Lecture No. 0185
Global Lamrim II
Lecture No. 0185
Tape: 3B 09:50 ~ 14:36
Date: 2020-01-06 ~ 2020-01-08
Topic: We, the practitioners who are currently learning, are capable of being transformed by Lamrim.
English Lamrim Volume 1, page 34
Master’s discourse Vol 1 P85-L6 ~ P87-L8 (NanPuTuo Version Vol 1 P85-L7 ~ P87-L8)
[Following our discussion on #184], let’s reflect on ourselves; the objective of Lamrim is to set the ultimate goal of achieving Buddhahood. However, have we set such goal firmly in our mind? Can we constantly remind ourselves of pursuing such goal, being mindful of such goal, and work diligently towards the direction of achieving such goal, even when various things happen, either favorable or unfavorable? Do we sincerely want to achieve such goal from the depth of our heart? This is what I want to pursue for my entire life – I want to achieve it; the goal in my whole life is nothing but reaching such goal! [00:38]
If we are committed to achieving such goal, then this is the effect of Buddhahood that Lamrim presents to us – guiding us to that effect! If this is the objective we wholeheartedly want to reach – the goal Lamrim is set to guide us to, thus we should feel jubilant! At least we wouldn’t feel perfunctory when hearing these few statements; neither would we feel as if it had nothing much to do with us, or coming to study the teaching with the feeling of apathy. Why? Because this is what I care about the most, and this is what I need the most out of my whole life. What does my whole life need the most? A teaching that will guide us to the Buddha realm, and thus we can resolve all sufferings and obstacles. All obstacles are resolved! What is resolved is not just trivial or petty issue, but all obstacles! [01:28]
Next, Master explained, “the stages of the path to enlightenment fully comprise all the stages practiced by the three types of persons” with some illustrations. Then Master said that it seemed the qualitative and quantitative measurements could easily be grasped, but the systematic order is often overlooked. Master gave us an example of preparing a meal, which was already mentioned earlier, but here it was brought up again, to emphasize the importance of sequential order. If we take it lightly… take preparing a meal for example, if one doesn’t follow the sequential order, we would probably find that the person may be abnormal and hence, cook the vegetables before washing them. However, when we are not clear about the path to liberation, we will actually proceed our life with inverted views. [02:10]
Take the systematic order mentioned in Lamrim for example, wouldn’t we think that the concept of how to listen to the teaching is exactly what we the ordinary beings need the most to practice from the very beginning? If one doesn’t know how to listen to the teaching, or right in the beginning one doesn’t fully comprehend the teaching, then how can one begin one’s contemplation and meditation practice. In terms of listening to the teaching, one must rely on the virtuous teacher, namely, relying on excellent teachers, and listening to the sublime teaching. If one doesn’t cultivate faith, sever erroneous thoughts and latent propensity of fault finding, one’s faith won’t be strong, which in turn will affect how one listens to the teaching; and to advance on the path is absolutely out of the question. Therefore, the systematic order is methodically arranged; that is, the sequential order has to be this way; without such sequential order, it is impossible to attain the state of Buddhahood. Here, Master once again reminded us that we must follow this systematic order; that is, the paths of three types of persons – “the stages of the path to enlightenment fully comprise all the stages practiced by the three types of persons”. [03:07]
Master next explained what the text stated, “Here the teaching that I will explain is how fortunate beings are led to Buddhahood by way of the stages of the path to enlightenment.” Let’s continue with our listening: [03:19]
[3B 09:50 ~ 14:36]
“Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment.”
This is the path leading us, the ones endowed with virtuous roots, to the perfect Buddha realm; that is referred herein. [03:36]
“Here the teaching that I will explain is how fortunate beings are led to buddhahood by way of the stages of the path to enlightenment.” While reading this part, I believe everyone is very familiar with it. However, which part of this sentence will draw your attention? Would you notice the wording “fortunate beings”, or “are led”? Another possible response might be “to buddhahood by way of the stages of the path to enlightenment”? It is very likely that the parts that will draw everyone’s attention are different. Or you will notice the entire statement, every single word of it? [Nevertheless, my questions are as follows:] what is the guidance that the fortunate beings are “led to buddhahood”? It is the Great Treatise on the Stages of the Path to Enlightenment, right? It is the Lamrim teaching! [Next question,] who are “led”? They are those fortunate ones. Who are those “fortunate beings”? Doesn’t it refer to you who are listening now and me? [04:21]
As we have discussed earlier, what does “fortunate beings” refer to? It refers to:
“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.”
