analyze what the suffering is, what is its cause and what else do we have to resolve. Thus we would not muddle-headedly submerge in the feeling of painfulness, even be devoured by it for a long time and going deeper and deeper, not knowing how to detach ourselves from more and more erroneous thoughts. Even defending the suffering with lots of reasons, causing one to sink in deeper and deeper. Instead, we will realize and reflect that such condition of life is actually painful, and it will get even worse. This is not right. Then we would remember the concepts taught by Master, thinking, “Oh! There is such a warm, amiable, and kind virtuous teacher in our life. In the Lamrim teaching, he taught us how to analyze our minds and how to reduce afflictions. We are not alone and helpless; rather, we have the blessings from Buddha, Bodhisattvas and virtuous teachers!” [10′58″]
With the blessing from the virtuous teachers, thus whatever occurs to us, be it illness, such as incurable diseases happening to our loved ones, or various types of separations from those significant to us, etc., when facing these conditions, we wouldn’t be defeated by such afflictions. Instead, we would quickly get on our feet under such setback. Why? Because Master promised that as long as we don’t give up, he would accompany us all the way to the end of the journey [the state of Buddhahood]. This path is never lonely or solitary; we have Master by our side! [11′34″]
【全球广论 II 讲次: 0080】
讲次 0080
科判 道前基础
主题 皈敬颂〉论前皈敬
音档 2B 12:30 ~ 13:38
日期 2019/01/03 ~ 01/06
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 P56-L4 ~ P56-L10 ( 2016 南普陀版：第1册 P56-L5 ~ P56-L11 )
手抄段落 结果啊，他说如果在临济……就是他们两位！
好！再听下一段。
结果啊，他说如果在临济、德山会下，有大善知识的话，一棒、醒了！一点都没错。这个善知识，这地方特别说明的——这个有善知识的摄受的重要。那么像这种事情，也就是说平平常常啊我们自己单单凭自己的这个，不管用功也好、认识也好，都需要经过这种过来人的指点。那么现在这个地方呢，也就是说，喏，他们两位把佛最殊胜的东西解释说明了，让我们深入体会到。结果他影响所及不仅仅是我们人间，是天上、天下无所不及。佛陀在经典当中也悬记，到将来末法当中能够振兴，把我的教法如理如量地恢复的，就是他们两位！ [01′12″]
好！在讲了[头面俱肿]，再讲了[疑情]、[般舟三昧]，然后又回到了那个话题，就是传承、善知识。师父说善知识的摄受非常地重要，因为像悟道的事情，平常我们单单凭自己，不管自己的用功也好、认识也好，师父的看法应该是：没什么用的，有的时候可能会起反作用，一定需要经过过来人的指点。 [01′52″]
这几句话其实也是师父修行的写照。大家都知道师父是非常勇悍的一个人，他是不怕困难的。在师父的日记里，师父写到某一天上早课之前，他突然胃痛，痛得非常非常严重，这个时候师父不屈服于这个胃痛，继续起来把该做的事做完。还有的时候会写到师父病了，在病中，师父每天不间断地诵《大般若经》。师父有一次生病，诵《般若经》的时候他会加大量，诵了三、四卷。因为生病的时候没有力气，还要加大诵经的量的话，实际上是会很辛苦的，但是在师父的日记里还写说他得到了无比的加持，他内心感到无比地欢喜。那时候看到身体示现的苦受，和内心感到的欢喜和清凉，好像是了不相干的样子。 [02′59″]
这样一位勇悍用功的善知识，他示现的行为就是每天对自己的善知识祈求，他会认为：哎呀，修行不可一日无师啊！必须老老实实地跟着善知识学，跟着过来的人学，因为过来人的指点非常重要！看！在《菩提道次第广论》的讲解中，他在第二盘磁带处处强调一定要传承、要师承，我们在修行的过程中不能过分地凭借自己，比如说自己很用功，自己好像头脑很灵光、思路很快。正因为思路很快，有的时候可能就想到别处去了；正因为很用功，所以几天不见就跑得很远，跑到哪儿？可能跑到错道上去了。 [03′47″]
