Lecture No. 0328
Global Lamrim II
Lecture No. 0328
Lamrim Volume 1: P45 LL4-LL1
Date: 17 Mar 2022
Topic: Precisely for the reason to hurry and practice meditation/cultivation, the importance of “Systematic Order or Stages of Path” is even more significant
[00’00”]
Regarding the topic of systematic order, allow me to further elaborate it. For instance, currently - [or in fact] such kind of thinking should have been around for many years, “There is no need to study and contemplate! Our lives are impermanent and don’t last forever! Also, no one knows for sure how long we will live, so hurry up and practice meditation/cultivate! Apply meditation practice quickly! Why bother with study and contemplation?” [That is, they think there is] no need to [follow the sequential steps of:] study until the wisdom arises from study, contemplate until the wisdom arises from contemplation, and meditate until wisdom arises from meditation. Rather, their practice is by directly and single-mindedly focus on the virtuous object of meditation to meditate, as if such practice / application alone can directly and promptly help them achieve wisdom of enlightenment arising from meditation. [00′29″]
Actually, what is this virtuous object of meditation? Back then people especially [in the Chinese Buddhist community] liked to chant Buddha’s name very much, but [what I want to ask is this: what was their aspiration for chanting Buddha’s name?] Did [they] chant Buddha’s name based on their aspiration for renunciation, for Bodhichitta, or for attaining the wisdom of emptiness? Anyway, [they just chanted Buddha’s name] as in [because]: Ah! [I] have great faith in Amitabh Buddha, and [I] believe Buddha will come to rescue us. However, what [these people didn’t realize is that] during the preparatory session, or before preparing to chant Buddha’s name as well as the actual session during the chanting, were [they] actually aware that [they] should [do whatever they can to] refrain from lethargy and laxity? Had [they] studied thoroughly in understanding the good qualities of Buddha? And to go so far as to ensure sincerity and genuineness while chanting Buddha’s name without contamination with any sorts of afflictions such as pursuing fame and personal gains? More often than not, it is apparent that the preparatory was not solidly established, and that [may be part of the reason why they] had practiced for so long, but [their] earnest attitude in learning the teaching is not strong enough. Hence, it is definitely not the case of: “Ah! Time is running out, I have to do my meditation practice quickly!” and you will be able to meditate [effectively] with progress. What is missing in this process? What is the starting step? What is the first step to apply meditation? What is the systematic order? [We have to] follow along the stages of the path of a systematic order, only then it is possible for us to reach the level at which the wisdom arises from meditation. [01′24″]
If practitioners neglect the process/section on [how to] listen to the teaching [V.1 chapter 3], moreover if [they begin their] meditation practice directly without having learned and relied on the pure and authentic lineage, most likely such way of meditation practice is very risky. Take the example of going from place A to place B, the more worried you are, the more cautious you should be, instead of taking off recklessly. You must rely on an [experienced] guide to point out the most direct and effortless route. Just because you are in a hurry, so you can only choose the most direct route, you cannot [afford] another pointless trip or [walking aimlessly], losing our direction, which will in turn cause more anxiety [and frustration]. [01′51″]
Many years ago, a lot of people also did not take listening to the teaching as a kind of meditation practice, nor did they regard studying the sutras and scriptures as meditation training. Instead, [people] took [listening to the teaching and studying the scriptures] as a way as if to learn about matters and to increase some of their knowledge/understanding. What [they] didn’t realize was that through listening to the teaching, [we are] actually learning and studying how to [integrate the teaching into] meditation, which includes the systematic order or the stages of path or sequential steps, the meditation quality and its quantified measurement, then in what way the meditation practice is considered very authentic and pure, and, most importantly, how to observe the precepts that [we have] taken. [02′17″]
