Lecture No. 0132
Global Lamrim II
Lecture No. 0132
Tape : New Version 02 30:46 ~ 32:39
Date : 2019/07/04 ~ 07/07
Outline: Foundation
Topic: Prologue – Veneration at the beginning of commentary
English Lamrim Volume 1, page 34
Vol. 1 of Master’s discourse handbook P46-LL6 ~ P46-LL7
Very Well! Let’s continue listening to another section:
[New version 02 30:46 ~ 32:39]
Normally speaking, practitioners should start with studying extensively; unfortunately, “those who have studied much are not skilled in the key points of practice.” Having studied much, these practitioners are not skilled in putting what they have learned into practice. To begin with, they are supposed to study many scriptures and thus acquire some understanding of the teaching; based on their understanding of the teaching, they should make an effort to put it into practice. However, we don’t have to wait until we have studied all of the teachings to commence the practice. As I explained in the beginning, we can put whatever we have learned into practice during the course of studying [Buddha Dharma]. One may say, “I don’t know much now; how can I start my practice accordingly?” Although we are not well versed in the concepts in the scriptures, aren’t there many people around us, such as our parents, siblings, teachers and friends? They would more or less tell us [what we should do and what we should not do]. Living in such a social milieu, we should try our best to accept virtuous concepts and gradually purify the nonvirtuous ones; this is what we can do. It is especially true that now we are studying Lamrim; this concept is greatly emphasized in the later part of the text. If we can follow the instructions accordingly, then gradual improvement becomes possible; otherwise, we will always stagnate at the mistaken stage. [01′22″]
What is the mistaken stage, the prologue continues, “They tend to view the scriptures through the eyes of partisanship, unable to use reason to discriminate the meaning of the scriptures.” With regard to what Buddha tried to tell us, at first, we don’t even know; even if we know some, after studying the scriptures we view it through the eyes of partisanship – we interpret the teaching quite narrowly. Actually what Buddha wanted to teach us is rather profound and vast; it is either we don’t get it at all or we have a bit of understanding but stagnate at our own limited stage; that is why we don’t have the entire picture of [how to study Buddha Dharma]. [01′59″]
Regarding this section, let me first bring up a few questions here. The first one is: Master said, “Normally speaking”; that is, normally what should practitioners do in the very beginning? “Study extensively” - the correct way of learning Buddha Dharma. But the subject was suddenly shifted to “unfortunately, ‘those who have studied much are not skilled in the key points of practice.’ Having studied much…” and then what follows? “These practitioners are not skilled in putting what they have learned into practice. They are supposed to study many scriptures and thus acquire some understanding of the teaching;” and then “based on their understanding of the teaching, they should make an effort to put it into practice.” Master continued to say that striving hard at the practice is not waiting for me to finish learning all the teachings before I start.Thus, Master introduced the concept, “we can put whatever we have learned into practice.” (隨分隨力) [02′46″]
Pay attention! It is revealed here that firstly, practitioners should start with studying extensively, right? An issue encountered in the beginning is “nowadays those making effort at yoga have studied few [of the classic texts]”. The issue is pending there. And once they have studied much, comes another hurdle; what is it? It is that practitioners are not skilful in practice. After having learned lots of reasoning, they should practice accordingly; however, it turns out that “those who have studied much are not skilled in the key points of practice”. The second hurdle is there to block the practitioners from making progress! [03′07″]
