Lecture No. 0216
Global Lamrim II
Lecture No. 0216
Tape: New Commentary 02 57:28 ~ 59:09
Date: 2020-04-23 ~ 2020-04-26
Topic: : Applying the sublime teachings to benefit the mental continuum of self and others, never to fault-find
[00:00]
After explaining that composing the treatises involves the aspects of consideration, namely the teacher and the disciple, Master continued to say, “What is the qualification that is not included in the Nalanda method? ”It is “how one should explain and listen to the teaching. This concept is extremely important, with vital importance!” He said the word “importance” twice. Whenever Master reiterated something twice or more with the words “extremely”, or “very”, I would usually pause there. “How one should explain and listen to the teaching. This concept is extremely important….” In fact, this statement remains true even till this day. Prior to listening to the teaching, do we properly make aspiration? Are we mindful of how to listen to the teachings? Before we have understood the concept of how to listen to the teaching, and made it become our habitual practice through solidified mind training, we should practice it repeatedly! Otherwise, we tend to forget. [00:40]
Our daily schedules are quite packed. When it is time for Lamrim discussion, but we are not properly prepared as to how to listen to the teaching, then it means the steps taken are incorrect. If the preparation is not properly made, then what happens will be like the example often cited by Master: if the steps of cooking are out of order, the food thus cooked is not fit to be eaten. By the same token, while listening to the Dharma teaching, we should also be mindful of the sequential steps and the systematic order, which is the tradition of our lineage! If we are not mindful of the concept, “how one should listen to the teaching” prior to each session, then the benefits we expect to reap from listening to the sublime teaching would fall short. This is what we should take into account! It is like when a surgeon needs to perform a surgery on a patient, how many procedures does he or she have to follow? He or she has to follow every one of them; none of the procedures can be skipped! Take hand washing for example; hand washing is just a trivial little thing we do every day, but not for the surgeons. Before entering the operating room, they must wash their hands thoroughly and carefully! Moreover, various types of required surgical instruments must be prepared and ready in advance, because these procedures are all related to the life and health of the patient! [01:35]
Similarly, the purpose of listening to the teaching is for the sake of imbuing our life with enlightened wisdom, so we should sincerely put the guidance on how to listen to the teaching into practice. As for explaining the teaching, we should also abide by the guidance on how to explain the teaching, and properly shape our motivation and make our motivation of explaining the teaching pure. It is not for fame, wealth, or whatever reason, but for the sole purpose of purifying our own mental continuum, as well as the mental continuum of other sentient beings, in the hope of helping them to remove suffering and attain happiness, as well as for the goal of attaining the ultimate enlightenment. [02:05]
Although Master did not elaborate the concept with too many words, each word is as precious as gold! This section was what all the virtuous teachers highly emphasized and put great efforts into. If we can ponder on and appreciate it earnestly while learning Buddha Dharma, actually it will be like as if we were by the side of Master, just like we were conscientiously walking into Master’s little prayer room and asking for his guidance, and Master would reply in the same manner. [02:33]
Regarding “Here I will follow the latter in my explanation”, Master also gave us another elucidation in his newer version of commentary. Let’s listen to it. [02:43]
[Newer version 02 57:28 ~ 59:09] Between these two renowned methods, here I will follow the latter in my explanation.
