Lecture No. 0234
Global Lamrim II
Lecture No. 0234
Lamrim Vol 1: P34-LL9 ~ LL1
Date: 2020-06-25 ~ 2020-06-28
Topic: : Ignorance – the greatest reason is lack of respect
00:00
Next is the second [of the four parts on explaining Lamrim v.1 p.34]: Ah! Not only is the author of this teaching great, but the teaching is great as well. “Well, how wonderful it is!” Thus you will respectfully and keenly look forward to studying Lamrim and veneration will arise from the depth of your heart. Then, you can actually get started to learn Buddha Dharma. That was why before Lama Tsong-kha-pa formally commenced imparting on Buddha Dharma, he explained the greatness of the teaching to engender our veneration for the teachings. The main reason why we are often ignorant is that we lack respect. When veneration arises, one advantage is that veneration is the greatest driving force in terms of our learning of the Buddha Dharma, and our obstacles will become fewer. Another advantage is that the previously accumulated karmic obstructions will also be eliminated. This is a very important reason! 00:49
With such quick listening to Master’s recording once, if you all do not listen to it again after the class, will you be able to absorb and quickly understand what you’ve just heard? [Hence,] please listen to [Master’s teaching] repeatedly! 01:01
In the previous discourse, we have gone through much inferential reasoning, [trying to discern] whether we have wisdom or not; what if we don’t have wisdom? Are we able to find the virtuous teachers to rely on them? Then, Master said, “Ah! Not only is the author of this teaching great, but the teaching is great as well. ‘Ah, how wonderful it is!’ Thus you will respectfully and keenly look forward to studying Lamrim and veneration will arise from the depth of your heart.” Why is that [Master Tsong-kha-pa first] mentioned “the greatness of the author of this teaching,” and “the greatness of the teaching”? Actually, it is to tame our arrogance, so that we would know and appreciate the greatness of the virtuous teachers whom we [will] rely on, and [only] then our veneration will arise; Because only with veneration can we properly learn Buddha Dharma, thus Master illustrated clearly on what basis the Lamrim was composed, and how authentic and pure the lineage is. 01:38
Many years ago when most people probably were not quite used to studying many scriptures, weren’t we very lucky to have such an accomplished virtuous teacher who was able to clarify the doubts in our mind? Therefore, at this point, before Master formally gave us his commentary on Lamrim, he expounded on the greatness of the teaching so as to engender our respect for the teaching. His next statement, “The main reason why we are often ignorant is…;” what is the main reason for our ignorance? Master said, “we lack respect.” Do you think it could be this way – I am ignorant simply because of my lack of respect? You all can discuss about it. 02:25
One aspect I have noticed is that those who are very fond of learning will definitely try to learn in many arising conditions; since they are aspired to learn, they will [be meticulous] and take note on the area in which other people are far better than them, be it on the comprehension of the teachings/scriptures, practice, or virtues; they will meticulously observe the most sparkling aspects in other people’s lives. [On the other hand,] if [one] harbours constant arrogance, then it is impossible for them to notice the area in which other people are far better than [one]. Whereas, for those without arrogance and observe with respectful attitude/mindset, they will definitely notice many brilliant aspects of others, after which they will [want to] learn [from them. With such an attitude of respect and always having a keen interest in learning,] after prolong learning, wouldn’t they become wise [too]? Will they remain ignorant as before? Thus had Master not pointed out such relevance, it would be hard for us to imagine that a disrespectful attitude carrying through our body, speech, and mind will lead to ignorance; worst still, more and more ignorant? This is a question we all can honestly ask ourselves. 03:32
