Lecture No. 0095
Global Lamrim II
Lecture No. 0095
Tape : 2B 20:10 ~ 21:18
Date: 2019/02/25 ~ 02/27
Outline: :Foundation
Topic: Prologue – Veneration at the beginning of the commentary
English Lamrim Vol 1, Page 33
Vol. 1 of Master’s discourse handbook P59-LL5 ~ P60-L4
Prior to our Lamrim discussion, everyone, please examine your mental continuum, adjust your motivation. You have to adjust your continuum to a state where you are ready to listen to the teaching. So what is the difference between such a state where you are ready to listen to the teaching and other conditions? The essential difference is that the goal of the former is very clear and specific. That is, for the sake of benefiting limitless sentient beings, we must aspire to attain Buddhahood. With such a motivation, we would be able to align our listening with the Mahayana scriptures we are learning. [00′43″]
We constantly shift our focus along with our hectic schedule; sometimes we might neglect our motivation and possibly squander away our life on trivial matters. It is likely that we are not vigilant about our three karmic doors. However, while we are listening to the teaching, what we are focusing on is all about the meaning of the teaching, so it is easier for us to use the teaching to observe our present state of mind, spontaneously and keenly observing our three karmic doors, thereby correcting ourselves internally. Actually, this is a more convenient approach. [01′21″]
Before each class, it is necessary to keep a habit of spurring on our motivation for listening [to the teaching]. Thus, I sincerely hope that everyone will cultivate such a habit. Before we study Lamrim, we didn’t have such a habit for we didn’t know that the aspiration prior to listening to the teaching is so important, nor did we know the significance of contemplating the benefits of listening to the teaching. In fact, without the pre-lesson preparation, it will diminish the efficacy of the actual session; if the actual session is affected, the dedication will be tainted as well. Thus, the pre-lesson preparation has always been very important. With proper preparation, we would rarely slip-up in the actual session. Furthermore, if we can carry out the dedication according to our gurus’ instructions, then the merits thus accumulated from listening to this session will be considerable, or even inexhaustible life after life. [02′11″]
So the pre-lesson preparation is very important. I hope everyone wouldn’t consider it troublesome. Once you develop the habit, you won’t feel it is troublesome anymore. It will become a habit of ours as natural as our breathing or looking at things with our eyes. Understandably, prior to listening to the teaching, we would automatically contemplate the advantages of listening to the teaching, adjust our mental momentum to appreciate the Three Jewels, focus on the meaning of the teaching, and aspire for liberation and even for achieving ultimate enlightenment. This is a very wonderful mind training for us. In order to develop such a habit, we must train deliberately; otherwise, we will forget about it. Eventually after a while, we would overlook the value of listening to the teaching, underestimating its significance. In fact, this attitude is, in a sense, disrespecting Dharma, which will bring about great faults! [02′55″]