And what’s next? “Should listen with one-pointed attention.” Thus, those endowed with virtuous roots are the ones that Lamrim teaching is aiming to help! Are we those who are studying now, the actual focus to be helped? Where does the teaching guide us? The teaching is to guide us to the Buddha realm – the majestic, the highest, the most exquisite place where all suffering is eliminated and all happiness is attained, the most perfect state of life! This is what “the teaching that I will explain” means, which is the content of the Great Treatise on the Stages of the Path to Enlightenment. [05:06]
What Lamrim is trying to teach us is how to remove all of our suffering and how to apply mediation practice to achieve all happiness. Would you feel Lamrim is hard to come by? Would you feel very joyous at heart? We have encountered the rare-to-find sublime teaching that can help us eliminate all of our sufferings in life, and give us all happiness in life, and it is right in front of us! This very text, Lamrim, is right in your hand! That is why [one of the annotations] is called the Liberation in the Palms of Your Hand. After listening to such teaching, and if we are able to abide by it, then why is it that we are unable to be liberated? Why is that we are not able to apply the practice based on the sequential order introduced in Lamrim? If we follow the quality, quantity and systematic order as Master wanted us to do, why is it that we can’t develop the faith in the reliance on virtuous teachers, taking refuge in the Three Jewels, karma, renunciation, Bodhichitta etc.? Why not? Aren’t we the practitioners who are capable of being transformed by Lamrim, right? Lamrim is intended to guide us to Buddha realm, but why is that we are not able to achieve it? All Buddhas and Bodhisattvas said, “For those endowed with such virtuous roots to listen to the teaching, if they want to make meaningful this life of leisure and opportunity, they should listen attentively!” So, are we committed to listening to the teaching attentively? If we do “listen with one-pointed attention” earnestly, then why is that we are not able to head toward Buddha realm? [06:25]
