Lecture No. 0134
Global Lamrim II
Lecture No. 0134
Tape: 3A 06:03 ~ 06:57
Date: 2019/07/11 ~ 07/14
Outline: Foundation
Topic: Prologue – Veneration at the beginning of commentary
English Lamrim Volume 1, page 34
Vol. 1 of Master’s discourse handbook P69-L9 ~ P69-LL1
[3A 06:03 ~ 06:57]
Due to the aforementioned situation, practitioners either are very proficient at yoga practice but have studied few of the classic texts, or have studied extensively but are not skilled in the key points of practice. This kind of learning preference brings about various flaws. Thus, the verse says, “They tend to view the scriptures through the eyes of partisanship,” [which means practitioners] are unable to have a comprehensive understanding of Buddha’s teaching – their understanding is thus fragmented and incomplete. So, Buddha already gave us an excellent piece of advice at his time: usually, we are like those blind men touching the elephant; yes, we have indeed “felt” the elephant; however, at the same time, we should also recognize that we only touch a part of the elephant, since we are blind and we only get to touch it partially! [Thus, in terms of learning Buddha’s teaching, we] definitely need to try our best to study Buddha’s teaching as much as we can and try to listen and learn more teachings as extensively as possible to have a comprehensive understanding of Buddha’s teaching. [We need to] let go of self-grasping, and this is extremely important. [00′55″]
In this short paragraph, we are looking at: “they tend to view the scriptures through the eyes of partisanship”. While Master was explaining it, let us examine ourselves: have we ever thought about why we would have a preference for one thing over another? That is, we have certain clinging, either to our feelings or to our personal experiences. With such preferential state of mind, is it possible that we don’t have a comprehensive understanding of Buddha’s teaching or the scriptures? Master said, “[their understanding] is thus fragmented and incomplete.” Then Master followed, “So Buddha already gave us an excellent piece of advice at his time!” Actually, [the blind men and the elephant] was just a story, but Master said it was an excellent piece of “advice”! So what does this advice tell us? Master explained, “usually, we are like those blind men touching the elephant”. We have indeed touched and “felt” the elephant, but we touched only parts of the elephant. But how are we to concord this advice in our mind? [02′06″]
Regarding our exploration of the external matters, we are just like those blind men touching the elephant. In reality, we won’t consider that we are blind in terms of our understanding or perception of matters surrounding us; right? We would rather think that we have a discerning eye and what we see is the complete truth, the absolute truth. Is that so? Why? Because what our eyes can see, what our ears can hear, are all based on whatever information or experiences we have collected, we would draw a conclusion, and the conclusion thus drawn is supposed to be proper and reasonable. However, Master said, “So, Buddha already gave us an excellent piece of advice in his time”; besides, the phrase “an excellent piece” right before the word “advice”, refers to the story of the blind men and the elephant. [02′50″]
Thus, what is this “excellent piece of advice”? Surprisingly enough, it is the story of the blind men and the elephant. What does the story of the blind men touching the elephant remind us? It tells us that what we touch is only a part of the elephant, and that is it; so long as we realize this is partial understanding, and that will do. However, what would we perceive that part as? We might consider the elephant is like a pillar [because we touched its leg]. Or, the elephant is long and slim [the trunk]! Or, if we feel the elephant’s [fan like] ear, then we may assume that’s what an elephant is like! Therefore, we simply take our partial understanding as the complete whole. If we use the debating terms in Pointing the Way to Reasoning-Compendium of Debates, it is like this: there is a color of red, right? Then, all colors are red! As long as one part of it is so, then that applies to the entirety of the object. [03′32″]
This “excellent piece of advice” is not easy to remember, right? And it is hard for us to recognize it as well! What do you all think? How can we come to recognize that our knowledge of external objects is partial? Take the simplest example: when facing any arising condition, will we manifest our realization of the Three Principal Aspects of the Path [namely, renunciation, Bodhichitta, and the Wisdom of Emptiness]? If not, could it be rendered as a kind of flaw? Or let me put it this way; let’s not talk about realization; are we able to uphold proper perception/right mindfulness when facing the arising conditions? If the proper perception is not there, would it be considered a kind of flaw toward the cognition of the arising object? One more example: all existing objects are posited with the nature of voidness*, right? There is always the concept of lacking intrinsic nature in it. However, can the truth and the essence of the absence of intrinsic nature be manifested, and be comprehended through the senses of eyes, ears, nose, tongue, body, and mind of ordinary human beings, when we are facing arising conditions? It is very difficult, right? It is equally difficult to reach the attainment of inferential cognition. [04′28″]
[*Buddhism concept of interdependence: all worldly matters cycle through arising, formation, decaying, and voidness.]
