Lecture No. 0230
Global Lamrim II
Lecture No. 0230
Lamrim Volume 1: P34-LL9-LL1
Date: 2020-06-11 ~ 2020-06-14
Topic: Studying Commentaries [of Eminent Masters] Extensively, to Transform from “Quoting Buddha’s Teaching Out of Context” into [Applying Teachings that] “Suit Us Down to the Ground”
Alright! Let’s listen to the next paragraph. [4A 05:16 ~ 07:13]
Furthermore, because of different capacities of the disciples, Buddha would teach one Dharma approach in one scripture, but give another approach in another scripture. But each Dharma approach is only a part or a key point of the entire meditation practice. For example, the Diamond Sutra is about emptiness, and it specifically provides antidotes for people “with attachment;” such is the focal point illustrated in the Diamond Sutra. Thus different scriptures may present different approaches. If we lack this proper understanding, what will our partial learning of Buddha Dharma turn into? It may turn into “quoting Buddha’s teachings out of context.” This “quoting Buddha’s teachings out of the context” in the process of Buddha Dharma learning is very detrimental – it is a great flaw! If we do not recognize this, we would feel complacent, thinking, “Well! Great, that’s it!” Thus we must rely on the teachers from the encompassing lineage to elucidate the content. Only then we will realize, “Oh, that is what it is!” Our self-taught reading will very likely cause us to quote Buddha’s teachings out of context. However, only when we receive the proper guidance can the teachings “suit us down to the ground” and we can apply the teachings properly! Thus what will it take to transform from “quoting Buddha’s teachings out of the context” into applying the teachings that “suit us down to the ground”? We must rely on someone who can guide us. This is the point that we must understand. From the aforementioned, we come to understand accordingly…well, well! The teachers and teachings should be endowed with these characteristics – these special attributes are required. Otherwise, we might misinterpret the teachings, and such misunderstanding will incur a great loss! So Lama Tsong-kha-pa pointed out the greatness of the author of this teaching. This is especially true for this encompassing teaching. When we study further into the text, we will understand how sublime and supreme the teachings are, and why the teaching is so exalted! Such basic yet essential understanding of the teachings is very important to us! 02:04
Let [me] ask you all a question: different scriptures [focus and] elaborate on different Dharma approaches, and [Master] cited the example of the Diamond Sutra, explaining that the sutra is specifically to refute and provide antidotes for those people “with attachment”. [Master] then continued saying: “Different scriptures may present different approaches. If we lack this proper understanding, what will our partial learning of Buddha Dharma turn into?” Master used a phrase to describe it; do you still remember? “Quoting Buddha’s teachings out of the context.” According to Master, in the process of Buddha Dharma learning, what will this detrimental “quoting Buddha’s teachings out of the context” turn out to be? Yes, a great flaw! If we don’t recognize this, we would feel complacent and think that this is alright without any issue ---- “Well, great, that’s it.” Yet, how can we manage to avoid making such a great error? Master said: “Thus we must rely on the teachers from the encompassing lineage to elucidate the content. Only then will we realize, ‘Oh, that is what it is!’” 03:06
