Lecture No. 0104
Global Lamrim II
Lecture No. 0104
Tape： 2B 27:08 ~ 28:07
Date ：2019/03/28 ~ 03/31
Outline: Foundation
Topic: Prologue– Veneration at the beginning of the commentary
Vol. 1 of Master’s discourse handbook P63-L6~ P63-LL1
Then, we will say, right, right, right! Since we are about to apply the teaching, it requires more understanding and study. As a result of studying more, then “those who have studied much are not skilled in the key points of practice;” after hearing a lot of reasoning, some practitioners are dedicated to the literal understanding of the words but are not skilful in putting what they have learned into practice. This is one type [of mistake]. Another type of mistake that would happen is after much studying, instead of applying the teaching to examine themselves, they specifically meddle in other people’s affairs. This could actually happen very easily, for it is how we sentient beings would normally behave. Often, with this latent propensity from beginningless time, we rarely make the effort to examine our mentality inwardly, but are very willing to point out the faults of others. For worldly beings, the standards are based upon the worldly level and everyone can be very careless. Now we have learned the teaching from Buddha and realized that the expected standards for the code of conduct are higher. Thus, if we take the higher expected standards and apply them to other people, then that is not good! It is like you are holding a magical mirror for revealing demons; take a look at it! Everyone would be revealed as a goblin or demon; no one is decent. The mirror reflects everybody except one person – that is you! Just like that; this is a pretty serious matter! [00′58″]
Very well! In this short paragraph, Master precisely and incisively pointed out our current state of mind. Previously it is mentioned that to practice we must study more. After hearing a lot of reasoning, we ended up focusing on the literal understanding of the words, not skilfully putting it into practice.” About “dedicated to the literal understanding of the words,” let me first ask everyone, is “dedicated to the literal understanding of the words” necessary? It is necessary. However, if we stop merely at the literal understanding of the words, this is not acceptable. So why did he stop merely at the literal understanding? Did he truly understand the words? What contributed to the lack of practice? Having listened to so many teachings, he should be well versed in practice, because the teaching was given for the purpose of practice and I listen also for the purpose of practice. Then, why, in the end, it is still not skilfully practiced? What is the reason? [02′01″]
So, “those who have studied much are not skilled in putting the key points into practice”. Master mentioned that, being dedicated to the literal understanding of the words but are not skilful in the actual practice. This situation illustrates being very very proficient with the words. However, when it comes to examining the internal mental activities, they are unable to focus. [02′22″]
Take this simple verse as an example: “Refrain from all non-virtuous, engage in all virtuous.” Just a few words. “All non-virtuous” - we would think of major non-virtuous actions and minor non-virtuous actions; avoid committing the major non-virtuous actions, avoid committing the five deeds of immediate retribution [v.1 p.389 #195] and ten non-virtuous actions [v.1 p.218~227]. What about the minor non-virtuous deeds? For example, talking behind people’s back, gossiping about others, speaking to others in an impolite or disrespectful way. For instance, one day you held a scripture casually without much respect, it just went by. It seems to be some mistakes committed heedlessly. So if we study the teachings, we would know that in karma, even a small non-virtuous act cannot be committed. It is because a small non-virtuous act can accumulate to become big ones. Also, if the act is performed towards a sublime environment, the non-virtuous karma accumulated in the blink of an eye is unknowingly huge. [03′17″]
