Lecture No. 0303
Global Lamrim II
Lecture No. 0303
Lamrim Volume 1: P40-L4 ~ L11
Date: 8 Apr 2022
Topic: Experience and Realize the State of “Unserviceable Mind” before Attaining Concentration
Next, please turn to [the Introduction to the Four Interwoven Annotations, the Chinese text,] page 125, [This section is the dialogue among Rinpoche, me, and monastics] 19 years ago, I was asking this question - I was not sure if this question should be brought up - [Nevertheless,] it was about what is the difference between “uncommon concentrations” and “common concentration” in the stage of generation? [Rinpoche] then answered the difference is, [the former is only for Tantrayana, while the latter is] common to both Sutrayana and Tantrayana. I was wondering why is it Sutrayana and Tantrayana? [So I] asked: “In what way is the un-commonality?” Rinpoche said the un-commonality [in the uncommon concentrations] are that [Tantrayana practitioners] have to visualize [their] own bodies as the form of the Buddha or the chosen deity in their meditation practice, [and] this is the uncommon part. [00′33″]
And [I] asked again: what is “very stable stage of generation”? Rinpoche replied: When [the practitioners] can comprehensively visualize [own bodies as] Buddha’s physical form, it [indicates] that [they] attain the stage of generation. And I continued asking what does “very stable” mean? [Rinpoche replied,] “Very stable means fixed/lasting, i.e. the practitioners can completely manifest as the [visualized] chosen deity.” [I] have also heard this previously that those practitioners who are practicing the visualization of the Yamantaka*, [they] have to lower [their] head when entering doors, because the practitioners feel that their horns might [accidently] bump into [the door], meaning these practitioners have already reached the results [of visualization] of manifesting in the Buddha form usually. [01′01″]
Then, one Venerable asked, “The state of being stable is all day long or just during the meditation session?” [Rinpoche answered,] “During the meditation session, when [practitioners] can totally visualize [themselves] as the chosen deity, then this is the practice pertaining to the uncommon concentrations.” And Rinpoche continued to say, “The level of such concentration is very high/intense. To what level is this kind of concentration? That is, the [secret tantric] songs sung by dakinis in the distinctly far pure land of the Buddha realms can also be heard. As for the common concentration, the level of focus is not such high intensity, and can only tame their own mind.” In this part, [Rinpoche] specified the level of difference when practitioners attain the uncommon concentrations at the stage of generation. I feel that after hearing this part, we may find it hard to imagine what it is like to be at that stage. [Yet,] we should [be inspired] and aspire to practice [and advance to that state]. Are you listening? Are you listening attentively? [01′45″]
Next come the explanation on the [meaning of the word] “serviceable”, as mentioned that through the training of meditative concentration/Samatha, Master Atisha’s mind became serviceable, so what does the serviceability of the mind mean? Here, Rinpoche gave us an example of cowhide, saying that Tibetans use yaks in many analogy. A dry cowhide is so stiff that you can’t use it for anything, yet once it is processed to become very soft in texture, then it can be used for or made into anything. This analogy is applied as simile to our mind, as our mind also works the same way, it’s very stiff and very hard to tame. What is the state of being very stiff and hard to tame? It is the state that we haven’t trained [our mind] to attain meditative concentration/Samatha. [02′24″]
