Lecture No. 0101
Global Lamrim II
Lecture No. 0101
Tape: 2B 25:30 ~ 26:40
Date: 2019/03/18 ~ 03/20
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
English Lamrim Vol 1, Page 33 - 34
Vol. 1 of Master’s discourse handbook P62-L8 ~ P63-L2
Greetings to all! It is time for us to study Lamrim together again. I am not sure if you have earnestly previewed the short section that we are about to listen to. Actually, prior to the study of the next section in the discussion class, it is normal for everyone to earnestly listen to it a few more times. Some even form smaller group to discuss together. With this approach, when the Lamrim class starts, it would be our second or third round listening to the assigned passage. By that time, we would have a deeper understanding of the questions we raised, and it would enable us to analyse the questions from a broader perspective. Moreover, some of the questions and answers provided can be very thought-provoking and quite meaningful. [00′53″]
Therefore, prior to listening to the teaching, everyone, please examine your three karmic doors closely. When examining ourselves, sometimes we may find our body in a tense and uncomfortable condition, or our breathing shallow and uneven. If so, we should make some adjustment, adjust our posture. And check again if I am ready to discuss Lamrim now. Or my mind is still at the previous continuum, the continuum is so strong that it has yet to stop. Examining our three karmic doors means that we need to have a clear awareness as to what we are doing physically, and what is going through our mind at this given moment. When we are clearly and explicitly aware of our current state of mind, can we then adjust our posture to allow our body to be in a more comfortable and statelier condition. [02′07″]
Then within our mind, prior to the Lamrim discussion, we need to prepare ourselves to uphold a Mahayana aspiration, for the sake of benefiting immeasurable living beings, we must aspire to obtain ultimate enlightenment. If we could keep such a purpose “to attain ultimate enlightenment” in mind when attending this class, then for infinite lifetimes, the merit thus accumulated from this class would be like a drop of water falling into the vast ocean and becomes inexhaustible. Those who fail to exert an effort to keep their self-awareness and shape their Mahayana motivation while attending the discussion in a perfunctory manner, and those who sincerely shape their Mahayana aspiration, even if it is merely a resemblance attitude, both use the same amount of time listening but the latter obviously enjoys a much greater benefit then the former. We all spend the same amount of time and effort in the class, but if we uphold a sublime aspiration, we would attain the utmost benefit for self and others. [03′08″]
Today, we shall begin our listening from:
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.
Very well! If you are ready, then let’s listen to one short paragraph. While listening, pay attention! Be focused and concentrated! [03′38″]
[2B 25:30 ~ 26:40]
Then, what follows next? The second part of the prologue is on the “Purpose of composing this Treatise.” After paying homage [to the gurus,] the author began to compose the treatise. What was the reason that made him compose this treatise? What was the purpose? What kind of effect did he wish to achieve? With what kind of expectations? Let’s take a look at it. [04′03″]
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.
This is saying there are many practitioners these days! If translated into Chinese, “yoga” means being in accordance. Real practitioners will never be merely full of empty talk; they will definitely abide by the teaching and align with it in the application. Thus, yoga generally is divided into object, application, reasoning, and effect. That is to say, when we face arising objects, what applications we would uphold, based on what reasoning, what consequences will come after it, etc. – that is for sure to take place. 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. [04′51″]