We can understand this concept after hearing it, but how do we develop such a capacity of experiential wisdom in our mind? Hence, by look of the wordings, it seems like we have understood it and know what it means; however, can you arise that experiential capacity internally as described by the words, there is still a long way to go. Thus, it is required to “study much” but also be “skilled in the key points of practice.” [03′46″]
Actually, the emphasis here is on the “key points of practice”, right? We cannot just “study much.” And Master is still gently saying, “not being skilful in putting what they have learned into practice.” Taking the teaching of relying on virtuous teachers as an example. If Lamrim had not provided such detailed explanation, perhaps when we are reading the Array of Stalks Sutra, and some other sutras, we might also notice that actual practice requires the guidance of virtuous teachers. However, will we have such a clear path? Training in faith [v.1 p.80], remembering kindness [v.1 p.83], how to apply them step by step, the nine proper attitudes [a suitable disciple should have] [v.1 p.78], etc. Will we have such rigorous steps? We would have no clues on how to go about it. Once we have established such orderly stages, in our heart, do I feel that “I’ve understood it” after listening to it? Or do I put it in my heart as my goal - I want to achieve it like what I have heard? Take heed! The key is to achieve it. Not just merely listening to it and regard it as understood – I have understood it, I have heard it, but to achieve it, like the way it was described in the scriptures, arising that experiential capacity within ourselves, that is the purpose of studying much/vastly. [05′04″]
Why stop at the literal understanding of the scriptures? I’ve just asked everyone; some practitioners do not know why they need to listen. He thought it’s done after he finished listening, he felt that he has heard it, that is pretty much about Buddha Dharma, I have understood everything, I have understood the teaching. I can debate if I want to, I can also discuss the questions with you, I can even quote from many sources, but that is not it! All of these learnings are to change our bad habits, challenge our afflictions, attack these afflictions of self-grasping attitude. Attack and cure the attachment of self-intrinsic existence right? Thus, from this perspective, mind training! Studying the scriptures extensively is to train our mind! This is also repeatedly reminded in many scriptures and impartations from many virtuous teachers. We must apply what we have learned to our mind. Hence, Master said, not being skilful in the practice is a form of “those who have studied much are not skilled in the key points of practice.” [06′07″]
After finish listing this phenomena, we just concluded that, he might already had the improper motivation when listening; another possibility is that he is busy with listening the entire day, listening to many many teachings, but failed to skilfully summarized the learning into mental practice, and then failed to vigilantly guard the three karmic doors, putting effort into each thought. He is short of this practice, this is one type. Another type, which by now all of our students seem to be already aware, it’s called “applying the Dharma mirror outwardly” (法镜外照) right? After we learn a lot of teachings, Master said, “instead of applying the teaching to examine themselves, they specifically meddle in other people’s affairs.” Let me ask everyone a question: is it tiring to meddle in other people’s affairs? It is tiring, right? Then isn’t meddling in other people’s affairs being worried on behalf of him, it is a good deed right? Why did Master say over here, “meddling in other people’s affairs”? It sounds like other people’s affairs are all being irrelevant affairs? [07′04″]