With regard to the practice, should we wait until we have learned all of the teachings before starting? Master said it is not so; we should apply whatever we have learned, and that will do! Then some may ask, “To apply whatever I have learned, how can I do so if I don’t really understand the teachings? I have no idea at all!” And then Master explained that even though we are not well versed in the concepts in the scriptures, or we don't have thorough understanding, but - Master brought up this concept - there are parents, siblings, teachers and friends around us! He mentioned about the environment. What is the logic here? In addition to learning from the scriptures, where else can we learn from? We can learn from everyone around us, be it our parents, siblings, teachers and friends. “Living in such a social milieu, we should try our best ...” Pay attention here: to the point of discernment, what are we supposed to do in this circle (of environment)? We should embrace the virtuous concepts and try our best to purify the non-virtuous ones gradually. Also, Master continued, “This is what we can do. It is especially true that now we are studying Lamrim; this concept is greatly emphasized in the later part of the text.” [04′05″]
This part of the teaching is mainly on “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”. Regarding “not skilled in the key points of practice”, though we are not well versed in the teachings, we may rely on virtuous friends around us, right? We can count on teachers, parents and fellow practitioners around us. But why do we rely on this environment? To accept the virtuous concepts and gradually purify the non-virtuous ones. May I ask what are the non-virtuous habits? There are tons and tons of them! But from the previous teachings we have listened, the main non-virtuous habit Master referred to was grumbling, right? What is the virtuous habit? IAbide by the scripture teaching to practice; for instance, we should not complain about our parents, teachers, fellow practitioners, siblings, etc. Master said this is what we can do based on what we have learned. [04′51″]
Up to here, let’s take a moment to examine our attitude towards our family, our work place, or a certain organization; do we approach them from the perspective of grumbling or from the perspective of purifying our own karmic obstacles and accumulating our own merits? If we speak nothing but complaints, this reflects the way we perceive the matter, right? That is a habit of ours, a habit yet to be purified. If that is the case, then after learning this, we can observe, observe who is grumbling around us? Do you want to learn? Do you want to learn? [Some would claim,] “It does make sense! He and I feel the same way! We are good buddies; we often take our tea breaks together and vent together. We vent about whatever matters in our family, work, and organization.” Besides, after venting our frustration, we even pass it on to more people; everyone considers such grumbling behavior as reasonable. Master clearly pointed out that such behavior of grumbling will only increase arrogance and lead us to engage in more negative karma; by no means will it allow any family, any career, or any organization to prosper. [05′56″]
【全球广论 II 讲次: 0132】
讲次 0132
科判 道前基础
章节 抱怨与感恩的两条心路
标题 随分随力，依靠环境增上
音档 新版 02 30:46 ~ 32:39
日期 2019/07/04 ~ 07/07
广论段落 P1-LL1 今勤瑜伽多寡闻……复乏理辩教义力
手抄页/行 凤山寺版：第1册 P46-LL6 ~ P47-LL7
手抄段落 那么正规地来说......所以对这件事情看不清楚。
好！我们再来听一段。
那么正规地来说，刚开始应该广学多闻，不幸的是[广闻是不善于修要]，学了很多道理呢，修行不善巧。本来是应该懂得了很多道理，然后呢，照着道理去努力地行持。这个努力行持也并不是等到我念完了再哦，刚开始时已经讲过，当我们在学的过程当中，随分随力。那也许说：[我现在还没有懂，怎么叫随分随力？]虽然书本上、理论上不太了解，可是周围是不是每个人都有——从家庭当中的父母，到兄长、到师友，那他们多多少少会告诉我们。我们应该随分随力地在这个圈子里当中，接受好的这种概念，尽量地把那个坏的渐渐地净化，这是我们做得到的。特别是学《朗忍》这样的一个教授，后面非常强调这个特点。那我们能够做到了，就渐次能够改善增上，如果做不到，我们始终会停滞在那错误的阶段。 [01′22″]
那个错误的阶段，下面就说：[观视佛语多片眼，复乏理辩教义力。]我们对于佛告诉我们的话，先我们根本不知道﹔就是知道了，学到了以后——多片眼，我们从一个角度去看。实际上佛要告诉我们的是一个无限地广的一个面，或者是我们根本没学到，或者学到了我们会停滞在我们自己这个阶段，所以对这件事情看不清楚。 [01′59″]
这一小段我先提几个问题，第一个问题是：师父说[正规地来说]，正规地，刚开始应该做什么呢？四个字，叫[广学多闻]，正规地学习佛法。但是接着话锋一转，[不幸的是『广闻是不善于修要』，学了很多道理]，接着怎么了？ [修行不善巧。本来是应该懂了很多道理]之后[照着道理去努力地行持。]接着又说这个努力行持也不是等我全部都学完了我才开始，然后师父就引出了下面的观点叫[随分随力]。 [02′46″]
注意喔！这里边揭示出：第一个是刚开始要广学多闻，对不对？刚开始的时候有一个麻烦，就是[今勤瑜伽多寡闻]那个毛病在那儿候着。然后开始能够学很多之后，又有一个毛病叫什么？不善巧修行——懂了很多道理，应该照着道理去修，可是却[广闻不善于修要]。第二个又拦住了！ [03′07″]
那么我们修要的时候，是不是等到所有的法都听完了再去呢？师父说不是这样的，随分随力就可以了！那有人又说了：[如果随分随力的话，我都没懂，我怎么随分随力？我都不懂呀！]然后师父说：虽然经典上、理论上的还不太了解，就是不是很透，可是周围——师父提出了这个观点——每个人家里边都有父母、兄长、师友啊！提到环境了。这里说了一个什么道理？除了从经典上学，还有从哪里学啊？从周围的环境上，父母、兄长，然后到师友，说：[随分随力地在这个圈子里。]注意！下面的抉择点，那我们在这个圈子里要做什么呢？接受好的这种概念，尽量地把坏的渐渐地净化，而且师父接着说：[这是我们做得到的。][特别是学《朗忍》这样的一个教授，后面非常强调这个特点。] [04′05″]
在这里完全是在讲[今勤瑜伽多寡闻，广闻不善于修要]，在[不善于修要]这个部分，说道理没懂，那么我们依靠的是周围的善友，对吧？师长、父母、同行，依靠这个环境。那么依靠这个环境做什么呢？就是接受好的这种概念，把坏的习惯慢慢地净化。请问什么是坏的习惯？很多、很多！但是从上面我们听下来的时候，师父主要讲的这坏的习惯是不是抱怨？好的习惯是什么呀？跟着教典然后来修行，比如说对父母亲也不要抱怨，对师长、对同行、对兄弟都不从抱怨的角度，师父说这个是我们随分随力可以做得到的。 [04′51″]
讲到这里，我们就观察一下：我们对一个家庭、对一个事业单位、对一个团体......，请问我们的观点是从抱怨的角度去的，还是从净化自己的业障、增长自己资粮的角度去观察的？如果开口就抱怨，反映了我们对这个问题的观点，对不对？就是我们的一个习惯，它是没有净化的习惯。如果是这样的话，学了这点，其实我们可以看一看，看一看周围的人有谁在抱怨？你要不要学？要不要学？ [有道理呀！他的抱怨跟我一样啊！我们俩是好朋友，我们有事没事就在一起喝杯茶、抱怨一下，把家里的、单位的、团体的所有事情都抱怨一下。]而且抱怨完了还要传递给更多的人，大家都觉得这是合理的。师父在这里明显地已经指出这种抱怨只会增长骄慢、造很多恶业，不会让我们这个家庭或者事业、团体能够走得更好。 [05′56″]