Let’s listen to this short passage first. Not sure while you are listening to it, would you consider that Master was explaining “yoga” in the statement “Nowadays those making effort at yoga”, the focus is on the word “yoga” in this statement? However, when I listened to this paragraph, my take on this paragraph is Master was actually talking about what kind of proper attitude a serious practitioner should have. [05′16″]
So over here, you notice Master said, “Real practitioners will never be merely full of empty talk; they will definitely abide by the teaching and align with it in the application.” Here the word “real” is mentioned again, which Master has mentioned many times before. How do we examine ourselves by aligning our mental attitude with the word “real”? Often, we feel that “I am practicing meditation sincerely,” but why is Master repeatedly emphasising, “Real practitioners will never be merely full of empty talk”? The word “real”, I believe, is worth our continuously exploration and investigation. [05′59″]
Next Master mentioned “object, application, reasoning, and effect,” which originates from the book written by Master Kui-ji of Tang dynasty, the Discourse on the Theory of Consciousness-only. In the original text, it states, “The term yoga means being in accordance; since it contains five meanings, it will not be interpreted otherwise.” This “yoga” suggests being in alignment. There are five meanings, but it will not be interpreted other than its transliteration. Next is a direct quote from the original text, “First, being in accord with the object and not against any Dharma-nature. Second, being in accord with the application; it is corresponding with the characteristics of meditative stabilization and wisdom. Third, being in accord with the reasoning, establishing or rejecting the reasoning of the two truths [conventional and ultimate]. Fourth, being in accord with effect, which is the potential to attain the effect of ultimate enlightenment. Fifth, upon obtaining the effect, one fulfils the corresponding act of helping other beings in need. By yoga, it means being in accord with the teaching, and one needs to be in line with the reasoning in the teaching. Many refer to it as in accord with Zen meditation.” In this section, Master was actually explaining object, application, reasoning, and effect – as explained from the four points, one who truly aspires to be a practitioner must be equipped with these conditions. [07′18″]
In the above paragraph, Master Kui-ji said, being in accord with the object means that one is not against any nature of Dharma. The accordance with application is to be in sync with meditative stabilization and wisdom. The 3rd one is being in accordance with reasoning; that is, “establishing or rejecting the reasoning of the two truths.” This is to argue if the two truths are fully qualified as the two truths, the two truths should encompass all phenomena. The 4th one is being in accordance with the effect; what about the effect? It must be the effect of ultimate enlightenment, and once this effect is achieved then it can benefit all living beings. Here, Master Kui-ji applied the corresponding condition at his time. Later he said, “Many refer to it as only in accord with Zen meditation.” Some people interpreted it this way. [07′54″]
Master also made a related comment in the 11th recording of the Nan-shan Discipline. At that time, Master explained the meaning of “tenet, application, effect”. He said, “Usually there are variations among different schools. Tian-tai school uses “faith, understanding, application, and realization.” “Tenet, application, effect” are sometimes referred to as “object, application, effect”, the terms used are different. Tenet is to illustrate reasoning, to inspire our faith and understanding; to elaborate it in great detail is known as “faith and understanding,” whereas the simplified version is “tenet.” Application means how to uphold the tenet, and eventually one will achieve the effect. With regard to the three aspects of tenet, application, and effect, there is a commentary that has provided the clearest definition and the most complete outline. Master said this commentary has special cause and condition with Lamrim, and this commentary is known as the Ornament for Clear Knowledge authored by Maitreya Bodhisattva. Master Tai-xu wrote a preface in the Chinese translation of the Ornament for Clear Knowledge; he stated, “Other than the next Buddha to come, there is no one like Maitreya Bodhisattva, a remarkable and eminent Bodhisattva, who can explicate the entire essence with such succinct clarity. These three aspects, from an ordinary being all the way to the state of achieving ultimate enlightenment, he explained them explicitly.” [09′02″]
