Lecture No. 0102
Global Lamrim II
Lecture No. 0102
Tape: 2B 25:30 ~ 26:40
Date: 2019/03/21 ~ 03/24
Outline: Foundation
Topic: Prologue– Veneration at the beginning of commentary
English Lamrim Vol 1, Page 33 - 34
Vol. 1 of Master’s discourse handbook P62-L8 ~ P63-L2
So [for the phrase] “Nowadays those making effort at yoga have studied few [of the classic texts], while those who have studied much are not skilled in the key points of practice”, what was [Master] trying to point out? It is about some practitioners who had these faulty practices. Some may argue that isn’t it true all practitioners are seriously engaging in practice? Actually, some probably do enjoy putting what they have learned into practice, but some others do hold such [faulty] views while practicing. [00′18″]
You see, I made this a lengthy talk, yet Master explained them clearly and succinctly in just a few statements. [I recall the time] when we first started the Lamrim learning, we actually had no clue where the terms “object, application, reasoning, effect” originated from. [Only] after such explanation by Master did we realize that: Oh, there are truly lots of things a true practitioner should learn and comprehend, and there won’t be true accomplishment without listening to the teachings! Hence, Master took in the condensed teachings and delivered them by using simple and yet succinct statements, making it easy for us to understand the teachings. If Master had elucidated the phrase using the way I have done with reference from various sources, it might have discouraged those beginners from further learning, especially for those who are afraid of loaded learning. Therefore, Master always used [very well defined], simple and easy-to-understand wordings to clearly explain the tenets that sound very profound and complicated, so that we can easily absorb the intended meaning, and also able to understand what exactly Master was trying to convey. However, never should we regard ourselves as having understood thoroughly the meaning of this section simply because we can understand it literally. In fact, if you spend time contemplating this short section, you would realize that its embedded meaning encompasses the entire Ornament for Clear Knowledge, which is truly very profound! [01′23″]
We all can tell that due to Master’s kindness, we are able to understand slightly what it takes to be a true practitioner. Here is another statement from Master, “when we face arising objects, what applications we would uphold, based on what reasoning, what consequences will come after that, etc.” Please pay attention to the next few words if you are reading from the Master’s commentary! “That is for sure to take place.” And “The effect is based on where you are at the stage of your practice, one step at a time, and can’t be just empty talk.” It seems easy to understand it if we read the paragraph literally; however, while facing arising conditions, what reasoning should we apply or practice, and to what extent the practice should be, with what kind of effect... Master said [the reciprocity of cause and effect] is for sure to take place! [02′22″]