Now Lama Tsong-kha-pa said that between these two methods, which one would he follow? It’s the latter. What demonstrated here is that he observed the lineage [as he composed Lamrim.] [02:57]
So, there is another point we might as well discuss. The Nalanda Monastery mentioned earlier was very magnificent and sublime, but why was it gradually evolved into the arising of the Vikramalasila Monastery? This also indicates the impermanent nature of worldly matters. Besides, the causes and conditions are constantly changing. People in the past were fully endowed with great capacity and virtuous nature. As they were endowed with competence and virtuous nature, the teaching was more straightforward. Later on, the capacities of people were less fulfilled, so such straightforwardness was not sufficient. Thus, more integrated content was required. Hence, once we have this understanding, we would not judge which one is better and which one is not, based on our current cognizance. Buddha’s teachings are equally sublime. The only variation is in the capacities of the practitioners: namely, giving one teaching to people with specific capacities, while another teaching to others with different capacities. Moreover, from the perspective of the entire era, the earlier practitioners were endowed with full capacity to better align with Buddha’s teaching, so the teaching was more straightforward. However, for the subsequent practitioners, the same content requires further elaboration. I mentioned this point by way of parenthesis. However, there was no specific attribute for such transition. In sum, what is truly important is that we need to contemplate and analyze from multiple aspects to identify what accords with us. [04:25]
Very well! In the newer version of Lamrim commentary, Master commented: Lama Tsong-kha-pa said, “Between these two methods, which one would he follow?” Lama Tsong-kha-pa adopted the latter method. It indicates that the teaching follows the specific lineage. That is, Lama Tsong-kha-pa composed Lamrim following the lineage. Master also wanted to explain one essential point: “The Nalanda Monastery mentioned earlier was very magnificent and sublime, but why was it gradually evolved into the arising of the Vikramalasila Monastery?” Master continued saying that worldly matters are by nature impermanent, and the causes and conditions are constantly changing. People in the past were fully endowed with great capability and virtuous nature. As they were endowed with competence and virtuous nature, the teaching was more straightforward. Later on, the capacities of people were less fulfilled, so such straightforwardness was not sufficient; thus, more integrated content was required. Hence, which one is better? Master commented as usual that Buddha’s teachings are equally sublime. The only variation is in the capacities of the practitioners. Giving one teaching to people with specific capacities, while another teaching to others with different capacities. Moreover, from the perspective of the entire era, the earlier practitioners were endowed with full capacity to better align with Buddha’s teaching, so the teaching was more straightforward. As for the subsequent practitioners, the same content requires further elaboration. [05:40]
