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Global Lamrim II

Lecture No. 0236

Lamrim Vol 1:  P34 – LL9~LL1

Date: 20-06-15 ~ 2020-06-17

Topic: observe the negligent state of mind when explaining the sublime teachings

In the past when I beseeched the Buddha Dharma, I often felt that it was very challenging. It took tremendous efforts to obtain (the teachings). In the process of attending the teachings, the arising conditions varied every day. I remember one time when I was at Mount Wu-tai, attending a Dharma assembly on the teaching of the Commentary on the Middle-Way [Madhyamakavatara sastra], a lot of unexpected things occurred. Sometimes, I got sick. At other times, even if I was not sick, other unexpected problems were arising like transportation, or something else, which would disallow peace of mind before listening to the teaching. 00:36

To attend the class, I needed to arrive at the monastery on time. However, during the class, what happened before the class might still weigh heavily (on the mind). For instance, at an inn where I stayed at Mount Wu-tai, I was told, “Well! You can’t stay here tonight. You have to move somewhere else!” Having nowhere to go, I dragged my luggage with me to the class, left it sitting outside the classroom; I went in to listen to the teaching, but I kept thinking about where I could go after the class. So, under such circumstances, how can we stay focused on the teaching the teacher was giving – the instant the voice of the virtuous teacher’s teaching rang out, we could temporarily let go of the worldly concerns? This still springs from our intense yearning for the teaching. 01:19

Such kind of yearning is very unique; even though you have a very strong and deep yearning for listening to the teaching, unfortunately, your mind is occupied by something that has happened right before the Dharma teachings, and you are disturbed. Before the incident is taken care of, the class starts. Are you able to quickly shift your attention to the virtuous object of meditation/cultivation and calm your mind as if nothing happened, and the fit of disturbance is pushed aside to stay focused on the teaching? If we can’t, we will attend the Dharma assembly with a wandering mind. No matter how fantastic the teaching is, we would be totally engrossed, thinking about the incident that just happened, and trying to figure out how to resolve it, or even try to tame certain emotions of ours. Once the emotions are subsided, the lesson is over, and we missed out on the teaching. Although taming our minds is a good practice, we missed out on the teaching and still need to find a way to make it up! 02:10

Then, how can we train ourselves to stay focused, upon hearing the teaching the virtuous teacher is giving, and all the other objects of conditions on our mind suddenly disappear without any trace? I believe it all comes from our great joy and deep yearning. When a certain thing that we particularly look forward to appears in front of us, then in our eyes and mind, we will think nothing else but it; all the other unhappiness or sorrow, or even physical illnesses seem to come to a halt the moment we are listening to the teaching. Therefore, for those who have a keen interest in learning the Dharma, listening to the teaching does provide a very profound therapeutic effect or a kind of diversion to stop sorrow and anxiety. While we are listening to the teaching wholeheartedly, we can actually experience great cheerfulness and have a sense of healing. This is explained in a general sense. 02:58

Therefore, how do we cultivate such a great yearning for the teaching? Everyone, please ponder on this question. Once we have such a kind of yearning, we can enjoy the practical benefits brought along by such yearning – upon hearing the teaching, you become very joyous, and it seems that all the sufferings in the mundane world are forgotten; you truly experience the effect of Dharma – eliminating suffering and attaining happiness. As for that point, such an experience is very genuine! 03:26

As long as everyone can sincerely analyse and explore the yearning for the teaching, please do not just contemplate it for a couple of days, practiced for a while and then leave it aside – before the great yearning for the Buddha Dharma materializes, we just leave it there or consider we just do not have it. Whatever we do would take constant practice to arise and develop it, not to mention this training that we can actually apply to handle arising conditions; such practice is not deceiving. Therefore, hope everyone can practice it regularly, to train our minds to aspire for sublime teachings and to make proper preparations prior to listening to the teaching. 04:00

Very well! Now let’s continue to listen to Master’s commentary. 04:06

[4A 10:47 ~ 11:30] Thus, well, with this eminent author who composed the text to explain the sublime teachings, next, there is one more prerequisite: how to listen to and explain the sublime teachings so as to be in line with it. Only when you follow the instructions listed in this prerequisite will you then align with the teachings; otherwise, the alignment is not there yet; it’s simply not there yet. This is the third [of the four parts of explaining Lamrim – how to listen to and explain the teachings]; as for this part, it is often neglected, but in fact, it is extremely important, extremely important! The complete details will be covered when we discuss the third part later [in v.1 chapter 3]. You’ll know the details then; all is explained explicitly there. 04:51