Would we feel [and agree] that our mind is very stiff? And very rigid? [Probably not! Instead,] we all feel: my mind is very supple and very sensitive! [I] seem to be able to sense everything quickly, so how could it be possible that my mind is very stiff? [Note on] the later few words [from Rinpoche] - [i.e. our mind works the same way – very stiff and] very hard to tame! So what should [we] do/use to tame our mind? [We] begin by applying the three precious trainings: ethical discipline, meditative concentration and the wisdom, correct? Thus, while we are upholding the ethical discipline, by examining our mind we will know if our mind is stiff or not. While we are applying meditation training such as chanting “Namo Avalokitsevara”, are we able to guarantee/assure that [we can] chant one round of the 108 count mala beads without even a single wandering thought? “Namo Avalokitsevara, Namo Avalokitsevara, Namo Avalokitsevara….” Every chanting, every syllable and every sentence is well articulated and can be heard clearly, [all] imprinted in our mind impeccably without confusion. Are [we] able to ensure all the 108 chants are done in this way? Some people may remain focused for the first two chanting, and [their mind wanders away] from the third chanting; Others admit that their mind can stay clear on “Namo”, but the clarity is lost in the following “Avalokitsevara”. [03′36″]
Hence, meditation concentration is to have a distinctly clear and lucid mind. Rinpoche then explained, [with this concentration training,] our mind could help us to accomplish many things/undertakings. [Actually,] after attaining the state of meditative concentration/Samatha, not only the mind but also the body can become at ease in serviceability, [viz] it can be utilized at will. What does this being at ease in serviceability mean? [It means] that whatever we want our mind to do, it will follow obediently, [that is,] our mind is biddable [to our command]. [A] “serviceable mind”, means that our mind is supple in any condition, freely bidding to our will. Else, our mind is very hard to handle, it would be uncontrollable even for a split moment. Let’s cite a simple example of [text] reciting; that is, however hard you are trying to stay focused on memorizing what you need to memorize, [you will find] your mind just tend to keep wandering away, very distracted and unfocused. Sometimes, even you like to “hold” your mind down to keep focused on the statement in the scripture for that split second, your mind seems to struggle, not giving in. Thus, [the mind] is very, very disobedient and unruly. [But] then, upon achieving certain level of meditative concentration, both your mind and body are submissive, becoming very accommodating and tamed [to stay focused at will]. [04′35″]
