Lecture No. 0329
Global Lamrim II
Lecture No. 0329
Lamrim Volume 1: P45 (Outline) – P46-L1 ~ L9
Date: 17 Mar 2022
Topic: The Lamrim includes all sublime teachings that are free of contradiction
How nice, it is time for us to study the Lamrim together again; today we will resume our study from [V.1 chapter 2, P.45]:
“II. Showing the greatness of the teaching in order to engender respect for the instructions[a1] :
A. The greatness of enabling one to know that all of the teachings are free of contradiction
B. The greatness of enabling one to understand that all of the scriptures are instructions for practice
C. The greatness of enabling one easily to find the Conqueror’s intent
D. The greatness of enabling one to refrain automatically from great wrongdoing”
We will begin from listening to Master’s discourse, please do stay focused and listen well!
[5A 09:40 ~ 12:35 V.1, P.46]
The greatness of the teaching is indicated by four qualities it elicits in the student:
The content of the Lamrim, the essence of its content, its greatness, and its outstanding qualities are illustrated in [a2] four points [namely, by studying the Lamrim, practitioners are able to:]
1. Knowing that all of the teachings are free of contradiction
2. Coming to understand that all of the scriptures are instructions for[a3] practice
3. Easily finding the Conqueror’s intent
4. Automatically refraining from great wrongdoing
In terms of the greatness of the Lamrim, this section is divided into four parts. These four parts will be explained and discussed briefly now. First, as to this text that we are about to learn, it thoroughly includes all sublime teachings. This is the first point. In terms of the overall content, the Lamrim comprises all-encompassing teachings from the Buddha. However, normally at our level of understanding, we tend to think that the teachings [among Hinayana, Mahayana, or Tantrayana, to name just a few] seem to have differences, or even conflicts with one another, conflicts with one another. Some say the Profound View teaches emptiness, while the Extensive Deeds teaches the existence of phenomena, so they dispute over which is more accurate; they also say that the teachings held by Hinayana and Mahayana are incompatible with each other; they cannot accommodate one another. Now the text says that not only the teachings Buddha taught includes everything, they are also in no way contradicting one another. In fact, juxtaposing them together, they generate even more harmonious compatibility. [02′23″]
Often, for us who are keen on learning Buddha Dharma, the most perplexing issue is the above diversion. Though we are advised to learn from the encompassing teachings, we come to find that different venerables explained the teachings differently. By the time you read the sutra, they show further differences and you don’t know what to adopt or cast aside (for our meditation practice). We may even withdraw from learning. Now, let’s take a look at other Buddhism practitioners: some meditate on this and others on that; they express different views between each other, and you don’t know what to adopt and cast aside. Furthermore, by reckoning all these situations, even within our own organisation which includes all of us, alas, it seems that we do not have ways to settle those differences. Now, it is not like that! The Lamrim not only includes all the teachings from various schools, this treatise also complements them all. [03′22″] [a4]
Great! After we have listened to Master’s discourse, I like to ask you a question. When I was facilitating Lamrim class, usually after listening once to Master’s recorded discourse in class, I would post some questions to the classmates. But most of them couldn’t answer the questions I asked. The reason was that the imprint of what was heard from the recording did not register well. Then, many classmates would make efforts to study well before the class; they would gather in smaller groups, listen to the assigned section of Master’s recording repeatedly, and deliberate the discussion points. Because they had prepared for the class beforehand, by the time I hold a larger class discussion group, meaning more classmates joining the discussion, [and as usual I would ask them some questions,] they then could compare the discussion points that they have deliberated in their smaller groups with the discussion points asked in the larger class discussion group and examine the difference between the two. This way of learning and discussion was great and comparatively much more effective. If you can do the same, I would greatly appreciate all your efforts! [04′10″]