In the above passage, Master said, “with this eminent author who composed the text to explain the sublime teachings….” Here, Master referred to was the first 2 of the four parts of explaining Lamrim [on v.1 p.34]. Now the 3rd part is “how to listen to and explain the teachings.” Master said, “next, there is one more prerequisite: how to listen to and explain the sublime teachings so as to be in line with it.” Take heed! New classmates are probably not quite familiar with this, but those classmates who have studied longer should know very well “how to listen to and explain the sublime teachings.” Master continued saying, “Only when you follow the instructions listed in this prerequisite will you then align with the teachings; otherwise, the alignment is not there yet.” Master repeated, “It's simply not there yet.” When we encounter sublime teaching, we are inclined to beseech it from a virtuous teacher. While we are beseeching the teaching, we seem to have very vigorous mental strength, looking forward to hearing something new, yearning for the teachings we never heard before. However, after the virtuous teacher grants our supplication for the teaching, have we ever come up with a detailed plan as to how to listen to the teachings? Have we ever thought about: despite the ripening of our opportunity to beseech the teaching, and the virtuous teacher having granted our supplication to give us the teaching, if we lack a proper plan as to how to listen to the teaching, Master said, the alignment is still not there yet! 06:07

Master continued, “This is the third [of the four parts of explaining Lamrim – how to listen to and explain the teachings]; as for this part, it is often neglected.” I would like to ask you all a question: who often neglects it? Actually, Master was asking who often neglects it? Did he refer to those who have learned the concept of how to listen to the teachings? Or did he refer to those who have no knowledge about it and thus neglect it? What are your answers? Is it possible that those who are unaware of the importance of how to listen to the teaching neglect it? Not knowing there is a rule in the world on how to listen to and how to explain. For instance, before we started learning Lamrim, how did we listen (to the Dharma)? Probably, all we knew was that we should listen with full attention, and not get distracted; that was basically all we knew. Only after we studied the Lamrim that we become aware that there are many prerequisites as to how to listen to and explain the teachings. 06:54

So, [back to the question I asked earlier: who neglected it,] in your opinion, [was Master] referring to those who have learned the concept of: how to listen to the teachings neglect it or those who do not know? Master said, “It is often neglected.” Who often does that? Is it we that often overlook that? If we are to examine ourselves with this statement, what does “neglect” mean? Now, as to how to explain the teachings, is it abided by the guideline of “how to explain” the teachings? As to those who are listening, are they following along the guidance of “how to listen” to the teachings? Then, what does “neglect” mean? Does negligence refer to those who are aware of the idea of how to listen to the teachings or those who haven’t learned it? 07:33

Neglect! (Let me) Cite a simple example. Any surgeon who is to enter the surgical room needs to closely follow the handwashing procedures, and after they washed their hands, they have to put on the gloves. They shouldn’t push the door of the surgical room with their hands. Instead, they should use their body or an elbow to open the door of the surgical room. For their hands were washed and sanitized. Why is it so strict when it comes to following the handwashing procedures? Why is this process being valued so much? Because if the hands are not washed properly, to begin with, or if all the surgical instruments are not sterilized properly, this surgery will likely fail. What does a failed surgery mean? It means that even though the surgeon has successfully removed what should be removed, the patient may not survive! Why? It is because of the infection the patient contracts during the operation. So how does the infection take place? This is related to improper handwashing in the first place. Hence, before the surgeons enter the surgical room, the handwashing procedure is extremely crucial! By no means should this procedure be neglected; it should not be done carelessly. Why? Because once it is overlooked, what follows could be fatal, and the entire operation will fail! 08:50

This is a very important component [as to whether surgery is successful], so this shouldn’t be neglected. It is like when we travel abroad, we lose our passport, and it would be a serious problem. So “negligence” is a very serious matter; due to negligence, what should be remembered every day just totally disappear! Master said, “in fact it is extremely important!” And he repeated, “extremely important!” 09:16

From here, let’s reflect on ourselves: whenever we start listening to the teaching, would we still sincerely prepare ourselves to be in line with the teaching: “how to explain and listen to the teaching”, just as the surgeons would carefully wash their hands before performing each surgery? Would we do so? 09:33