This statement is trying to address what type of mindset that we have? For instance, someone may say, “Ah! I have been practicing hard for a long time, yet it seems I am not getting anywhere.” Hence, when you sense it this way or feel like being trapped in such a dilemma, upon hearing this statement from Master, did you feel being beaten/defeated in practice? [You may think that,] ”I have planted the seeds, yet I don’t think the practice would have any effect – this cause won’t produce the corresponding fruits/effect.” Instead of sighing in lamentation here, what we should do is to contemplate the reason [why my practice is fruitless?] Because Master already explained it in the verse “Nowadays those making effort at yoga have studied few [of the classic texts]…” we understand that the arising effect is for sure to take place. But, how come it did not happen to me? Something must be missing at the causal stage! If we can contemplate it in this way, our determination in taking this path of cultivation will not be easily shaken. [03′08″]
One more point, Master said, “[The effect is based on where you are at the stage of your practice,] one step at a time, and can’t be just empty talk.” - these few simple words, and Master delineated it in such a natural, gentle and smooth flow. Does the phrase “one step at a time” suggest that I have not reached the step that [allows me] to see the effect yet? Let me quote the simplest example – the assignment of recitation. You all are aware that we have encouraged the novice monks and Venerables to recite scriptures in the monastery - actually, we have been promoting recitation for over 20 years. Recitation, by definition, is to memorize the scriptures by heart. However, once we commit the texts to our memory, the worst enemy [we ever fear] is that it just slips our mind. Even though you have memorized the entire Essence of True Eloquence and remembered it perfectly at the time, after a while, without revising or reviewing it over and over again, chances are you might forget it or only with dim memory (of it). The progress has to be made gradually. The more you review, the more familiar you would become with the texts, and eventually to the point of familiarity without ever forgetting it. [04′01″]
I once asked Rinpoche, “To what extent is the scripture recitation considered as familiar and acceptable?” Rinpoche smiled and gave me an analogy: “Suppose there is a Tibetan mastiff chasing after you; if you can still recite the text while running for your life, then it is considered familiar.” Everyone knows the speed we apply during scripture recitation is very fast. Then one day the virtuous teacher says, “Let’s recite this verse with this rhythm.” Take this verse for example: Nowadays those making effort at yoga have studied few [of the classic texts], While those who have studied much are not skilled in the key points of practice. They tend to view the scriptures through the eyes of partisanship, Unable to use reason to discriminate the meaning of the scriptures. Though we can recite the verse with swift speed, it becomes a challenge if the whole class is to recite the texts together following a specific rhythm… “~ Nowadays those making effort at yoga have studied few ~”. The concerted recitation tempo will slow down if the verse is stretched longer, we would notice the following line might be lost or forgotten. Hence, when taking the recitation test, if a rhythm is set for the entire class to follow, that is another threshold for everyone to practice and cross. Thus, such stepwise, bit by bit, interchanging of different recitation methods, as well as different levels of tests, in fact, all these are the process for us to become more and more proficient in the scriptures. Nevertheless, throughout the course, if we don’t really put in the effort by sitting in the class deliberately memorizing texts, we would not understand all sorts of difficulties during recitation as well as the joy of overcoming the hurdles. [05′16″]