As for the respectful attitude, Master said, “One advantage is that veneration is the greatest driving force in terms of our learning of the Buddha Dharma, and our obstacles will become fewer. Another advantage is that the previously accumulated karmic obstructions will also be eliminated.” What do the driving force and the greatest one mean? Why it is that veneration can be the greatest driving force? Everyone, please think about it: we would assume that the greatest driving force should be the enthusiasm – having a keen interest [in learning Buddhism, but] why [Master said it] is veneration? Let me ask you all a question: suppose the driving force is enthusiasm [having a keen interest in learning Buddhism,] then what are we interested in? For instance, what do we like about studying Buddhism? [We like it because Buddhism] helps us to [properly] perceive matters, right? [That is, Buddhism teaches us] how to look at [and response to] worldly matters. Thus when we look at others or ourselves, our [newly] acquired perception [from Buddha Dharma] would be in accord with the respectfulness. Otherwise, lack of respect will not be in line with the whole Buddha’s teachings and understandings, and keep learning in this manner will make the learning meaningless. 04:49
Everyone, let’s consider this: when we make prostrations to Buddha, we are unresponsive; when we study the sutras and scriptures, we are dispassionate; when we listen to Buddha Dharma, we are impassive; does that mean, may [I] ask, something is wrong with our veneration? When we see Buddha’s statue right in front of us, we are impassive, what could be the cause? For example, when we see the statues of Avalokitesevara, or statues of Sakyamuni Buddha in the monastery, we would have the urge to quicken our pace, running to the statues from far distance and make prostrations right away, gazing at the statues joyfully and sincerely. [Thus] when such zeal gradually fades away, what exactly can we do to bring it back? In what way we can cultivate such attitude? 05:32
We can contemplate and recollect the good qualities of Buddha, pondering on: When Buddha was still Prince Siddhartha, how did he leave the palace and start his ascetic practice in the forest? What kind of lifestyle did he renounce and became a bare-foot practitioner leaving all material enjoyment behind, begging for alms? He was not an average aristocrat of the royalty, but the heir and successor to the king. If we compare what he gave up with what he attained, and suppose the former is more than the latter, wasn’t the decision he made very illogical/unwise? So, it must be that while keeping his living conditions/standards to a bare minimum, spiritually he attained unprecedentedly enrichment, great joy, and great liberation. Before the enlightenment, [Buddha exerted all efforts to practice meditation,] living an ascetic life in the forest, and enduring so much hardship in practice; he gave us the teachings after he attained enlightenment. Understanding all the efforts Buddha had put into practice and all the hardships he endured, how could we feel impassive when we stand in front of his statue? 06:37
【全球广论 II 讲次: 0234】
讲次 0234
标题 愚痴，最大的原因是不恭敬
音档 4A 10:01 ~ 10:47
日期 2020-06-25 ~ 2020-06-28
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-L2 ~ P102-L7 ( 2016 南普陀版：第1册 P102-L4 ~ P102-LL7 )
手抄段落 所以他第二步说这个…..很重要的原因！
00:00
所以他第二步说这个：啊，不但这个造的人这么殊胜，而且造的法这么殊胜，“啊，这么好！”于是你一心仰望，于是那恭敬心提起来，那个时候你就能够正式修学佛法。所以他在正式讲这个法之前，先把这个法的殊胜说一下，启发我们对这个法的恭敬。我们平常所以愚痴，最大的原因就是不恭敬，所以当你恭敬的时候，一方面眼前修学佛法，是一个最大的推动的力量，障碍减少，同时呢以前的宿障也能够净除，这个是一个很重要的原因！ 00:49
这样很快地听一遍，如果你们课下没有去听师父的带子的话，听完能很快地了解吗？要重复地听哦！ 01:01
前面推论这么多，说到底有没有智慧呀？没有智慧怎么办呢？能不能依止到善知识？然后，师父讲到这里了：哎呀！不但造的人这么殊胜，而且造的法这么殊胜，这么个好法，所以我们一心仰望，恭敬心就提起来。造者殊胜、法殊胜，为什么讲这两点？其实是为了降伏我们的慢心，让我们知道依止的善知识是怎样的，从而提起恭敬心，因为佛法要在恭敬的状态下才能很好地修学。所以师父把这个来龙去脉讲得很清楚。 01:38
很多年前，很多人可能没有习惯学很多教典的时候，能有着这样非常非常善巧，还把我们内心中的那种疑问能够答出来的善知识，是不是很幸运啊？所以在这个时候，师父说在正式讲法之前，要把法的殊胜说一下，启发我们对法的恭敬。接下来一句话，“我们平常所以愚痴，最大的原因”是什么呢？师父在此处说：“是不恭敬。”大家内心里会觉得是这样吗？我愚痴是因为不恭敬吗？你们可以讨论、讨论。 02:25
其中一点，我会发现特别爱学习的人确实他会在很多境界里都想要学；想要学的话，就会注意别人哪个地方比自己超胜；对教典的理解，还有行持的部分，什么样的品德是比自己超胜的，他就很注意去看别人生命里最闪光的部分。如果一直很我慢的话，是看不到别人比自己超胜的部分；他没有那样我慢的心，怀着恭敬心去看的话，一定会看到很多很多闪光点，看到了之后他就会去学，学久了之后，能不成为智者吗？还会那么愚痴吗？所以如果师父不做这样的连结的话，很难想像自己一个不恭敬的身语意状态会导致愚痴，甚至越来越愚痴吗？我们可以扪心自问一下。 03:32
那么恭敬的心态，师父说：“一方面眼前修学佛法，是一个最大的推动的力量，障碍减少，同时呢以前的宿障也能够净除。”什么叫推动的力量，而且是最大的？为什么恭敬心成为一个最大的推动的力量呢？大家想一想：我们最大的推动的力量应该是好乐心嘛——我喜欢，为什么是恭敬心呢？我问大家一个问题：如果是我喜欢的话，那喜欢什么呢？比如喜欢学佛法的什么呢？教给我们的眼界，对吧？我们怎么样去看待一个问题。一旦我们去看自己的时候或者看他人的时候，这种眼界一定就会合乎于恭敬的。因为不恭敬的话，跟佛法整个的见解都是不相符顺的，学着、学着就没有意思了。 04:49
大家考虑、考虑：当我们去拜佛没有感受的时候，当我们去学经典没有感受的时候，当我们去听佛法没有感受的时候，请问是不是恭敬心出问题了呢？我们面对佛像的时候，心里没有什么感动，是由什么导致的？比如说看到观世音菩萨的像、看到释迦佛的像，那种从寺院很远的地方就想要跑过去，然后跑到佛像前就想一下子拜下去，非常欢喜和虔诚地看着佛像，那个心慢慢地模糊了之后，我们到底要怎么样去把它修起来呢？ 05:32
要想一想、忆念佛陀的功德，想一下：释迦佛为悉达多太子的时候，怎么样地离开了王宫进入了苦行林？他从一个怎么样的生活状态，进入到了赤着脚、托钵，什么都没有的一个修行者的状态？他不是一般的王公贵族，因为他就是未来的国王，他弃舍的东西和他想要得到的东西，如果弃舍的比得到的更多的话，那不是做了一个颠倒的选择吗？一定是在自己的生活降到不能再低的水准的时候，他的精神得到了前所未有的丰美、大乐、大自在。那么在这其中，进入苦行林，费了那么多辛苦的修行，得到了佛法之后为我们宣讲佛法，这一切的辛苦，我岂能站在他面前对他无动于衷呢？ 06:37