Lecture No. 0215
Global Lamrim II
Lecture No. 0215
Tape: 3B: 25:44 ~ 28:13
Date: 2020-04-20 ~ 2020-04-22
Topic: The greatness of the author of the teaching – the perfect integration and fusion of learning and teaching
English Lamrim Volume 1, page 34
Next, we will listen to this part, “it is said that it was important for its scholars to begin with three topics.” [3B 25:44 ~ 28:13] [00:07]
It is said that it was important for its scholars to begin with three topics.
All the great Bodhisattvas and teachers of the lineage specified that the above qualifications [the three purities] were fundamental. Besides these, there were other prerequisites. What did Lama Tsong-kha-pa say? He said [he would adopt the Vikramalasila method,] which came later. At this point, perhaps we would think, “Wow! If so, then does it suggest the method coming later is more superb than the earlier one? Here, we need to understand one important concept: it does not mean that the later method is more brilliant than the earlier one. Rather, it means that the method coming later is more concordant to the capacity of the subsequent practitioners. This is the fundamental concept, since the essential point of all Dharma is the alignment; this is extremely important. By the same token, the methods of the three purities at Nalanda Monastery were developed to adapt to the capacity of the disciples at their time. That was the reason. In later generations, people’s capacities somewhat changed and slowly declined. Thus Buddha Dharma gradually changed from the Buddha’s actual teachings, to the semblance stage, and then to the degenerate stage. Since the capacities of the practitioners become weaker, Dharma teaching requires more qualifications and should be approached in a more rigorous and prudent manner. This is the difference [between Nalanda and Vikramalasila methods]. Otherwise, we would say, “Well! What comes later is much better!” We mistakenly judge right from wrong, unknowingly making improper decisions as to what to adopt and what to cast aside. Now, let’s continue with what Lama Tsong-kha-pa explained next. [01:30]
In this paragraph, Master said, “All the great Bodhisattvas and teachers of the lineage specified that the above qualifications [the three purities] were fundamental. Besides these, there were other prerequisites.” At this point, Master pointed out what we have in mind by saying, “Wow! If so, then does it suggest the method coming later is more superb than the earlier one?” And then he continued, “Here, we need to understand one important concept: it does not mean that the later method is more brilliant than the earlier one. Rather, it means that the method coming later is more concordant to the capacity of the subsequent practitioners. This is the fundamental concept, since the essential point of all Dharma is the alignment; this is extremely important.” By the same token, the approaches of the three purities at Nalanda Monastery were developed to adapt to the capacity of the disciples at their time. That was the reason. In later generations, people’s capacities somewhat changed and gradually turned into what we saw in the later generations. [02:20]
Master was, as usual, worried that we would consider the presentation of the teachings appearing later was better, making what was presented in the earlier teachings seemingly not as good. And he followed by saying that we “mistakenly judge right from wrong”, meaning that we would assume that this is better than that. Why? If that were the case, we would disregard what we consider inferior and disrespect it. Thus Master did not want us “unknowingly, making improper decisions as to what to adopt and what to cast aside.” If so, what would be the consequences? We will commit transgressions! Why? For both methods were passed down from Buddha. If we have any speck of disrespect and slighting attitude in our mental momentum, or consider the other method is not as good as this one, [this attitude is flawed.] The reason is that both methods are the instructions passed down from Buddha, Bodhisattvas, and great masters in the past. With our slighting or disrespectful attitude, we would engage in a very negative karmic deed about the teaching. It would be more than appalling if such negative karma matures in our mental stream! [03:10]
Over this short paragraph, Master carefully protected our virtuous roots, like a loving mother holding the child’s hand while taking a walk. He would like to ensure each thought in our mind is in accordance with proper perception and align with sublime teaching for fear that we might stumble, impairing our own virtuous roots. Understandably, in this rather short paragraph, Master seriously repeated the following statement several times: it does not mean the later method was more brilliant than the earlier one. Rather, it means that the later method was meant for accommodating the capacity of the subsequent practitioners. [03:40]
While listening to Master’s Lamrim commentary, we often can hear how Master would give us straightforward advice as to what to adopt and what to cast aside regarding the thoughts arising in our minds. Gradually, we would learn how to perceive matters, or how to reflect on ourselves, based on his way of reasoning, his perspicacity. Having listened to Master’s teaching for a period of time, we will sense that we become more discerning than before. Why? Because being unable to discern what to adopt and what to cast aside means that we are not perspicacious. However, by constantly following Master’s guidance, learning what to adopt and what to cast aside after a period of time, we will find ourselves more sharp-witted in terms of making proper decisions, instead of being hesitant in the grey area. Thus Master reminded us that we should have an earnest and respectful attitude toward the lineages and scriptures, and this is what we should emulate. [04:25]
Let’s listen to the next paragraph. [04:28]
The greatness of the author of the teaching, the greatness of the teaching, and how one should explain and listen to that teaching. Between these two renowned methods, here I will follow the latter in my explanation.
