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Global Lamrim II

Lecture No. 0246

Lamrim Volume 1:  P35 – LL3~P36L1

Date: 2020-08-06 ~ 2020-08-09

Topic: See through! Let go! Be at peace! : Are we emulating Buddha or this very “me”?

Very well! We will continue to listen to the next section.

 [4A 20:27 ~ 24:04]

I once encountered something very interesting. Someone said to me, “Dharma Master! Alas! It is more urgent now that we stay focused on chanting Buddha’s name! Why do you spend time giving Lamrim teaching? I need to hurry up my meditation practice in a seven-day retreat to attain certain realization!” Very impressed, I said, “Well, you aspire to attain certain realization in a retreat by chanting Buddha’s name. May I ask, “Have you attained any realization after undertaking a seven-day retreat, chanting Buddha’s name?” He paused and thought for a long while.  Master said, “You haven’t, right?” He pondered deeply and then replied, “I have undertaken not just one seven-day retreat of chanting Buddha’s name. Actually, I have undertaken many seven-day retreats, but so far, there is no sign of attainment.” Nowadays, there are too many people like this. Worse still, unaware that their way of chanting is incorrect, they advise others by saying, “Well! No need to worry about learning other teachings!” Thus, one seven-day retreat of chanting Buddha’s name bears no fruit, ten seven-day retreats are unavailing, and one hundred of them are to no effect. Honestly, this experience is what I had been through. Ah, everyone strived to chant Buddha’s name in the retreat! Later I came to realize that actually, our goal is to emulate Buddha; unfortunately, we apply the teachings erroneously. What are we emulating? We are learning from this very me. Let me elaborate a bit more. 01:04

The meaning of the above paragraph is very clear. From the above passage, we can notice the way practitioners communicate with each other; if they are good friends; they will have a candid conversation. One can speak to the other person straightforwardly. This practitioner said directly, “Dharma Master, why do you need to give Lamrim teachings? You’d better hurry up and start practicing! Undertake a retreat, so that you could attain certain realization!” And Master also replied candidly, “So far, have you attained anything?” The other practitioner replied, “Not really! I haven’t attained anything in any of the seven-day retreats. In fact, I have undertaken several seven-day retreats, but still, there is no sign of attainment.” Master said he also went through this painful experience before. As we all know, Master once said that he could easily finish chanting 100 thousand times of Buddha’s name in a day.  Master applied many Dharma practices and undertook many retreats.  Master said, “Everyone strived for chanting Buddha's name in the retreat!” Take heed to what Master said next! “Later, I came to realize that actually, our goal is to emulate Buddha; unfortunately, we applied the teachings erroneously. What are we emulating? We are learning from this very me.” 02:07

The first time I heard this paragraph, I found it very abrupt that Master suddenly shifted the topic and discussed why such a way of persistently chanting Buddha’s name is a phenomenon of “learning from this very me”? As for this, Master would elaborate it in the following passage; everyone, please listen on. 02:26

I will give you an example. I read a book about Master Tan-xu [1875~1963], Recollections of Shadows and Dust [Yingchen Huiyilu]. In this book, Master Tan-xu mentioned three principles: See through! Let go! Be at peace! Ah! How marvelous! What are the worldly entanglements? Most of us cannot see through the deceptive nature of worldly matters; if we discern it, we will let go. Once we let go, the bondage is gone, and we are at peace. Wow, how delighted we will be! Indeed, when reading these three principles, most people will have no trouble understanding the meaning and think that they got it. Unfortunately, they got it wrong! How so? I will further explain it. Regarding the phrase “see through,” anyone who attended elementary school will understand what it means. However, for those who attended high school or college, they will have a deeper understanding. Why? Because the more learned you are, the deeper you will understand the phrase, correct? 03:20

Up to this point, we understand the literal meaning of “seeing through,” yet what do we see through? We see through the worldly concerns in this mundane world. Thus, with this discernment, the intensity of getting involved in worldly matters will be lessened. However, have we discerned the disadvantages of the cyclic existence? Have we seen through the deceptive nature of reality? This phrase does not reveal what we need to “see through” in the mundane world we live in every day. Thus, we are still busy immersed with worldly matters, such as, alas, the daughter needs a husband, the son needs a wife, expecting the stock price to soar, and these sorts of things! Ah! We are awfully busy with these matters! Then, upon hearing the words “see through,” well, great, suddenly we see through the deceptive nature of reality. We may claim yes, we see through it, but what we are able to see through is still measured by the worldly standard. We may see through the aforementioned matters, but for Buddha’s teachings, we are still not in accordance with them. We claim that we got it; thus, we let go; however, what we have let go of is a bit less concerned about the stock market and a little less worry about the children, but the attachment is still within the mind. 04:20