After I asked this question, are you able to clearly notice any of your own deeds of negligence? For instance, do you recall any negligence arising while listening to the teaching? What are the signs of heedlessness mentally and physically? Are you able to detect and catch them? Otherwise, it would become: “Ah, I am heedless, anyway!” Such a way of a rough self-reflection, where it is not going to change anything the next time. What exactly are the signs of negligence? What is that state of mind like? What kind of behavior and facial expression will appear? And what is non-negligence/mindfulness like? Do you have a clear image of [that mindfulness]? For this, I believe it is also very important! For if we don’t explore it thoroughly, there is no way for us to recognize what the sign of negligence is like. If we neglect a very crucial and important step, our entire studying of the Buddha Dharma will likely fail because of it. Thus this issue is a very, very imperative topic. 10:41

讲次 0236

标题 观察疏忽讲闻轨理的心行相

音档 4A 10:47 ~ 11:30

日期 20-06-15 ~ 2020-06-17

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 P102-L8 ~ P102-LL3　( 2016 南普陀版：第1册 P102-LL6 ~ P102-LL2 )

手抄段落 那么说……很清楚明白。

00:00

以前在求法的时候，会常常感到求一个法是非常不容易的，要花很大的努力才能求到。在听法的整个过程，每天、每天的状况不一样，以前在五台山听《入中论》的时候，会遭遇到很多很多的状况，有的时候生病算是一例；就是不生病，也会有一些交通啊，或者突然这里出问题、那里出问题，让你不能够在听法之前内心很安静。00:36

这个时候听法的时间到了，你要准时到寺院去上课。在上课的时候，因为那件事冲击力很大，比如说在五台山的话，住的那个小旅馆说：“啊！你今天不能住这儿了，要搬家！”又没处搬，拖着行李，行李就放在外面，然后在里边听课，也不知道听完之后去住哪里。所以在这样的状态下，怎么样能够在善知识的法音一响起来之后，我们就全神贯注在听法，暂时地弃舍现世？这还是源于对法非常热烈的一个希求心。01:19

这个希求心是很奇特的，就是你非常、非常想听法，但是偏偏在听法之前出了一个事情占据自己的心，波澜起伏了一下，这件事还没处理完，听法的时间到了，能不能非常快速地转移到这个法的善所缘上，那件事就好像没发生一样，被接下来法的续流排到后面去了？不然就会坐在法会中心驰余处，不管善知识讲得多么精彩，我们的心总是攀缘在刚才发生的那件事上，在盘算着怎么解决、怎么收场，甚至一直在调伏自己的某一种情绪。等到调伏完了之后就下课了，这节课就没有听到。虽然向内调伏也是很好的，但是这节课的内容却没有学到，还要自己补课！02:10

那么怎么样练到一听到善知识的法音就立刻被这个法音所吸引，其他自己所想的那些缘突然好像消失了一般呢？我认为是源于炽烈的欢喜心和希求心。当我们特别特别欢喜的那件事出现的时候，我们的眼里、我们的心里就只有那件事，其他的不愉快、其他的伤痛，甚至身体的病痛，在听到法的时候好像都停止了。所以法对于有希求心的人来说，确实有一个很深的疗愈作用、转移作用，会让伤痛停止，会让焦灼停止。心里全神贯注在听法的时候，实际上就会同时产生一种愉悦和疗愈。这是就很浅的部分来说。02:58

那么对法的希求心是怎么生起来的呢？大家可以想一想这个问题。当我们有了那样的一个希求心之后，我们就可以受用这个希求心所带来非常现实的利益——你一听到法之后就开心，一听到法就好像把人世间所有的痛苦都忘记一般，真实地体会到法的拔苦与乐的作用。所以那一点是满真实的！03:26

大家只要在希求心上作非常真诚地探讨，不要思惟个几天、操练一下，然后就放置在一边——在没有生起强烈地希求心的时候就放着，或者认为自己生不起来；什么事情都是透过串习生起来的，何况这是一个真实可以生起来的对境，又不是一个欺诳的法。所以非常希望大家能够常常地练习，让自己的心去希求于正法，在听法之前好好地作前行。04:00

好！那我们现在就听师父继续讲。04:06

那么说，哦，有这样的殊胜的造论的成就者，造了这样殊胜的这个解释的法。下面哪，还要一个道理——对于这样的殊胜相应的法怎么样听、怎么样讲。你在这种状态当中才跟它相应，否则的话这个还不相应，这个还不相应。那么这个第三点，平常往往疏忽掉了，实际上这一点非常重要，非常重要！这个详细的内涵，讲到第三点那部分自然会有很清楚明白，很清楚明白。04:51