[The Vikramalasila’s method] is divided into [three topics]: the first is the greatness of the author of the teaching – that is, the purity of speech of the master [same as the Nalanda method]. The second is the greatness of the teaching, meaning that the teaching is authentic. What else? As for the author, what aspects did the author have to consider while he was composing the Lamrim? While the author was composing Lamrim, what he had to consider was both the teacher and the disciple. Without these two, there was no need to compose Lamrim or any commentary; it is just impossible. This is the first point. [After we explained] these two aspects of consideration in terms of the greatness of the author, the second is the greatness of the teaching, which means the teaching is sublime in itself. What is the qualification that is not included in the Nalanda method? It is “how one should explain and listen to that teaching.” This concept is extremely important, with vital importance! Later, when we cover the four parts [into which Lama Tsong-Kha-Pa divided into], I will elaborate on it. Here, [Lama Tsong-Kha-Pa] explained that he would follow the Vikramalasila method, the latter approach. Now let’s take a break and rest awhile. [05:38]
Master said, “the first is the greatness of the author of the teaching – that is, the purity of speech of the master [same as the Nalanda method]. The second is the greatness of the teaching, meaning that the teaching is authentic.” Can you remember? Are you reading the commentary? What are the two aspects of consideration Master said when he explained “the greatness of the author of the teaching”? He raised a question: while we are contemplating on “the greatness of the author of the teaching,” we would probably only think of the person who composed the sublime teaching! However, Master indicated that it involved both the teacher and the disciple; both are included. In fact, such explanation was earth-shattering insight; such thought never crossed our minds, right? Many years ago, while I was listening to the Lamrim commentary up to this section, I was quite surprised to learn that, wondering how it is possible that composing the treatise involves two components: both the teacher and the disciple. [06:23]
Master continued, “Without these two, there was no need to compose Lamrim or any commentary; it is just impossible.” After I pondered on it, this did make sense. If there is no teacher, no student, how could the sublime teaching ensue? How would the author want to compose a text? The author must begin learning from a teacher, and he or she will pass down what he or she has learned by teaching others. It is like the Five Great Treatises curricula in our monastery now. The senior