所以在修学佛法的过程中，能有一个善知识引领我们，我们是何等地幸运！像师父在《广论》里，透过讲一些公案啊、讲一些故事啊，比如说那个修般舟三昧的出家人，他是做了充分的准备去修的，而且有非凡的毅力，还有正确的办法，这里边就对比出：没有做准备的那两个人根本就是会半途而废。所以当我们去做什么的时候，我们会不会注意到条件？比如修学佛法很重要的一个条件就是：一定要找到传承，找到传承的善知识指导我们，而且我们要对这样的善知识修信。这是一个必要条件，然后才能修行！ [04′31″]
很多人在用功的时候，可能会特别习惯自己指导自己——自己想一想，比如这段时间可能在一些地方承担，发现：哎呀！最近烦恼越来越重，跟别人的关系也处理不好，然后就下个定义：我学了二十年《广论》，怎么样？烦恼越来越重了吧！越承担烦恼越重。他把观察到自己烦恼重的因，归结为学了这么多年还这么重。这样一讨论的话就变成：那学《广论》对我们生命的利益到底是什么？二十年都辛辛苦苦地学习，利益到底何在？所以这很显然是一个非常打击自己的想法。 [05′15″]
我们听一座《广论》、听一座法，从前行、到正行、到结行，实际上它对我们身心的饶益，应该从闻法胜利上去看，而不能说看我烦恼这么重，所以我闻法就没有功德，不能这样子看。但是如果没有善知识在旁边提点着我们，在守护着我们、观察我们，给我们一些及时的提醒的话，我们常常会自己做一些很奇怪的总结、很奇怪的结论。这种结论看起来是那么真实、是那么有理有据，而且我们都是直接有经验的。所以学习了很久的人，就会认为：喔！学了这么久到底有什么用？我烦恼还是这么重！ [06′00″]
没学之前知道烦恼重吗？可能是不知道。那么知道烦恼重了的时候，为什么会认为是学了这么久没用，烦恼还是这么重呢？也可能是自己的观察力变明晰了，看到越来越多的烦恼。就像阳光照进了一个屋子，我们看到了越来越多的尘埃；这个屋子如果是在地下、没有灯的话，灰尘一寸厚也看不到，也不知道是什么。 [06′28″]
再一个，比如说听闻很多年教典，算一算自己每闻一座法，它所产生对自己的利益。尤其是没有虚度光阴这样的二十年喔！到这个时间就来听法，我们会累积亲近正法、亲近善知识多少殊妙的善业？这样算一算是不是内心会比较欢喜？ [06′51″]
我特别特别地发现师父会在我们遭遇的很多很多看起来没什么欢喜心、没什么收获的事上，帮我们总结出特别特别多亮丽的、让我们身心振奋的那些点。这些点为什么师父能够看到，我们看不到呢？可能这就是我们必须跟师父学习的原因。 [07′16″]
还有比如说[观功念恩]，观功念恩就是对自己、对这个世界的一个视角。有一些人认为如果常常观功念恩的话，会不会是非都混淆了？ No！不会的！因为观功念恩会让我们减少对他人的怨恨这些负面的心思。一旦我们看看别人在我们生命中的付出，我们就会生出很多的感恩心；一旦有很多感恩心之后，我们就会感受到幸福，感受到这个团体的温暖、家人的温暖、朋友的温暖。这就是善知识给我们提供的，在林林总总的事相中，我们可能需要保持的一个观察的角度。 [07′56″]
还有我特别强调做[善行点滴]，报告善行。有些人就提出观点，说：[欸，我要是把我的善行讲出来的话，是不是就没有积到阴德？]还有的人说：[万一我把善行讲出来，我骄傲了怎么办？]秘密的善行是可以做的，但是你把你的善行讲出来，不是为了炫耀，而是为了供养佛菩萨、供养大众，如果是这样的话，应该不是为了名利心。那么傲慢是如何产生的？傲慢是觉得自己比他人强。如果我做了善行点滴就认为我比所有的人强，那确实是傲慢。如果我自己做了那个善行，又听到班里的很多人都有这么多善行，生起了对周围人的恭敬，这样的话，这个团队就会在一种感动和礼敬的过程中，讲述自己的善行点滴。那为什么自己能做这样的善行？源于善知识的教诲、源于佛陀的教诲，而且源于同行善友彼此的影响。这样的话，我做的善行归功于谁？就归功于善知识和同行善友，好像自己是越来越小的，那么怎么可能会产生傲慢呢？ [09′07″]
这些其实都是在学《广论》的过程中，师父慢慢地帮我们养成的一个习惯。也就是一定要得到师父的摄受、师父的引领，我们这样在修学的过程中才能少走弯路、多集资粮，尤其是用一种振奋、乐观的精神，在一切境界中都能够看到希望、看到光明，也就是看到解决问题的办法。一旦有办法之后，我们就设法去改变，而不是在经过的事上，总结消沉、灰暗、无助。因为我们的心是有作用的，一旦我们朝向着能够积聚资粮，能够有所作为，能够运用佛法、运用教理来观察内心的烦恼，来对治内心的烦恼，我们就不会对痛苦感到无能为力。我们是可以对治它的！因为痛苦是有原因的，把痛苦的原因去掉，痛苦的果就不存在了。 [10′03″]
一旦长久地这样在师父的教诲中反覆地练习的话，我们就会慢慢地养成习惯，当苦现起的时候我们就会去观察：苦是什么？因是什么？我还有什么可以解决的？就不会糊里糊涂地沉在苦受的感觉里，甚至泡了很久，越泡越深、非理作意越来越多还不知道出离，还给自己痛苦找很多理由，让自己陷入越来越深。我们就会觉照：生命的这种状态实际上是苦的，而且是越来越苦的，这样方式是不对的。我们就会想起师父教我们的理路、想起：喔！在我们的生命里，有那么温馨、亲切、和蔼的善知识，他在《广论》里，处处教我们如何观照自心、如何对付烦恼；我们的生命不是孤立无援的，我们有佛菩萨、善知识的摄受！ [10′58″]
如果有善知识的摄受，那么在我们遭遇的任何境界中，比如说病苦，比如说我们的亲人得了不治之症，还有经历各种各样的爱别离等等，在遭遇到这些事的时候，我们就不至于被这种事情粉碎。我们会想着从这种事情的打击力上快点站起来，为什么？因为师父说只要我们不放弃，他会陪我们走完最后一程。这条路不是孤寂的、不是独行的，是有师父陪伴我们的！ [11′34″]