In this paragraph, Master [further] unveiled a problem: “Our self-taught reading will very likely cause us to quote Buddha’s teachings out of context. However, only when we receive the proper guidance can the teachings ‘suit us down to the ground’ and we can apply the teachings properly! Thus what will it take to transform from ‘quoting Buddha’s teachings out of the context’ into ‘applying the teachings that suit us down to the ground’? Herein, the utmost important thing for the transition in between is, we must rely on someone who can guide us.” And Master followed by saying again, “This is the point that we must understand… Otherwise, we might misinterpret the teachings.” With such misunderstanding, who will suffer a great loss? It is we that will suffer a great loss! 03:53
Similar to this point, Master Sai-tsang [also] said in his Middle-Way Notes: “Without prior studying and contemplation of [Dharma teaching] and start practicing samatha (serenity) ….”; that is, prior to the practice of studying and contemplating the teaching, one directly begins the practice of meditative stabilization. [Master Sai-tsang said], “It is not too difficult to have the attainment; it actually takes [just] one or two years to attain it.” That is, meditative stabilization is not that difficult to attain. Having said that, Master Sai-tsang continued: “However, our life span is uncertain. If we die before we are able to transform the attainment of samatha or meditative stabilization into enhancing our advancement on the path, because of the power of samatha, we may be reborn to form realms and the like; to the ordinary beings, such realms lack leisure and opportunity for meditation practice, and is not favorable and conducive!” 04:27
It is just like in the beginning of our practice, we all yearn to learn meditation. At that time, I was also very much into learning sitting meditation initially, assuming that via sitting meditation [I] can [attain] enlightenment just like the Buddha; once enlightened, then I can solve many problems, especially tackling the ones in regard to birth, aging, illness and death. But what exactly is the enigmatic knot [that ties all sentient beings in the cyclic existence]? “Awakening”, what does one awaken from? [We] are totally ignorant, yet we presume that once we practice sitting meditation, all the issues could be resolved. 04:49
In fact, when we study samatha (serenity) and vipassana (insight), we could know that from meditative stabilization to wisdom insight, the obstructions have to be unveiled and resolved layer by layer in a very, very rigorous stepwise manner. However, if a beginner, upon introduction to [Buddhism teaching], do not practice studying the scriptures and contemplation, but [straightaway] starts with the learning/practicing of meditative serenity practice, most likely he or she won’t comprehend the real purpose of learning samatha. What’s worse, he or she might eventually mistake samatha for vipassana – that is, what should be the meditative stabilization is treated as the wisdom insight. Some people could even be clueless, when he or she has yet to attain meditation stabilization but still believes that he/she has attained samatha. The example quoted here refers to those [practitioners who] have attained samatha; but since the practitioners haven’t transformed such attainment into supporting their training on the path, they will end up being reborn to the form realms, for an ordinary being, such rebirth lacks the leisure and opportunity - being reborn to the form realms, one will be unable to put the teaching into meditation practice, so this effect/result is not good [at all]! 05:35