Hence, we need to uplift our utmost enthusiasm, stop procrastinating, and work hard with perseverance; we should never let this leisure and opportunity of human life go by wastefully! Thus, we start from listening to the teaching wholeheartedly; while learning the stages to achieving Buddhahood, wouldn’t we feel very joyous? [06:49]
【全球广论 II 讲次: 0185】
讲次 0185
标题 正在学习的我，即是《广论》的所化机
音档 3B 09:50 ~ 14:36
日期 2020-01-06 ~ 2020-01-08
广论段落 P2-L3 ~ P2-L5 此中总摄一切佛语扼要......是谓此中所诠诸法。
手抄页/行 第1册 P85-L6 ~ P87-L8 ( 2016 南普陀版：第1册 P85-L7 ~ P87-L8)
手抄段落 下面我们就正式开始......就是我们里边所说的。
這一段可以考慮一下自己，《廣論》的目標就是這樣──安立生命成佛的目標。但是這種目標是否深刻地安立在我們的生命之中？乃至在大大小小的如意、不如意的事相上，是否都能夠提醒我們去嚮往這樣的目標、憶持這樣的目標，而且踏踏實實地一定要達到這樣的目標？是否從心髓深處真的想要這個？就是自己生命的需要──我想要這個，我全部的生命就只想要這個！[00:38]
如果我們全部的生命想要這個的話，那麼這本論就是要送給我們這樣的一個佛果，就是引導我們到那裡去的！如果全心想要這樣一個目標，而本論正是引領我們達到那樣的目標，那應該欣喜若狂吧！至少聽到這幾句話不會漫不經心，也不會好像覺得跟自己無關，或者沒有任何感動的心來學習。因為這是我最關切的，我生命全部的需要。全部的需要是什麼？引導我們圓滿達到佛地，解決一切痛苦、一切問題。解決一切問題喔！不是解決一點小問題，是解決一切問題喔！[01:28]
接下來，師父說會分三種士夫一切行持所有次第無所缺少，再解釋了一下下面的部分。解釋了之後，師父強調說質和量好像是可以理解的，但是次第常常被忽略。師父用煮飯的例子──前面已經講過，又再次地提到──考慮考慮要不要重視次第？如果不重視次第的話，拿煮飯這件事把次第顛倒了來說，我們都會覺得可能是那個人不太正常，才會把菜煮熟了再去洗！但是我們對於解脫這條路不了解的時候，就是在顛倒行啊！[02:10]
比如說《菩提道次第》的次第之中，我們會不會覺得聽聞軌理這樣的次第正是我們凡夫從一開始修行最最需要的？比如不學會聽法的話，那一開始聽就沒有聽對，怎麼思惟、怎麼修行呢？聽法的話，一定跟善知識聽法──親近善士、聽聞正法，如果沒有好好地修信，斷除非理作意和觀過這些習氣的話，影響信心也會影響聽法，也是沒辦法的。所以次第井然，這個次第就是非此不可的！沒有這樣的次第是沒辦法成佛的。所以師父在這裡邊再再地提醒我們，一定要依照次第，就是三士道──“三種士夫一切行持所有次第無所缺少”。[03:07]
接下來說：“依菩提道次第門中，導具善者趣佛地理，是謂此中所詮諸法。”聽一下最後一句：[03:19]
導具善者趣佛地理，是謂此中所詮諸法。
是引導具足善根的人達到圓滿佛地的這個道理，就是我們裡邊所說的。[03:36]
“導具善者趣佛地理，是謂此中所詮諸法。”看到這一行的時候，我知道大家都很熟了，但是你們的注意力會放在哪兒？會注意那個“具善者”嗎？還是注意那個“導”字？還是會注意“趣佛地理”？大家可能注意力都有所不同。還是你們會看到整句的，每一個字都注意？那麼“導具善者”是誰導？是《菩提道次第廣論》，對吧？此論！“引導”，引導誰呢？具善者。誰是“具善者”呢？是不是在聽聞的你自己呢、我自己呢？[04:21]
前面都說了，具善者是什麼？“諸有偏執暗未覆，具辨善惡妙慧力，欲令暇身不唐捐”，接著什麼？“諸具善者專勵聽。”所以那個具善者就是《廣論》所化機呀！正所化機，是不是就是正在學習的我們呢？引導我們到哪裡去呀？去佛地喔！去那個最高最高的、最美最美的，斷除了一切痛苦、圓滿了一切快樂的生命的最高理想，去那裡！就是此中所詮的諸法，就是《菩提道次第廣論》裡所說的。[05:06]
拿掉我們所有的苦，讓我們修起所有的樂，就是《廣論》裡所要告訴我們的。會不會覺得是難可值遇呀！會不會覺得很開心？遇到可以拔除生命所有的苦、給予我們生命所有快樂這樣稀有的正法，就在耳邊、就在眼前啊！這本論就在諸位的手上！所以為什麼叫《掌中解脫》？我們聽到了這樣的道理，如果能夠依教奉行的話，為什麼不能解脫呢？為什麼不能夠像《廣論》上所說的按照次第修行，像師父希望的質、量，然後按照次第去依次地生起親近善知識，乃至皈依三寶、業果、出離心、菩提心……等等，為什麼不行呢？因為我們是《廣論》的所化機，對否？就是引導我們要去佛地的，為什麼我們會不行呢？佛菩薩都說：“具足那樣聽聞條件的人，想要暇身不唐捐的話，就努力地聽！”我們有沒有努力聽呢？“專勵聽”，有認真地聽，那麼為什麼不能夠趣向佛地呢？[06:25]
所以我們要打起十二萬分的精神，要斷除懈怠，努力地精進，要讓我們這一次的暇身絕不唐捐！所以就從認真聞法開始。聽到如何是成佛的次第，會不會非常非常地開心呀？[06:49]