Lecture No. 0140
Global Lamrim II
Lecture No. 0140
Tape: 3A 10:34 ~ 12:59
Date: 2019/08/01 ~ 08/04
Outline: Foundation
Topic: Prologue – Veneration at the beginning of commentary
English Lamrim Volume 1, page 33
Vol. 1 of Master’s discourse handbook P71-L7 ~ P72-L6
[In the previous lecture,] Master explained what the key points [of the teaching] are, and what the encompassing teaching is. [He] reiterated the systematic order of [Mahayana and Theravada] and the essence [of the practice]! Then [he] also illustrated it with the example of reading a book, describing how could [we] hold firmly to the core of the teaching? And what is the key point? [For practitioners] to further advance on the path, there lies an inevitable connection between each step, and every step is absolutely indispensable. Take notice of the next sentence [because it] begins to lead to the next paragraph, in which Master said that, “if you can comprehend this, then you would know … otherwise, various flaws will arise.” [00′29″]
Let me ask you all a question: what is it that we don’t understand? Why that without such understanding various flaws will arise? Let’s move on to the next paragraph [of Master’s commentary, Lecture #139], wherein Master gave an example: “the lineages of Profound View and Extensive Deeds are opposite to each other”. [He] said [actually], the lineages of Profound View and Extensive Deeds must be complementary to each other, just like steel bars and concrete. If you separate them, the effect will be very terrible. And [Master] followed by asking, “What is missing here?” Why would these complementary teachings from Buddha seem to be contradictory to each other? [How would the key points of guidance end up like this?] Master asked, “What is missing here?” Do you still remember? What was the answer from Master? “It is because we lack proper instructions. Now, only with the most sublime instructions can we fully understand the encompassing teaching Buddha taught.” What is the reason practitioners erroneously think that the two approaches from the encompassing Buddha Dharma are contradictory to each other? Why did the practitioners end up with this erroneous thinking? That is because they have not obtained the sublime and encompassing instructions! [01′28″]
What will happen if [the practitioners] have obtained the encompassing instructions? With such instructions, [they] can learn the encompassing teaching; otherwise, what will happen? They will hold/regard each part of Buddha's teachings as [independent/separate and] contradictory to each other; [they may] even consider that all [approaches] in the encompassing teaching are incompatible, and thus end up thinking they are contradictory. The most critical key point here is to obtain the instructions – the sublime instructions! With the sublime instructions, Master said, “only with the most sublime instructions can we fully understand the encompassing teaching Buddha taught.” Pay attention! Here comes again “the encompassing teaching Buddha taught”. In this paragraph, Master repeatedly mentioned the perfect and encompassing Buddha Dharma, and the sublime instructions. Without the sublime instructions, we would see each part of Buddha’s teachings as [separate, independent] and opposite to each other; thus they appear to be contradictory and we end up muddled with bewilderment. [02′22″]
Master’s explanation was quite concise and succinct, right? Buddha’s greatest and grandest Dharma Works was also imparting teachings. For all of us, the realization of the truth starts from listening to the Buddha Dharma, and with that, we begin our meditation practice/cultivation on the path to Buddhahood. Understandably, it is impossible not to value the importance of listening to the Dharma! So for those of us who have studied [Lamrim] for more than 20, 30 years, would we ignore the importance of listening? Everyone, please examine yourself, check if you have such incorrect perceptions in mind? As I have just stated, just because [we] have already heard the teaching before, [we] no longer listen to it earnestly; does this indicate that [we] no longer value the importance of listening? [We] would think that listening to the teaching once is good enough to embark on practicing, and that doing our meditation practice is more urgent than listening to the teaching, especially when [we] have to repeatedly listen to what [we] have already known, or listen to the stories about the cause and effect that you are very familiar with, or a particular section of Master’s commentary. While we repeatedly listen to what we thought we are familiar with, we tend to become impatient. “I am only interested in novelty or teachings I have never heard before.” Such an attitude should be rectified as this is the reason why our listening to the Buddha Dharma becomes stagnant. [03′23″]
