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Global Lamrim II

Lecture No. 0149

Tape: 3A 19:48 ~ 20:40

Date: 2019-09-02 ~ 2019-09-04

Outline: Foundation

Topic: Prologue – Veneration at the beginning of the commentary

English Lamrim Volume 1, page 34 

Vol. 1 of Master’s discourse handbook P75-L3 ~ P75-L7 (2016 NanPuTuo Version Vol 1 P75-L5 ~ P75-L10)

Let’s listen to the next paragraph.

[3A 19:48~20:40]

It was not until I encountered Lamrim, or it was not until I had understood it that I completely resolved all my dilemmas and came to realize that different Buddhist schools are not conflicting but complementary to each other. Therefore, the real key issue is that we have not understood the encompassing teachings. Here I‘d like to briefly mention another point; with regard to applying the teaching, we might get it wrong by thinking that: “Oh, we can’t start our application of the teaching until we have finished learning all of the teachings in Lamrim.” That’s not what I meant!  [In fact,] you can still continue with your chanting of Buddha’s name, and I can keep on doing my Zen meditation. But, if you could proficiently understand the methods [expounded in Lamrim], the outcome [of your effort] will be distinctly different, whether you are practicing Zen meditation or chanting Buddha’s name. [01′01″]

In the throes of not knowing what to do, Master said, “It was not until I encountered Lamrim,” encountered the Great Treatise on the Stages of the Path to Enlightenment; Master continued, “or it was not until I had understood it that I completely resolved all my dilemmas”. Pay attention to, “completely resolved all my dilemmas,” the dilemmas were resolved much more thoroughly. Moreover, Master noticed that different Buddhist schools are not conflicting but complementary to each other. You can imagine how exhilarated Master must have felt at that moment! As everyone knows, wherever Master went, no matter how far he travelled, he would always carry the Lamrim text with him in his monastic bag; along with it were Master Hong-yi’s Nan-shan Discipline, as well as the Perfection of Wisdom Sutra. “The real key issue”, Master said, is that whether we have fully understood the encompassing teachings. If we have, we would naturally consider all Buddhist schools or sects are congruent with one another perfectly. [02′14″]

Master then taught us that if you are in line with chanting Buddha’s name, then continue with the chanting; if you are into Zen meditation, continue with your Zen meditation practice. That is, regardless of different practices, everyone can study Lamrim, get to understand Lamrim. However, what is the difference between those who study Lamrim and those who don’t? If one can proficiently understand the methods introduced in Lamrim, then whether you are practicing Zen meditation or chanting Buddha’s name; pay attention to these words: “the outcome [of your effort] will be distinctly different!”  The insight and systematic order of practice presented by this encompassing teaching will provide incredible guidance and support for all practitioners in upholding different Dharma practices and help them resolve the dilemmas they have. Besides, Lamrim enables us to constantly calibrate our direction to see if we are on the right track or not – the way we think, our perception and many more. Thus, whatever Dharma categories one is practicing, be it Zen meditation or chanting Buddha’s name, the outcome [of one’s practice] will be strikingly different [with the support of Lamrim study]! [03′21″]

Hence, Master must have felt extremely delighted because he encountered Lamrim, discovered Lamrim, and realized the intended meaning in Lamrim. Then he introduced Lamrim to so many practitioners like us, with the hope that we can truly resolve all the challenges we encounter while practicing; what’s more, studying Lamrim will greatly advance our progress on the path. With the same amount of time spent on applying the practice, if you have understood the proper approach, you would not take the detour, as illustrated in the well-known quote from Master, “I would rather not attain enlightenment for thousands of years than to take a wrong path for one day!” Once we deviate from the proper path, not aware how far we may diverge from it; we might thus traverse on a long and winding path to enlightenment; thus it is relatively dangerous. [04′00″]

Regardless of the Dharma categories we are studying, as long as we understand the stages of the path as illustrated in this encompassing teaching, there would be precise guidance for us while facing dilemmas. One simple example can help to illustrate this; I was particularly aligned with the Dharma category of being mindful of death. But, how does the mindfulness of death work exactly? How to combine the practice of both mindfulness of death and that of the Pure Land? At that time, I noticed that different people held different opinions, and everyone abided by their way of meditating on mindfulness of death, or being mindful of Amitabha Buddha. However, having studied Lamrim, I found the Dharma category of the mindfulness of death – the three roots, nine reasons [v.1 p.148] – elucidated logically in the Lamrim; all you have to do is apply them accordingly in your practice. This is very clear and concise, right? [04′48″]

Let’s take another example, taking refuge; how should one take refuge? We just go to the monastery, seek venerable’s help in taking refuge, obtaining the certificate; then what should we do after this? We will attend Dharma assembly, or become a vegetarian, and embark upon the mission of doing kind deeds? What exactly is the proper way of taking refuge? Our initial understanding might be “I have a master who gave me Refuge”. However, what exactly are the good qualities of the Three Jewels? If we don’t study Lamrim, we actually have no idea about the good qualities of the Buddha, the Dharma and the Sangha. Neither are we clear about what the precepts of refuge are. However, once we have studied Lamrim, we would discover that Lamrim has elucidated and unveiled so many secrets of cultivation practice; besides, the guidance in Lamrim is by no means very abstruse. Rather, the teaching in Lamrim is very clear and lucid, like a luminous lamp, lighting up the path we are taking, clearly showing where the shady, murky places are – turning left, turning right, taking a few steps forward – with very clear sequential steps to follow, so that we will not be confused or puzzled along the path. [05′45″]

