Lecture No. 0167
Global Lamrim II
Lecture No. 0167
Tape: 3B 00:24 ~ 02:39
Date: 2019-11-04 ~ 2019-11-06
Topic: Endowed with the qualification to listen to the sublime teachings
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.】
Vol. 1 of Master’s discourse handbook P81-L1 ~ P82-L3 (2016 NanPuTuo Version Vol 1 P81-L1 ~ P82-L3)
Greetings to all! It is time for us to discuss Lamrim together again. Today we will go over the next verse:
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. [00:21]
Prior to our discussion, we should again examine our mental continuum, to disengage ourselves from various arising distractions and to focus on the study of Lamrim. Moreover, we need to re-adjust and set our motivation right: for the sake of benefiting the immeasurable living beings, we must aspire to attain Buddhahood and achieve the unsurpassed enlightenment. Only by attaining Buddhahood could we have the capacity for compassion, wisdom, and power to benefit all sentient beings. What does “all sentient beings” refer to? That is, recognition of all beings as our mothers. [00:59]
Whenever you listen to the teaching or engage in any assigned task, I sincerely hope that you could constantly keep this Mahayana aspiration in mind. In the initial stage, you may feel it is merely a thought flashing through the mind; however, over a period of time, you would genuinely feel that the reason you listen to the teaching, contemplate on it, and do lots of good deeds is for such a [noble] goal. Why is that we could be inspired and influenced by such a goal? It is because even though we can reap the best benefit for ourselves [by achieving the state of self-liberation from cyclic existence], it is still incomplete if we don't attain Buddhahood; it is still not the ultimate goal, for there are so many phenomena yet to be comprehended by us. In the case of the minds of all living beings in the Dharma dhatu/Realm, if we don’t have profound wisdom to penetrate how cause and effect play their part [in the minds of sentient beings], with many things remaining unknown and puzzling, we can’t become omniscient. If omniscience is not attained, we will still have all sorts of ignorance. So when the sunshine of the omniscience illuminates [one’s mind], when all is comprehended, when there is nothing one does not know, that state of mind is omniscience – one simply knows everything. Think about it, who wouldn’t want to possess such wisdom? Only the Buddha is endowed with such ultimate omniscient enlightenment and virtues. Hence, we should sincerely aspire to actually obtain such profound wisdom and enlightenment one day. Furthermore, such profound wisdom and enlightenment will be applied entirely to benefiting all beings in the Dharma dhatu/realm, without omitting a single being. [02:30]
In order to benefit all sentient beings, the merits one needs to accumulate are limitless. Therefore, from now on, we should aspire earnestly. “Earnestly” means we should genuinely make an aspiration; that is, earnestly, repeatedly sincerely aspire. Instead of beginning the teaching with an aspiration like gentle breeze lightly brushing through without leaving any imprint in our mind, we have to aspire very sincerely! [02:56]
Great! Let’s listen to the Master’s recording.
[3B 00:24 ~ 02:39]