Because of the systematic order [of the Lamrim], it is easy [for practitioners to follow along]. The text “it is easy to put into practice” means it is highly plausible for practitioners to gain attainments. [02′23″]
Therefore, when we are very anxious and eager to gain achievement from [our] meditation practice, [we] need to think about: “[Is it really true that] following along such stages of the path will much slow down my meditation practice?” In the later sections [of the Lamrim], [Master Tsong-kha-pa] advised us [practitioners] that regardless of the capacity of individual faculty level, [we] are encouraged to begin the training from the shared small scope. Why? Because [all our efforts will slip through the cracks and we] achieve nothing at both ends, if by any chance, we miscalculate [our own capability] and jump-start our meditation practice directly from the great scope. [Just imagine that] eventually, without the foundation as a basis, how could it be possible [for us] to advance to the higher scope? Thus, “stages of path” or “systematic order” is indeed very important to us! [02′52″]
I feel that, regarding the section we are studying today, we need to do self-examination repeatedly: everyone is keen and loves to practice meditation, [but] if we realize our progress is very limited after practicing for a long time, this is the time we have to reflect on what kind of improvement we have in mind and hope to achieve? [If] my progress is not as satisfactory as I have expected, then what should be the proper approach [to adopt]? Have [I] paid attention to the systematic order? Like paying attention on how to properly implement the guidance on how to listen to the teaching? How mindful am I in terms of my application of the Guru Yoga practice? In addition, is my observance of the precepts improving as days go by? If [we] don't properly accumulate all these virtuous provisions, such as visualizing that the guru are exactly identical to the chosen deity or yidam, in our supplication/prayer, without such blessing/force of empowerment, usually our advancement on the path will be very slow. If [our] faith in the guru is waning, [we may] further backslide from where we have started, that is, what we have attained initially would all retrograde! All these require our [careful] examination. What to examine? It is to examine the reason why my progress is slow? Or even why is that I am retrogressing? [03′49″]
Also, one more point, as to ascertain/discern whether we are making progress or not, from what angle should we examine it? [Suppose someone] says he fallbacks [and reverts to where he was before]! Then [what he didn’t see is this:] after he attended the Lamrim class for so many years, how much ignorance/darkness has been removed! Back then, prior to studying the Lamrim, many things are unknown to us; now we have studied and learned so much about what to adopt and what to cast aside, such an intensity of knowledge to acceptance and rejection would have helped us wipe out [much] ignorance ever since. Because, with ignorance, [we] would create negative karma, however, [because we have learned the Lamrim], much of the possible non-virtuous karma have been wiped out. This should also be taken into account [in our progress] as well! After we have assessed it closely, only then we can affirm that: “I have improved so much compared to the time before I studied the Lamrim.” How many proper perceptions have we studied and listened to? This is one question [that need more perspective to examine]. After we have listened to the teaching, we are inspired to make offerings to the Three Jewels, attend to the virtuous teachers, and be filial and take good care of our parents, again how many such kind deeds we have done [because of studying the Lamrim]? With so many [Dharma] teaching we have listened to, this has inspired [genuine] aspiration, as well as joyful attitude and also many virtuous seeds connected with this teaching have been planted! [04′42″]