Therefore, what is the focal training of, for example, the Gelug School? It must be via the [diligent] practice of studying the sutras/scriptures and contemplation to [establish the firm understanding] towards the essence of the teaching, instead of jumpstarting by beginning from the practice of meditative stabilization, and we all know this is the attribute [of the Gelug training]. It has to begin with the [diligent] practice of studying the scriptures and contemplating the essence of the teaching, and then move on to practice samatha meditation that is unshared with non-Buddhists, and this is the specific practice [of the Gelug School]. However, those who don’t understand this specific training would deem it as a flaw, [thinking] how come the Gelug lineage does not practice meditative stabilization somehow? [The focus of the Gelug lineage is actually] to first study and contemplate the sutras/scriptures extensively, and transform the attainment of meditative stabilization into a strength that is powerful enough to liberate us from the cyclic existence of life and death, instead of letting the attainment to become a cause for a leisureless rebirth, which is of little help for us [as practitioners] in terms of the future rebirth. Hence, his section of comments by Master Sai-tsang in his Middle-Way Notes exactly points out the inner disquietude many of us have, right? Everyone can ask yourself honestly and examine from within. Such is the teaching with special attributes of the guidance from the eminent lineage masters and Bodhisattvas. 06:29
Just as Master Miao/Jamyang Zhepa also said in his authored Maha-Madhyamaka, “It is paradoxical that one aspires to become a wise scholar yet not study [the abundance of] great sutras/scriptures and commentaries. Hence, [we] should realize that [studying great sutras/scriptures] could open our eyes of wisdom, and then [contemplation] and make discernment on the commentaries composed by Master Tsong-kha-pa and his two spiritual sons, the wisdom of omniscience is imminent within our fingertips.” These are the words from the wise eminent masters as to why [practitioners] need to study and contemplate [the teachings], why must [practitioners] need to understand so much? Even when we are studying Lamrim, [we] still need to learn the sublimity of the author in order to establish that the Dharma we learn is of noble origin. Why is there the need to learn all these? 07:02
[Let’s] quote another example, in Je Tsong-kha-pa’s Ocean of Reasoning: A Great Commentary on Nagarjuna's Madhyamakakarika commentary, he also mentioned, “Hence, Mahayana practitioners, as described in the Madhyamakakarika, would establish the premise: all phenomena are lack of intrinsic nature of reality by applying numerous reasoning to verify it. Therefore, in terms of the ultimate truth, the wisdom is very extensive and profound; as for the Hinayana practitioners, they would apply concise/austere reasoning and via [valid] cognition to verify the ultimate truth, and their practice is not like that of the Mahayana practitioners. Thus from the perspective of the ultimate truth, the wisdom of the Hinayana practitioners is, comparatively speaking, not extensive and not