Lecture No. 0139
Global Lamrim II
Lecture No. 0139
Tape: 3A 10:34 ~ 12:59
Date: 19/07/29 ~ 07/31
Outline: Prologue – Veneration at the beginning of commentary
English Lamrim Volume 1, page 33
Vol. 1 of Master’s discourse handbook P71-L7 ~ P72-L6 (2016 NanPuTuo Version Vol 1 P71-L6 ~ P72-L5)
Let’s elaborate what the “instructions” mean here. The “instructions” specifically refer to the guidance through which the virtuous teachers bestow all the essence of the practice taught in the scriptures. In other words, the scriptures from all Buddhas are meant for guiding us from the state of ordinary beings all the way to the ultimate state of Buddhahood; the instructions are the key points [of the guidance from the virtuous teachers]. Thus, the instructions illustrate how one should begin one’s practice to where the final stage is, including the systematic order of Mahayana and Theravada, as well as various crucial points of practice; these are the meaning of the “instructions”. Take reading a book for example; often after finishing reading a book, we may not grasp its main idea and have no clue about how to explore deeper concerning the key points. Likewise, how do the lineages of the Profound View and the Extensive Deeds complement each other? How can the Theravada practitioners advance step by step in terms of their practice? Actually, there lies a reciprocal relationship [between these two lineages]. If you can comprehend this, then you would know how critical it is to have these two lineages that are complementary to each other; otherwise, various flaws will arise. [01′27″]
Nowadays, it is said that the lineages of the Profound View and the Extensive Deeds are opposite to each other. These two schools are like two horns of a bull, each with their own standing; however, the fact is quite the opposite. These two lineages, namely the Profound View and the Extensive Deeds, complement each other perfectly. They are just like reinforced concrete; with both of them – steel bars with cement or cement with steel bars – a house can be constructed into a strong and perfect structure. Now, if we take them apart, and disassemble the bone from the flesh, or we insist that cement is cement, steel bars are steel bars; these two can’t work together; isn’t that terrible? What is missing here? It is all because we lack proper instructions. Now, only with the most sublime instructions can we thus fully understand the encompassing teaching Buddha taught. [02′26″]
You might already be very familiar with these two paragraphs; especially Lamrim class facilitators could already be very well versed. When we are listening to the scriptures, there is a type of mentality that we should not condone within ourselves; that is, “Ah! I know what this paragraph is talking about; I am quite conversant with it.” Once we become so familiar with it, our attention will be dispersed and we would not delve any deeper. If that is the case, our learning would become stagnant; gradually we would become inattentive if this goes on for a longer period of time! Or maybe we might become arrogant and say “I already know all of these”. Or perhaps, we may consider it insipid. These are the things that students who have studied for a long while, should take extra caution towards! Even if we have studied this paragraph for one thousand times, are we able to truly understand the intended meaning of this paragraph that Master was conveying? Even if we have grasped the intended meaning, has our mind arose the conviction that commensurate with the level of depth and capacity of the intended meaning? [03′29″]
Thus, while listening repeatedly to Master’s teaching, do not harbour the feeling that, “I already got it, I have heard it all, or I am quite conversant with it”, and then begin to take this lightly. Once we are accustomed to this attitude, (undesirably)fearfully we become like a slick and oily inanimate being. Everyone considers this term to be very scary and terrifying because if this attitude is formed, it is very hard to remedy. But we need to know, how did I end up in this state? Thus, when listening to the teaching, we need to make our aspirations diligently; when listening to the scriptures that one has listened before, do not do it carelessly and assume that we already understood it, we need to explore it in greater depth. Another type of mentality is, “I might need a reclusive retreat in order to adequately cultivate the meaning of this paragraph.” This is not so, either. While listening to the teachings, there should already be a feeling of progressive advancement, layer by layer. [04′18″]