And Master followed by saying: “In sum, what is truly important is that we need to contemplate and analyze from multiple aspects to identify what accords with us.” What does this mean? Master was concerned that after we heard this piece of teaching, our response may be “mistakenly judging right from wrong” as stated in the original version of Master’s commentary [in teaching #215] and think, “Well! This is better and that is not.” In fact, what matters most to us is to find out what aligns with us, so that we can get the most benefit from it, and attaining the effect of what the sublime teachings can enhance our mental continuum is of vital importance. This is also the fundamental reason for having the lineage. Because the lineage is constantly being passed down, so there will be opportunity for all subsequent sentient beings, including you and me, to follow along gradually on the path to enlightenment. [06:26]
Master’s explanation of this paragraph was almost the same as that in the original version of his commentary. Over this paragraph, Master specified the phenomena of impermanence and the change in people’s capacities, which suggests that we had better not pass our judgment as to which one is better and which one is not, as in “once we have this understanding, we should not judge which one is better and which one is not, based on our current cognizance.” With that being said, what should we do given that all we can do is the cognizance we have now; if we can’t discern matters with such cognizance, we don’t know what else to rely on [as to what to adopt and what to cast aside]? That is why we need to rely on virtuous teachers! We need to learn to apply purified and accurate discerning wisdom to make proper decisions instead of mistakenly judging right from wrong. To discern what to adopt and what to cast aside, we come to listen to the sublime teachings and rely on qualified teachers. Because we are not capable so we need to learn. For Master mentioned earlier: “once we have this understanding, we should not judge which one is better and which one is not, based on our current cognizance.” The implication is this: [more often than not,] without fully realizing the true nature of reality, we pass judgment based on our own understanding and cognition. However, upon realizing [our lack of understanding of the true nature of reality,] we would look for what aligns with us and pay equal respect to and support all sublime teachings. We would study with earnest attitude to preserve the lineage. [07:38]
Here, Master was guiding us to study the sublime teaching with a pure motivation – we should apply the teaching to sincerely and humbly benefit our mental continuum as well as that of others. Never shall we find fault with other people, disparaging this is wrong or that won’t work. And afterwards, we end up gaining nothing but generating lots of negative karma. Then you may ask, “Is making discernment as to what to adopt and what to cast aside a faultfinding?” This is totally different! The discernment is developed through closely analyzing our cognition based on the tenets so that our wisdom will be more perspicacious. Once we become more perspicacious, what should we make discernment about? For instance, we will discern the tenet teaching! And then, we can apply the tenet to adjust our minds based on our analytical discernment! Eventually, we will be able to eliminate our grasping on the intrinsic nature, which entangles us in endless cycle of births and deaths, and attain the state of wonderful, serene existence, free from samsaric bondage, provided that we have made the Mahayana aspiration beforehand! [08:34]