Compared with the time we haven’t heard of “seeing through” and got so entangled with worldly matters, our less involvement in worldly matters is indeed an improvement, but based on this can we be liberated from the cyclic existence? Will that happen? The learning we are often referring to is to learn how to be liberated from the cyclic existence. Yet, with the case I mentioned earlier, we are still trapped in this “ego.” As a result, the more we study, the more complacent we become, and this “ego” becomes more inflated. With all the efforts we have made, how can we, may I ask, be liberated from the cyclic existence? Too many people have this kind of flaw, always feeling, “Well, I got it! Now I need to hurry up with my practice!” It is obvious that the Dharma approach [of the Pure Land] teaches, “ten thousand people cultivate it; ten thousand people will be reborn in the Pure Land;” how come it turns out that even though many people have chanted Buddha’s name for a long time, they still have no attainment. This is all because of having such a flawed perception. Or they think, “Alas! I had better quickly practice in the seven-day retreats!” Sure! After seven days in the retreat, if you truly see the Buddha, naturally, you will receive the best teachings there. This is what we have to introspect carefully! 05:09

Have you all read this book, Recollections of Shadows and Dust [Yingchen Huiyilu]? The very famous three principles “See through! Let go! Be at peace!” were cited from this book. Master said, “when reading the three principles, most people will have no trouble understanding the meaning… the more learned you are, the deeper you will understand the phrase.” This is correct! However, “Up to this point, we understand the literal meaning of ‘seeing through,’ yet what do we really see through? We see through the worldly concerns in this mundane world. Thus, with this discernment, the intensity of getting involved in the worldly matters will be lessened.”  05:46

Next, do you remember what subject did Master switch to?  Master said, “Have we discerned the disadvantages of the cyclic existence?” And again, “Have we seen through the deceptive nature of reality? This phrase does not reveal…” what does the phrase refer to? It refers to “see through”! Hence, Master continued, “in the mundane world we live in every day. Thus, we are still busy immersed with worldly matters, such as, alas, the daughter needs a husband, the son needs a wife, expecting the stock price to soar … We are awfully busy.” Yes, see through! We do see through the aforementioned worldly matters, but as for Buddha’s teachings, “we are still not in accordance with them.” What follows is the key point, “We claim that we got it; thus we let go.”  Master explained that what we let go is our grasp on the stock market, or we become less worried about our children; however, the attachment is still hanging there in our mind. 06:33

Up to this point, let’s contemplate: why it is that l am still learning from this very “me” when I strive to chant Buddha’s name day after day? As for the “see through,” we haven’t got it right; what we have seen through is in accordance with the worldly standards; we haven’t discerned the deceptive nature of cyclical existence. Upon reading this section, it dawns on us that, “Ah! So Master is guiding us to see how we should study Buddha’s teachings from the standpoint of the cyclic existence. “Seeing through” doesn’t mean that seeing through the worldly matters and loosening our grasp on them will do; rather, what we need to do is to advance rapidly, to forge ahead! We need to stride across the abyss of the samsara, rather than just a small hill, and then be done with it. 07:16

So Master continued, “Compared with the time we haven’t heard of ‘seeing through’ and got so much immersed with worldly matters, our less involvement in the worldly matters is indeed an improvement”; that is, compared with those who have not seen through the worldly concerns, we are a bit better. However, with this level of seeing through the worldly matters, are we able to be liberated from the cyclic existence? Can we make it? “The learning we are often referring to is to learn how to be liberated from the cyclic existence. Yet, with the case I mentioned earlier, we are still trapped in this ‘ego.’” As a result, the more we study, the more complacent we become. Actually, at this juncture, we have not discerned the deceptive nature of our samsaric existence, nor have we studied Buddha Dharma from the perception of resolving the issue of the cyclic existence; yet, we feel very proud of ourselves! Pay attention! In the end, the more we study, the more inflated this “ego” becomes. With all the efforts we have made, are we able to be liberated from the cyclic existence? How could it happen! Most people have this kind of flaw. Take heed! What kind of flaw is this? Master followed by saying, “Too many people have this kind of flaw, always feeling: well, I got it! Now I need to hurry up with my practice!” What do we hurry up for? We hurry up with our practice. “It is obvious that the Dharma approach [of the Pure Land] teaches, ‘ten thousand people cultivate it; ten thousand people will be reborn in the Pure Land’; how come it turns out that even though many people have chanted Buddha’s name for a long time, they still have no attainment. This is all because of having such flawed perception”! 08:35