Besides, [the preparation,] the setting of motivation before listening to the teaching is not properly done; otherwise, we would be completely touched even by a single word of the Buddha’s teaching that reaches our ears. [Why is that we would be touched?] Because such an opportunity to be able to listen to [even] a single word from the Buddha’s teaching is truly difficult to come by; it took the virtuous teachers tremendous and prolong efforts to pass down this lineage so that we can listen to such teachings. This [precious] moment [of listening to the teaching] should never be let through carelessly. [We] should not claim that ‘I know it [already]’, thus [thinking it is] meaningless, pointless to listen to [the teachings] attentively! I am not sure if you all feel alright with me elaborating this way. [My emphasis is:] Reflect on your mind! Reflect inward! [03′57″]
In these three paragraphs [from the commentary teaching #138 & #139], Master emphasized that the encompassing teaching must come from an encompassing guidance. To obtain encompassing guidance, [we] need [to rely on] sublime instructions. Without the sublime instructions, we would not obtain the encompassing guidance of Buddha Dharma. Why? Because we would see each part of the encompassing teachings as independent/separate as if they were contradictory to each other, thus we get confused and begin a muddled warfare. If [we] are unable to follow the systematic order of the teaching on the stages of the path [to enlightenment], and practice accordingly, most likely [our learning and practice] would become very confusing and chaotic. [04′32″]
Thus, having these instructions, which virtuous teachers bestow to us by abiding by the scriptures, is of great significance! How joyful [we] are, how precious [such instructions] are! Now, are we studying such encompassing and pure instructions? [Are we] learning the systematic order of the stages on the path of the encompassing and perfect teaching? Thus how fortunate [we] are! [We] must [appreciate and] cherish [the opportunity for] having encountered such encompassing teaching, with virtuous teachers explaining Dharma to us bit by bit, and then we discuss it together, with so many classmates studying together; such moments are truly precious! [05′10″]
【全球广论 II 讲次: 0140】
讲次 0140
科判 道前基础
章节 走一条最快成佛的路
标题 性相角立的原因
音档 3A 10:34 ~ 12:59
日期 2019/08/01 ~ 08/04
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。
師父就說：那關鍵所在和圓滿的內涵到底是什麼？又講一遍，大小的次第呀、關鍵啊！後來又舉了一個看書的例子，說怎麼樣能夠把握這重心呢？關鍵是什麼呢？然後層層上去有個必然的聯繫，每一個都是必不可少的。注意下面開始引到下一段，說：[如果你不了解的話，往往會產生種種流弊。] [00′29″]
那我問大家一個問題：不了解什麼呢？不了解什麼會產生種種流弊呢？接著就到下一段了。下一段師父就舉了一個例子[性相角立]，說性宗跟相宗必須是相輔相成的，像鋼筋和混凝土一樣，如果拆開來的話是非常糟糕的。然後說：[差在哪裡呢？]為什麼會把應該相輔相成的佛陀教誨弄得好像互相矛盾？師父說：[這個差在哪裡？]還記得師父怎麼講的嗎？[就是沒有得到這個正確的教授，現在要殊勝的教授。]把圓滿的佛法弄得好像都是前後矛盾、對立的原因，為什麼學人會把它弄成這樣子？就是因為沒有得到殊勝、圓滿的教授！ [01′28″]
得到圓滿的教授會怎樣呢？得到這個教授的話，會學到圓滿的教法；如果沒得到怎麼樣呢？他就會把教法裡包含的各個部分互相對立起來，甚至會認為彼此是不相容的，就弄反了。這裡邊最關鍵的部分就是要得到教授——殊勝的教授！得到了之後，師父說：[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。]注意！又出現了[佛所說的圓滿的道理]。師父在這一段數數地提出圓滿的佛法、殊勝的教授。如果沒有殊勝的教授的話，我們就會把佛法的各部分對立起來，自己就互相矛盾，弄不清楚了。 [02′22″]
師父講述得很簡潔吧！佛陀最偉大的事業也就是說法事業；我們所有的人都要從聽聞佛法開始領悟真理，開始去修行佛道，所以不重視聽聞是不可以的！那麼我們學了二、三十年以上的人，會不重視聽聞嗎？大家看看內心裡有沒有這種邪執？剛才我舉的：已經聽過了，就不再認真聽了，那是不是不重視聽聞呢？覺得聽一遍就可以去修行了，修行才是必要的，聽聞變得沒那麼重要，尤其是重複聽聞已經知道的因果故事或者師父的一段教誡。當重複聽聞的時候，我們以為我已經熟悉了，甚至沒有耐心，我只對新奇的、沒有聽過的才有一個好樂心。這就是我們聽聞佛法一個停滯的狀態，是要調整的。 [03′23″]
另外，前面聽聞軌理一定是沒有做好，做好了之後，一個字的佛陀教法進入我們的耳根，我們都會心生感動。因為能聽到一個字的佛法也是非常不容易的，也是善知識花了很久的心血，才把這個傳承傳到我們的耳邊。這一刻不是那麼漫不經心就過了，不是[我知道了]就沒有意義了，就不值得用心了！不知道我這樣講，你們覺得可以嗎？觀察一下內心啊，觀察一下內心！ [03′57″]
所以這三段，都是強調圓滿的教法一定要有一個圓滿的引導；要得到圓滿的引導，要有殊勝的教授。如果沒有得到這種殊勝的教授的話，我們就得不到圓滿的佛法引導。為什麼呢？我們會把圓滿教法裡邊所包含的各個部分完全對立起來，開始自我混戰。不能把它們按照一個道次第非常恰到好處地排好，自己依次地修學，可能會非常混亂。 [04′32″]
所以得到這個教授，善知識依照經典引導我們這個教授，是何等地重要！是何等地欣喜、何等地珍貴！那麼我們現在是不是正在學習這樣一個圓滿又清淨的教授呢？學習圓滿教法的次第？所以是何其幸運！一定要好好地珍惜能夠值遇這麼圓滿的教法，有善知識這樣為我們一點點講，然後我們大家一起來討論，還有這麼多同學一起學，這樣的時光真是太珍貴了！ [05′10″]