BACK TO GL2 LISTING PAGE | 全广二首页

Global Lamrim II

Lecture No. 0244

Lamrim Volume 1:  P35 – LL3~P36L1

Tape: 4A 17:07 ~ 20:27

Date: 2020-07-30 ~ 2020-08-02

Topic: Recognize the impetuous flaw of “can’t care much and quickly start the practice/cultivation”

Great! Let us continue to listen to the next few paragraphs.

I will use an analogy I mentioned earlier – going to Tainan, [a city in southern Taiwan]. As stated above: you could get there on foot, by bike, or by car; whatever means of transportation you can think of is fine. As for the route, there are several options to choose from. However, in the beginning, you definitely will not say, “In any case, I will just set off first and think about the rest later.” Well, this is incorrect. You have to know which route you plan to take in order to arrive in Tainan. If you open the door and set off without any travel plan, with many roads leading to all directions, how do you get started? How could there be anything more absurd than this! [00′35″]

Nowadays, there are way too many of us having this kind of misperception, thinking, “Oh! Well! I don’t care! I will just chant Buddha’s name or practice Zen meditation!” That’s it! In fact, such a way of thinking is flawed! And such a flaw is quite serious! For your goal…. Suppose you do have a goal, and what is your objective? You may respond, “My goal is to chant the four syllables of Buddha’s name. Besides this, that’s what I care about the most,” meaning all you need to do is chant “Amitabha Buddha;” there is no need to worry about whether you will be reborn to the Pure Land. However, if you set the goal to be reborn to the Pure Land… [I] regret to say, you will need better discretion over whether you should chant four syllables Amitabha or six syllables Nan-mo Amitabha. Besides, other subordinate practices and actual sessions of practice are also required! Having said that, our intended goal is not to be reborn to the Pure Land but to attain the state of Buddhahood! For the sake of attaining Buddhahood, the most skilful means now is to be reborn to the staging of the Pure Land; and for that purpose, we are chanting Buddha’s name. Thus, the required steps are: as you are planning to go to Tainan, for that purpose, you need to choose a proper route leading you from where you are to the final destination. Isn’t this very clear, very easy to understand? Right? [01′23″]

To further elaborate on this point, I use going to Tainan as an expedient means. However, attaining Buddhahood is not that simple! Let’s put it in another way; take going to America, for example. Suppose someone plans to go to America, but where is America? After thinking about it, he might exclaim, “Oh, America is to my east.” Is this enough? Unfortunately, such information is absolutely not enough! Suppose America is to our east; then we set out, heading east. May I ask, will you be able to arrive there? I guarantee that you won’t make it there! Or suppose you walk out the door, which is facing west, but you want to go east, aren’t you taking the wrong direction? If you walk toward the east, you will definitely bump into the wall; how can you go any further? It won't work. Therefore, no matter where you are going, there are complete expedient means available for us to get to the final destination, like when and where to turn, etc. Even if you start off properly and go east all the way to Hualien, [which is on the east coast of Taiwan, without those expedient means,] you take one more step forward, sorry, it is the Pacific Ocean! That means a dead end. This reasoning is very clear to understand! [02′16″]

Thus, no matter where you are going, before you set off on a journey, you should know your destination very clearly; in order to reach this destination, you should know which route to take and how to take your first step on the road. Whether we are into chanting Buddha’s name or practicing Zen meditation, either way, we have to take the first step. And the first step we are going to take must be in line with our capacity. This is absolutely right! However, never shall we claim, “I will practice whatever aligns with me; I don’t care about any other trainings!” This is what the example means. Thus, we should never say, “Ah! What’s the use of learning all of these teachings in Lamrim?” Such a way of thinking will pose a very serious impediment. As Lama Tsong-kha-pa mentioned earlier, “All those fortunate ones who are unobscured by the darkness of partisanship” – don’t forget they were practitioners endowed with virtuous roots! By the same token, this also explains why some people can achieve liberation in one lifetime, while it takes others three long eons to attain the same effect. This is true even for arhats. Similarly, some people attain a superior rebirth in Pure Land, whereas others attain a secondary rebirth; some are reborn in a border region, while others simply cannot attain a rebirth in the Pure Land despite chanting Amitabha Buddha’s name all their life. Where did it go wrong? The reason is this [my way or Buddha’s way]. This is what we should recognize in the very beginning, and we should be aware of it. [03′25″]

