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Global Lamrim II

Lecture No. 0094

Tape: 2B 19:16 ~ 20:10

Date: 2019/02/21 ~ 02/24

Outline: Foundation

Topic: Prologue – Veneration at the beginning of the commentary

Vol. 1 of Master’s discourse handbook P59-L4 ~ P59-LL6

When I was learning under Master’s guidance, I noticed a case. A monastic always wanted to promote Dharma Works, he put forward many proposals, hoping for approval from Master. However, Master approved not even one of them. Later, I consulted Master, “Why is he not allowed to do those Dharma Works?” Master replied, “Ah! So and so often tends to aim too high and is not aware of the arising condition at the given moment. No one can stop him once he is into it. In the end, he would suffer a great deal because of his hard-to-change latent propensity! If he is forced to change, that will be total disarray, a crushing blow to him!” Master’s guidance to him was to call a halt to his proposals, helping him to put the brake on. It might appear that he was not allowed to do this or that; all he could do was earnestly read and study the scriptures. For those task-oriented people, this will make them feel depressed. However, at this juncture, if one can adjust oneself, abide by the guidance from virtuous teachers, and take advantage of the time to make up for the past inadvertent mistakes in the study of the scriptures, how delightful that would be. Besides, for the matters that we grasp tightly, we can also practice, (like) observing parents’ facial expressions, give up our independence, and submit to the guru’s will [v.1 p.78]. That would be truly wonderful! [01′33″]

It is not easy at all when come to “giving up our independence”! Our latent propensity would always drag us to where we specifically self-grasp. Thus we should stay vigilant and pull ourselves back diligently. During the process, we may overlook and have the arising erroneous thoughts towards virtuous teachers, like they don’t trust us, or they don’t take us seriously. We may even doubt that they think we are incompetent. Once such thoughts arise, and not making timely adjustments, we would fall into the abyss of finding others’ faults, or seeing things with erroneous thoughts so on and so forth. While virtuous teachers are trying to adjust our latent propensity, and we fail to cultivate faith in them, unable to rectify our perceptions and feelings arise from the lack of faith, it is jeopardizing! Instead, we should sincerely work hard to improve ourselves in accordance with virtuous teachers’ guidance, seize every opportunity to cultivate faith and appreciate their kindness, faithfully rely on virtuous teachers, and subdue our own afflictions. [If we practice in such way], after a few years, we could notice the difference between the two types of practitioners: those who follow virtuous teachers’ guidance and those who don't. The difference is strikingly noticeable! If we look at this in 10 years, 15 years, 18 years or 20 years’ time, we will come to realize how accurate Master’s insights are and how compassionate he is! We should never ignore [his advice]! [03′05″]

There are some people who show little concern about other matters besides learning the scriptures. In fact, isn’t it a wonderful habit to delve into the profundity of scriptures? For this, Master would encourage certain type of people to continue learning, continue their in-depth study and highly praise their earnest attitude. However, for those who are greatly fond of studying the scriptures, Master would encourage them to take on more responsibilities, because they tend to enjoy more and more solitude, getting less work and assume fewer responsibilities, and gradually withdraw into their shells. They cannot get along and practice with everyone, feeling bothered at sight of others. In this case, how could such practitioners show concerns for others? Also, it will be very difficult for them to achieve the goal of being an altruist. For this reason, virtuous teachers would definitely adjust our practice accordingly. However, while being coached to make the adjustment, never take it wrong that Master didn’t like to see us studying the scriptures. This adjustment is to shape our motivation of scripture learning and our future direction on the path; that is for providing help for and happiness to others, and eradicating sufferings of all sentient beings, not merely for personal enjoyment! Hence, virtuous teachers are like the eyes and the beacon of our practice; they not only safeguard the step we are about to take but also guide us by illuminating from afar. [04′24″]