Therefore, [we] should examine [all of these] carefully and analyze [matters] in accordance to the teaching; we shouldn’t claim that we have achieved nothing when we feel down/deflated; yet exclaiming: “Wow, this meditation session is pretty good!” while in a good mood. Such assessment is apparently not based on valid cognition or accurate proof of knowledge [pramana]. [Why?] For the progress is measured based on whether we are in a good mood, such way of assessment is apparently inaccurate. Rather, [we] should reflect on ourselves by applying the Dharma mirror of the Stages of the Path to examine our current state [of mind]. Most importantly, for those of you who have persisted in studying the Lamrim over and over again for many years, listening to the teaching, and making proper discernment, never should you regret the effort you have put into studying and contemplating the Lamrim teaching, which is derived from the Perfection of Wisdom Sutra [or Prajnaparamita]! Don’t ever regret such painstaking persistence for all these years. [05′27″]
Besides, for new classmates, also please don’t be intimidated by the [seemingly] difficulties [of this study! I know some of you may] consider the Lamrim text quite a weighty tome. However, considering the Five Great Treatise, [you would know] the weight is more to it; [I mean it requires even more time and effort to absorb the content]. Have any of you swum in the ocean? After having experienced what is more extensive and vast, we would not have the feeling of: “Ah, I am not able to finish studying this Lamrim; with the capacity of my wisdom level, I am not able to complete the study.” Once [we] begin the Lamrim study, gradually we will be able to learn more extensive teachings. Why? Because [our] mind is lack of intrinsic nature, [hence] it can be trained to accommodate more and more teachings in the future, and our mental capacity will then manifest its [intrinsic] characteristic of borderless/boundless extensiveness. [06′01″]
Great! That’s the teaching for today. [07′12″]
【全球广论 II 讲次: 0328】
讲次 | 0328 (2021-05-20 ~ 2021-05-23)
标题 | 正因着急修行，更显“次第”重要（四家注）
《广论》段落 | P8-L8 ~ P8-L9 又以善巧二大车轨……胜出余轨。
入门段落 | 第1册 P161-LL7 ~ P161-LL1 接下来“派轨殊胜”……不是小明了杜鹃。
(更新日期: 2022年3月17日)
00:00
这个次第井然的问题，我再赘言几句。比如说现在──应该在很多年就有这种说法，说：“不要闻思了啊！人命无常啊！也不知道能活多久，赶快修吧！赶快修！闻思干什么啊？”不需要闻到闻所成慧、思到思所成慧，然后再修到修所成慧，他那个修就是直接就要拿一个善所缘上去修，好像修就可以直接修到修所成慧。00:29
实际上，这个善所缘是什么呢？那个时候大家都很喜欢念一句佛号，但是念一句佛号是以出离心念的、是以菩提心念的，还是想要希求空性的心念的？反正就是：啊！特别相信阿弥陀佛，相信佛陀会来救我们。但是在前行，念佛的前行和正行的时候，实际上有没有注意到防止昏沉和散乱？有没有彻底地去研习佛陀的功德？乃至有没有夹杂着各种烦恼的名利心在念？很显然前面的基础是不够的，修了很久之后，那个道心还是不行。所以并不是说：“啊！时间来不及了，我赶快修！”你就能修起来。这里边缺了什么呀？下脚处是什么？这个修行的下脚处是什么？次第是什么？沿着次第才能够到修到修所成慧。01:24
一个修行人如果忽略了闻法这个过程，而且没有学到清净的传承就直接修的话，十有八九是非常危险的。比如说从A地到B地，你越着急，更不能出门就走，你必须得有个向导给你找一条最近的路、最省力的路。因为你着急，所以只能选最近的路，不能再走冤枉路，走冤枉路就会更着急。01:51
很多年前很多人把听法也不当作是修行，学经典也不当作是修行，都当作是好像了解一些事情啊、多了解一点知识，没有意识到实际上在听法就是在研究到底怎么修，修的次第、质量，然后怎么样才是一个非常清净的修法，而且最重要的是怎么样持戒。02:17
因为有这样的次第所以很容易，“易于受持”就是很容易修成的意思。02:23
所以当我们很急着要得到修行的成就的时候，要想一想：“沿着道次第这样的修行是很慢的吗？”后面会讲到不管是什么根基的，都请从共下士开始修。为什么呢？因为万一你自己估计错了就会两头空，直接去修上面的，结果下面你没有，怎么可能走上面呢？所以，“次第”对我们来说是非常重要的！02:52
我觉得今天学这一段，我们再反思一下自己：大家都非常热爱修行，如果学了很久之后，发现自己进步不是很大，这时候要考虑考虑我们希望进步的点是什么？我没有达到那样一个进步的点，那么正确的方式是什么？有没有注意到次第？比如说有没有注意到听闻轨理呀？有没有注意到修上师相应啊？还有，有没有注意到戒律的日益皎洁？这些资粮善如果不好好地积聚，比如说对上师与本尊无二无别的这样一个观想来祈求，得不到这样的加持，通常进道是很缓慢的；如果对上师退失信心的话，还会比原来还不如，原来达到的高度会全都退失掉！这些都是我们要去检查的。检查什么呢？就是我为什么进步慢？甚至我为什么会退步了？03:49
还有一点，就是要观察我们这样一个辨识的角度对不对？说：我退步了！那上了这么多年广论班，得去除多少黑暗哪！当初没有听《广论》的时候，很多事情都不知道；现在听了那么多的取舍之后，那么多的取舍都会扫荡我们对境不取舍的那种愚痴，因为愚痴就会造恶业，扫荡了多少可能会发生的恶业。这笔也要算一算！认真地算一算之后，才能够确定说：“我比很多年前没有学《广论》前进步了多少。”你听了多少正知见？这是一个问题。听了之后，我们会想去供养三宝啊、承事善知识、孝顺父母啊，这样的善行又有多少？听了那么多法，在内心中引起的那种希求心，还有欢喜心，又跟法结了多少那样的善缘！04:42
所以要认真地检查、要如法地检查，不能心情低落的时候，就认为自己什么都没有；心情一好了，就说：“哇，这个修行满好的！”它不是一个正确的量，它是根据自己的心情好坏去判定自己的，显然这个判定是不准确的。应该依着《道次第》法镜来照，看看自己在什么地方。最重要的是，坚持了很多年学习《广论》，一直在听法、如理抉择，在一遍一遍学这样的同学，千万不要对自己闻思从《般若经》传出来的《广论》起追悔心啊！千万不要这样辛辛苦苦坚持了这么多年还起追悔心。05:27
另外对于新的学员，也不要害怕难！这本论虽然有点厚，但是看五大论就更多。有人游过大海吗？看到了更广阔的、更广阔的之后，我们就不会觉得：“啊，这本《广论》我就学不完，依我的慧力是无法完成的。”开始学《广论》，后来就可以学到更广阔的，为什么呢？因为心是无自性的，可以锻炼它，将来就会能承载越来越多的法，它会显现为广阔无边的这个特性。06:01
好！今天就上到这里。07:12