Lecture No. 0120
Global Lamrim II
Lecture No. 0120
Tape: 3A 04:43 ~ 06:03
Date : 2019/05/23 ~ 05/26
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary\
English Lamrim Volume 1, page 34
Vol. 1 of Master’s discourse handbook P68-LL1 ~ P69-L8
While elaborating, “nowadays those making effort at yoga have studied few [of the classic texts],” Master mentioned [in teaching #103], “It is like they are building a cart behind closed doors. In fact, they are overly subjective and disregard the outside world; [to give them their due] at least they are making some progress! Yet, [this type of practitioners] are spinning wheels and going nowhere; not only do they waste their lifetime, but they have also made a fruitless effort for eons. This is a pity, very unfortunate!” In the last teaching, Master brought up “for eons” while explaining, "not only do they waste their lifetime.” Hearing this concept in the past teaching, would we have doubt and ask, “Have I really wasted many eons for nothing?” And then after hearing the story of the Sixth Patriarch, we find that very likely he did work very hard for eons and for many lifetimes. As for the state of our present lifetimes, whatever was planted in the past lives would manifest in this lifetime. In this lifetime, many Lamrim classmates have developed such faith in Lama Tsong-kha-pa’s teaching, exhibiting such prowess and perseverance in continuously listening to the teaching and constantly upholding the teaching. Such manifestation does not arise from nowhere but from certain proper causes in the past lifetimes. Therefore, based on the manifestation in the present lifetime, it is evident that we did lay great emphasis on our study and contemplation, as well as strive hard in listening to the teaching. [01′09″]
Very well! Let’s continue to listen to the next paragraph.
[3A 04:43 ~ 06:03]
Actually, some people indeed have already attained quite a bit of achievement in the past lifetimes. Thus, in this life, they are endowed with such prerequisites. As for the majority of ordinary beings, this is what we should recognize. If we lack this understanding and distort its original meaning, we would think this is inappropriate, which is a mistaken way of learning. If such a way of practice would work, then I think that we don’t need to take the Sixth Patriarch as our role model because that is not good enough; why don’t you look up to Buddha as an epitome? The Sixth Patriarch was enlightened after hearing one verse – and this is only [the state of one] enlightenment! However, Buddha, who didn’t seem to have heard any verse, left his family and later was ordained. He sat by the riverbank of the Nairanjananadi, looking up at the moon one night, and attained his ultimate enlightenment – Buddhahood. If we can have this achievement as Buddha did, then it would be too inefficient to follow the footsteps of the Sixth Patriarch! Why should we emulate the Sixth Patriarch? If it were for me, I would rather take Buddha as the role model. I would go to India, sit on the same spot, and look up [at the moon]; I would achieve my Buddhahood! This is what we should recognize! [02′34″]
In this paragraph, Master said normally for the majority, indeed they have already achieved certain attainment in their past lifetimes. Thus, in this life, they are endowed with such prerequisites. However, if we lack this understanding and misconstrue such a concept, we would think this is inappropriate, unreasonable, and contradictory. Thus Master followed by saying that if this is a possible option, he would rather take Buddha as the role model, sitting by the riverbank of the Nairanjananadi, right? Looking up at the moon in the night, then attain his ultimate enlightenment – Buddhahood. [03′20″]
I also remember asking this while I was learning in the past, “What exactly did Buddha realize?” Now after studying Lamrim, I have recognized that the crucial point is to learn how to listen at the beginning; listen properly, learn how to attend to the excellent teacher, and then cultivate faith – the faith in the Three Jewels and in the law of karma, which are extremely important! After one has accumulated substantial provisions, what would be the best discernible path? It is to take the Mahayana route, a path toward the study, contemplation, and meditation on the wisdom of emptiness based on the Mahayana aspiration. [03′53″]