No matter how many years we have studied, before we develop enough intrinsic motivation to “contemplate the benefits of listening to the teaching” in accordance with the Dharma, I still hope we can diligently and tirelessly convince ourselves to spur on our motivation for listening to the teaching prior to each study session*. We should spur on our listening motivation until we are able to change our mindset. For example, we would feel touched whenever we think of Buddha, and we feel that the opportunity to listen to the teaching is so difficult to encounter, so precious, to the point that it intensely rouses in our hearts, overflowing joy and aspiration. Leading us to reflect on how much strenuous effort we have exerted in our previous lives to have the cause and condition ripened so that we can listen to this teaching today. And from Buddha’s perspective, how much inconceivable merits have Buddha accumulated over innumerable eons in order to achieve the state of Buddhahood? By the austerities of giving away his head, eyes, brain, marrow, etc. to attain such scriptural knowledge and experiential knowledge. Then, there are many other lineage masters who also sacrificed themselves for the sake of promulgating Buddha Dharma so that we have such a lineage today. [And because of that,] now, we are able to hear the teaching. [04′15″]
[*Lamrim Volume1 Page 63: For the sake of all living beings, I will attain Buddhahood. In order to attain this, I must train in its causes; for this, I must know those causes. For this, it is evident that I must hear the teachings. Therefore, I will listen to the teachings.] At this given moment, how many sentient beings are still in the three miserable realms? Then, imagine that some of them are curled up in dank caves, others live in the deepest depths of the dark oceans. Still, others galloping across the wilderness, devouring others’ lives or being devoured. Once these beings are submerged in the three miserable realms…. Take the big fish in the ocean for example, one single gulp would end many lives. So, the fish has to sustain its life with the blood and flesh of other living beings. Imagine how much non-virtuous karma it has thus generated! As for the beings in the hungry ghost realm, they have to endure extreme hunger and thirst for inconceivable eons! How would we feel if we go by one day without water or go by a few days without food. That was the kind of extreme hunger and thirst these beings have to endure for inconceivable eons. As for the beings in the hell realms, it is even more dreadful! Here and now, at this precise moment, the beings in the hell realms are tormented, in great unimaginable agony. In contrast, at the same moment, due to the kindness of gurus and the Three Jewels, you and I are fortunate enough to temporarily get away from the three miserable realms, having such a human life of approximate leisure and opportunity; and really, really blessed to encounter Lama Tsong-kha-pa’s teaching. We are now listening and discussing the Great Treatise on the Stages of the Path to Enlightenment together. Such a moment does not come by with a stroke of luck, or as seemingly effortless as a cloud floating in the sky. Instead, this opportunity is earned by assiduous efforts in our past lives. After we have earned it, our mental momentum keeps flowing forward without stopping. Before we can completely eliminate aging and death, we will still be subjected to the torture of birth, aging, sickness, and death. Now is the best opportunity for us to eradicate such sufferings. When we listen to the sublime teaching, we must let this rare yet easy-to-slip-by moment of leisure and opportunity maximise its efficacy. To whom shall we render the greatest efficacy? We must grasp this hard-to-get moment to produce the greatest efficacy for the elimination of suffering and attaining happiness for self and others. [06′56″]