class began piloting the study of the Five Great Treatises; they were the first class that charged ahead. Upon completing their learning, the first class taught other classes at lower grade level. And, during the process of giving teaching to other classes over and over again, which is just like what our class facilitators are doing, you will realize that when you facilitate more classes, you will find that it is you who receive the most benefits. For you would repeatedly review the teaching. Besides, since each class has its schedule, you dare not slack. Before the class, you will definitely prepare for it properly, exploring what profound reasoning Master was trying to convey, or even what the intended meaning behind the teaching is. Hence, it may appear that you are facilitating a class, or you are explaining something to others, but actually you would find yourself a very assiduous student, who constantly discovers more and more questions. [07:36]
Thus, though it may look like you are teaching others, actually you have to study fully and thoroughly to begin with. It is like when I studied by the side of Master, I observed very closely how Master guided and taught other people. At that time, I found out that when Master taught his disciples how to apply a concept, he would always let them know what the first step was, or what the most practical first step was – the step must be one that the disciples can readily take, and he could feel that it is a step that he could get a good hold of. [08:04]
Thus when I was learning by Master’s side, I felt Buddha Dharma is very friendly, very powerful, practical, and very genuine. For every moment of the day, we have constant access to our thoughts, Buddha’s teachings, and instructions from Bodhisattvas and great masters in the past. Then, when we repeatedly apply these teachings to examine our own minds, we will spontaneously sense the power of Buddha Dharma. What kind of power? That is the power of taming our mental momentum. How to tame it? Buddha Dharma can always calm down the disturbed mind, which is driven mad by the suffering and various afflictions, and bring the mind back on the right track. This is the process of taming our minds with the Dharma we have learned. [08:49]
Since I followed Master and learned how he gave disciples teachings and guided them, I realized that this is what a disciple can learn from the guru. Thus I notice that the learning and the teaching aspect can be perfectly integrated and fused together – one can’t do without the other; it is just like the universe, which is enormously vast and grand. Thus, when I learned that Master imparted [the greatness of the author of the teaching] from this perspective, actually I was quite awestruck! I wonder what you think about this? [09:24]