So, I wonder whether Rinpoche’s explanations about [the mind’s] serviceability would bring a very great hope to warriors like us – those warriors who are constantly battling against ourselves [to tame the mind]? Because now we are also learning and practicing the Serenity and Insight, [so to prepare for that, we] need to study ethical discipline and properly uphold the precepts in the beginning. If [we] can attain concentration by means of proper meditative concentration/Samatha, our minds will become serviceable. With the serviceability of the mind, the mind can be freely deployed at our will – with physical serviceability as well as mental serviceability. [That is,] instead of having the issue of controlling or taming the mind for even a split second, our mind can always be in good order and fully controllable, even it doesn’t need to be controlled [as] it [will] follow [whatever our heart desires], just like breeze, drifting along, in an effortless way at ease. Hence, not every process of the meditation training is unbearably difficult, once we reach this stage, [or even better] if [we have] advanced into the first meditation stage, that happiness is overly abundant, so much so that it seems to overflow from the limit our body and mind can bear, so this state is very, very delightful/joyful. Master Atisha attained this serviceability of the mind, [both] the [common] concentration of the Sutrayana as well as the uncommon concentrations [of the Tantrayana], [we] can imagine he was in a very profound state of dharmic joy, physically and mentally. [05′50″]
While discussing what “serviceable” means, I [have] asked you, “Do you feel your mind is very stiff?” At this point, how should [we] perceive this question? Let’s use this as an example: actually I know I should not complain about others, because I should be appreciative and be thankful to everything taking place during this day which appears to be so routine. For example, we manage to have food to eat, this is especially precious during the pandemic now, every meal of ours does not come by easily because [these are the efforts from] many of those people who worked non-stop to deliver the meal to us. [We] are able to eat vegetables and fruits, all these do not come by easily! However, if [we] don’t observe it deliberately, [we] would take all these for granted just as we take every day we have for granted, they just happen naturally and nothing special about it. However, if [we] think about it earnestly, then we come to realize that every fruit and every grain of rice are the miracles that other people make them possible in our lives; they are gifts, the most precious gift! And even a class like we are having now, we are able to study this book of Introduction to the Four Interwoven Annotations, to study the teaching from Master Tsong-kha-pa, and learning the good qualities of Master Atisha, [all] these are very miraculous encounters happening in our life. [07′03″]
Thus, we should try to convince our mind. [We] take everything for granted, adopting a very superficial attitude to observe the world as if there is no big deal at all. Only when [we aspired] to apply profound analysis to transform our mind with proper perceptions then will we sense that the mind is very stiff. [Why?] Because if you are not inspired to transform the mind, you will be dominated and steered by afflictions and then you would not sense the stiffness of the mind. Thus, taming the mind - with the power of ethical disciplines and the force of meditative concentration/Samatha can soften our mind from steel-like [stiffness] to as delicate as silky satins. That is, ethical discipline and meditative concentration can smelt and refine our body and mind. [07′45″]