profound. And this is also the reason why there is difference between the extensive analysis and partial analysis in terms of selflessness, and the difference whether the teachings are encompassing or not. The reason there are such differences lies in the fact that sravakas and pratyekabuddhas practice diligently with the sole focus on eliminating afflictions, and as long as the general/simple aspect of the ultimate truth has been attained, that is sufficient. They do not need to study very extensively. However, for Mahayana practitioners, to eradicate obstructions to knowledge, they must pursue the knowledge of the ultimate truth so as to broaden and deepen their wisdom.” 07:59
With respect to the viewpoints exemplified by Je Tsong-kha-pa in Ocean of Reasoning: A Great Commentary on Nagarjuna's Madhyamakakarika, and those of Master Jamyang Zhepa/Miao and Master Sai-tsang, if we don’t study commentaries extensively, we will never obtain such perceptions. Can we gain such perceptions by studying the sutras/scriptures on our own? Any perplexity/bafflement in our mind, any misconstruction on the intended meaning of the sutras/scriptures could cause us to be stuck there, and such entanglement may [carry for] more than one lifetime. While we are trapped in such [misconstruing viewpoints/understanding, without being aware of it,] we might consider our perception is [true and] accurate and right, and even share or propagate it to others, which also mislead others to a perilous state. 08:29
Therefore, we are [indeed very, very fortunate and blessed to] be able to study the great commentaries the eminent lineage masters had composed, especially those explaining the sutras of how Buddha guided us the ordinary beings to advance systematically, stages by stages, then set foot on the Mahayana path, and on to the realization of the wisdom of emptiness. As to when is the most appropriate timing to practice meditative stabilization, lineage masters had made a very precise and accurate discernment [for us]. Understandably, we as the later generation, are truly blessed to be able to read their commentaries as they can save us from [wasting] many years wandering on detours! 08:56
Thus Master said, “Why is that the teaching is so exalted!” From Master’s tone as he explained until this part, we can sense his great excitement and much inspiration. Whenever speaking of Master Tsong-kha-pa’s teaching, Master was always deeply touched/moved, telling us energetically and enthusiastically: “This teaching is truly sublime and amazing!” [Why?] Because there is countless discerning wisdom in [Master Tsong-kha-pa’s teaching], as if they are well-prescribed medicines that can readily be consumed/applied and we don't have to search for them. What if we find the wrong medicine? We would be in big trouble! Thus we must applaud quietly at heart for we have encountered such pure and encompassing teaching, and show our appreciation to Buddhas and Bodhisattvas. 09:34
Had Master Tsong-kha-pa not composed Lamrim, would it be possible that we could delve into the sutras/scriptures, reading through the entire Buddha’s Tripitaka once, and [successfully comprehend] the three principal paths [towards enlightenment/Buddhahood]? Would we be able to fathom the wisdom of emptiness? Would we even be able to comprehend the importance of Mahayana aspiration towards the systematic advancement to the state of Buddhahood? Would we be able to determine which is more advantageous and beneficial to us: whether should we first practice the studying and contemplation [of Buddha’s teaching], or should we right away start with the meditation practice? Lineage masters had made all these aforementioned discernments for us; wouldn’t that make our study much easier? Although we may have some doubt about such discernment, wondering “Is it so?” However, are we, after studying all the scriptures, able to draw conclusions more logical and superb than Je Tsong-kha-pa or Master Miao? 10:09