So, Master hoped we could all introspect carefully: from the discussion of the Lamrim we have with our fellow classmates, meditation practice/cultivation, going on retreat, our literal understanding of seeing through and feeling at peace, our ability to see through the worldly concerns, even to our ability to see through the knot that ties us to the cyclic existence. We all know what is the key to transcending the cyclic existence, don’t we? The key is the wisdom of emptiness. So, not having learned the wisdom of emptiness and with the inverted consciousness because of ignorance, how can we, when facing the arising conditions, validate the premise that all phenomena lack intrinsic nature? It is just impossible! And, is it possible that we can meditate on the wisdom of emptiness by ourselves given the fact that our minds have been trapped in the cyclic existence since beginningless time? If so, then it does take incredibly great virtuous roots accumulated from the past lives! 09:23

So, if we don’t study the scriptures, we would never ever have the proper aspiration for the wisdom of emptiness. If we don’t even have the aspiration, how could it be possible that we would want to listen to and understand the teachings and even actually put them into practice! Thus, regarding the aspiration for liberation from the samsara, without systematically learning Buddha’s teachings on how to be liberated from the cyclic existence, we assume that we got it or we have seen through the knot that has tied us to the samsara. What we thought we have seen through is just the worldly concerns! What an awakening blow! 09:56

If we are earnest practitioners, reading this mind-awakening advice from the virtuous teacher Master – the advice that wakes us up from the misperceptions – wow, is like the idiom, anoint your head with the purest cream [or tíhú /sarpir-manda], meaning we get enlightened with perfect wisdom! Then, we have a sudden spiritual awakening, realizing, “That is right! I need to seek the path to liberation from the samsara. I have seen through the worldly concerns, but I still do not know how to untie the knot that fetters us to the samsara!” Who has the answer to this question? Buddha has the answer, and only unequivocally specified in the Buddhist scriptures. Hence, we must study the scriptures! 10:27

讲次 0246

标题 | 看破、放下、自在：谈学佛与学我

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

音档 | 4A 20:27 ~ 24:04

日期 2020-08-06 ~ 2020-08-09

手抄页/行 | 第1册 P107-LL5 ~ P109-LL6　( 2016 南普陀版：P107-LL6 ~ P109-LL6 )

手抄段落 | 因为我曾经遇见过……仔细检点一下呀！

好！我们接着听下一段。

因为我曾经遇见过这么很有趣的事情，有的人说：“法师啊，哎呀，现在这个时候念佛要紧，你讲这个干什么，我赶快去修行啊，然后呢要打七克期取证啊！”我听了我非常赞叹，我说：“好啊，你克期取证，我请问你，念了七天你取证了没有？”他想了半天，没有，对吧？然后呢你仔细一想啊，他说：“我不但念一个七天，念了好几个七，到现在为止还毫无名堂。”现在太多这种人。然后呢自己念不对还劝人家：“哎，你不要去管啦！”然后呢一个七不对、十个七不对、一百个七不对。说实在话，我自己就这么受了这样的一个痛苦过来的。啊，大家拼命关在这个地方去念！以后我了解了一个事实：我们真正的目的是学佛，不幸的我们学错了。学什么？学我。我在这个地方得说一下，说一下。01:04

这一小段字面的意思是非常清楚的，但是我们可以看到一件事情，修行人之间讲话，是好朋友就可以直接说。他就直接说：“法师，你讲《广论》做什么？还不赶快去修行！赶快去闭关克期取证呀！”然后师父也是直接问过去：“你克期取证了吗？”那也没有，说：“一个七不行，念了好几个还没有名堂。”师父说他自己也是受了这样的一个痛苦过来的。大家都知道昼夜十万佛号，师父说他轻松就可以完成的，师父是修过很多法、闭过很多关的人。师父说：“大家拼命关在这个地方去念！”注意！以后我了解了一个事实：我们真正的目的是学佛，不幸的是我们学错了。学什么？学我。02:07

刚开始我们听到这一段的时候，对师父一下子转到这个地方会觉得非常地突然，为什么一直这样去念就是“学我”的一个现象呢？师父接下来就会解释，所以请大家接着听。02:26

我先举个比喻，当初我看那个倓虚大师的《影尘回忆录》，他老人家提出一个三个字来，三句话——看破！放下！自在！啊，美啊！世间的所以很多缠的是什么？说看不破，你看破了嘛就放下了，放下了嘛就自在了。啊，觉得好高兴！的的确确这六个字，大部分人一看就懂，然后呢自己觉得对了。不幸，错了！这话怎么讲呀？这话怎么讲我要解释一下。现在我们了解的“看破”，这两个字，你只要念过小学都懂，如果念过中学、大学，那懂得更多。那么为什么懂得更多？就是说当你程度越深，你对这两个字的内涵了解得越深，对不对？03:20