Master said again, “[being too flexible in skillful-means leads to downfall!] The skillful-means should act as an expedient approach, right? It looks like taking a shortcut. While helping others, it is equally good to show them the easy starting point where they can make gradual progress from; this is also a good approach. However, if they leverage the benefits whenever they can, is it still possible that they will not make a headway? Will they just focus so much on how to make things easier and convenient that they fail to notice the guiding principles? At times, it is necessary, or rather a must to abide by the principles; however, if we opt for an expedient approach, it is the same as forsaking the principles. Then this is no longer an expedient approach, rather, it is the beginning of going downhill, and getting worse day after day! Once the actual meaning of true expedient approach is misconstrued and flows along with one’s latent propensity, without the guidance from the guru, one would be conceited as pretty good and smart, handling arising conditions quick-wittedly and knowing how to “manoeuvre”. Little does one realize that it is of no use even how smart one is, if one is away from the proper path! Instead, the smarter one is, the more harm one gets, and such practice would lead to the hell realm! In terms of expedient approaches and precepts, if one goes way too far as to neglect the precepts, taking it as the main direction of not showing concern of cause and effect, forsaking the precepts which becomes fostering of non-virtuous habits, then there are worries for the next life. The point of worries is the three miserable realms! Since we love to help others out of our kind intention; however, without being mindful of upholding precepts, we would all end up being of no avail despite our good intention, only bringing harm to self and others. [06′07″]

In this paragraph [in teaching #93], Master reminded us that people’s latent propensity are uniquely different from one another, but how to extricate ourselves from the predicaments caused by our own latent propensity? To us, the key points are: relying on virtuous teachers, listening to the sublime teachings, and then introspect and observe our minds based on their teachings [v.1 p192]. If we find any discrepancy between our minds and the instructions of virtuous teachers or the scriptural teachings, we should make timely adjustment. As practitioners, we should never be self-centered, self-taught as to how to apply the teaching, nor should we pay too much attention on how we feel, and even practice meditation based on that feeling. We forget that we are just ordinary people, which means most of our feelings are flawed, they are the reappearance of past karma. If this past residual karma is to regress in the cyclic existence or even to the miserable realms, how can we abide by our feelings? [On the contrary,] the instructions from Mahayana virtuous teachers are to free us from cyclic existence, be away from miserable realms, and that is why we have to give up our independence and submit ourselves to the guru’s will. What independence should we give up? We should give up the independence of drifting in the three miserable realms. We have to implore virtuous teachers to guide us out of the miserable realms and free us from being reborn in cyclic existence, and at any moment, properly abandon non-virtuous deeds and adopt virtuous ones; taking an instant down-to-earth step forward with solidity. Hence, if we can take to heart Master’s exhortation in this paragraph, his earnest exhortation, and constantly admonish ourselves, this will bring us infinite benefits not only in this life but life after life! [07′52″]

讲次 0094

科判 道前基础

主题 〈皈敬颂〉论前皈敬

音档 2B 19:16 ~ 20:10

日期 2019/02/21 ~ 02/24

广论段落 P1-L7 摄二大车善传流……敬礼持彼燃灯智

手抄页/行 第1册 P59-L4 ~ P59-LL6　( 2016 南普陀版：第1册 P59-L4 ~ P59-LL6 )

手抄段落 同样地，我们学的时候也是如此......这是很重要的。

在跟师父学习的时候，曾经看过一个这样的例子：某位法师一直要推展事业，有很多很多的计划，很希望师父能够批准他的计划，但实际上师父是一个也没有批准的。后来我就请问师父说：[为什么他不能做那些事业？]师父就说：[哎呀！某人啊！非常容易好高骛远，没有注意到当下的缘起，而且一冲起来谁也拦不住，到时候他要吃很大的苦头，他那个习性很难转弯！一旦强转，必定弄得人仰马翻、头破血流！]师父对他的指导，就是拦截他的计划，给他踩煞车，外相上看起来就是这个也不让做、那个也不让做，只能老实看经典、学习。一直喜欢做很多事情的人，可能就会觉得憋闷。但是这个时候，如果能够调整自己，随顺善知识的言教，用这段时间用心补足过去在学习教典上的缺失，那该是多么令人高兴的事情。而且在自己最执着的事情上，也能够修行观父容颜、弃自自在、舍于尊重，很美好！ [01′33″]

