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Global Lamrim II

Lecture No. 0168

Tape: (1) New Version 02 42:28 ~ 44:09；(2) 3B 02:39 ~ 04:05

Date: 2019-11-07 ~ 2019-11-10

Topic: “Wish” To Make Meaningful This Good Life of Leisure

English Lamrim Volume 1, page 34

【All those fortunate ones who are unobscured by the darkness of partisanship,
    Who have the mental capacity to differentiate good and bad,   
    And who wish to make meaningful this good life of leisure      
    Should listen with one-pointed attention.】

Master’s discourse 1) Feng Shan Si Version Vol 1 P52-L4 ~ P52-LL2 (2016 NanPuTuo Version 2015 Vol 1 P82-L4 ~ P82-LL5)

In Master’s new version of Lamrim commentary, he further elaborated on this passage, let’s listen to it again.

[Newer version 02 42:28 ~ 44:09]

Thus, if all ordinary beings are bound by such erroneous ignorance, then what qualification is required if they want to free themselves from this bondage? The qualification is the mental capacity to differentiate good and bad, and actually, this is our collection of merits, a qualification somewhat not easily obtained. From the beginningless time, it is not that we don’t have intelligent people; [actually,] many people are of high intelligence. However, many of these intelligent people apply their shrewdness in the unwholesome aspects. Well! Some people are truly intelligent, but they are quick-witted at plotting something unwholesome. They are indeed very intelligent, yet such intelligence can’t be counted as wisdom. Now, the “mental capacity” is what we need to strive hard for, so as to truthfully differentiate between the good and bad. There are distinguishing features between these two. If what we do will bring about a positive effect in the future, then it is a virtuous one; [on the other hand,] if what we do will result in the future retribution, then it is non-virtuous one. In Buddhism, whether deeds are virtuous or not can’t be determined by their immediate effects; rather there are profound and subtle meanings behind them. I can have a job beautifully done for now, but what about the future impact it will bring about? What are the crucial factors involved? They include motivation as well as my actual deeds... I will not elaborate on this part for now. To be endowed with such mental capacity is not easy. Generally speaking, such a mental capacity refers to having the accurate valid cognition of the wisdom of emptiness and the empty nature of the dependent arising, so that one can be freed from the bondage of such partisanship. [01:53]      

In Master’s new version commentary, he explained the phrase “mental capacity”. Besides that, Master brought forth the concept of “intelligence”; he said, “it is not that we don’t have intelligent people; [actually,] many people are of high intelligence. However, many of those intelligent people apply their shrewdness in the unwholesome aspects.”  These people can be very quick-witted at plotting unwholesome things.  Master continued with these words, “yet such intelligence can’t be counted as wisdom”.  Master distinguished the difference between quick-wittedness at plotting things and the wisdom of mental capacity; the former cannot be considered as wisdom. [02:27]  

Here ‘being endowed with the mental capacity’ means having the capability to truly distinguish right from wrong, the virtuous from the non-virtuous. There are distinct features between these two.  Master explained, “If what we do will bring about a positive effect in the future, then it is a virtuous one; [on the other hand,] if what we do will result in the future retribution, then it is non-virtuous one.” So what is the positive effect in the future? It is the fruition of the wholesome effect. What is the retribution? It is the actualization of the suffering effect. In Buddha Dharma… Take heed! The view has zoomed out further:… “In Buddhism, whether deeds are virtuous or not can’t be determined by their immediate effects; rather there are profound and subtle meanings behind them.” Though what I am engaging in now may appear to be good indeed, I will not do it if it leads to a negative effect in the future.  Master continued elaborating, then what deeds should we do that can guarantee positive effects both at present and in the future? That is, from our motivation, also be mindful of our behaviour. This is the mental capacity to differentiate between good and bad that Master expounded in detail. [03:27]

Master explained further, “Generally speaking, such a mental capacity refers to having the accurate valid cognition of the wisdom of emptiness and the empty nature of the dependent arising, so that one can be freed from the bondage of such partisanship.” So Master directed our mind towards a goal of thoroughly counteracting the flaws of being “obscured by the darkness of partisanship”; and to accomplish that, one must obtain the immaculate wisdom of emptiness. [03:53]

Now, let’s listen to the next paragraph.
[3B 02:39 ~ 04:05]