【全球广论 II 讲次: 0230】
讲次 0230
标题 广泛学论，将“断章取义”变成“恰如其分”
音档 4A 05:16 ~ 07:13
日期 2020-06-11 ~ 2020-06-14
广论段落 P2-L9 ~ P2-L10 由是菩提道次引导分四……引导学徒之次第。
手抄页/行 第1册 P99-LL2 ~ P100-LL5 ( 2016 南普陀版：第1册 P99-LL2 ~ P100-LL5 )
手抄段落 再说，他因为……一个基本的认识！
好！我们接着听下一段。
再说，他因为是当不同根性的机，所以这部经典里面说这样的一个法门，那部经典里面说这样的一个法门，这个法门是整个修行过程当中的一个部分，一个关键所在。譬如说《金刚经》那是破空，就是对“着有”的人怎么样教你破这个，这样的观点。不同的经典有它不同的说法，拿我们如果学不好的话，学了这个呢变成功什么？断章取义。这个断章取义是修学过程当中是最严重的，是一个大缺失！所以你不认识这一点，你也以为如此──好、好、好！那么，必定要经过这个圆满的教授传承，说明这个内容，那时候你才晓得：喔，原来这样的！教你自己去学是断章取义，等到这个善巧的解释明白了以后，然后用到你身上的恰如其分哪！这个所以能够把“断章取义“变成功”恰如其分“要靠什么？要靠这个引导的人哪，这一点我们必须要了解，这样。所以这个上面我们要了解：哪、哪！有这个特点在，这个特点在。要不然的话我们难免会引起误解，引起了误解就失去了大利益！所以他现在说，喔，这个造者殊胜。尤其这个圆满的教法，你将来看一下，那个才晓得它所讲的这个殊胜，殊胜到什么程度，为什么它这个法这么好！这个对我们是有一个非常重要的一个基本的认识！ 02:04
问大家一个问题：不同的经典它会阐述不同的法门，举了《金刚经》说对“着有”的人，要怎么样地去破他这个执着。然后接着说：“不同的经典有它不同的说法，拿我们如果学不好的话，学了这个呢变成功什么？”师父有四个字，还记得吧？ “断章取义”。那么断章取义，师父又说是修学过程中最严重的什么呢？对！一个大的缺失。如果不认识这一点，我们可能还会以为没有问题——好、好、好。但是要怎么样能够避免这个大的缺失呢？师父说：“必定要经过这个圆满的教授传承，说明这个内容，那个时候你才晓得：喔，原来这样的！”03:06
这里边揭示了一个问题，说：自己去学的话，师父说会学成断章取义；善巧者为自己解释了之后，用到自己的身上才叫恰如其分。那么从“断章取义”到“恰如其分”，中间的过渡最重要的是要靠什么呢？ “要靠这个引导的人哪！”接着师父又说：“这一点我们必须要了解。” “要不然的话我们难免会引起误解”，引起了误解之后，谁失去了利益呢？我们会失去非常大的利益！ 03:53
像这一点，赛仓大师在他所著的《中观笔记》中说：“最初没有闻思就修习奢摩他”，没有闻思就开始直接修定。 “要生起也并不是很困难，一、两年就能生起”，修定也不是很困难的。但是赛仓大师接着说：“但是寿量无法确定，无法将奢摩他转为道用便死亡的话，由于奢摩他的力量会投生于色界等处，对于异生来说那里是无暇处，是不好的！”04:27
像我们一开始学习的时候都很想学打坐。我当初也是，非常非常想学习打坐，认为打坐就像佛陀那样可以开悟，开悟就可以解决很多问题，尤其是解决生老病死。但是到底死结结在哪里？悟——到底悟什么？都是不知道的，以为一打坐就可以解决。 04:49
其实我们学习〈奢摩他〉、〈毗钵舍那〉的时候，就知道从止到观它的问题一层一层的，是非常非常严谨的一个次第。但是如果一个最初的入门者什么都没有闻思，就去学习奢摩他的话，可能并不了解真正要修学奢摩他的意义。甚至到最后会把奢摩他看成是慧分——它是定分，结果看成是慧分；甚至有的人连奢摩他没生起也不知道，以为就是生起奢摩他。这里举的还是生起奢摩他了，但是奢摩他没有转为道用，他只是来生投生在色界了，结果对于一个凡夫来说那里还成了无暇处——投生色界之后没法修行了，所以是不好的！ 05:35
所以像格鲁派就会致力于什么？一定要透过闻思确定教法的扼要，不是一开始就要修定，大家都知道这个特点。一开始要透过闻思确定教法的扼要，之后要修持不共外道的奢摩他，这是个特法。但是不了解这个特法的人会觉得这是个缺点，好像怎么都不修定？先广大闻思，然后把修定转为解脱生死的这个力量，而不要成为一个投到无暇处的力量，这样的话，对我们来生来说没有什么太大的帮助。所以赛仓大师在他的《中观笔记》里这样的一段说法，恰恰是说中了我们很多人的心病吧！大家可以扪心自问一下。这就是一种教授，这就是一种有祖师、菩萨的教授的特点。 06:29
像妙音笑大师在他所著的《大中观》中也说：“想成为智者与不读大经大论，这两者是自相矛盾。因此，应该了解到以此开启慧眼，进而仔细地抉择宗大师父子的论著，那么一切智智就在手中。”这都是智者所说的话，为什么要去闻思，要去了解这么多？乃至我们要学《广论》的时候，还要学为了显示法的根源开示造者殊胜，为什么要学这些？ 07:02
再举一个例子，在宗大师所著的《入中论善显密意疏》中也说过：“因此大乘行者，如同《中论》中所说，对于成立一个事物的无谛实，也是用无边不同能立的正理来成立的，所以对于真实义而言，智慧是非常广博的；对于小乘行者，他用简略的正理，以量来成立真实义，也不会像大乘的行者那样修持，所以对于真实义而言，智慧并不广博。因此才会提到广略修持无我、圆不圆满这些差别。之所以会有这样的差别，是因为声闻、独觉只是为了断除烦恼而精进，只要证得真实义简略的意涵就够了，不用学太广；而大乘行者为了要断除所知障，必须要对真实义增广智慧，而令智慧极为广博。”07:59
像宗大师在《入中论善显密意疏》里，乃至妙音笑大师、赛仓大师的这些观点，如果我们不广泛地学论，是不会得到这样的见解的。我们自己看经典，会得出这样的见解吗？任何一个内心的迷惘、对于经典的误解之处，都会把我们陷溺在那里，可能还不是陷一生。我们自己陷在那儿之后，可能觉得自己的见解是正确的，还会去跟别人宣说，把别人也引导到一个险处。 08:29
所以能够学习这些祖师们写的论典，尤其是对佛经引导我们凡夫如何次第而进，进而走大乘、了解空性。什么时候修定更为恰当，祖师们做了非常精确的一个抉择。所以对我们这些后学来说，能读到这样的就少走多少年的弯路，是非常非常幸运的！ 08:56
所以师父说：“为什么它这个法这么好！”可以看到师父讲到这边的时候，好像很振奋、很激动的感觉。一提到宗大师的教法，师父常常都是非常非常地感动、非常非常振奋地给我们说：“这个法实在是太美了！”因为这里边有无边的正理抉择，就像配好的药一样，拿来吃就可以了，不用我们再去找，万一找错了就麻烦了！所以一定要为自己能遇到这样清净圆满的教授，在心里悄悄地鼓掌，然后感恩佛菩萨。 09:34
如果没有宗大师写《广论》的话，我们深入经藏，把佛陀所有的《大藏经》读一遍，能不能读出三主要道？能不能读懂空性？甚至能不能读懂大乘发心对于成佛次第的重要性？乃至先闻思，还是上来就修止，哪个对我们更好、更划算呢？这些祖师帮我们抉择完了，我们学习得是不是轻巧多了呢？尽管我们可能会对这样的抉择说：“是这样吗？”你再去看看经典，看能不能得出比宗大师、比妙音笑大师更精彩的结论呢？ 10:09