Hence we would realize when it comes to Buddha’s teachings, be it the scriptural knowledge or the experiential knowledge, there is so much beyond our recognition. There is so much we haven’t manifested in our mind, and there is so much we haven’t understood through deductive reasoning, including the law of cause and effect, and the concept of past and future lifetimes. What kind of reasoning do we apply to validate the existence of previous and future lifetimes or the reciprocal certainty of cause and effect? With such understanding of the past and future lifetimes, and the law of cause and effect, we aspire with the spirit of enlightenment to accumulate merits life after life and to engage in deeds of the Bodhisattva path. Since our mindstream can be transformed by interdependent arising conditions, thus the suffering cause can be eliminated. If there is the premise that the intrinsic nature can be established, then it is impossible to eliminate the suffering cause. Thus, if we juxtapose whatever we see, feel, or think in comparison with the omniscience of Buddha’s view, thought and feeling, then we are not able to see many things clearly [as what Buddha is seeing]. Understandably, from this perspective, we human beings are just like blind men; right? Our vision is very limited. What we see is darkness in a way. [05′33″]
When Master referred to the story [of the blind men and the elephant], to our surprise he said, “Buddha gave us an excellent piece of advice”! the sentence ended with an “ah” [in the original text,] the ending sound showed Master’s sincere and earnest concern! So Master continued: “[Thus, in terms of learning Buddha’s teaching, we] definitely need to try our best to study Buddha’s teaching as much as we can and try to listen and learn more teachings as extensively as possible, to have a comprehensive understanding of Buddha’s teaching. [We need to] let go of self-grasping, and this is extremely important.” Furthermore, Master said, we “definitely need to try our best”. This advice must be from someone who specifically cares about us, when he noticed that we are facing adversity, he would be there to discuss with us and earnestly advised that we “definitely need to try our best,” to do what? Surprisingly it is, we should try our utmost “to study Buddha’s teaching as much as we can and try to listen and learn more teaching as extensively as possible.” Pay attention! So we can “have a comprehensive understanding of Buddha’s teaching.” Master added in, we need to “let go of self-grasping.” [06′25″]