Hence in this paragraph, it pointed out on how to obtain the most important guidance of the encompassing teaching, the sublime instructions are absolutely necessary. Regarding “instructions,” what Master said here it “specifically refer to.…”; what is it referring to? Pay attention! Everyone can now refer to the transcript; it said, “through the virtuous teachers”. The words “virtuous teachers” appear. “… in the scriptures”; here again, the word “scriptures” appears. Master followed by saying, “In other words, the scriptures from all the Buddhas are meant for guiding us from the state of ordinary beings all the way to the ultimate state of Buddhahood; the instructions are the key points [of the guidance from the virtuous teachers].” Everyone can do some reflection of this statement. When sublime instructions were mentioned, the term “virtuous teachers” appears. So then, what do virtuous teachers do? That is, to instruct us on the crux within scriptures and also the essence which lies within so that we can recognize the intended meaning. What is the intended meaning? It is that all Buddhas want to guide us, ordinary beings. Who is guiding us? It’s all the Buddhas. Whom are they guiding? Ordinary beings, to do what? To unravel the most sublime and complete essence of progressing from the state of an ordinary being, all the way until arriving at the wholesome state of Buddhahood. [05′34″]
Even though Master used such a succinct statement [to describe this], the imbedded meaning is really profuse! Each and every single one of the key points here is indispensable, every one of them! I wonder if feelings of joy arose and touched your hearts when you were listening to this paragraph? Reason being? The term “virtuous teachers” appeared here. If we do not have virtuous teachers, our virtuous roots from previous lifetimes would never be incited, and we would become either impervious or insensible. When we meet with virtuous teachers who instruct us, only then are we able to be acquainted with all Buddhas of the ten directions, and thus realize that we are currently ordinary beings; and despite being ordinary, we are still able to start from where we are, cultivating on a path that allows us to attain Buddhahood! Thus, many of the profound and unexpected meanings here, Master used just one sentence to condense and tell us all of these meanings. [06′26″]
【全球广论 II 讲次: 0139】
讲次 0139
科判 道前基础
章节 走一条最快成佛的路
标题 [教授]所指的内涵
音档 3A 10:34 ~ 12:59
日期 09/07/29 ~ 07/31
广论段落 P2-L1 故离智者欢喜道……故我心意遍勇喜
手抄页/行 第1册 P71-L7 ~ P72-L6 ( 2016 南普陀版：第1册 P71-L6 ~ P72-L5 )
手抄段落 这个[教授]......把佛所说的圆满的道理能够认识。
這個[教授]，這地方要說明一下。教授呢這地方特有所指，就是指經過善知識把這個經論裡邊，換句話說，經論這就是諸佛引導我們凡夫，從凡夫地一直到成佛的最圓滿的這一個內涵，這個裡邊重要的關鍵所在。所以它本末何在，然後大小的次第，以及很多關鍵的地方，這個就是[教授]。譬如說我們常常看一本書，那麼看過了以後啊，並不能夠把握得住這個裡邊的重心，以及它上去的很多關鍵在什麼地方，這不知道；以及性相二宗之間，怎麼樣互相配合，那麼小乘，然後呢上去怎麼樣地層層上去，這裡邊都有它必然相互的關係。你能夠了解了，這個時候它是相輔相成必不可少的；如果你不了解的話，往往會產生種種流弊。 [01′27″]
以我們目前來說，我們常常聽見一句話說：性相角立。性宗跟相宗就像牛的兩隻角一樣，各是各的，實際上呢恰恰相反，性宗跟相宗必須是互相相輔相成。這個就像鋼筋、水泥一樣，兩個——鋼筋加上水泥，水泥加上鋼筋，那個房子才造成功很完整的結構。現在你把它拆開來了，骨頭是骨頭，肉是肉，乃至於說這兩個你不能配合的，這豈不是很糟糕嗎？這個差在哪裡呢？就是沒有得到這個正確的教授，現在要殊勝的教授，你能夠得到了這個東西以後，那才能夠把佛所說的圓滿的道理能夠認識。 [02′26″]
這兩段大家可能也都很熟了，尤其是帶班的班長，可能已經都很熟了。在我們聽聞經典的時候，有一種心態是要不得的，就是：[啊！這一段我都知道是怎麼回事了，我聽得很熟。]聽得很熟之後，注意力就會分散，就不會再往深去探究。這樣的話，我們就會停在原有的那個層面上，久了之後就會慢慢地漫不經心吧！或者會不會有一點小驕傲呢？說：[我都懂了！]或者你感覺到索然無味。這些都是學得久的同學特別要注意的！就算對這一段學過一千遍，但是我是否能夠真正地了解師父在這一段裡所講的內涵是什麼？就算是了解了這樣的內涵，那我心中會不會生起合量的覺受，來跟這樣的內涵相應呢？ [03′29″]
所以我們重複地聽聞一段師父的教言，不要覺得我已經都懂了、我聽過了，或者這是我熟悉的，然後就開始不認真。這種心態久了之後，唯恐成為教油子。雖然教油子這個詞大家很恐怖的、很驚恐的，因為一旦成了教油子之後就很難治，但是要知道我是怎麼變成那樣子的？所以聽聞的時候好好發心，再次地聽聞聽聞過的教典的時候，不要漫不經心，不要以為自己已經了解了，要去往深了探究。還有一種思路就是：[我可能要閉關修，才能把這段修出來。]也不是這樣的，在聽聞的時候就要有層層遞進的感覺，層層遞進。 [04′18″]
所以，在這一段提出了怎樣能夠得到圓滿教法最重要的圓滿引導，一定要殊勝的教授。那麼[教授]，師父說這裡邊是[特有所指]的，指什麼呢？注意！大家可以看一下手抄，是[經過善知識]——出現了[善知識]，[把這個經論裡邊]——又出現了[經論]。然後師父說：[換句話說，經論這就是諸佛引導我們凡夫，從凡夫地一直到成佛的最圓滿的這一個內涵，這個裡邊最重要的關鍵所在。]大家可以想一下這句話，在提到要有殊勝教授的時候，善知識出現了。那麼善知識要做什麼呢？就是要把經論裡邊的一種關鍵指導給我們，一種內涵讓我們能夠領會得到。什麼內涵呢？就是諸佛要引導我們凡夫；誰引導我們呢？是諸佛；引導誰呢？凡夫；做什麼呢？就是從凡夫地一直到成佛的最圓滿的一個內涵。 [05′34″]
師父用這麼簡潔的一句話，但是這裡邊的內義實在是太豐沛了！而這裡邊每一個都不能缺，每一個！聽的時候不知道你們會不會心生歡喜和感動？因為什麼？這裡邊出現了[善知識]。如果沒有善知識，無法啟發我們宿世的善根，就會變成冥頑不靈或者沒有感覺。有了善知識指導我們，我們才能夠認識十方諸佛，才能夠知道我現在是個凡夫；居然是個凡夫，還能夠從凡夫去修一個道，能夠成佛！所以這裡邊跌宕起伏的很多內涵，都在這一句話裡師父就交代完了。 [06′26″]