【全球广论 II 讲次: 0215】
讲次 0215
标题 造者殊胜──教与学的完美融合
音档 3B: 25:44 ~ 28:13
日期 2020-04-20 ~ 2020-04-22
广论段落 P2-L7 ~ P2-L8 彼诸智者……应如后释。
手抄页/行 第1册 P92-LL3 ~ P94-L1 ( 2016 南普陀版：第1册 P92-LL1 ~ P94-L2 )
00:00
接着我们要听：“彼诸智者，则许三种而为初要。”00:07
彼诸智者，则许三种而为初要。
那个地方那些大菩萨、大祖师们哪，就说上面那个东西只是一个基本，除了这个以外还要其他的。那么他又怎么说呢？他说的是下面的。也许在这个地方我们会想：哎呀！那到后来的时候，岂不是比前面的更精采呀？这个概念我们要了解，并不是说后面的比前面的更精采，而是说后面的对适应后面的人来说更适应，这个是根本──一切法真正的重点，是应机才是重要的。所以同样地，当初那兰陀寺的三种法门，是应他们的三种法门的条件，是这个样；后来的人由于机不太一样了，慢慢地每况愈下。所以说，就正法而像法、末法，这个机比较差，所以要求的条件越更多、更严密，这是它的不同。否则的话，我们又说：“哎呀，后面的好啊！”妄判是非，不知不觉当中就会造成功不应理的取舍。那么他下面怎么说呢？ 01:30
在这一段里边，师父说：那些大菩萨、大祖师们，说上面只是一个基本，除了这个还有其他的。这个时候师父举出了我们内心中的一个想法，说：“哎呀！会不会到后来比前面的更精采了吧？”然后师父说：“我们要了解，并不是说后面的比前面的更精采，而是说后面的对适应后面的人来说更适应，这个是根本──一切法真正的重点，是应机才是重要的。”所以同样地，那兰陀寺的三种法门，说应他们的三种法门的条件，是这个样子；后来机不一样了，就变成后面那个样子。 02:20
师父一直担心我们会认为是不是后面的好、前面的不好呀？然后再加四个字说：“妄判是非。”就是说不要觉得那样是不好的、这样是好的。为什么呢？因为如果是这样的话，我们认为不好的我们就会丢掉它、不敬重它，所以师父不希望我们在“不知不觉当中就会造成功不应理的取舍。”不应理的取舍会做什么呢？就会造罪呀！因为都是法的传承。如果我们起心动念中有一个轻慢的心、不敬的心，或者认为它是不对的心，但是事实不是这样的，因为那都是祖师、佛菩萨留下来的，这样的话我们就对法造下了一个不好的业。而这个不好的业在我们的心续里成熟的话，是很可怕的！ 03:10
在这一小段的解释里，师父非常小心地呵护着我们内心的善根，就像慈母牵着一个小孩走路一样，让我们心中的每一个念头走向正念、走向如法，千万不能跌倒了，让自己的善根受伤。所以在这一小段的解释里边，师父非常殷重地讲了好几次：不是说前面的不好，而是后面的应机。 03:40
在听《广论》的时候，会常常听到师父对我们内心中的一些念头直接作取舍。慢慢就学会用他的思路、他的判断去判断内心的一些事情。这样跟着师父听久了之后，你会觉得真的有一种慧力被提升的感觉。因为我们不辨取舍就是没慧力，但是常常跟着师父学习正确的取舍，取舍久了之后，就会发现对一些事情的取舍就俐落多了，没有一直犹豫在那个灰色地带。所以在这点上，师父教导我们对于传承、对于教典的殷重态度，是我们应该效学的。 04:25
接下来听下一段。 04:28
谓正法造者殊胜、正法殊胜、如何讲闻彼法规理。今于此中，应如后释。
这个分成功：第一个作者殊胜，那就是前面的轨范语净；第二个正法殊胜，这个法本身正确。还有呢，有了这个造者，这个造者当中包含了一定有什么？这个教者、学者这两样东西在这里面。没有这两样东西的话，他这个“造”不可能、不可能，这第一点。所以这两个含摄了，那么说的又殊胜，在这个地方多的有什么？怎么讲、怎么听这个道理。这个道理非常重要、非常重要！下面哪，等一下讲到那个四个题目的时候说它。现在我在这里，说就用什么？就用后者那个办法，用后者那个办法。现在我们这地方就停一下、休息一下。 05:38
师父说：“作者殊胜，那就是前面的轨范语净；第二个正法殊胜，这个法本身正确。”有记得吧！有在看吗？还有在这个造者当中，师父说包含了什么呢？提了一个问题：我们在想“正法造者殊胜”，好像就是创造正法的人啊！可是师父提出了两个──教的和学的，这两样东西都在里边。其实这个提法是会石破天惊的，我们没想过吧！在很多年前，《广论》听到这里的时候真的有点惊讶：造者是包括教者和学者两样东西在里边？ 06:23
师父接着说：“没有这两样东西的话，他这个‘造’不可能、不可能。”然后想一想是应理的，没有教的、没有学的，怎么会有正法出现呢？怎么会有这样的一个造者出现呢？他前面一定是跟他的老师学，学会了之后一定要往下教。现在像我们僧团的五大论班，最高班的一开始都是学习五大论、冲击的第一班，第一班学了之后就要教底下的班。然后在反覆、反覆地给其他班上课的过程中，就像各位班长带班的时候，你知道带的班越多其实受益的就是自己。因为你会一遍一遍地重复学习，而且各班都有进度，你不敢懈怠，在上课之前你一定要好好地熟文，深刻地去看师父这个义理是什么，乃至义理背后所指的内涵是什么。所以在貌似带班，或者说给别人讲的同时，实际上自己是一个非常非常努力恳切的学生、会不停地发现自己很多问题的一个学生。 07:36
所以，在貌似教别人的时候，实际上自己要好好地学。像跟随在师父身边学的时候，我也非常非常认真地看师父是怎么带别人、怎么教别人的。那个时候就会发现，师父给他讲一个道理，一定会告诉这个出家人下脚的一步是什么、脚下最踏实的那一步是什么，那一步一定是他可以踏上去的，而且是他可以感受到的。 08:04
所以跟在师父身边学习的时候，我会觉得佛法非常地亲切、非常地掷地有声，是非常真实的。因为每天每天在我们的二六时中，会不停地触及到自己的内心、触及到佛陀的教言、触及到祖师佛菩萨的这些语教。然后我们拿这些语教数数地针对自心的时候，我们就自然会感受到佛法的力量。什么力量啊？调伏心续的力量。怎么调伏啊？把那个被痛苦、被各种烦恼逼迫得快抓狂的心，让它一次又一次地清净下来，让它一遍又一遍地回归在正路上。这就是一个用法来调伏的过程。 08:49
正因为跟在师父身边学，看他是怎么样讲，又怎么样地带人的，一个弟子跟上师学的时候也会学到这些。所以我会发现学的、教的这两个，真的是完美地融合在一起，什么也不能缺乏的，就像一个宇宙一样，是非常非常地辽阔和恢宏的。所以当师父从这样的角度去讲的时候，其实内心是满震撼的！不知道你们是怎么想的？ 09:24