Why is that we would take the part of how we feel and what we hear as the entirety? This is the self-grasping at our limited understanding. When facing with many arising conditions, if we are able to keep up with what Master mentioned here in mind: “Buddha gave us an excellent piece of advice,” we are aware that what we understand or what we see may only be a small part of the whole which we yet to understand. In each arising condition, for instance, how could so and so treat me this way? All we can recall is something that had happened a few days or a few months, or even a few years ago; however, there is no way for us to remember things that happened in the previous lives; actually, such thought rarely flashes across our mind. What were the causes we planted in our previous lives? We rarely think about it; it is almost inconceivable to us. Similarly, the reciprocal effects of what we are doing now is also very hard for us to visualize. [07′14″]
Thus, there is just way too much as for what we can’t see or understand! And for this reason, we need to understand more! With regard to what we can’t see, we have to try all possible means and channels to understand it, and listen to more of the teachings - teachings from Buddhas and Bodhisattvas, in order to have encompassing understanding. Most important of all, we should never be too attached to what we have studied and experienced, nor should we be too attached to what we already had. Why? Because most likely what we had may not be the whole picture. [07′54″]
Why is that we would take the portion of what we felt or heard as the whole picture? The scripture says, sentient beings are “stumbling with their eyes of wisdom closed” [v.2 p.14]. Then what are we unable to discern? If we are blind to the law of cause and effect, we will end up falling down to the miserable realms. If we are blind to the wisdom of emptiness, we will be trapped in the cyclic existence. If we are blind to the spirit of enlightenment, we will not be aspired to attain omniscience. Thus, what we are incapable of discerning is exactly what we need most to strive for in life. That is, with happy cause comes the happy effect. While we are facing the arising conditions, due to the strong habitual tendency of grasping on the intrinsic nature since beginningless time, we are in the habit of taking the appearing phenomenon as the true nature of reality. We are not in the habit of analyzing arising conditions from the perspective of wisdom of emptiness and karma. By analyzing arising conditions, we can break away from the illusive phenomena, perceive the true nature of essence, and thus free ourselves from our initial grasping state. Only by analyzing matters following the exhortation from Buddhas and Bodhisattvas, we would be able to be liberated from our latent propensity, transcend the constrains of our sensory faculties, and advance into the open space of truth, spreading our wings and soaring freely. [08′55″]