Lama Tsong-kha-pa stated the last point of the verse: he earnestly exhorted us to listen to and abide by this great teaching. As we approach the end of the prologue, he sincerely inculcated us with the instruction again, “You all should listen attentively and abide by it accordingly!” [03:16]
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.With regard to the above encompassing sublime teaching, such teaching is to guide us to advance on the most encompassing and direct path; however, not everyone can learn such sublime teaching! What qualification is required? What followed in the text exemplifies it, “All those fortunate ones”; who are they? They are those “who are unobscured by the darkness of partisanship.” There are two folds of meanings [general and specific] with regard to these three terms: “unobscured, darkness, and partisanship.” Generally, the three terms, put differently, refer to include all kinds of obscurations caused by ignorance. If we explain them individually, then “unobscured” means not leaning toward either nihilism or eternalism. What Buddha taught is Middle Way – other than this Middle Way teaching from Buddha, all of the rest teachings lean toward either nihilism or eternalism. What about “partisanship”? It means attachment, which can be boundless; we may sum it up as having the notion of the inherently existing self and the belief in the inherent existence of phenomena. Here, “darkness” refers to the darkness brought forth by ignorance, which is the fundamental flaw. Is it sufficient if people don’t have these obscurations? It is not sufficient! What else is required? That is, they need to have the capacity to differentiate good and bad. What kind of capability is this? “The mental capacity to differentiate good and bad” is the sublime wisdom; such wisdom is the power of exalted knowledge. One still needs to be endowed with such capacity. [05:14]
About this short passage, let me ask you a question first. Master said, “With regard to the encompassing sublime teaching”, may I ask what is this encompassing sublime teaching? How significantly does it mean to our life? Is it indispensable to our life? Is it a must we should have in our life? Then Master answered, “such teaching is to guide us to advance on the most encompassing and direct path”. Question: where does this most encompassing direct path lead us? With the most sublime and the most encompassing teaching, following this teaching, we can advance on this encompassing, direct path. Here, Master used “encompassing” twice, in “encompassing teaching” and “to guide us to advance on the most encompassing and direct path.” Pay attention! In the latter sentence, the word “direct” is used, which means there is no meandering detour. How wonderful it is to encounter this teaching so we can be guided along on this grand path. Master followed by saying, “However, not everyone can learn such sublime teaching!” One needs qualifications. And then [Lama Tsong-kha-pa] revealed the “qualifications”. Master expounded this verse from the angle of fully qualified and attentive listeners. [06:43]
Following this, “Who are unobscured by the darkness of partisanship”. The [word] “darkness” is used to describe partisanship. Generally speaking, partisanship is caused by ignorance. “partisanship” is attachment, boundless attachment, which absolutely is inherently existing self and the grasping on the belief in the inherent existence of phenomena. However, for this statement further, it refers to the attachment to the partisanship. [07:02]