Hence, is it sufficient if the practitioners are unobscured by the darkness of partisanship mentioned earlier and at the same time have the mental capacity to differentiate good and bad? That is still not sufficient. Although they have such discerning capability, it is of no use if they do not wish for meditation practice! They must have one more qualification – the aspiration, or the yearning for it, and take delight in striving hard for it! They will assert that this is what I wish for. What do they wish for? They want to “make meaningful this good life and leisure”; it refers to those earnest practitioners who’d like to devote themselves to meditation practice singlemindedly. Not only do they have a strong yearning for meditation practice, but they also have the mental capacity to distinguish good and bad, as well as unobscured by the darkness of partisanship. But why would Lama Tsong-kha-pa specifically regard them as those who wish to make meaningful this good life and leisure? Truthfully speaking, everyone wants to apply meditation practice; however, not everyone is endowed with these qualifications. How so? We may also have doubt: how could it be possible that everyone wants to apply meditation practice? This question is so true! Judging from the current circumstances of Buddhism, it is definitely a true phenomenon that not everyone aspires to apply meditation practice. Actually, it is extremely difficult to encourage people to believe in Buddha Dharma, let alone applying meditation practice. Thus, how could it be possible that everyone wants to apply meditation practice? I will go over this concept briefly. [05:24]       

The three qualifications are brought up again! Besides having the capability of being “unobscured by the darkness of partisanship mentioned earlier,” what is the other capability required? “Having the mental capacity to differentiate good and bad”. Is it sufficient? No, not good enough!  Master said, “Although they have such discerning capability, it is of no use if they do not wish for meditation practice!”  Master said, “it is of no use! They must have one more qualification – the aspiration, or the yearning for it, and take delight in striving hard for it!” About this, would you think it is useless if the practitioner is not highly motivated? Here, Master specifically emphasized the importance of aspiration; I am not sure what your thoughts are right now. Is aspiration that important? As long as we are unobscured by the darkness of partisanship and have the mental capacity to differentiate good and bad, why do we need to have the aspiration? Actually, Master was explaining the word “wish” in “who wish to make meaningful this good life of leisure”. It is described as a type of joyful aspiration, a kind of delightful eagerness feeling to make this life of leisure meaningful. [06:40]

Would everyone agree that without this “wish,” the meditation practice would be of no use? Would you consider that aspiration is something you can do without? Without such aspiration, then the other two kinds of capabilities, namely being “unobscured by the darkness of partisanship” and “having the mental capacity to differentiate good and bad”, how can they be applied in listening to the teaching? Thus, the “wish” serves as a motivation to encourage us to listen to the teaching. If we lack the aspiration of this “wish to make meaningful this good life of leisure”, that is not to squander this lifetime away, then the above two qualities seem to be useless. This should be the point that Master was trying to establish, right? If you are still uncertain about it, please do contemplate on it as well. [07:31]

讲次 0168

标题 “欲” 令暇身不唐捐

音档 (1) 新版 02 42:28 ~ 44:09；(2) 3B 02:39 ~ 04:05

日期 2019-11-07 ~ 2019-11-10

广论段落 P2-L2 诸有偏执暗未覆……诸具善者专励听

手抄页/行 (1) 凤山寺版：第1册 P52-L4 ~ P52-LL2；(2) 南普陀版：2015 第1册 P82-L4 ~ P82-LL5　( 2016 第1册 P82-L4 ~ P82-LL6 )

手抄段落 (1) 所以如果说一切普通一般人......这个束缚。 ；(2) 所以不被上面这种......这个道理简单地说一下。

在新版的《广论》，师父对这段有一个描述，大家可以再听一下。

所以如果说一切普通一般人都为这个错误的无明所缚，现在呢，凡是不被这个所缚的，他需要什么条件呢？能够辨别善恶的妙慧力，这就是我们的资粮啊，这就比较不容易的一点。我们无始以来，现在我们不是没有脑筋，也有很好脑筋的人，可是我们的好脑筋都用在坏的地方去了。啊！脑筋比谁都好，然后想歪事情想得个灵光，这不能说不好脑筋，但是不能算是智慧。现在我们要具的“妙慧力”，是要真正地辨别善跟恶。那么这个善恶也有个特点喔！如果做了这件事情，将来果报好的叫作善，将来果报恶的叫作恶，这个是佛法当中，不是眼前看好坏，后面有它的深细的内涵。我眼前可以做得很好看，但是将来──这个所谓包括什么？意乐，跟我实际上的行为，那就不细谈了。要能够具足这种的妙慧力量，这个妙慧就不容易了，妙慧通常就是对空性、缘起空有正确的认识，那才能够离开上面这个偏执、这个束缚。 [01:53]