在这一段师父说：“有这样的殊胜的造论的成就者，造了这样殊胜的这个解释的法”，就是前面那两个科判。接下来进入第三个“如何讲闻二种殊胜相应正法”。“还要一个道理──对于这样殊胜相应的法怎么样听、怎么样讲。”注意！可能新同学不是特别熟，老同学已经非常熟，就是“怎么听、怎么讲”，“你在这种状态当中才跟它相应，否则的话这个还不相应”，师父又说一遍“这个还不相应”。当我们遇到了一个殊胜的法，我们都习惯去跟善知识求法。求法的时候好像心力还满猛的，想求一些没听过的，对没听过的法都很有希求心。那么求了法之后，对于自己怎么样地听是否做过详尽的规划呢？有没有想：求法的机缘成熟了，善知识非常欢喜地答应给我们讲的时候，如果由于怎么样地听没有做详细的规划，那师父说在这种状态中是还不能相应的！06:07

接着师父说：“那么这个第三点，平常往往疏忽掉了。”我想问大家：是谁的平常？师父在说谁的平常往往疏忽掉了？是指知道道理的人，还是指不知道道理的人疏忽了呢？你们的答案会是什么呢？不知道道理的人能疏忽它吗？不知道世界上有怎么听、怎么讲的规矩。像以前没有学《广论》的时候怎么听？我们大概就是专心地听、不要走神，就知道这些。那么学了《广论》之后，我们知道听闻轨理的那么多要求。 06:54

所以大家会觉得这是对于知道道理的人，还是不知道理的人呢？师父说：“平常往往疏忽掉了”？谁的平常？是我们自己的平常吗？拿这句话向我们的心去观察的话，“疏忽”两个字是什么意思呢？现在怎么讲的，是不是沿着说法轨理那样说的；听法的，是不是沿着听法轨理那样听的？那么“疏忽”是什么意思？疏忽是已经知道了还是不知道呢？07:33

疏忽！举一个很简单的例子。假如一个手术室的大夫，他在进手术室之前都要进行严格地洗手，最后要戴上手套。他洗了手之后，是不能用他的手推开手术室的门的，必须用他的身体、用肘让那个手术室的门打开，因为他的手已经洗过了。为什么这么严格地要把手洗干净，这个情节一定要这么被重视呢？因为如果一开始手没有洗干净、其他的器具没有消好毒，那么这个手术就有可能失败。失败是什么意思呢？就是你把该割掉的都割完了之后，实际上这个人是活不过来的！为什么呢？因为中途发生了感染。那么为什么发生了感染？就是跟之前没有好好洗手有关系。所以手术室的大夫进入手术室之前的那个洗手的动作，就变得非常地重要！它是不可以被忽略、不可以被疏忽掉的，因为一疏忽之后，后面就是人命，整个全部都失败了！08:50

这是非常重要的一个成分，是不能被疏忽掉的。像你出门去其他国家，护照丢了，那就问题很严重。所以“疏忽”是一个非常重要的事情、应该天天记得的事情，可是由于疏忽的原因它就不见掉了。不见啰！师父说：“实际上这一点非常重要！”又一个重复：“非常重要！”09:16

到这里，我们可以观察一下自己：当我们每一次开始去听法的时候，我们会不会还在“如何讲、如何听”的这一点上，非常认真地，就像手术室的大夫一样详尽地洗手，做这个准备？会不会这样？09:33

我问完了这个问题的时候，你能清晰地想到自己疏忽的现行吗？比如哪一次听法自己是疏忽的？自己疏忽的那个心和行相是什么，能抓得到吗？不然就变成说：“啊，我总是疏忽！”这样一个大概的对自我的检查，下次应该也没有什么改变。疏忽的行相到底是怎样的？心态到底是怎样的？会出现怎样的动作、怎样的神情？那么不疏忽的样子又是怎样的？脑海里有没有清晰的行相？这一点，我认为也很重要！因为如果我们不去详细地寻找的话，疏忽的样子到底是什么，我们并不认得；如果把非常非常重要的一个步骤疏忽掉的话，我们可能整个修学佛法都失败于此，所以这个问题是非常非常重要的一个问题！10:41