Very well! We have listened to several paragraphs. Did all of you preview them [before the class]? [Actually], it’s better to prepare the lesson in advance. [I recall the past when I] facilitated the Lamrim class. [We would] often divide the whole class into several smaller discussion groups, [and we would get together] to study the upcoming lessons [in the smaller groups beforehand]. Then, [we would] compare [among the different groups] to see: Ah, if there are any points yet to be brought to light? Sometimes, what we discovered was quite amazing and pleasingly surprising! [03′51″]

Let me ask you all some questions: what specific concept did Master try to convey in these paragraphs, after all? To illustrate this concept, how many examples did [he] mention? The 3rd question, what are the differences between these few examples? You can contemplate on them. [04′15″]

The last paragraph is still related to [this concept]: the path from the state of ordinary beings all the way to the state of ultimate encompassing Buddhahood which is our goal. With such an ultimate goal in mind, and armed with acquaintance on the outline when [we] embark on the journey [to achieve ultimate enlightenment i.e. Buddhahood], we would be able to step on the right path indeed. Hence, Master said, “Thus, no matter where you are going, before you set off on a journey, you should know your destination very clearly; in order to reach this destination, you should know which route to take and how to take your first step on the road.” This is the premise Master posited, correct? [04′53″]

So, some may say, “In any case, I will just set off first and think about the rest later!” This is the very first analogy [ Master used]. The first example is heading south to Tainan, correct? If I am to go to Tainan, and [if] I just don’t care about anything, off I go! I have no idea where I will end up at. By then, you folks may need to post on the missing person column. [05′13″]

Thus, I am pondering: can such a person definitely make it to Tainan? Does it mean that he or she is very confident? But he or she has not confirmed on the route to the destination. You may say, “Well! When I was young, I was familiar with the route from home to school; I knew the route. Thus, this must be a person who does not know how to get there.” If so, then why would a person who does not know how to get there say, “In any case, I will just set off first and think about the rest later”? [I presume] this is the manifestation of impetuous behaviour? Does this indicate that he or she is very impetuous and hasty, right? Does it suggest that he or she is so impatient that he or she can’t stand to spare extra time checking out the map and planning well before embarking on the journey? [Why?] Because this person considers such effort as useless, [he/she would] rather just ask around [for direction] while on the way will do. Is this possible? Some people would arrange their trips as such. [05′50″]

Master said, “If you open the door and set off without any travel plan, with many roads leading to all directions, how do you get started?”  Master followed by saying, “How could there be anything more absurd than this!” Yet, such [ridiculous/absurd] way of handling matters can be found everywhere in us! What does “How could there be anything more absurd than this!” mean? How could people [handle matters] like that? How on earth can one’s meditation practice/training path be like this, saying: there is no need to check out the direction or the sequential order, instead just start the meditation practice/cultivation immediately, and that’s it! Thus, this [attitude as explained by Master] is similar to the “Ka chi” [a false reasoning put forth by the opponent debater] in the Pointing the Way to Reasoning – Compendium of Debates; i.e. the reasoning held by the opponent debaters. [06′23″]

Master continued to say: “Nowadays, there are way too many of us having this kind of misperception.” What kind of misperception is this?  [Master] added again, “Oh! Well! I don’t care! I just chant Buddha’s name or practice Zen meditation!”  Master said, “In fact, such a way of thinking is flawed! And such flaw is quite serious!” Pay attention to the “flaw”!  Master added, “Do you only want to chant Amitabha Buddha’s name? Or do you merely want to attain a rebirth in the Pure Land? Or do you want to attain Buddhahood?” Take heed! [The answer to these questions] is the extension on one’s objectives. If we intend to attain Buddhahood, our best expedient means right now is to be reborn [to the Pure Land]. In order to be reborn [to the Pure Land, hence we] need to chant Amitabha Buddha’s name. Thus, after we have thoroughly recognized the ultimate goal [of attaining Buddhahood], the next step we should choose is to chant Amitabha Buddha’s name. Instead of having the [clueless attitude] of “Oh! Well! That is it! Let it be! I am going to start my chanting Amitabha Buddha’s name now” without realizing anything, there is a strikingly vast difference between these two! [07′13″]