These three aspects are tenet, application, and effect. Then Master further elaborated: “this effect is referred to as the Dharmakaya of Buddha; in other words, the object defines what is an ordinary being, what is the enlightened one; what application is required to transform an ordinary being to the enlightened state; through various applications, one can be transformed from the state of an ordinary being to the perfect state of Dharmakaya. You will be able to see, by cross-checking with the Nan-shan Discipline, that Master in consistent in his explanation. Hence, how can an ordinary being advance to Buddha realm, and what are the order and tenet of the meditative practice; we should start by listening to the Dharma first. [09′39″]
In this short passage, Master revealed the concept of a true practitioner, one must be in accord with the tenet teaching and uphold the tenet accordingly in practice. [09′49″]
【全球广论 II 讲次: 0101】
讲次 0101
科判 道前基础
主题 〈皈敬颂〉造论宗旨
章节 趣入努力听闻的广大门径 段落标题 透过听闻，了解 [境、行、理、果]
音档 2B 25:30 ~ 26:40
日期 2019/03/18 ~ 03/20
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。
大家好！又到了我们一起学《广论》的时间了。这次我们将要听闻的这一小段，不知道大家课下有没有认真地听闻一下？原来在研讨班要研讨下一节的时候，通常大家都会很认真地多听几次，甚至有的是小组的，大家在一起讨论讨论。这样的话，等到大班研讨的时候，就是第二轮或者第三轮了，那个时候就会对我们所提出的问题有更深一步地了解，而且让我们的思考更具有一个很广阔的角度，而且有些问题和回答听起来也是非常有趣的、非常有意义的。 [00′53″]
那么在听闻之前，请大家还是要好好地观照一下自己的三业。观察的时候，有时候会发现我的身体是处在一种紧张不舒服的状态，或者呼吸不是很通畅，这样的话，自己就做一下调整，调整一下姿势。那么再观察一下：我的内心现在有没有准备好要研讨《广论》呢？还是我的心在刚才的续流，续流很猛还没有停下来？所谓的观察三业，就是此时此刻我的身体在做什么、我的心在想什么，要有一个明确地了知。当我们明确地、清晰地知道我此刻在做什么的时候，我们就可以接下来调整自己身体的姿势，让它处在一个比较愉悦、比较威仪的状态。 [02′07″]
那么我们的内心，研讨《广论》之前要准备好一个大乘的发心——为利无穷无尽的有情，我们必须去希求无上菩提。这一节课的听闻如果由趣向于无上菩提这样的一个目标所摄持的话，那么生生世世我们由于这节课积累的福德，犹如一滴水融进了大海是没有穷尽的。与其没有特别特别地观察、策励自己的大乘发心，和认真地策动自己哪怕是相似的一个大乘发心，这两者都用了相等的时间听闻，而有策动的很显然是占了非常大的便宜。我们都是花了同样的时间、同样的体力，可是一旦有一个殊胜的发心在摄持的时候，对自他来说，利益都是非常非常大的。 [03′08″]
今天我们会开始听[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。]好！如果大家准备好的话，那我们就开始听一小段。听的时候，注意！要专注、专注！ [03′38″]
那么再下面那个呢？第二个叫造论的宗旨，有了这个归敬以后，那么他要开始造论。说我造这个论，是为什么原因呢？目的何在呢？我希望达到什么样的效果，什么样的效果呢？那我们看一下。 [04′03″]
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。
说这个现在很多修行的人哪！ [瑜伽]翻成中文叫作相应。真正讲修行的，不单单是嘴巴上面空讲，一定要跟教的道理，你跟它行持相应。所以通常瑜伽分成境、行、理、果，就是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，一定的。等到你修行到什么程度，那么你就有什么的结果，一步一步，不是单单讲一个空话。 [04′51″]
我们先听这一小段。不知道大家听这小段会不会认为师父在解释[今勤瑜伽]的[瑜伽]、这句话里的[瑜伽]？但是我听这一段，我会认为这一小段，师父实际上讲了一个真正想修行的人他的正常状态应该是什么样的。 [05′16″]
所以在这里边，你看师父说：[真正讲修行的，不单单是嘴巴上面空讲，一定要跟教的道理，你跟它行持相应。]在这里边再一次提到了[真正]二字，在前面师父也提到过很多次。如何对真正两个字我们去比对内心观察一下呢？可能很多时候我们都会觉得[我很认真修行]，但是师父为什么一再要提说：[真正讲修行的，不单单是嘴巴上空讲的]？这个真正二字，我会觉得值得我们一直揣测下去、揣摩下去。 [05′59″]
接着师父提到了[境、行、理、果]，这个境、行、理、果出自于唐朝的窥基大师他的《成唯识论述记》，那里边的原文是说：[言瑜伽者名为相应，此有五义故不别翻。]这个[瑜伽]就是相应的意思，这个有五种意思，所以不作另外的翻译，就是它是音译。下面还是原文：[一与境相应，不违一切法自性故；二与行相应，谓定慧等行相应也；三与理相应，安非安立二谛理也；四与果相应，能得无上菩提果也；五得果既圆利生救物，赴机应感药病相应。此言瑜伽，法相应称，取与理相应，多说唯以禅定为相应。]这一小段，其实就是师父解释这个境、行、理、果，说它是分四个角度来诠释，一个真正想修行的人他所要具备的这一切条件。 [07′18″]
前面那一段，他说：境相应的话，就是不违一切法的自性；行相应，就是要跟定慧相应；第三个与理相应，就是[安非安立二谛]，就是说是二谛还是不是二谛，二谛是遍于一切的；四与果相应，这个果是怎样呢？一定是无上菩提的果，得果之后就利乐有情。他这里边取相应的意思。后来他说：[多说唯以禅定为相应]，有一些人就把它这样理解了。 [07′54″]
师父在讲《备览》的第十一卷也有这样相关的，那个时候师父解释[教、行、果]，说：平常是有不同的开合，各家都是不同的，贤首宗就用信、解、行、证。教、行、果有的时候也叫[境、行、果]，名字是不同的。教是说明道理，启发我们的信解，详细的就叫信解，简单的就叫教；行就如何行持；最后证得果。关于教、行、果三方面，说得最清楚明白，而且大纲最完整的有一本特别的论。师父说：这本论跟《广论》有特别的因缘，这本论就叫《现观庄严论》，是至尊弥勒造的。太虚大师在《现观庄严论》当中有一篇序，他有一段话说：[除非是补处菩萨，除了弥勒菩萨这样一个了不起的大菩萨，没有一个人能够这么简单明了把全部的宗要都说得这么清楚。这三样东西是从凡夫地一直到究竟佛果，他说得清清楚楚。] [09′02″]
这三样东西就是境、行、果。师父后来又解释一下说：这个果就是指佛的法身，换句话说境就是凡夫是什么、圣人是什么；从凡夫转到圣人该做些什么行为；透过种种的行持，能够把凡夫身转成佛的圆满的法身。所以大家可以看到在《备览》里师父还是这样解释。所以怎么样从一个凡夫到佛地，它的修行应该修出来的次第、教理，我们是应该先听闻的。 [09′39″]
师父在这一小段，揭示了一个真正讲修行的人一定要跟教的道理相应，还要跟行持相应。 [09′49″]