There is always a clear-headed and sharp-sighted sense of feeling once we begin reading the Lamrim, especially when we come to the section about the wisdom of emptiness. Speaking of the wisdom of emptiness, we usually recite the Diamond Sutra and the Heart Sutra, but what exactly is the sequence of practice in attaining the wisdom of emptiness? What is the flawless and the purest perception of the wisdom of emptiness? If we follow such perception in our practice, then we can resolve the issue of being trapped in the cyclic existence without becoming a nihilist by mistake; or we even degenerate because of having erroneous view. Or due to our misconception about the wisdom of emptiness, we may even do away with the concept of causality, no longer be mindful of the law of cause and effect, or even the precepts, ending up with such strange views. Or we may misinterpret everything as nothingness, care about nothing, with all sorts of horrible bias or deviation. [06′35″]

However, once we begin to study the Lamrim, we would notice, “Wow! There is a very rigorous sequence of practice regarding the perception of the wisdom of emptiness, relying on virtuous teachers, accumulating merits, and being mindful of precepts. Moreover, there are way too many scriptures pertaining to the study on attaining the wisdom of emptiness and its dialectic analysis. However, it is clearly and perspicuously presented in Lamrim. As for the practice of Bodhicitta, our meagre aspiration would make us feel as if we were already Bodhisattvas; however, exactly what should be the proper aspiration? As mentioned in Lamrim: such aspiration requires the seven-cause-and-effect, the exchanging of self and others, especially the “wholehearted resolve” [Lamrim Volume 2 Page 42]. If Lamrim did not clearly point it out, in fact we would not understand what the actual definition of Bodhicitta is. We would mistakenly take a mediocre aspiration as a genuine Bodhicitta; besides, we would not have true understanding of the systematic order for cultivating the spirit of enlightenment. For instance, where can you receive the teachings from both lineages of the seven-cause-and-effect [v.2 p.28 lineage descended from Master Atisha] and the exchanging of self and others [v.2 p.52 this lineage is from Santideva Bodhisattva]? Chances are we might never hear of them before! Can we comprehend them by self-taught reading? It is hard to say! Even if we can, how much effort will it take for us to figure out the instructions on the seven-cause-and-effect and the exchanging of self and others, not to mention that they are established on the basis of renunciation? Thus, If we are not willing to renounce the secular world, how can we cultivate a genuine compassion towards all sentient beings submerging in the cyclic existence? [07′52″]

So, this strict sequential order of cultivation practice is very clear and distinct in every step we take. It helps to resolve the many anxieties and perplexities we as practitioners would encounter in our spiritual exploration; it alleviates our agonies over perplexing doubts that linger on in our mind, not knowing what to do! Lamrim is truly like a lamp [illuminating the path, and] accompanying us when we are on many fork roads of practice; it allows us to advance on the grand boulevard with ease. [08′21″]

All these are Master’s profound kindness to us! Thus, whenever we study the Lamrim, holding the text in our hands, we should never take this opportunity as something easy to come by, and then deprecate it to the extent that we do not cherish the chance we have to encounter the teaching on the stages of the path, and the cause and condition of Master’s imparting it; [if we do, then] that will be too regretful! So everyone must study well, and do cherish this opportunity in encountering such encompassing teachings with this human form of leisure and opportunity!  [08′57″]

讲次 0149

科判 道前基础

主题 〈皈敬颂〉造论宗旨

音档 3A 19:48 ~ 20:40

日期 2019-09-02 ~ 2019-09-04

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 P75-L3 ~ P75-L7　( 2016 南普陀版：第1册 P75-L5 ~ P75-L10 )

手抄段落 一直等到接触了本

那么再听下一段：

一直等到接触了本论，乃至了解了本论了以后，不但把这个问题整个解决，彼此不但不矛盾哪，而且彼此间都是互相呼应，互相呼应，所以真正的关键就是我们没有了解圆满的教法。这地方我要随便一提，譬如说我们现在修行，那么大家也许误会了：哦！要我们样样学会了以后然后再来。不是这个意思，照样地你念佛的是念佛，我参禅的是参禅，可是假定你善巧地了解了这个方法以后，你参禅也好、念佛也好，结果是大不一样。 [01:01] 

在不知道如何是好的这种痛苦中，师父说：[一直等到接触了本论]，直到《菩提道次第广论》出现了，然后[乃至了解了本论以后，不但把这个问题整个解决]，注意喔！是有[整个解决]这四个字，它解决的幅度是比较彻底的。然后，发现了彼此不但不矛盾，而且是互相呼应的，所以想想那时候该多么地惊喜呀！大家都知道师父走到任何地方、天南海北任何国家，他的僧袋里永远都背着这本论，还有弘一大师的《南山律在家备览》，还有《般若经》。 [所以真正的关键]，师父说：我们到底有没有了解圆满的教法？如果了解了圆满的教法，我们就会对佛教内部的各家各派自然有一番圆融的见解。 [02:14]