So, I consider shaping our motivation in preparation for listening to the teaching is extremely important! Especially the class facilitators, if we could supplicate earnestly prior to every class, then we would be able to experience very powerful blessings from Buddhas and Bodhisattvas. Thus, when we are discussing with other classmates, we may suddenly have a flash of inspiration and have a deeper understanding of certain questions or become deeply moved, or reverse our habitual tendency. All these are likely to happen, and it could happen instantly! [07′32″]
Today, let’s continue with our listening. In the last session, we have studied, “I bow to Dipamkara [Atisha], bearer of the treasury of instructions That comprise the key points, unmistaken and complete, Of the paths of the profound view and vast deeds, Transmitted well from those two great trailblazers”. [Volume1 Page 33] Let’s listen to the next paragraph. If you are ready, let’s listen to it! [07′53″]
[2B, 20:10~21:18] Here, [Master Atisha], the great teacher, displayed his capacity! He abided by the perfect teaching with flawless alignment, that’s that. We are not clear about his manifested levels of attainment. According to his biography, when he was newly ordained, just ordained, his attainment was above path-of-preparation [the 2nd level on the path to Buddhahood]. If we’d like to compare this attainment of path-of-preparation to a great master in China – it should be the two patriarchs from the Tian-tai lineage: Tian-tai Master Zhi-zhe and his teacher Hui-si Zen Master – well, their attainment was eminent and unattainable! There was a patriarch called Han-shan Master; he was one of the four Major Monks in the late Ming dynasty. Most people regarded him as the primary of the four monks of the late Ming period, which means he was the most eminent among the four. People asked him, “Master, you are extraordinary! You should be equivalent to the ancient [sages]….” They tried to mention several ancient sages for comparison, namely a few such as Tian-tai Master Zhi-zhe. Master Han-shan replied, “Wait! How could I be comparable with Master Zhi-zhe; I am only at the level of recognizing the enlightened Buddha nature. Master [Zhi-zhe] is at a much higher level!” [09′02″]
In this short paragraph, let me will ask you a question, “Why would Master compare Master Atisha's level of attainment with that of Chinese Masters?” Have you ever thought about it? Did it occur to you that not many Chinese knew about Master Atisha 30 years ago? How many people would want to know about Lama Tsong-Kha-Pa? Back then, people might not have such knowledge at all, nor did they hear of the Biography of Master Atisha. So, how could we know of such an extraordinary lineage master? Hence, Master brought up some remarkable, eminent [Chinese] Monks for a comparison. [09′46″]
Because in the next paragraph, Master mentioned, “Why do I use this example?” And then, Master followed by saying, “At our level, if we do not have genuine recognition, we easily become arrogant.” Actually, when reading this question, I still have doubt. My doubt is how could those learning the teaching consider themselves better than Master Atisha? That is because they don’t know [Master Atisha]! So this question is brought up in the next paragraph [of Master’s recording]. In this paragraph, why is it necessary to make such a comparison and contrast with the Chinese Masters? We can leave this question for now. [10′21″]