We should understand that in order to realize the concept of absence of intrinsic nature, we must go through the stages of relying on the teacher, and listening to the scriptural teaching. Besides, we should widely accumulate merits and remove obstacles by every possible means so we could attain such comparable achievement. Sitting down and thinking about enlightenment does not necessarily make it happen. (Some people might be able to achieve enlightenment by sitting meditation; however, it is not possible for the majority of us to accomplish.) Thus, we must understand the reason for practicing in sequential order. [04′14″]
Let me summarize the key points from above. First is the training of how to properly listen to the teaching. For example, while listening to the teaching, are we able to stay away from laxity now? Some replied, “When I am energetic, languidness won’t happen; however, when I’m worn out, I would feel lethargic.” Is that right? We still can’t overcome the limitation of this physical form. Are we able to stay focused? The moment the teaching begins, are you able to be focused and let go of the momentum of your previous engaged task? Even with many years of training, many of us still can’t make it happen. Most of us are still trapped in the flow of previous engagement, though the teaching has already begun. That is also the reason why I would constantly remind you in the class, saying, “Pay attention! Don’t be distracted! Don’t get side-tracked!” That is the training to repeatedly bring your attention back to the virtuous meditation object, instead of diverting to other unrelated matters all the time. [05′01″]
We would find it very difficult to develop the habit of staying focused while listening to the teaching as well as setting the Mahayana aspiration prior to the teaching. After daily drilling of such aspiration, we would think it will do by just reading the aspiration verse once, [however,] our minds are not transformed. For example, in regard to the concept on how to listen and contemplate the teaching and the benefits of listening to the teaching, the coverage seems to be such a short section in Lamrim, but have we internalized the concept and manifest it in our mental stream? Has it become part of our mental continuum – a spontaneous response instead of a fluctuating and unstable reaction based on one’s mood and health condition? Or are we listening to the teaching under a very unstable condition? If you examine yourself and find you have such attitude, then work hard at it. Why? Because if the aspiration is not done properly at the beginning of listening to the teaching, then what follows will go wrong. Suppose one is easily distracted, frequently in laxity and scattering thoughts; once such habit is formed, upon listening to the teaching, one gets distracted; when the teaching begins, one feels sleepy. All of these are the wrong habits we must get rid of. Hence, upon noticing such an attitude in your mind-stream, please don’t patronize it. Rather, we should relentlessly face this arising condition and work tirelessly to transform it. [06′19″]
Everyone should spare no effort to apply remedy against the issue of lethargy! Take an elderly lay practitioner for instance. He easily felt lethargic while listening to the teaching. How serious was that? That is while sitting there listening to the teaching, he was torpid; then while kneeling down, he would feel drowsy; while standing there listening, he would be nodding off as well. When he knelt down listening to the teaching, he would fall asleep all of a sudden and fell on the back of the person in front of him. Such was the state of lethargy he suffered! Later he applied a wet towel on the head; he put the icy wet towel on top of the head, but it didn’t work. He still dozed off! The seriousness of his lethargy made him look as if he would fall down directly. However, once it is the break time, he would be very energetic. Well! It is like the very same lively person would fall asleep as soon as the class began. So he was very disturbed after each class and said, “What should be done?” As soon