师父在新版的《广论》里还是在解释这个“妙慧力”。师父提出了一个“好脑筋”，说：“我们不是没有脑筋，也有很好脑筋的人，可是我们的好脑筋都用在坏的地方去了。”想歪的事情想得灵光，接着师父说了几个字：“但是不能算是智慧。”区分了琢磨事情琢磨得很灵光，和这个慧力是有差别的，不算是智慧。 [02:27]

那么此处说要具的妙慧力，就是要真正地能够辨别正确的和非正确的，就是善和恶。那么这个善恶也有特点，师父在这善恶里面解释了一下，说：“如果做了这件事情，将来果报好的叫作善，将来果报恶的叫作恶。”那么将来的果报好是什么？感生乐果。果报恶是什么？感生苦果。这个是佛法当中——注意！镜头又拉远了——“佛法当中，不是眼前看好坏，后面有它的深细的内涵。”我眼前可以做得很好看，但是将来如果不好的话，那还是不要做。师父又往下开演：那什么事情能够保证眼前也好、将来也好，要做这样的事情呢？就是要从意乐上，还有自己的行为上开始注意。这是师父又讲了具足辨别善恶的这个妙慧力。 [03:27]

这边又提了一下：妙慧通常就是对空性、缘起有正确的认识，那才能够彻底地离开上面的偏执、束缚。所以又把我们的心拉向一个目标——什么能够彻底地对治“偏执暗”，就去获得清净的空性智慧。 [03:53]

那我们现在再听下一段。

所以不被上面这种偏执暗所覆盖，又有辨别善恶殊胜智慧力量的人，够不够？还不够。他虽然有这个辨别的力量，但是呢他心里没有好乐之心，没有用！还要有一种好乐、欢喜──啊！说我要求这个。他有什么呢？ “欲令暇身不唐捐”，真正一心想修行的那些人，一心想修行。他又想修行，又有辨别善恶的力量，而又没有被种种愚痴黑暗所障碍这些人。那为什么说欲令暇身不唐捐呢？要想修行，究实说来，人人想要，但是能修的条件就不是人人具足。这话怎么讲？我们也许会怀疑，怎么会人人会想修行啊？对！以我们现在佛法来说，的的确确不是人人想修行。现在不要说修行，叫人家信佛法，都是难之又难，怎么会说是人人要修行呢？这个道理简单地说一下。 [05:24]

又重复那三个条件对吧！ “不被上面这种偏执暗所覆盖”，还要具有什么力量了？ “辨别善恶殊胜智慧力量”。够不够？不够！说：“虽然有这个辨别的力量，但是呢他心里没有好乐之心，没有用！”师父说：没有用！还要有一种好乐、欢喜的心。说我要求这个。这段话，大家会觉得没有好乐心就没用吗？在这里边师父特别强调了好乐心的重要性，我不知道诸位听起来是怎样的？好乐心有那么重要吗？只要有偏执暗未覆，辨别善恶妙慧的力量就可以了，为什么还要有好乐之心？其实这好乐之心师父在解释“欲”，“欲令暇身不唐捐”的欲，把它解释成一种欢喜心，一种好乐和欢喜的感觉，想要这个暇身不唐捐。 [06:40]

大家会觉得没有这个就没用吗？你们会不会觉得没有这个好乐心也可以吧？如果没有这个好乐心的话，那上面具足的那两个力量——偏执暗未覆，又具足辨别善恶这样的一个力量，这两个力量到底要怎么用来听闻呢？因为它是劝大家听闻的，如果我们对这个“欲令暇身不唐捐”，就是这一生不要让它虚度，对这个没有好乐心的话，就上面那两个能力好像也没有什么用了。师父的立宗是这样吧！如果现在还不能决定的话，你们也可以想一想。 [07:31]