[Understandably,] it is not that we are forever handicapped about [taming/controlling] our mind, where we can only leave it to wilfully indulge in suffering, complaining, raging, and five sensual pleasures, that we are totally out of wits about it, and can only follow the flow. [It is not just like that!] Buddha taught us so many solutions, the lineage masters and teachers have expounded feasible solutions, [they] told [us] to tackle our mind with ethical discipline, meditative concentration and wisdom insight, to tame this very stiff, rigid, and hard-to-tame mind to become supple and serviceable. [If we can reach] that moment, we have gone through the hardest part of taming the mind, and would realize now the mind-taming process had become very smooth. Therefore, [we] should [aspire] to experience such profound joyfulness brought by meditative serenity/Samatha, and even the uncommon concentrations. [08′29″]
【全球广论 II 讲次: 0303】
讲次 | 0303 (2021-02-22 ~ 2021-02-24)
标题 | 体会未得定前“心不堪能”的状态
《广论》段落 | P5-LL4 ~ P5-LL3 成就定学……心中亦有所忆持者。
入门段落 | 第1册 P125-L6 ~ P126-LL5 师父，不知道这个问题该不该提......怎么放都可以。
(更新日期: 2022年4月8日)
00:00
接下来看到 125 页，19 年前的我在提问题——我不知道这个问题该不该提——就说生起次第的“不共定学”跟“共通定学”区别在哪里？然后说显宗和密宗。我就有点奇怪为什么是显宗和密宗？然后说：“不共之处在哪里？”仁波切说不共之处就是要把自身观为佛身、观为本尊来修，这就是不共的。00:33
然后又问：“极稳生起次第”是什么呢？仁波切答道：完全能观为佛身，是生起次第的成就。然后问“极稳”是什么？“极稳就是不变，就是自身完全能转变为这个本尊。”以前也听说过有人观修大威德，走过门的时候就要低头，因为他觉得可能会碰到角，就是说已经达到了他平常的时候生起佛身的这样一个成绩。01:01
然后这里面问：“二六时中都是这样子，还是修法的时候？”“修法的时候完全观为本尊，这就是不共的修法。”然后仁波切接着说：“定力是很高的。定力到什么程度呢？就是在很远很远的佛国净土里的那些空行母的歌声也是可以听到的。如果是共通的这个奢摩他的定力是没有这么高的，就只能把自己的心降伏。”这里面区分了一下生起次第的不共定学到什么程度。我觉得我们听了之后，可能也很难想像那是什么，就要发愿去修习。有在听吗？有在认真听吗？01:45
接着就解释那个“堪能”，说尊者由奢摩他门得了堪能心，那么这个“堪能心”是什么呢？在这里面仁波切举了牛皮的譬喻，说西藏很多用牦牛来比喻。一张干牛皮是很硬的，你怎么也用不上，把它加工成软软的，做什么都可以。这个来譬喻我们的心，心也是这样的，它是很硬、很难调伏的。很硬、很难调伏的状态是什么状态呢？就是我们没有修习奢摩他的那个状态。02:24
我们会感觉到我们的心很硬吗？很坚硬吗？我们都觉得：我的心很柔软、很敏感啊！对什么好像都一下子就能感受得到，怎么会是心很硬呢？后面有几个字——很难调伏的！那么用什么来调伏啊？开始用戒定慧三学，对不对？那你看看我们持戒的时候这个心听不听话，你就知道它硬不硬了、坚不坚硬了。我们修定的时候，比如说念“南无观世音菩萨”，我们能不能保证念珠念一百零八次都一个念头不闪？“南无观世音菩萨，南无观世音菩萨，南无观世音菩萨......”每一声称名，都一字一句念得清楚、听得清楚，都落在心里边，没有一个错乱的，能不能一百零八句都这样呢？还有的人上来可能两句，第三句就不见了；有人说“南无”还清楚，“观世音菩萨”这几个字就不清楚了。03:36
所以修定就是要了了分明。接着仁波切解释，让我们这个心可以做很多事情。成就奢摩他之后，不仅是心，身体也能自在地使用，怎么使用都可以。这个自在地使用是什么意思呢？就是你让它做什么，它就乖乖听话了，我们的心就听话了。“堪能心”就是你的心随便怎么用都用得上。不然的话我们的心就很难对付，它是一刹那也控制不住的。举个简单例子，像背书也是，你就想特别专注地背书，但你的心就是想要去散乱、就是不想专注，甚至有的时候你想一刹那间把它按在那个经典的文句上，它好像都在挣扎一样，所以是非常非常不听话的。那么奢摩他已经达到一定成就之后，你的身心就安住下来了，怎么放都可以。04:35
所以仁波切在这一小段解释堪能的时候，我不知道会不会给我们这些斗士——一直在跟自己战斗的修行者一个很大的希望？因为我们现在也在学习止观嘛，前面需要好好学戒、持戒，如果能好好修行奢摩他得定的话，那就会有堪能心；有堪能心的话，我们的心随便怎么用都可以用得上——身也堪能，心也堪能。就不是一刹那也控制不住的问题，而是一直都能控制住它，甚至不用控制它，它就像风一样跟着走了，是非常轻松自如的一种自在的方式。所以并不是修学的很多过程都是很难熬的，一旦到了这个阶段，如果进入了初禅的话，那快乐是太多了，可能都觉得这个身心好像都承载不了了，所以是非常非常愉悦的。阿底峡尊者得到了这个堪能心，显教的这个定，还有不共定学，可以想像他的身心是处在一种法的深度的愉悦之中。05:50
讨论什么叫“堪能”的时候，我问大家说：“你觉得自己的心很坚硬吗？”这个时候要怎么去看呢？比如说：其实我知道不应该抱怨别人，因为我应该用感恩心感恩这一天好像是很平常的这些事物。比如说我们可以吃到饭，像现在在疫情期间，我们这一餐饭是来之不易的，是很多很多那些一直没有停止工作的人，他把这一餐饭送到我们眼前。能吃到菜、能吃到水果，都是很不容易的！但是如果不去作意观察的话，就像每天一样，觉得这一切都是自然而然拥有的，都没有什么奇特的。可是认真地去想的话，可能是每一个水果、每一个米粒都是别人在我们生命中铸造的奇迹，是礼物、是珍贵的礼物！乃至我们现在上课，我们能学到这本《四家合注入门》，学到宗大师的教法，学到阿底峡尊者的功德，这依然是一个生命里非常奇迹的相遇。07:03
所以我们要试着说服我们的心。觉得一切都理所当然、好像也没有什么大不了的这种很浮面的看事情的心，要去深度地观察转动它的时候，用正理去转动它的时候，我们才会感觉到那是很坚硬的。如果你不去转动它的时候，因为你跟着烦恼跑，你是不会觉得它很坚硬的。所以调伏——用戒的力量、用奢摩他的力量，让我们的心变得柔软，从那个钢铁变成非常柔的、像绸缎一样那样的柔软度，这个就是戒律和定可以烧炼我们的身心。07:45
并不是这个心我们拿它永远没办法，它要苦就苦、要抱怨就抱怨、要发脾气就发脾气、要耽着五欲就耽着五欲，我们拿它没办法，只能随逐。佛陀就给我们讲了这么多办法，传承师长讲的都是办法，说要想法用戒、定、慧去对付自己的心，要把这个非常刚强难调的坚硬的心，把它调到柔软、调到堪能。那个时候，最艰难的那个压伏心的过程，其实到这儿就已经太顺了。所以应该去体会生命中生起奢摩他，甚至不共定学的那个深度愉悦。08:29