I would like to raise the first question here, Master said, in terms of the greatness of the Lamrim and its superior qualities, this section is divided into four parts; and then master followed by saying, “These four parts will be explained and discussed briefly now.” The text says, “Knowing that all of the teachings are free of contradiction”; what does “Knowing that all of the teachings are free of contradiction” mean, and what does it refer to? It refers to this treatise, correct? Which treatise is it? Can you say that it refers to either one, the Lamp for the Path to Enlightenment or the Great Treatise on the Stages of the Path to Enlightenment? The treatise has the quality of free of contradiction. [04′48″]
Then, here comes a question: from the perspective of the content, how extensive is the scope of this treatise? Do you still remember the exact words Master used? Master said, “it thoroughly includes all encompassing teachings from the Buddha.” Take heed! Here it mentioned “all-encompassing teachings from the Buddha”; namely the Lamrim , in terms of its content, it is complete and encompassing! If you read the Lamrim , the text will enable us the readers to know that all of the teachings are free of contradiction. The sublime teachings from Buddha have the good quality of being free from contradiction. Here are the words of “know…all of the teachings”. And Master described it succinctly so that we know in fact the scope of this treatise is encompassing and includes all sublime teachings – the characteristic of comprehensiveness of the content. [05′40″]
Now let’s take this and compare with our general state of mind. Please pay attention! When speaking of our level of understanding in a normal condition, Master described it with a few words; do you still remember what were the eight or nine words he said? Master said the content of the Buddha Dharma is all encompassing and sublime; however, with our level of understanding in a normal condition…. Now who is mentioned here? It is we the disciples. Master said， “we tend to think that the teachings ….” compared with the encompassing teachings taught by the Buddha, based on Master, “the teachings [among Hinayana, Mahayana, or Tantrayana, to name just a few] seems to have differences, or even conflicts with one another, conflict with one another.” Master mentioned “conflict” twice, and then what example did Master use to illustrate this point? The Profound View, Extensive Deeds, Hinayana and Mahayana, each has their respective views and can’t accommodate each other. Is this the intended purpose that Buddha gave the teachings? No, it is not. Rather it is the way we interpret the teachings; it is how we construe the teaching to be. [06′36″]
Master added, “Now, the text says…;” which text is this? It refers to the Lamrim, right? Master continued, “not only the teachings Buddha taught includes everything, they are also in no way contradicting one another. In fact, juxtaposing them together, they generate even more harmonious compatibility.” Apparently, the purpose of this treatise is to help us understand all the sublime teachings are consistent rather than contradicting one another; yet such intent is quite different from how we the disciples take it, and there is a huge gap between the two. Through explaining the subject matter of this treatise here – “knowing that all of the teachings are free of contradiction”, Master guided us to contrast this against our current state of mind. [07′11″]
Next, Master continued to touch on the perplexity we face; he said, “the most perplexing issue,” meaning we who are keen on learning Buddha Dharma – which refers to those who are very diligent and serious about learning the teachings – when it comes to learning Buddha Dharma, it is no doubt that the aspiration we have in mind is the most encompassing one. However, when we listen to Dharma teachings, different schools present their interpretation differently; when we study scriptures, different scriptures have different focuses. Truly, we are at a loss of what to do and may withdraw from learning since we don’t understand any of these. What about those Buddhist practitioners? Some meditate on this and others on that; they express different views between each other, and you don’t know what to adopt and cast aside. Taking a step further to look within our own organisation; there are many unsettled differences as well. [07′43″]