Why would Master say so? Is it good or bad to meddle in other peoples’ business? This is really hard to tell! Why is it that other people’s business is irrelevant business? Does it mean that only my own business matters? Other people’s business is considered irrelevant? How should we interpret this statement? Obviously, matters concerning others are also significant, some are very important matters, why did Master said it is meddling in others’ business? [07′28″]
Take applying the teaching into practice as an example, if we don’t practice ourselves, will we have the experience to guide others? Because that experience, especially the experience of mind practice, if you have not taken the path before, how would you know where the pitfalls are, where to take a left turn, where to jump over? You would not know. [07′46″]
When I am completely inexperience, and go on to meddle in others’ business, can I handle it properly? Can I make it right? I cannot, right? If I cannot handle it, then everything I do will become meddling in others’ business, right? Because you don’t have the experience and you went to give people guidance, sigh! For instance, I want to go to such and such a town, I want to go there. Then there is a person who has never been there before and he himself has no sense of direction, he brings you there; but after walking to and fro, to and fro, you reached another place. Isn't that meddling in others’ business, also a waste of time, right? Thus, before we acquire the experience of practice, we meddle in other people’s business, Master even described it as “specifically” meddling in other people’s affairs, it seems to have been done enthusiastically. [08′28″]
【全球广论 II 讲次: 0104】
讲次 0104
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 2B 27:08 ~ 28:07
日期 2019/03/28 ~ 03/31
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 P63-L6 ~ P63-LL1 ( 2016 南普陀版：第1册 P63-L7 ~ P63-LL1 )
手抄段落 那么说：好、好、好！ ......这个是非常严重的事情！
那么说：好、好、好！那既然要修行啊要多了解、多闻，结果多闻的话呢，说[广闻不善于修要]，听了很多道理以后，他又在文字上面去摸索去了，不善巧这个修行，这是一种。还有一个毛病哪，他听了很多以后啊，他自己不修还这专门管别人闲事。这个事情的的确确很容易，因为我们的众生的常态。平常我们哪，这个任何一个人，因为无始以来我的习气在，所以看自己不大容易，看别人很容易。那么世间的人来说，他那个标准本来世间的标准，大家都马马虎虎。现在你修学佛法了以后，了解那个标准提高了，结果你提得很高那个标准，拿那个标准去照别人的话，那害了！像个照妖镜一样，这一看哪！世间所有的人都是妖魔鬼怪，没有一个像样的，只有一个人没看见——自己！就是这样，这个是非常严重的事情！ [00′58″]
好！师父在这一小段里，非常精辟而又犀利地指出了我们的现状。前面说了修行一定要多闻嘛就多闻，听了很多道理，结果在文字上面摸索去了，不善巧这个修行。说：[在文字上摸索]，那我先问大家说：[在文字上摸索]是不是必要的？是必要的。那么仅仅停在文字上的摸索，就是不可以的。那么为什么他仅仅停在文字上了呢？那文字到底懂没懂呢？为什么导致他不善于修要呢？听了那么多应该很懂得修行啊，因为道理就是为修行而说的，而我听闻也是为了修行。那么为什么到最后还不善巧修行呢？什么原因？ [02′01″]
所以，广闻不善于修要。师父在这里说：在文字上摸索，然后不善巧修行。这种状态就是文字可能是特别特别地熟练，但是一谈到内心的行相的时候，就无法对焦了。 [02′22″]
比如说举个最简单的例子：[诸恶莫作，众善奉行]就这么几个字而已。 [诸恶]，大家可以想到大的恶行和小的恶行，大的恶行不要做，五逆十恶不要做，那么小的恶行呢？比如说背后议论人啊、议论人是非呀，对别人说话不是很客气、没有敬意啊；比如说某一天拿着经典也没有什么敬意，就这样就过了。这些看起来都是一些不经意的时候所犯下的一些过失。那么如果我们去学了教理的话，我们就知道在因果部分，就算是小的恶行也不可以做的，因为小的恶行会累积成大的。还有如果是对殊胜的对境所做的，一瞬间所积累的恶业也是不知道多大的。 [03′17″]
这样的道理是一下就听了，但我们在自己的心上怎么可能建立出这样的一个量？所以文字上看起来就是这样念懂了，也知道这什么意思，但你到底内心上能不能如文字上所阐释的生起那样的量，还是有一个很长的距离。所以说既要[广闻]又要[善于修要]。 [03′46″]
其实这里边着重点是说要[修要]，对吧？不能只是在广闻。然后师父在这里边还是很温和地说：[不善巧这个修行]。像亲近善知识法，其实如果在《广论》里没有这样子详细地阐释的话，可能我们读《华严经》啊、读一些其他的经典，也会注意到实际上修行要有一个善知识引导的，但是会不会有这样明晰的次第呢？修信、念恩，还有怎么样一步一步的、华严九心等等，会不会有这样的严格的次第呢？就不知道该怎么做了。一旦确立了这样的一个次第之后，对于我们的心来说，我是听到了之后就觉得[我知道了]，还是我会在心里边把它当作一个我的目标，我要如我听到那样去做到它？注意！是做到它。不是仅仅听到耳朵里就算懂了，就我明白了、我听到了，而是说我要把它做到，就是要如经典上所诠释的那样，在我的内心中生起那样的量，这才是广闻的目的。 [05′04″]
为什么停留在文字上？刚才我问大家说，有一种是他不知道为什么要听，他听完就以为完了，就觉得听到了，佛法大概就是这样，我都懂了，道理都懂了。我要辩论可以辩论，要讨论问题都可以跟你讨论，而且我都可以做很多引证，但是不止于此啊！所有的这些都是为了改变自心的恶习气，要挑战自我的烦恼，要打击以自我为中心的这种烦恼，打击、彻底地对治自性执，对吧？所以从这个角度来说，修心啊！广闻，要善于修心啊！这个也是在很多经典里、很多善知识的开示里边一直叮咛我们的，一定要把所学的拿来在内心上去运用。所以师父说：不善巧这个修行，这是一种[广闻不善于修要]。 [06′07″]
列举完这种了，我们刚才总结为：他可能听闻的时候动机就不对；再一个可能是整天忙着听闻，听很多很多，就是没有把它善巧地摄为修心，然后在警醒自己的三业上再念念去用功，缺了这个功夫，这是一种；还有一种，现在我们应该所有的同学好像全都知道了，就叫[法镜外照]对吧？听了很多之后，师父说：[他自己不修，还专门管别人闲事]。我问大家一个问题：管别人累不累呀？累吧！那管别人的闲事不是代他操心、是一个好事情吗？师父在此处为什么说：[管别人闲事]呢？好像别人的事情都是闲事吗？ [07′04″]
师父为什么会这样说呢？管别人好不好呢？很难说喔！为什么别人的事是闲事呢？难道只有自己的事是正事吗？别人的事都是闲事吗？那要怎么理解这句话？明明别人的事也都是大事，有的都是很重要的事，为什么师父称为闲事？ [07′28″]
比如说修行这件事情，如果自己不修的话，他会不会有引导别人的经验呢？因为那经验，尤其是修心这个经验，你如果不走过这个路，你怎么知道哪里有坑坎、哪里该左转、哪里该跳过去？你是不知道的。 [07′46″]
那么我完全没有经验的时候，我去管别人的话，能不能管到当处呢？能不能管到恰到好处呢？管不到，对不对？管不到，那做的一切就成了闲事了，对不对？因为你没有经验，你去引导别人，欸！比如说我要去一个什么什么镇，我要去那里，结果有一个人完全没有去过那里，然后他自己还路痴，他带你，但是走来走去、走来走去，就走到另一个地方去了，那不就是闲功夫，都浪费时间了，对不对？所以，当我们自己没有获得修行的经验的时候，我们管别人，师父还放一个[专门]管别人闲事，看来是很热衷的。 [08′28″]