Understandably, Master was constantly reminding us that the most fundamental purpose of the sublime teaching passed down from the lineage is to nurture our mental continuum. Besides, aspiring to benefit oneself alone with the sublime teaching is not good enough; we need to apply such teaching to benefit every single living being. But how can we benefit every single one of them with the teaching? That is, we must seek the effect stage of omniscience! So, each time when I listen to Master’s impartation, I am always touched by his sincerity. Because between the lines, I can sense how careful he was to nurture every virtuous root and perception of ours. To be more precise, it is all owing to his absolute compassion![09:28]
【全球广论 II 讲次: 0216】
讲次 0216
标题 以正法饶益自他相续，莫挑毛病
音档 新版 02 57:28 ~ 59:09
日期 2020-04-23 ~ 2020-04-26
广论段落 P2-L8 今于此中，应如后释。
手抄页/行 凤山寺版：第1册 P59-LL2 ~ P60-LL2
手抄段落 今于此中……这个才是真正重要的。
00:00
接着师父说含摄了之后，“那么在这个地方多的有什么？”就是“怎么讲、怎么听这个道理。这个道理非常重要、非常重要！”连着两个，凡是师父说到“非常、非常”两个或者更多个的时候，我通常就在这个地方停下来。 “怎么讲、怎么听这个道理非常重要！”其实到现在为止也是这样，大家每次听之前有没有作正式的发心啊？听闻轨理有没有忆念呢？因为听闻轨理的那些修为没有在自心经过扎实地修链修起来之前，都得要串习呀！因为不串习就忘了。 00:40
我们每天的日程都排得很多，如果到了听法的时间没有做好听闻轨理，就等于这个程序是不对的。这个程序是不对的话，到时候就像师父常常用做饭的例子，做饭的程序不对的话，做出来东西就是没法吃的。那我们听闻佛法也要注意它的次第，和它井然有序的这个家风啊！如果每次都不注意听闻轨理，那么由于听闻正法所得到利益那个部分就会受损，所以这个算帐是很清楚的！就像如果一个医生给病人做手术的话，那多少道程序？一条一条的，那一个都不能差的！就比如说洗手这件事是非常平常的，进手术室之前的医生洗手那真是非常彻底的！然后多少种手术器具要什么、要什么、要什么，那都不能缺的。因为观待着一个人的生命和健康呀！ 01:35
那么我们听法也是为了法身慧命，所以听的时候就老老实实地沿着听闻轨理去串、去修；要去说法的话，也要按着讲说轨理，完全放好自己的动机、清净好自己的动机。不能是为了名闻、利养或者为了什么，只能是为了能够净化自己的相续，为了这个法能够净化有情的相续、离苦得乐、为成就无上菩提这样的目标。 02:05
所以，这里边的字句虽然是不多，但是一字千金哪！这个部分都是善知识非常、非常注重用心的部分。我们学的时候，如果也能够用心体会的话，其实也就像跟在师父身边一样的，就像认真地去师父的小佛堂跟他请益，然后师父就是这样讲的。 02:33
“今于此中，应如后释”，这一段师父在新版的《广论》中也有一段，大家可以听一听。 02:43
今于此中，应如后释。
现在宗大师说，我现在这两种当中，用的哪一个？用后者。表示他那个法，都是有他一定的传承。 02:57
那么然后呢，另外有一点意义我们也不妨说一下。前面是那兰陀寺，这么殊胜，那后来为什么会慢慢地变，变到这个止迦摩啰室啰寺这样起来呢？这也就是说，世间本来是无常相，还有呢，因缘一直这个会变化的。所以，以前的人根性具足，因为根性具足条件都好，所以你简单一点就可以了；后来的人条件差，这个简单的不够，所以要更确实的内容。因此在这个地方嘛，我们了解了以后，我们不必拿我们现在的眼光去看哪一个好、哪一个坏。世尊说法没有不好的，不同，只是根性不同而已，这种根性的人以这种方法、那种根性的人那种方法。然后呢，整个时代来说，向前跟世尊相应那种的条件好，所以不妨说得简单；后来的人要同样的内涵的话，就应该更多一点。这是我们附带的，但是这个也并没有一定的特征。总之，从这个多方面去思惟观察，我们能够找到我们自己相应，这个才是真正重要的。 04:25
好！在新版中，师父说：宗大师说我现在这两者当中用哪一个呢？用后者。表示那个法都是他有一定的传承。说宗大师这样的说法是有传承的。还有另一点意义，师父说要说一下：“前面是那兰陀寺，这么殊胜，那后来为什么会慢慢地变，变到止迦摩啰室啰寺这样起来呢？”师父接着说：世间本是无常相，因缘一直都在变化的。所以，以前的人根性具足，根性条件都非常好，简单地说一下就明白了；后来的人条件差，简单的不够，需要更多一点儿的内容。那么到底是哪一个好呢？师父的结论还是这样的：世尊说法没有不好的，不同，只是根性不同而已。这种根性的人就用这种法，那种根性的人就听那种法。然后呢，整个时代向前就跟世尊相应的那个条件好，所以就简单一点，然后向后就多一点。 05:40
在这个讲完之后，师父说：“总之，从这个多方面去思惟观察，我们能够找到我们自己相应，这个才是真正重要的。”这句话是什么意思呢？就是怕听了法之后，我们就像在旧版讲的那样──妄判好恶，说：“啊！这个好、那个不好。”实际上，能够找到自己相应的，从中受益，完成正法对自己相续的饶益，才是真正重要的。这也是为什么会有传承的根本原因。因为传承就一直传递下去，才会饶益到慢慢的根机走上来的所有的有情，包括你我。 06:26
在这一段的解释里，师父还是跟前面旧版的是差不多的。在这里边有个无常的相，还有人的根性的转变，这揭示出：不要用自己的眼光去看哪一个好、哪一个不好。说：“我们不必拿我们现在眼光去看哪一个好、哪一个坏。”那我现在只有这样的眼光啊，我不用现在的眼光去辨别的话，好像也没有什么其他的眼光辨别，那怎么办呢？所以要亲近善知识啊！要学习用清净的、正确的抉择慧去抉择，不要妄加分别。取舍要正确，所以要听闻正法、要亲近善知识，正因为自己不行所以才要学。因为这前面还有一句话说：“我们了解了以后，我们不必拿我们现在的眼光去看哪一个好、哪一个坏。”所以前提是说：没了解的时候，就会拿自己的目光；了解了之后，就会去找自己相应的，会对于正法普同恭敬、普同供养，用殷重的心来学习、来传承。 07:38
师父在此处还是要教导我们用一个朴实的、真正地拿法来饶益自己的心续，也令他人饶益的这样清净的动机来学习正法。不要上来挑毛病，这里不行、哪里不行，然后挑了一堆之后自己什么也没得到，可能还造一堆恶业。那你说：“明辨取舍是挑毛病吗？”跟这完全是不一样！明辨取舍是透过辨析教理，让自己的慧力越来越犀利。慧力变得越来越犀利，抉择什么呢？比如说抉择教理呀！拿抉择的教理再抉择内心啊！最终要把我们生死中的自性执抉择掉，然后达成无死的、清凉的那样一个美妙的生命境界。而且在这之前要大乘发心！ 08:34
所以，师父还是在在处处提醒着我们要铭记传承的正法它最实惠的作用，就是要令我的心续能够得到正法的饶益。而且如果只发这样的心，说正法只饶益我自己还是不够的，要拿法来利益所有、所有的人。那么怎样才能够拿法利益所有、所有的人？一定要去希求遍智的果位！所以每每在听师父讲述的时候，总被他的心意所感动，因为在字里行间，都会读到他小心地令我们的善根每一步、每一个念头这样地成长，应该说是悲心切切吧！ 09:28