Its effect is to cover and to enclose – covering up, being entirely enfolded in is called obscuration, whereas being partially covered is unobscured. Hence, the verse “all those fortunate ones who are unobscured by the darkness of partisanship” can be interpreted as [those who] do not understand the encompassing teaching; with merely partial understanding, they attach to such partiality, whereas [the qualified practitioners] are those not enshrouded by such kind of dark partisanship. The above is the explanation from the Four Interwoven Annotations. [07:28]
Is it sufficient that one is not obscured? [One more is also] needed to add on, “They need to have the capacity to differentiate good and bad”, which is “who have the mental capacity to differentiate good and bad”. “What kind of capability is this?” “The mental capacity to differentiate good and bad.” Master said, “this is the sublime wisdom, such wisdom is the power of exalted knowledge. One still needs to be endowed with such capacity.” What kind of power is it? It is the power of wisdom. What is “wisdom”? It is the consciousness to discern the teaching. Here is the endowment of the discernment to differentiate between good and bad. The power generated by this discernment, is the power to differentiate virtues and non-virtues. [08:12]
【全球广论 II 讲次: 0167】
讲次 0167
标题 具足听闻殊胜教授的条件
音档 3B 00:24 ~ 02:39
日期 2019-11-04 ~ 2019-11-06
广论段落 P2-L2 诸有偏执暗未覆……诸具善者专励听
手抄页/行 第1册 P81-L1 ~ P82-L3 ( 2016 南普陀版：第1册 P81-L1 ~ P82-L3 )
手抄段落 他是这样......他还要具足这个力量。
大家好！又到了我们一起研讨《广论》的时间了。今天我们要学习下一个偈子：“诸有偏执暗未覆，具辨善恶妙慧力，欲令暇身不唐捐，诸具善者专励听。”[00:21]
在学习之前，大家还是要观察一下自己的相续，让我们从各种散乱的缘分上能够集中心力，专心地学习《广论》；而且要端正自己的发心——为了利益无穷无尽的众生，我们必须去希求佛果，证得无上正等菩提。因为只有那样的佛果所具有的悲、智、力，才能够饶益所有的有情。所有的有情是什么样的有情呢？就是如母有情。 [00:59]
这个发心在每一次听法、每一次做事的时候，希望大家能够常常地忆念。开始的时候可能会觉得在念头上过一下，但是久了之后，也会慢慢地觉得真的是为这样一个目的去听闻、去思惟、去做很多善行的。为什么我们会为这个目标所动容、被它所牵引呢？因为就算要完成最美好的自利，不成佛也是不行的、也是不究竟的，因为我们还有那么多的事情不了解。比如说法界有情的心，如果我们没有去了解、没有用一个广大的智慧了解其中的因和果的话，我们还有太多的疑惑、还有太多的不知道，不会成为遍智。如果不成为遍智的话，就会有各种各样的无知。在遍智的阳光下朗耀的一切所知，一切都已经没有不知道的，那样的心就是遍智——凡是所知的他都了解。想一想，谁不想拥有这样的智慧呢？唯有佛陀有这样的正遍知的功德，所以有一天希望真的要去获得那种大智大慧，而且这种大智大慧都全部无一遗漏地用在利益法界有情这件事情上。 [02:30]
如果想要利益那么广大的有情，我们要累积的资粮也是无量无边的，所以从现在开始就要殷重地发心。殷重地发心的“殷重”，就是要认真又认真地发心，不要在一开始发心的时候，就略略地、像风一样吹过去，很轻的、都没有痕迹，要很殷重地发心！ [02:56]
好！那大家听一下师父的带子。
他是这样，对于最后有一点说：敦嘱听受。完了以后啊，又一再地谆谆善诱，告诉我们：“你们好好地要听啊，要照着这个去做呀！”[03:16]
诸有偏执暗未覆，具辨善恶妙慧力，欲令暇身不唐捐，诸具善者专励听。
现在上面是有了这个圆满的殊胜的教授了，这个教授对我们来说，是引导我们走上最圆满直接的这条大路的，但是并不是人人能学的哟！要什么条件呢？下面这个就是，凡是具有这种条件的人，哪一个？ “偏执暗未覆”，这个偏、执、暗可以总别两方面来说。总的来说，换句话说就是我们愚痴无明的种种障碍。分别的来说的话，“偏”就是──不偏于断，也不偏于常。佛是中道说的──普通除了佛以外，其他的所余一切，不是偏于断边就是偏于常边，是这个偏。 “执”呢？就是执着。这个执着是无量无边的，归纳总说起来──人我执、法我执。所谓“暗”就是无明暗，这是根本。凡是没有为这个所覆盖的那些人，单单够不够？不够！还要什么？还要具足辨别善恶的这个能力。这是什么能力啊？ “妙慧力”，这个是智慧，这个智慧是胜妙的智慧的力量，他还要具足这个力量。 [05:14]
这一小段，先提一个问题。师父说：“有了这个圆满的殊胜的教授”，请问：这个圆满的殊胜的教授是什么呢？这个教授对我们生命的意义又是什么呢？是必须的吗？一定要的吗？然后师父答说：“是引导我们走上最圆满直接的这条大路的。”请问：最圆满直接的这条大路是通往何处？既然有了最圆满殊胜的教授，沿着这个教授又可以最圆满直接地走上这条大路——这两句话师父用了两个“圆满”：“圆满”的殊胜教授，引导我们走上最“圆满”直接的这条大路。注意！第二个出现了“直接”，就是没有弯路的意思。这么美好的一件事，就是遇到了这个教授，可以引导我们走在这个大路上。那么师父接着说：“不是人人能学的哟！”要条件。接着就出现了“条件”，师父是从一个具足听闻的条件这样的角度，来阐释这个偈子。 [06:43]
接着就是“偏执暗未覆”。这个“暗”是形容偏执的，它总体来说就是一个无明所摄的。 “执”就是执着，无量无边的执着，根本就是人我执和法我执。但在此句话，就是指偏执的执着。 [07:02]
它的作用就是覆蔽——盖住，全盖住了，就叫覆；而没有全盖住，就叫未覆。 “诸有偏执暗未覆”，可以理解为：对圆满的教法没有理解，只了解了片面的，然后就执取那部分的这种执取的暗，没有被这个偏执暗覆盖的人。这是《四家合注》里解释的。 [07:28]
没有被覆盖就可以了吗？还要再加上“具足辨别善恶的这个能力”，就是“具辨善恶妙慧力”。 “这是什么能力啊？” “妙慧力”师父说：“这个智慧是胜妙的智慧的力量，他还要具足这个力量。”这个力量是什么的力量？是智慧的力量。什么是智慧？抉择诸法的心识。此处是具有辨别善恶的这种抉择，这种抉择所产生的力量，就是明辨善恶的力量。 [08:12]