【全球广论 II 讲次: 0134】
讲次 0134
科判 道前基础
章节 善巧辩论，趣入教典广大海
标题 盲人摸象是最好的修行指示
音档 3A 06:03 ~ 06:57
日期 2019/07/11 ~ 07/14
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 P69-L9 ~ P69-LL1 ( 2016 南普陀版：第1册 P69-L10 ~ P69-LL1 )
手抄段落 所以因为前面这种情况......这个是非常重要的。
所以因为前面这种情况，不是偏于这个，就是偏于那个，所以在这种状态当中，产生种种的缺陷。所以说[观视佛语多片眼]，对于佛的道理都没办法得到完整的认识，都是残缺不全的。所以佛在世的时候，就告诉我们一个最好的指示啊！平常我们像瞎子摸象一样——是的，我们是摸到了象，那时候我们应该有一个认识是摸到了象，可是我们毕竟是瞎子，摸到一部分哪！千万要想办法多体会、多听闻，了解全貌，不要执着自己，这个是非常重要的。 [00′55″]
这一小段已经进入了[观视佛语多片眼]。师父在这一段讲的，大家可以观照一下自己：有没有考虑过我们的内心要嘛偏于这个、要嘛偏于那个？就是有某种执着，或者偏于自己的感觉，或者偏于自己的经验。那么这种现行的状态，要对到佛语、对到经典的话，会不会都没有办法完整地认识？师父说：[都是残缺不全的。]所以师父说：[佛在世的时候，就告诉我们一个最好的指示！]其实这应该是个故事，但师父说是一个最好的[指示]，这两个字喔！那么指示什么？说：[平常我们像瞎子摸象一样]，是摸到象了，可是是摸到一部分哪！这个部分要怎样在内心中找到相应的点呢？ [02′06″]
关于自己对事物的探索就像盲人摸象一样这点，实际上我们对自己的感觉、很多事情，并不觉得我们是盲目的，对不对？我们会觉得我们眼睛是雪亮的，我看到的可能才是事情的真相、才是事情的原貌。是这样吗？为什么？因为我眼睛看到了、我耳朵听到了，就我所搜集到的信息，我们得出的结论，我们会认为应该是这样的结论。但是，师父说：[佛在世的时候，就告诉我们一个最好的指示]，而且那指示前面还有个[最好的]，就是盲人摸象这件事。 [02′50″]
所以，这个[最好的指示]是什么呢？居然是盲人摸象。盲人摸象提醒到我们什么？就是我们摸到一部分。摸到一部分就罢了，把这一部分当一部分理解就可以了；可是我们偏偏会认为什么？大象是柱状的吧！大象是细长的吧！如果摸到耳朵，那大象就是那种形状了！所以我们就会用自己感受的那一小部分，以为全部都是这样的。用《摄类学》辩论的话就是：有颜色是红的，对不对？那是颜色都是红的！只要一部分是这样，那全貌都是这样的。 [03′32″]
这个[最好的指示]很难记住吧！也很难认识吧！大家觉得呢？我怎样能够认识到我对事物的认知是片面的呢？举个最简单的例子：对境的时候，我们的内心有没有生起三主要道的证德呢？如果没有的话，那部分是不是缺失呢？再退一步讲，不要说那个证德，对境能不能现起正念呢？如果没有正念的话，是不是对事物认知的一种缺失呢？再说一个，凡是存在的，上面都有空性，对吧？都有个无自性的道理。但是无自性的真理、真谛，在凡夫的眼、耳、鼻、舌、身、意上，在境界上能够显示出来、能够洞悉到吗？是很难的，对不对？比量上证得也是不太容易的。 [04′28″]
所以我们就会发现：当我们面对到佛法的时候，无论是教量还是证量，我们所不知道的、心内没有现起的、思路上没有推理出来的东西太多了！包括如是因结如是果，包括前生后世。我们用什么样的理路去证得前生后世一定存在、因果一定存在？因为有这样的前生后世、因为有这样的因果，所以我大乘发心，生生世世积聚资粮，可以修出来菩萨行。因为我们的心续是可以因为缘起改变的缘故，所以苦因才会被消灭。如果是自性成立的话，那么苦因将没法消灭。所以就我们所看到的、感觉到的、思考过的东西，跟佛陀的一切遍智他所看到、思考的、感觉到的东西对比的话，那我们很多很多几乎都是看不到的。所以从这样的角度上，比拟说有如盲人一样，对不对？看不到的。我们看到的那个地方就是黑暗。 [05′33″]
师父在讲到这个公案的时候，居然是说：[告诉我们一个最好的指示啊！]指示后面还有一个[啊！]是很语重心长的呀！所以接下来师父说：[千万要想办法多体会、多听闻，了解全貌，不要执着自己，这个是非常重要的。]还要[千万要想办法]。这一般是特别特别关注我们的人，发现我们遇到困难了，跟我们在一起讨论的时候，[千万要想办法]，怎么样啊？居然是[多体会、多听闻]，注意！ [了解全貌]，后面还有一句[不要执着自己]。 [06′25″]
为什么我们就感受到的部分、听闻到的部分，那一点点东西就当成全貌？就是执着自己所了解的部分。如果在很多的对境上，我们能够忆念起师父在此处指出的：[我们一个最好的指示啊！]意识到自己有可能会看到事物的局部，并不了解全貌。如果在每一个当下的缘起点上，比如某人为什么这样对我？我们只能想到前几天或者几个月、或者多少年前的事，前生前世的事情我们是想不起来的，几乎很少想；以前的因是什么呀？很少去想的，几乎就是不现见的部分，那么对我们现在所做的事情、所感得的结果，我们也是很难去看到的。 [07′14″]
所以看不到的真是太多了，太多太多了！正因为如此，所以我们才想法多体会呀！比如你看不到的怎么办？你想法用各种办法、多一点的渠道去了解，然后要多多地听闻教言——佛菩萨的教言，要了解全貌。而且很重要的一点，就是不要太执着自己已经学会的、已经感觉到的，或者你以为自己已经有的东西，不要太执着！因为我们有的可能不是全貌。 [07′54″]
为什么我们就感受到的部分、听闻到的部分，那一点点东西就当成是全貌？经典上说：[盲闭慧目]。对什么盲？对业果盲，导致恶趣；对空性盲，导致轮回；对菩提心盲然，没有对一切遍智生起向往，我们看不到的部份，恰恰是我们生命中最最需要的部份。就乐因及乐果。在我们的心对境的时候，由于无始劫来薰染的自性执的习惯，我们会重复地觉得事情显现的即是本质，而没有习惯向着空性和业果的方向观察。观察，脱离显现的迷幻，进入事物的本质，摆脱一开始对境的时候的执着，沿着佛菩萨的教言去观察，才能摆脱旧有的习惯，脱离感官的藩蓠，进入真理的自由高空，展翅飞翔。 [08′55″]