The next example [Master gave] – going to America – is even more exaggerated and absurd! With the door [facing west], it is [definitely] impossible for one to get to the destination [by going all the way west]. Even if he or she sets out eastward, [without a clear picture in mind,] he or she will reach the Pacific Ocean; [and with one more step forward,] that is a dead end. This is just like when we chant in the Heart Sutra, “there is no eye, no ear, no nose, no tongue, no body, no mind;” what exactly does the “no” represent? Even a child would also ask, “I have eyes, ears, nose, tongue, body, and mind, but why is that such a wise being like Shakyamuni Buddha would say there is no eye, no ear, no nose, no tongue, no body, no mind?” Some people would take it as all [phenomena] are empty, and [they may consider] all phenomena [in this world] are devoid of any functionality. If by any chance what they acknowledge violates and go against the law of cause and effect, then [they] will be at the risk of being descended to the lower realms. Why is it that their establishment of viewpoints/acknowledgement go beyond the actual purview of valid cognition? That should be [because] they don’t realize [and are ignorant to] what the valid cognition of emptiness is, nor do they understand the guidance of virtuous teachers. Anyway, [they just] keep on holding on [to their own way of reasoning for eons]. [08′00”]

These few examples illustrated by Master, although they may sound pretty exaggerated from the aspect of reality, [they are] analogies to the flaws common to the practitioners during their meditation practice/cultivation, as Master said these flaws can be found everywhere! Now, we then start to ponder, “Ah! So and so family has this kind of lay practitioner.  He or she is [just like what Master described].” What Master expected us to do now is to introspect if we have such flaws. [08′20″]

讲次 0244

标题 认识“不管了，赶快修行”的急躁毛病

《广论》段落 P2-LL4 ~ P2-LL3 今初　总此教授……即是菩提道炬

音档 4A 17:07 ~ 20:27

日期 2020-07-30 ~ 2020-08-02

手抄页/行 第1册 P105-LL4 ~ P107-LL6　( 2016 南普陀版：P105-LL4 ~ P107-LL7 )

手抄段落 我还是举个例……应该有的认识。

00:00

好！我们接着听下一段。

我还是举个例，譬如说我们刚才说到台南去。到台南去。可能刚才说走路、脚踏车、汽车，那用的工具没关系，然后呢，走的路线也有几条，但是你一开头的时候绝对不会说：“反正不管了，我出了门再说。”是，这个不对的，你一定要晓得，从我这里到台南去你走哪一条路线，那个才行。你要出了门再去的话，那我们出去从那门跑出去，然后呢马路四通八达，你到底怎么走呀？哪有这样的事情啊！00:35

现在我们太多人都是犯了这个毛病，“噢，好了！我不管了，反正念佛、反正参禅！”就是这样。实际上这个里边大有问题啊，这个大有问题！因为你的目的，假定说你的目的，你的目的干什么？我的目的就是它念四个字。那没关系，你只要“阿弥陀佛”就算了，能不能往生不去管它。现在假定你要往生的话，对不起啊！你要看看啰！四个字好，六个字好？还要其他的助行、正行哦！可是我们实际上的目的不在往生，要成佛！为了要成佛。所以眼前最好的方法要往生，要想往生所以要念佛。所以必定是，你整个地要到台南去，为了达到，就我眼前这个目的当中，然后走这条路，这不是很清楚、很明白吗？对吧！01:23

而且这个情况之下我还举个比喻，当然现在我们说到台南哪，这个方便，成佛没那么简单的啦！我们不妨这么说了，到美国去，譬如这么说。那么有人说到美国，美国在哪里啊？一想：喔，美国在我们东方。够不够？对不起，这个万万不够的哦！假定说美国在东方，那么我出门向东走，你走得到吗？我保证你走不到！然后你出门，我们这个门口向西的，你说向东你怎么，向西走你不是走错了吗？你向东走碰壁，到后面你怎么走啊？不行的。所以到哪里去一定有它的一个完整的方便善巧，转弯抹角怎么怎么走，就算你出了门对了，你向东走跑到花莲，向前跨一步，对不起，太平洋，下面就死路一条，这很明白！02:16