as he heard “time for dedication” he would be wide-awake immediately. You would consider this is a karmic obstacle, as everyone would know. He was troubled by it every day. Later he prayed and repented very hard, and offered properly to the Buddha. How long did it take for him to resolve the issue? It should be less than a year; this issue of his was resolved. Later on, the one who always stays attentive while listening to the teaching is this elderly lay practitioner; his eyes would stay focus on the facilitator of the class from the beginning all the way to the end. Besides, he actively answered questions by raising his hand up high. He succeeded in applying remedy against his lethargy; I have witnessed such [transformation] of a lay practitioner. [07′43″]
I am not sure where you are while listening to the teaching now? You should never think that, “Ah! I am here listening; since the teacher can’t see me, I can take a short nap.” This is not permitted! Not even dozing off! If your eyes are getting heavier now, quickly open them; don’t fall asleep. Be attentive while listening to the teaching! For we must pay close attention: once a habit is formed without applying the remedy, and if it is a negative one, then the force of this habit would become more and more intense; we may even carry it over for many lifetimes. How dreadful it is! We should not ignore any minor tendency when we place it in the perspective of infinite lifetimes and many eons. For, if we overlook these tiny flaws and do not apply remedy diligently, such habit would turn into a negative one. Thus, such flaws should not be ignored! [08′32″]
【全球广论 II 讲次: 0120】
讲次 0120
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 3A 04:43 ~ 06:03
日期 2019/05/23 ~ 05/26
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 P68-LL1 ~ P69-L8 ( 2016 南普陀版：第1册 P68-LL1 ~ P69-L9 )
手抄段落 所以有一类人......这个我们一定要了解啊！
师父在[今勤瑜伽多寡闻]那里边讲到：[闭门造车，多多少少造了一点哪！但是他在门外空转，转了半天是原地踏步，不仅仅是忙一生，多生多劫这么空忙，这个很可惜，这个很可惜！]师父在前一节课就讲了[多生多劫]，说：[不仅仅是忙了一生。]前几天听到这个概念的时候，不知道心里会不会有疑问，说：[真的会多生多劫空忙吗？]然后看看，讲了六祖大师之后，发现他可能多生多劫就是这么努力的。这一生的样子，就是过去生做什么，这一生就显现什么。所以这一生很多同学能够对大师的教法有这样的一个信心，对听闻能够长久地坚持不懈、持之以恒这种勇气和毅力，这过去生也不能说是没有影子的。所以从现在就可以知道过去生可能也很重视闻思的、很努力听闻。 [01′09″]
好！我们再听下一段。
所以有一类人，是的，他前面已经有了相当程度了，所以这一生出来，他不要做这个基础。就正规一般状态对大部分人来说的话，这个我们应该有的认识。如果你不认识这个，然后呢断章取义地来说、来看的话，这个不合适，是教法的错误。假定这样的话，那我觉得我们不必仿效六祖大师，仿效六祖大师已经太差了，你何不仿效佛呢？六祖大师是听了一偈开悟，也只是开悟而已呀！佛啊，乃至于一偈也没听见，嗯，他就自己跑出去就出家了，然后呢最后坐在这个尼连禅河边上面，到了晚上抬头一看，看见月亮，就大彻大悟成了佛了。如果说我们真正能够这样的话，那仿效六祖大师也太没有出息了！为什么要仿效六祖大师？要我的话，我仿效佛，我也跑到印度坐在那个上面，抬起头来一看，成了佛了！这个我们一定要了解啊！ [02′34″]
这一小段，师父说：正规状态对大部分人来说前面是有了相当的程度，所以这一生他就不用做这个基础了。但是如果我们不认识这个道理呢，就断章取义的话，就会觉得这个教法讲的是错误的、是不合理的，他说的是前后矛盾的。然后师父说：如果你认为是可以这样仿效的话，他还是选择仿效佛陀，坐在那个尼连禅河前面，对吧？然后晚上抬头看月亮，就大彻大悟了。 [03′20″]
以前我在学的时候，也问过说：[佛陀悟到的到底是什么？]现在学了《广论》之后，就觉得最重要的是先学会听闻轨理，好好地听，学会如法地承事善知识，然后把自己的信心修起来；对三宝的信心、对业果的信心，这些都是很重要的！累积了相当的资粮之后，最好能够抉择什么？趣向大乘，以一个趣向大乘的发心去闻思修空性。 [03′53″]
我们知道我们想要了悟的无自性的道理，是必须经过亲近善知识、听闻教典，而且要广泛地、多门地集资净障，才能够达到那样的一个结果，并不是想要坐下来开悟，就一定能够开悟，所以必须要知道循序渐进的道理。 [04′14″]
最重要的是，我收摄一下，先说听闻轨理的训练。比如听法的时候，现在能不能做到不昏沉？说：[精神的时候是可以的，疲惫的时候就要昏沉。]对不对？我们还是无法打败这个色身给我们带来的困扰。能做到专注吗？什么时候法音响起来，你都能够专注，不想你自己刚才缘的那件事，能做到这样吗？训练这么久了，很多还是不行，多半就是发现原来缘什么续流，一上课的时候会分神在那个续流里。所以我会常常在上课的时候跟你们说：[注意喔！别走神、别走神！]就是数数地训练你回到当下的善所缘上，不要一直流散到其他的事情上。 [05′01″]
光是一个听闻轨理的专注，还有一个听闻前的发心，我们发现都很难练成习惯，念一遍就觉得是发心了，没有转动心意。比如思惟听闻轨理、听闻胜利呀，这些看起来好像就那么一小段，但是到底这一小段的内涵，我们有没有在我们的身心相续中让它出现呢？有没有变成是我们心续里的——想要有就有？而不是说忽有忽无的，飘忽不定这样的，根据自己的心情和健康状况，非常不确定的一种闻法的状态。如果大家观察到自己这样的话，就要好好用功了。因为如果听闻的时候，在发心的时候不对，后面就都不对了。如果在听闻的时候常常地走神、常常地昏沉散乱，养成习惯之后，只要一听法就开始散乱；只要法音响起了，你就想睡觉。这都是需要断除的恶习。所以大家在自己的相续中观察到这一点之后，不要留情，要狠狠地破斥当下那个状态，就是要努力地转它。 [06′19″]
光是要对治昏沉这一点，大家也要痛下功夫！像我以前看到有一个老居士，他在听法的时候就常常昏沉。昏沉到什么程度呢？就是坐着听会昏沉，然后跪着听会昏沉，站着听也会昏沉。如果他跪着听的话，有可能突然睡着了，倒到前面那个人的后背上，就昏沉成这样！后来他就拿一个湿毛巾顶在头上，冰冰的湿毛巾顶在头上，顶在头上的时候呢，还是会昏沉！好像直接会倒下去。等到一下课呢，他整个人就精神了，哎呀！就好像是生龙活虎的一个人，只要一上课就开始睡。所以他自己一下课就很苦恼，然后说：[怎么办呢？]只要说：[回向！]欸！他马上就开始全部都清澈了。那你说这就是一个业障，大家都知道这叫业障。他为此苦恼，但是就是每天都这样。后来他拼命地祈求啊、忏悔呀，好好地供佛。大概是过了多久之后？应该不到一年，他这个毛病就改了。后来听法最精神的，就是这个老居士，眼睛都会雪亮地盯着带班的班长。然后他回答问题都很积极，举手举得很高。他就对治了自己昏沉，这是我眼见的这样的一个居士。 [07′43″]
现在我都不知道大家是在什么地方听呢？你千万别觉得：[啊！我在这儿听，反正老师看不见，我小睡片刻。]这不可以的！或者说打个盹，这都不可以的！现在如果你的眼睛快粘起来了，赶快把它睁开，然后不许昏沉。听课的时候要注意！因为我们一定要注意：你养成一个习惯，你不去对治的话，一旦它是个恶习，就会越串越大、越串越大，甚至很多生都这副样子，这是太可怕了！一旦把我们的一个小小的习惯，放在多生多劫的这样的一个历程中去看的话，我们就不能忽视它。因为小的过失如果不努力断除的话，累积成习惯就叫恶习了，所以不能轻视！ [08′32″]