但谈到弃自自在，谈何容易啊！自己的习性，会一直把自己拉到自己特别执着的那个地方，所以这个时候要再把自己努力拉回来。在拉拔的过程中，一不小心对善知识非理作意，会认为善知识不信任自己、不重视自己，甚至会怀疑善知识觉得自己没用，这样的心思一旦出现，又没有及时调整，就会跌入观察过失、非理作意等等这样的深渊。一旦没有注意努力修信——修改自己内心中不信的那些观点和感受，在善知识调整自己习性的时候，那是很危险的！反之，要朝着善知识指导自己的方向认真地改变自己，努力在很多缘起点上修信念恩，踏实地追随善知识，调伏自己。几年之后，我们可以观察自己和他人，顺善知识教和不顺善知识教的这两类，结果一定是天上地下，实在是差距太大了！十年看下来、十五年看下来、十八年看下来、二十年看下来，会越来越觉得师父的洞悉力是那么准确、那么慈悲！不敢忽视啊！ [03′05″]

还有的人，除了学经典，其他事情也不想管。能够深入经典，不是一个很美妙的习气吗？对此，师父会鼓励一种人继续学、继续深入，很赞叹他认真学教典；而对另一种同样很喜欢学教典的人，师父就会劝他多承担，因为他越来越喜欢独自寂静、少事少业少希望住，越来越离群索居，一跟大家在一起就不能修行，看到人会觉得有点烦，这样的话，怎样去关心他人呢？实践利他的这个修行的目标也很困难，所以善知识一定会调整我们的。但被调整的时候，千万不能错以为师父是不喜欢自己学经典。要被调整的是那个学经典的动机和以后的方向，一定是为了利乐他人、解决一切有情的忧苦，而不仅仅是为了自得其乐呀！所以善知识有如我们修行的眼目和灯塔，会让我们注意到脚下，也会让我们瞭望到远方。 [04′24″]

师父又提到说：[处处讲方便，方便出下流！]方便本来是一种善巧的方式，对吧？好像是一种捷径。在帮忙他人的时候，给别人一个很容易的下脚处，然后步步增上，这也很好。但是这个方便，如果变成处处讲方便，会不会没有向上一步呢？只是注意到怎样更容易，而没有注意到该守护的原则？在需要、绝对要守护原则的时候，如果开了方便，就是放弃原则，那即不是方便，那是走下坡路，会一天不如一天！一旦曲解了方便真正的意思，而随了自己的习性，如果没有善知识指出来，还觉得自己不错、挺聪明的，遇事脑筋灵活、左右回旋，殊不知忽略了正道，再聪明也没用啊！反而越是聪明，还被聪明害到，所以修到后来就修到地狱去了！因为在方便与戒律上，如果方便到连戒律都忽略了，而以那种方便为主要的方向，忽略了戒律，而养成恶习、在因果上都不在意，来世堪忧啊！堪忧的地方，就是三恶道啊！所以我们一片好心想要帮忙他人，如果没有重视戒律，虽然一片好心，也是徒然，只是对自他伤害罢了。 [06′07″]

像这一段，师父提醒我们：不同习性的人有不同的特点，如何能够摆脱自己的习性给自己带来的困境？对我们来说，最重要的就是亲近善知识，听闻正法，依着善士的言教观察内心。如果发现内心有不顺善知识言教或教典所开示的次第之处，应该及时调整。在修行上真的不能以自我为中心、自己教自己怎么修行、过分注重自我的感觉，甚至以感觉为主来修行，忘记了自己是个凡夫、很多感觉是颠倒的、很多感觉是宿业的再现。这种宿业，如果是顺生死流转的，甚至是趣向恶道的，那怎么能够随顺？而大乘善知识的言教，恰恰是让我们出离生死、远离恶趣的，所以才需要弃自自在，舍于尊重。弃了什么自在啊？弃舍了流浪三恶趣的自在。祈请善知识引导我们脱离恶趣、脱离三有，在任何时处准确地舍恶取善，迈出当下踏实的、向上的一步。所以师父这一段的叮咛、殷重的叮咛，如果能放在心上，常常警诫自己，这一生乃至生生世世都会受用无穷啊！ [07′52″]