所以任何一个地方，你真正要走之前，必须要先把你的目的认清楚，然后达到这个目的，该走你什么走的路，然后这个路当中眼前你下脚的哪一步。所以不管是念佛、参禅哪一个，那是我们眼前下脚第一步，一定要走的，的确，走你相应的，绝对没有错！但是千万不要说：“我走这个，其他的不管了！”那刚才这个比喻在这个地方。所以我们不要说：“哎呀，这个我们学这个干什么啊？”这个是一个很大的障碍。所以他前面也告诉我们了，“偏执暗未覆”──那种具善根的人喏！同样的道理，为什么有的人是一生取办，有的人要转三大阿僧祇劫，证罗汉果尚且如此；同样的，有的人往生去上品，有的人往生去下品，有的人去了是边地，有的人念了半天是念不去，毛病在哪里呢？就在这里。这是我们一开头应该有的认识，应该有的认识。03:25

好！我们听了几段。大家预习了没有？事先预习是比较好的。像以前在研讨的时候，常常分几个研讨小组，把下一次要研讨的事先研讨一下，就可以在对照的时候看一看：欸，有一些什么没有发现的点？那个时候还是满令人惊喜的！03:51

我问大家一个问题：师父在这几段里到底要说明一件什么样的事情呢？为了说明这个事情，举了几个例子呢？第三个，这几个例子的差别点是什么？你们可以思考一下。04:15

在最后一段还是扣到：从凡夫地达到究竟圆满成佛，我们目的就是这个。有了这样究竟的目的，认识了纲要，然后下脚走的时候，的的确确能够走上我们该走的。所以师父说：“任何一个地方，你真正要走之前，必须要先把你的目的认清楚，然后达到这个目的，该走你什么走的路，然后这个路当中眼前你下脚的哪一步。”这是师父的立宗，对吧？04:53

那么有人说了：“反正不管了，我出了门再说！”一开头就是这种。一开始的例子是去台南，对吧？如果让我去台南的话，反正不管了，我出门就走，我不知道我会走到哪里去？到时候你们可能要去寻人启事了。05:13

所以我是在想：这个人他一定会走到台南吗？是他很有把握的意思吗？他没确定路线。你说：“啊！那我小的时候，从家到学校这条路我也都是走熟的，已经确定路线了，所以他一定是一个不知道怎么走的人。”不知道怎么走的人，为什么说：“反正不管了，我出了门再说”？这是急躁吧！是不是急躁？是急躁的心吗？不能忍受在出门之前看地图、好好学，因为这个没有用，一边走一边问就可以了。会不会？有些人就是这样安排的。05:50

但是师父说：从那个门出去之后，马路四通八达，你到底怎么走呀？师父接着有一句话说：“哪有这样的事情啊！”但是我们这样的事情比比皆是！“哪有这样的事情啊！”是什么意思？怎么会有人这样子啊？哪有这样走修行的路，说：不用看方向、不用看次第，直接上去修就对了？所以这是一个像《摄类学》里的喀计（他宗）——有的人说。06:23

师父接着说：“现在我们太多的人都是犯了这个毛病。”什么毛病啊？又一句：“好了！我不管了，反正念佛、反正参禅！”师父说：实际上这里边有大问题啊！这里边的问题，注意！师父说：你是只要念佛就好呢？还是只要往生呢？还是要成佛？注意！它有一个目的性的伸延。如果是为了要成佛，眼前最好的方法是要往生，要往生所以要念佛，他把最究竟的目的看完了之后，脚下的一步选择是念佛。不是说：“好了、好了，不管了！我开始念。”什么都不知道。这两者差别是很大的！07:13

下面举那个去美国的就更夸张了！他的门在那边，他朝那边走是走不到的，如果他向东走就会走到太平洋，死路一条。像我们去念《心经》的话，说“无眼耳鼻舌身意”，那个“无”到底是什么？像一个小孩子也都会问：“我有眼耳鼻舌身意，为什么释迦佛那么有智慧的人说无眼耳鼻舌身意？”有的人就会认为一切空，一切作用都空了。万一他的承许破坏了业果见，那么就会有堕落的危险。为什么他的承许超越了真正的量的边际呢？就是他应该不了解那个空性的量是什么、善知识怎么教的，反正就那样下去了。08:00

师父举的这些例子，虽然听起来在现实层面是满夸张的例子，但是修行人犯这个毛病，师父说比比皆是！那么我们现在开始想：“啊！那个谁家、谁家的某一个居士是这样的。啊！某某人是这样的。”现在师父要我们做的是，看看自己是不是这样。08:20