How remarkable is Master Atisha? Master applied one comparison after another. There was Master Han-shan; upon hearing this comparison, Master Han-shan said, “How could I be compared to Master Zhi-zhe! I am only at the level of recognizing the enlightened Buddha nature.” Take a look at this! An enlightened master said, “I am only at the level of recognizing the enlightened Buddha nature. Master [Zhi-zhe] is at a much higher level!” Here he meant Master Zhi-Zhe, who was highly regarded by fully enlightened Master Han-shan. Since we don’t know how well-regarded Master Atisha was, we are unable to even speculate, so Master cited such an example for us. [10′58″]
【全球广论 II 讲次: 0095】
讲次 0095
科判 道前基础
主题 〈皈敬颂〉论前皈敬
音档 2B 20:10 ~ 21:18
日期 2019/02/25 ~ 02/27
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-LL5 ~ P60-L4 ( 2016 南普陀版：第1册 P59-LL5 ~ P60-L5 )
手抄段落 那么现在这个尊者就在......那个大师的位次是高得不得了！
在上《广论》之前，请大家还是要观察一下自己的相续，调整一下自己的动机，要把自己的续流调整到准备闻法的一个状态。那么准备闻法的状态和其他的状态有什么不同呢？最根本性的就是它的目的非常地明确——为了利益无穷无尽的有情，必须去希求佛果。在这样的一个动机下，我们所做的听闻，才会符顺于我们所学习的大乘教典。 [00′43″]
在平常忙忙碌碌、不停更换所缘的状态下，有的时候我们可能会忽略我们的动机，在这些可能是很琐碎的事务中消耗了生命的光阴，对自己三业的省察可能也没有那么严格。但是在听闻的时候，因为我们的所缘都是法义，所以比较容易将所闻的法义来观察自己的现行，率尔、率尔观察三门，然后调伏，其实这样是比较方便的。 [01′21″]
在每一节课之前，听闻动机的策动是很必要的一个习惯，非常希望大家能够养成这样的一个习惯。因为在我们还没有学《广论》之前，我们是没有这样一个习惯的，我们不知道在听闻前的发心，乃至思惟闻法胜利做前行是这么重要的。因为如果前行没有的话，其实会影响正行；正行如果被影响了，那所回向的可能也有太多的染杂。所以前行从来都是很重要的事情！前行做好了之后，正行可能就会很少失误；再按照上师教我们的去回向的话，听闻这一座法所累积的资粮可能就是非常可观的，或者是我们生生世世受用不尽的一个资粮。 [02′11″]
所以前行是非常重要的！希望大家不要嫌麻烦，因为一旦这件事情成为你的习惯之后就不麻烦了，就像我们自动地呼吸、我们的眼睛会自动地看什么一样，是我们的一个习惯。所以听闻之前我们会自动地去思惟闻法胜利，将我们内心的续流转向感恩三宝、专注于法义，希求解脱乃至成就无上菩提，这是非常美好的对自心的一个训练。但是要成为习惯的话，一定要刻意训练，不刻意训练会忘记的，甚至久了之后会忽略，认为闻法胜利没有什么重要。其实这样的话会轻视法的，轻视法，会有很大的过失！ [02′55″]
所以无论我们已经学了多少年了，当[思惟闻法胜利]的这种胜利还没有在内心中如量地、如法地生起的时候，还是希望大家能够勤勉地、能够不厌其烦地说服自己的心，在每一节课听闻之前，要做这样一个听闻前行的策动；策动到一个量——我们的心，要因为这个策动而改变，比如说：缘念到佛陀的时候会心生感动，还有会觉得这个听法的机会很难遇、很珍惜，甚至生起极强的欢喜心和希求心。所以，想到：能有今天这样一次闻法的因缘，不知道往昔我们都做了多少勤苦的努力？而且从佛陀的那一方面讲，成就一个佛果，要多少大劫积聚资粮？要舍头目脑髓这样的苦行，换来这样的教正法和证正法。然后，还有很多传承祖师，也都为法忘躯，所以我们才有这样一个传承。现在，我们才能够听到。 [04′15″]
此时此刻，还有多少有情在三恶道？想一想：他们或者趴在幽暗的洞穴里面，或者在一个不见天日的深深的海底里，还有的在旷野里奔跑，正在吞食其他的生命，或者被吞食；一旦沦为三恶道的有情，像海里的大鱼，一张嘴，一吸的时候，可能很多生命就不见了，所以活一天，都是要用众生的血肉来维系自己的生命，想想造很多恶业啊！饿鬼道的有情，要忍受长劫难以想像的饥渴呀！我们一天不喝水，或者几天不吃饭——就那种饥渴，要忍受难以想像的时间长度的饥渴；而地狱道的有情，那就更可怕了！此时此刻正在地狱道的有情，他们就处在无量的痛苦之中，而且是极其难忍的痛苦之中。而现在的你我由于上师三宝的恩德，有幸暂时脱离了三恶趣，有这样一个随顺暇满的所依身，而且非常非常幸运地值遇了大师的教法，我们现在就在听《菩提道次第广论》，一起研讨。这样的时光不是一挥而就，好像天上飘来一片云那样轻松的，是往昔我们花了多少勤恳的努力才得到的现在的机遇。得到了之后，这个心续刹那刹那一刻不停地向前奔流着，在老死还没有被究竟地灭除之前，我们依然会遭受到生老病死的折磨，而现在正是一个能够解决这种痛苦的最好时机。我们来听闻正法，一定要让这难得易失的暇满时光发挥最大的效用，对什么发挥最大的效用？对自他的离苦得乐，要产生最有力的、最真实的饶益。 [06′56″]
所以听闻前行的策动，我认为是非常非常重要的！尤其是班长，在带班之前如果能够好好地祈求的话，那么这节课我们就能够感受到佛菩萨很大很大的加持。这样的话，在跟其他同学一起研讨的时候，可能突然间就会灵光乍现，对某一个问题有更深入的了解，或者对内心产生更深入的一个感动，或者扭转习气。这都是有可能发生的，可能发生在瞬间！ [07′32″]
今天我们就往下听。上节课学到：[摄二大车善传流，深见广行无错谬，圆满道心教授藏，敬礼持彼燃灯智]。接下来我们要听下一段。准备好的话就可以听了！ [07′53″]
那么现在这个尊者就在这地方示现，喏，他就是这样！所以他能够把这个圆满的这个教授，一点没有错地配合起来，这样。所以他本身示现的位次我们不知道，根据他的传记，他刚出家的时候，刚出家哦！就证得那个量是什么？加行位上的位次。这个加行位相当于我们中国的大师当中选一位的话，是天台的两位祖师——天台智者大师以及他的老师慧思禅师。哇，那高不可攀哪！这个有一个祖师就是憨山大师，这是明末四大师也是啊，一般人把他推崇为明末四大师之首，就是说四个人当中最高的。人家问他，说：[大师啊，你这么了不起啊！那个比之于古人啊……]他要用、找几个古人跟他比一比，他就随便谈几个——天台智者大师。憨山大师怎么说？ [欸，我怎么可以跟智者大师相比啊！那我只是开悟了得佛性，那个大师的位次是高得不得了！] [09′02″]
在这一小段我提出一个问题：[为什么要跟中国的祖师的位次做这样一个对比呢？]有没有想到？会不会想到三十年前有多少汉人了解阿底峡尊者？有多少人想要知道宗大师？那时候可能是完全都不了解的，《阿底峡尊者传》应该没有多少人知道。那我们怎么样了解一下这样精彩的一位传承祖师呢？所以师父就把我们汉地了不起的高僧大德，这样地稍稍对比一下。 [09′46″]
因为在下一段师父说：[为什么要举这个例子呢？]然后师父说：[我们哪，因为你没有真实地认识，我们种种增上慢会很容易产生。]其实看到这个问题的时候我还是有疑问，我的疑问是：难道学的人会觉得自己比阿底峡尊者还厉害吗？因为他并不了解嘛！那么，这个问题是下一段提出来的。在这一段，为什么要提一个我们汉地的祖师做这样的对比？这是一个问题，可以先放在这儿。 [10′21″]
阿底峡尊者有多了不起呢？这一层一层的，有憨山大师；然后比之于憨山大师，憨山大师说：[我怎么可以跟智者大师比啊！我只是开悟了得佛性。]看一看！开悟的人他说：[我只是开悟了得佛性。那个大师的位次是高得了不得！]就是被大彻大悟的人所崇仰的智者大师。那么阿底峡尊者的本地风光到底是如何，我们是没法去揣测的，所以师父举了这样的一个例子。 [10′58″]