所以后来师父教我们：不论你是念佛的也好，念佛的就继续念佛，参禅的就是参禅的，都可以学习本论，都可以了解本论。可是学了和不学有什么差别呢？如果善巧地了解了这个方法之后，那么参禅也好、念佛也好，注意那几个字：[结果是大不一样！]就是圆满的教法它所呈现的这个见解、修行的次第，会给予修持不同法门的修行者一个非常大、非常大的指引和帮忙，解除疑惑，并且可以让我们不停地校对自己的方向精不精准——内心的方向、见解......很多。所以学习本论之后，无论是参禅也好、念佛也好，不论是学什么法门，结果是大不一样的！ [03:21]

所以师父一定是怀着非常非常喜悦的心，遇到了《广论》、发现了《广论》、了解了《广论》，然后才把这本论介绍给我们这么多的修行人，希望我们能够真正地解决自己的修行难题，而且能大大地增进我们用功的进度。同样的时间去用功，一旦你了解了正确的方法之后就不会走弯路，尤其是——那句话很有名，[宁可千年不悟，不要一日错路！]一旦错了之后就不知道错到哪里去了，是比较危险的。 [04:00]

无论我们是学习什么法门，只要了解了圆满教法的这个次第，都可以在我们的困境上给我们一个相当精确的指引。举个最简单的例子，比如说我以前就特别相应于念死法门，但是到底是怎么样念死呢？怎么样把念死结合净土法门这样去修持呢？那时候会发现各人有各人的想法，大家都沿着自己的想法去念死。可是等到学习《广论》之后，《广论》上念死的那个法门——三根本、九因相是如此地清晰，条分缕析非常清楚，你照着修即是了。对不对？很明晰吧！ [04:48]

还有比如说修皈依，到底要如何皈依呢？上寺院里请师父帮我们皈依，领皈依证，然后回来到底要做什么呢？去参加法会，或者吃素、做善事，到底要怎么皈依呢？我们就会理解为[我有一个皈依师父]；但是三宝的功德到底是怎样的？如果不学习的话，其实佛、法、僧三宝的功德是不了解的，皈依学处到底是什么也不是很清楚。但是一旦学了之后，你就会发现很多很多修行的秘密，在《广论》里全部写得非常清楚，而且完全不给人一种玄而又玄的感觉。它非常清晰明了，像一个非常非常亮的灯照着脚下的路，让我们在那些幽暗取舍的地方，非常非常清楚——向左、向右走、向前几步走——非常清晰的次第，不会走着、走着就迷惑了。 [05:45]

一看《广论》，总有一种心明眼亮的感觉，尤其是学到空性的部分。讲到空性的部分，我们就是读《金刚经》啊、读《心经》啊，可是到底空性的次第是怎么修的？到底空性的见解什么样是最纯粹的？沿着这样的见解观修了之后，确实能够解决生死轮回，而不会修到断灭空，甚至因为错修了这个去堕落了；或者因为错解空性，结果还把业果见废除了，认为不需要重视因果，甚至也不需要重视戒律，产生了这样奇怪的看法；或者一切都空了，什么都不在乎了，产生了种种可怖的偏差。 [06:35]

可是一旦学习《广论》之后，我们会发现：哇！空性的见解、依止善知识啊、积累资粮啊、小心持戒啊，它有一个严格的次第。而且对于空性见解学习次第的讨论辨析方面，真的是太多浩瀚的典籍，可是《广论》就把它铺设得非常清楚。乃至修习菩提心，我们发了一点心就觉得自己是菩萨了，但是到底是发什么心？这里边就提到七重因果、自他换，尤其是提到[增上意乐]，如果不这么明晰地指出增上意乐的话，我们其实不了解菩提心真正的定义是什么。我们会把一个普通的发心，跟真正的菩提心完全混为一谈，而且也真的不了解什么是修习菩提心的次第，比如说七重因果、自他换这两个传承，到底去哪里求呢？听都没听说过！自己阅藏能不能阅明白呢？不一定！就算能，花多少辛苦才能阅出来七重因果和自他换呢？而且它还是建立在出离心的基础上，自己如果不想从三界里出离的话，如何对沉沦于三界的有情发出真正的慈悲心呢？ [07:52]

所以它这个严格的次第，真的是每一步都非常清晰，解决了我们修行人多少焦灼、多少探索的迷惘，还有那种怎么想也想不明白、走投无路的痛苦！真的像一盏灯一样，陪伴着我们在多少个、多少个修行的岔路口，让我们非常轻松地就走上了康庄大道。 [08:21]

这都是师父对我们的深恩啊！一旦这样的一本论在手，捧读它的时候，千万不要觉得这个值遇的因缘是很容易的，然后就产生轻忽，甚至不去很珍惜值遇道次第、值遇师父讲说道次第这个因缘，那真是太遗憾了吧！所以大家一定要好好地学习，好好地珍惜能遇到这样圆满教法的这一次暇满人身的机会！ [08:57]