Speaking of “stepwise,” let’s reflect on our curriculum. Over these past years, we all have accumulated some experiences; we realize that meditation practice can’t be achieved in one stride, rather, it must be the fruition of causality. Master said, “that is for sure to take place,” [which means] once your practice progresses to a certain level then the corresponding effect will definitely arise. Master applied such powerful concept in a gentle manner and refuted the erroneous view that we have in our mind since the beginningless time: “Whatever causes that I have planted, it seems that the corresponding effect won’t arise.” For example, [I believe] my listening [to the Dharma teachings] at this given moment definitely can lead to ultimate enlightenment; because of me planting such cause, consequently, such corresponding effect will ripen and arise in the future! As such, we would not overlook making aspiration, because it will guide us to the intended destination. [06′12″]
Hence, I believe “that is for sure to take place” is very important! If we can memorize this concept by heart, whenever we feel powerless or deflated, [or] begin to doubt whether my action would ever lead to the desired outcome? Then the blessing of “that is for sure to take place” from Master would arise to counter the uncertainty or doubt or even the wrong view of rejecting the concept of “reciprocity of cause and effect” in our mind. [06′40″]
【全球广论 II 讲次: 0102】
讲次 0102
科判 道前基础
主题 (皈敬颂〉造论宗旨
音档 2B 25:30 ~ 26:40
日期 2019/03/21 ~ 03/24
广论段落 P1-LL1 今勤瑜伽多寡闻……复乏理辩教义力
手抄页/行 第1册 P62-L8 ~ P63-L2 ( 2016 南普陀版：第1册 P62-L8 ~ P63-L2 )
手抄段落 那么再下面那个呢？ ……不是单单讲一个空话。
那么[今勤瑜伽多寡闻，广闻不善于修要]，往下列举的是什么呢？是有一些修行人犯了一些这样的过失。你说修行人不真正想修行吗？可能也挺好乐修行的，但是呢有一些人会持着这样的见解来修行。 [00′18″]
你看我讲了这么长一段，其实师父这么几行就讲清楚了。当我们开始在听《广论》的时候，我们其实也不知道这[境、行、理、果]是出自于哪里，然后师父这样解释一下，我们就了解到：喔！一个真正的修行人要了解这么多，不听闻是不可以的！所以师父把很浓缩的教理，用非常简洁的话，让我们听起来根本都不吃力。如果像我这样念了然后引证出来，对初学的人来说，尤其是还害怕学很多的，那可能就学不下去了。所以师父总是把一些非常难，听起来很深邃、很复杂的教理，用非常浅白的文字清晰地讲给我们，让我们能够轻松地趣入，而且能够理解师父到底在讲什么。但是不能因为好像文字上理解了之后，我们就觉得对这一段话已经理解地非常清楚了。实际上你去想这一小段，它所包含的义理就是整个《现观庄严论》，是非常非常地深邃的！ [01′23″]
大家可以看到由于师父的恩德，我们能够略略地了解一下一个真正想修行的人他所应具备的状态。这里边还有一句话，说：[什么境界我们所对的，那么你怎么去行持，根据什么道理，产生什么结果等等]，下面那三个字，如果看手抄你注意！ [一定的。]、[等到你修行到什么程度，那么你就有什么样的结果，一步一步，不是单单讲一个空话。]这段话看起来字面就是这样，似乎是很容易了解的，但是对什么境界，然后依着什么道理修行，修行什么程度，得到什么结果......，师父说这个是一定的！ [02′22″]
这里边会对付到我们内心什么样的一个见解呢？比如有人说：[啊！我用功了很久啊，好像我也修不出来。]但是当你产生这样的感觉，或者这样的一个困境的时候，看到师父的这句话，会不会好像被打了一下？ [我都种因了，然后我会认为修不出来——那个因长不出果来。]我们不是在这儿叹息，就该去考虑是什么原因。因为师父在[今勤瑜伽多寡闻]这一节里讲到是一定会出生那种结果的。那为什么我没出生呢？肯定是因上哪里缺了条件！这样的话，就不容易让我们动摇我们对这条修行的路的坚持。 [03′08″]
还有一点，师父说：[一步一步，不是单单讲一个空话。]简单的几句话就行云流水这样地讲出来。 [一步一步的]，那是不是我现在还没到可以看到那个结果的那一步？比如说举个最简单例子：背书这件事，在寺院里在小沙弥还有法师们中间推背书的时候——大家都知道我们寺院已经推行二十多年了——背书这件事就是拿书把它记住，但是背会了之后，最大的敌人就是遗忘。当你把整本的《辨了义不了义》背完了之后，当时背会了，可是如果一段时间你不去再度再度地复习的话，还是会被遗忘毁坏掉，会斑斑驳驳的。一定是循序渐进、循序渐进，然后越来越熟、越来越熟，到最后可能你熟到不再忘了。 [04′01″]
我曾经问过仁波切说：[到底要背到什么程度算是可以的呢？]仁波切就笑了，讲一个譬喻说：[有一只藏獒在后面追你，你在前面跑，一边跑还能背出来，就要熟成那样子。]大家都知道我们在背书的时候用非常快的速度背，背了之后等有一天善知识说：[我们全部用这样的一个调背这一个偈子。]比如说像这个[今勤瑜伽多寡闻，广闻不善于修要，观视佛语多片眼，复乏理辩教义力」，背的时候就很快，但是全班一起背的时候要是有一个调——[～今勤瑜伽多寡闻～]，这样整个的背诵就变慢了；如果把那个句子再拉更长更长，发现第二句就掉了，就不会了。所以考背书的时候，要是把它安上一个调子让全班一起背，那又是一个槛儿，大家又得练。所以这一步、一步、一步、一步的，换着法地背，然后还有不同阶段的考试，实际上也是我们对教典越来越熟悉的一个过程。但这个过程，如果没有真正地坐在班上花心思背的话，实际上也不会了解背书的种种难题，以及突破难题的喜悦。 [05′16″]
所以提到这个[一步一步的]，就让我们回首我们的学制，这么多年了，大家还是积累一些经验，所以修行不是一蹴而就的事情，但是它一定会有一个由因到果的成熟。师父讲的这个[一定的]，等到你修行到了什么程度，那么一定就会有那样的结果。师父轻轻地用非常有力的这样一个见解，破斥了我们内心中无始劫来熏习到的[我种了什么因好像不会感得那种结果]的这种邪见。比如说：我此刻听闻一定是可以趣向无上菩提的，我就是种这样一个因，那么将来就会成熟于这样的果！这样的话，我们就不敢忽略发心，因为它会引导我们趣向那里。 [06′12″]
所以我认为这个[一定的]很重要！如果能把它默背在内心中的话，当我们内心中感到乏力的时候，开始怀疑我这样做会不会有那样的结果呢？然后师父这个[一定的]加持力就会出现，可以对治我们内心中关于[如是因结如是果]的不确定性或者疑惑，甚至是否定它的那个邪见。 [06′40″]