Master further said, “Now, it is not like that!” May I ask what does it mean by “Now, it is not like that”? Does it mean that such things happening in the past does not occur now? Is it just as simple as that? Why is that it is not like that now? Master referred to the actual situation, “The Lamrim not only includes all the teachings from various schools, this treatise also complements them all.” Have you noticed that when Master explained, “knowing that all of the teachings are free of contradiction”, he always related it to our current state of mind? He could relate to all sorts of difficulties we may have; that is, as disciples [who are inspired to emulate Buddha,] what kind of difficulties we will have while learning from venerables, reading scriptures, or even positing our own views; thus Master laid out a whole list of problems we may face. [08′19″]
All these problems are related to how we comprehend Buddha Dharma; is the way we interpret Buddha Dharma representing the actual intent of the Buddha Dharma itself? More often than not, what we interpreted may not be the all-encompassing teaching expounded by the Buddha, but rather it is our own version of understanding of the teaching. So, the authentic Buddha Dharma, as per Master: encompasses all of the teachings from various schools, and they can also complement each other. We need to have a thorough understanding of this first subtopic “Knowing that all of the teachings are free of contradiction”. [08′47″]
[a1]Align with Lamrim text
[a2]Amend to align with English Commentary book 1
[a3]Align with Lamrim text
[a4]Align with English Commentary Book 1
【全球广论 II 讲次: 0329】
讲次 | 0329 (2021-05-24 ~ 2021-05-26)
标题 | 本论包含一切圣教，且彼此无违
《广论》段落 | P8-L10 ~ P8-L11 此论教授殊胜分四……极大罪行自趣消灭殊胜。
音档 | 5A 09:40 ~ 12:35
手抄页/行 | 第1册 P136-LL2 ~ P137-LL1 ( 2016 南普陀版：P136-LL3 ~ P137-LL1 )
手抄段落 | 此论教授殊胜分四……而且彼此间相辅相成。
(更新日期: 2022年3月17日)
00:00
很高兴又到了我们一起学习《广论》的时间，今天我们将继续学习：“此论教授殊胜分四：通达一切圣教无违殊胜，一切圣言现为教授殊胜，易于获得胜者密意殊胜，极大罪行自趣消灭殊胜。”我们开始一起听师父的讲解，一定要注意听！00:26
此论教授殊胜分四：
这个本论的内容，本论的精要的内容，它好的、特别殊胜的地方，分四部分来说明它：
一通达一切圣教无违殊胜，二一切圣言现为教授殊胜，三易于获得胜者密意殊胜，四极大罪行自趣消灭殊胜。
分成功这个四部分，那么这个四部分，现在我们先大致地来了解、说明一下。第一个呢，它这个论，我们现在所要学的这个论，它通达所有的圣教，这第一个。就它的整个内涵来说，包含了一切佛的圆满的教法。不过在一般情况之下，我们了解的这个教法，往往彼此之间好像有差别，乃至于有抵触，乃至于有抵触。说性宗讲空，相宗讲有，这个不对；小乘讲的跟大乘讲的，往往又是各说各的，互相不能容纳对方。他现在说，不但包含了一切，而且彼此间绝不违背，这个不违背，摆在一块儿的话，产生的却是相辅相成。02:23
平常我们学佛法，最感到困扰的一点事情，就是这个。说我们要学圆满的，结果这个法师嘛，这个讲这个，那个讲那个，不一样；等到你看经嘛，经上面又是说有各各差别，你不知道如何取舍。乃至于再退下来，说我们现在看看那个佛教当中修持的人嘛，那一派修这个的，那一派修这个，彼此之间又各说各的，你不晓得如何取舍。更进一层，总之我们看，乃至于我们现在这个团体当中，也是大家呀，哎呀，这个你没办法把那些事情摆平。现在不！它不但包含一切，而且彼此间相辅相成。03:22
好！我们听完了这一段之后，我想问大家一个问题。以前在广论班学习的时候，通常听一遍，我提问题同学都有点答不上，因为听过去了没什么印象。所以那个时候很多同学就在上课之前他们会用功，会组成小组把这一段师父的带子反复地听，然后找出他们要研讨的点。因为听过了，我再上稍微大一点的课──就是同学来得多一点的时候，他们就会去对比他们小组研讨的点和我们这个大课研讨的点有什么不同呢？对比之下大家互相学习，效果是很好的。你们如果能够这样做的话，我是很感谢诸位的！04:10
提第一个问题：师父说本论精要的内容、特别殊胜的地方，分四个部分；接着师父说：“大致地来了解、说明一下。”那么“通达一切圣教无违殊胜”，是指什么“通达一切圣教无违殊胜”？是指什么？是指本论，对吧？本论是哪部论呢？你说是《道炬论》也好，可以说是《菩提道次第广论》吗？这个论它会有这样的一个殊胜。04:48
那么这里边就出现了一个问题：就内涵来说，它有多么地辽阔呢？师父用那个原话还记得吗？“包含了一切佛的圆满的教法。”注意！这里边出现了“一切佛的圆满的教法”，就这样一本论，它的内涵喔！你看原文的话，就是通达一切圣教、佛陀的一切圣教没有相违背的这种殊胜，这里前面有“通达”两个字。然后师父用非常简要的一段话，就告诉我们实际上这本论它的范围包含了一切佛圆满的教法──它的这个内涵的广阔性。05:40
那么再对比我们现在一般的状况。注意！在说到在一般的状况下，师父用了几个字，还记不记得那几个字是什么？八、九个字吧！是用了什么？说佛的一切圆满教法的内涵是非常殊妙的，那么一般的情况下──接着该到谁了？该到我们这些学的弟子们。他说：“我们了解的这个教法”，和佛说的那个圆满的教法这两者，师父说：“往往彼此之间好像有差别，乃至于有抵触”。“乃至于有抵触，乃至于有抵触”，师父说了两次，接着就举了什么？相宗、性宗、大小乘，说各说各的，不能容纳对方。这是佛说的教法的意思吗？不是的，是我们了解的教法，我们了解成这样子了。06:36
那么现在师父说：“他现在说”，他是指什么？是这部论，对吧？“不但包含了一切，而且彼此间绝不违背，这个不违背，摆在一块儿的话，产生的却是相辅相成。”很显然这本论想让我们通达一切圣教无违殊胜，和我们学的人犯了这个毛病，好像都不一样的，这个产生了一个天壤之别的差距。师父透过把这部论“通达一切圣教无违”的这个宗立在这儿，然后看看我们的现状是这样。07:11
接下来又讲了一下我们的困扰。“最感到困扰的一点事情”，就是平常我们学佛法──这一定是很认真学的──学佛法嘛当然都想要学圆满的，但是看一看，讲的是不一样的；看经也各各差别，也不知道怎么办，看不懂的话就退下来；然后再看看修行的人，这一派修那个、那一派修那个，彼此间也是各说各的，不知道怎么取舍；再进一层看看我们这个团体，很多事情也摆平不了。07:43
师父接着说：“现在不！”请问“现在不”是什么意思？现在不是这样了，就这么简单吗？现在为什么不是这样？师父说其实它正确的状态，是“它不但包含一切，而且彼此间相辅相成”。有没有注意到师父在讲“通达一切圣教无违”的时候，一直在结合我们的现状？结合我们作为学佛的弟子们，在跟随法师学习啊、看经教啊，乃至在立出自己的宗的时候，看看有一些什么样的问题──就摆出了一大堆的问题。08:19
这些问题都是我们了解的这个教法、我们了解的教法，那是不是教法的本身呢？可能不是佛陀讲的那个教法清净圆满的本身，是我们理解的那个教法。那么真正的教法，师父说现在不是的，它不但包含了一切，而且彼此间相辅相成，要能够通达这一点。08:47