到现在为止，我们了解这个内涵，说看得破的是什么？看得破我们对世间，人世间这种是是非非；你在这方面看破了，你在人世间的是是非非可以减少一点。生死当中的是非你看破了没有？你看破了没有？这两个字可没有告诉你喔，世间用这两个字没告诉你喔！所以平常你一天到晚，哎呀，忙这个世间的东西，忙这个东西，哎呀，女儿要嫁、媳妇要娶、股票又要涨，然后这种事情，啊，忙得不得了！一听见看破：欸，好，看破了。真正地看破呢，你还在世间的量则当中，对前面忙这件事情你是看破了，可是对佛法来说，你还不相应。你自己觉得居然懂了，然后你放下了，你放下的是股票，是稍微放掉一点，儿子女儿的事情，稍微减轻一点，但是心里面还缠在这个地方。04:20

相对地前面这个是稍微好一点，你要想拿这个跳出轮回，跳得出吗？我们平常说学，就是学这个。所以这个，仍旧在“我”这个圈子当中，结果你越学，你自己越觉得很得意咧。结果这个我是越学越大，弄了半天，请问你怎么能跳出轮回啊？太多人就犯了这个毛病，所以总是觉得：哎呀，这懂了，赶快去！明明万修万人去的法门，不幸为什么现在这么多人念了半天去不了的原因，都犯在这个毛病。还是说：“哎呀，我七天赶快行！”是！你七天去了，千真万确的事实，见了佛，自然有最好的教授在。那个地方我们要自己仔细检点一下呀！05:09

大家有没有看过《影尘回忆录》啊？那个非常著名的“看破！放下！自在！”师父说：“这六个字，大部分人一看就懂。......当你程度越深，对这个两个字的内涵了解得越深。”是对的！可是“到现在为止，我们了解这个内涵，说看得破的是什么？看得破我们对世间，人世间这种是是非非，你在这方面看破了”，看破了之后，人世间的是是非非可以减少一点。05:46

接着，还记着师父一下子转到哪里了吗？“生死当中的是非你看破了没有？”然后又问一遍：“你看破了没有？”“这两个字可没有告诉你喔！”哪两个字？看破！所以平常一天到晚说什么女儿要嫁、媳妇要娶、股票要涨，然后忙、忙——看破了！对前面忙的事情看破了，可是对佛法来说，你还不相应。最重要的后面——“你自己觉得居然懂了，然后你放下了。”放下的什么？是股票放下一点、儿女放下一点，但是心还缠在这个地方。06:33

所以到现在为止，大家想一想：天天拼命用功为什么是学我呢？到这儿看破也不对，看破的那些，它是世间的一个量则，还没有到看破生死。看到这里我们就想：哦！原来师父是站在生死这样的角度上，要我们来谈学佛这件事。不是把世间的一点事情看轻了、看淡了就解决了，而是要往上攀登啊！要往上飞跃。我们要跨越的是生死这个深渊，不是仅仅爬上一座小坡就可以了。07:16

所以师父接着说：“相对地前面这个是稍微好一点”，就是没看破那些世间的是是非非，我们会比没看破的那些人好一点。但是要想拿对世间的是是非非看破的这个力量跳出轮回，跳得出吗？“我们平常说学，就是学这个。所以这个，仍旧在‘我’这个圈子当中。”结果越学越觉得意，这时候其实没有看破生死轮回，没有基于生死轮回的观点在学习，可是却自己得意啰！注意！结果这个我越学越大，弄了半天，说是能跳出轮回吗？怎么能跳出轮回！大多数人就犯了这个毛病。注意哦！这到底是个什么毛病呢？师父接着说：“所以总是觉得：哎呀，这懂了，赶快去！”去做什么呢？赶快去修。“明明万修万人去的法门，不幸为什么现在这么多人念了半天去不了的原因”，就是犯这个毛病！08:35

所以师父希望我们好好地自己检查一下。从一开始跟道友讨论要学《广论》、还是修行啊、还是闭关啊，到看破、自在，然后到看破世间的是是非非，还是把生死中间的这个死结能够看破。大家都知道生死的关要用什么去破？要用空性去破。所以空性这件事如果不学的话，我们怎么样能够在无明那个颠倒识对境的时候去取证无自性？是不可能的！我们无始劫来缠在轮回里的那颗心，会自己缘念到空性吗？那得宿世有多大善根！09:23

所以一旦不学教理，就会没法生起对空性的正确的希求；希求心都可能生不起来，何况去听闻、去了解，还有实修！所以想要跳脱生死这个愿望，在没有系统地学习佛陀宣说如何才是跳脱生死的法之前，就以为自己懂了，就以为自己看破的是生死关，实际上是世间的是是非非罢了！这是当头棒喝啊！09:56

如果我们真是修行的人，看到了这样一个醒世——醒我们内心中的见解——的善知识语言，哎呀！那不是醍醐灌顶，也差不多吧！然后我们的心会有一种猛醒的感觉：对啊！我要去寻觅了脱生死之道，这些人世间的是是非非看破了，如何是生死的结使我还不知道呢！这件事唯有谁知道？佛陀知道，唯有佛在教典里写得清楚明白，所以一定要去学的！10:27