Lecture No. 0332
Global Lamrim II
Lecture No. 0332
Lamrim Volume 1: P46-L3 ~ L9
Date: 18 Mar 2022
Topic: Starting from the first step, we reach the ultimate exalted state
Let’s continue to listen to the next paragraph: [00′04″]
5A 14:09 - 5A 15:47
On the other hand, now it is really difficult for us to tame the afflictions arising in the mind [when interacting with others]. Then, can I just close my door and go into meditation retreat? This is one alternative. However, I regret to say, under this circumstance, your understanding about the teaching will be very minimal; such a minimal understanding surely will not have any contradiction to the teachings, but if you want to have a comprehensive grasp of the teachings; that is not possible. This is very obvious. Thus, truthfully speaking, Lamrim text allows practitioners to know that all of the sublime teachings are free of contradiction; not only does it contain profound philosophical theories, but it also gives us guidance starting from where we should begin our first step on the path. [If we view it from the other side, it is also feasible; meaning] in terms of our meditation practice the text gives us guidance starting from the first step we should take, so that step-by-step advancement becomes feasible, and eventually we will reach the ultimate exalted state. This is the principle we should adhere to. Otherwise, all your lengthy preaching of Buddha Dharma becomes a frivolous elaboration. [00′56″]
With respect to having difficulty taming the afflictions, as Master said, “really difficult to tame the afflictions”; there appears several options for us to take, one of which is: “Oh! Well! I give up the efforts to tame the afflictions [while interacting with others]!” And another one is: “All sorts of afflictions will arise whenever I am with others. Then, I might as well close the door and do my own practice; I don’t want to get involved in anything else anymore.” Though not being involved in anything and doing nothing, we can’t persist in sitting meditation either; the fact is, many issues will still arise. Even though we close the door and care nothing else but sit tight to meditate, under this circumstance, our attainment is very little. This kind of practice does not conflict with the teachings in any way. However, if we want to attain the state of omniscience, realizing encompassing teachings, that will be impossible. Right? [01′36″]
Therefore, Master added, “Thus, truthfully speaking, Lamrim text allows practitioners to know that all of the sublime teachings are free of contradiction; not only does it contain profound philosophical theories,” What is stated next? What did Master say next? Not only does the Lamrim disclose the essence of the scriptures, what else does it explain? Here is what Master frequently advised us while giving us the guidance, “What is the first step to take?” When Master gave teachings to Venerables, I often heard him asked, “Your first step, what is your first step?” The teaching states “but it also gives us guidance starting from where we should begin our first step on the path”; here, it includes “begin our first step”. If we see it from the other perspective, the text “also gives us guidance starting from the first step we should take in terms of our meditation practice so that the step-by-step advancement becomes feasible”. [02′24″]
So, why is that we have studied hard for so long, but improvement is not obvious? Is it that we haven’t found the starting point? When we have found the starting point, aren’t we supposed to begin from taking it as the first step? So, from the perspective of the subtle and thorough detail of the Lamrim text, it is only by taking the first starting step that we are then able to advance stepwise. May I ask, what exactly is our first step to take? Would you ask this question when hearing the guidance on this part? It is to study the tenets and listen to the teachings first, right? We should not start by meditating right from the beginning before we know what and how to meditate; we ought to start first by listening to the teachings and then we would know “this first step we should take in terms of our meditation practice so that …;” – it appears again! - “so that step-by-step advancement becomes feasible, and eventually we will reach the ultimate exalted state.” [03′10″]
What follows is Master’s exhortation; do you still remember what he said? “This is the principle we should adhere to.” Over here, let me ask you a question. Master said, “This is the principle we should adhere to.” What principle does it refer to? By the way, while facilitating Lamrim classes, I often asked in this way. The intention is to find out the level of understanding after listening to certain sections. [03′31″]
So, from the angle of having difficulty taming afflictions arising in the mind, some practitioners again go into their retreat behind a closed door. Master said that if they wanted to close the door to go into retreat and not serve the masses or if they were unable to face more complicated arising conditions…. I am not talking about the training of meditative serenity; while training in meditative serenity, we definitely need to be in a retreat behind a closed door. If right from the beginning we take our initial step this way, we may not get to know that all of the sublime teachings are free of contradiction. [03′57″]
Under this kind of circumstances, it is very difficult to tame afflictions. What can we do to subdue afflictions? What is the principle? It is “starting from the first step we should take.” Only by so doing can we advance step-by-step and attain the ultimate exalted state. This is what Master often said, “Advance gradually for speedy achievement!” What is the first step to take? I have often noticed when Master gave guidance to Venerables, for example, how to combine filling a cup of water with attaining the spirit of enlightenment? While sweeping the floor, how to combine mental effort with sweeping the floor? Even, how to be mindful before saying something or how to be mindful while walking. We need to follow the guidance from virtuous teachers in terms of how to be conscientious with every conduct and move. [04′41″]
Therefore, while listening to this section of the guidance, we may often ask ourselves, “Alas! After studying Buddhism for so many years, it is still challenging for me to subdue this!” Whenever every time I think about this issue, lamenting by some practitioners can be heard. Some practitioners felt: “With so much time passing by, I have hardly made any progress in terms of my practice!” What can we do? We must find a way out, instead of drilling our thought toward the dead end. Rather, we must contemplate: what has gone wrong? Is it possible that I have messed up the systematic order? What exactly is my starting point? [05′10″]
If we don’t fully understand the teachings, then taming afflictions will never work. When we don’t know how to handle arising conditions, it means that we totally misinterpret the intended meaning of the teachings and it also suggests that taming afflictions will not succeed. Hence, if we can fully grasp the intended meaning of the teachings, we will be able to identify what to refute and what to posit, especially where the starting point is or where the first step is. I feel this is what touches me and amazes me the most when Master gave us the teachings on the Stages of the Path – he always pointed out “where to take the first step”. [05′38″]
Let’s listen to one more paragraph. [05′40″]
However, here one more point needs clarification. In the beginning stage of our practice, while we are learning the tenets, it is definitely true that we can’t put what we have just learned into practice right away, it may not work right off the bat. Actually, if we pick any random examples [from our daily routine], it is also applicable. Take our schooling for example; if we first attend kindergarten and we try to apply what we have learned right away, it is hard, correct? It is the same with everything at our initial stage of learning; at this phase of learning, our knowledge or understanding of specific tools or fields is just in the fledgling state; namely prior to gaining the mastery of certain tools or any fields of knowledge, [it is indeed very difficult], and that is because we have not yet grasped the essence. This is something we should understand. And this is the true benefit of this text, and this is the way it works! With this recognition, then Buddha Dharma is truly what we can apply in our daily life; it is anything but frivolous elaboration. Not only is it not frivolous elaboration, but also we can put the teaching into practical use, besides the teaching can help us resolve all issues we have in the samsara. [06′32″]
Master always repeatedly emphasized that Buddha Dharma can help us resolve all kinds of problems in life! He mentioned here again, “However, here one more point needs clarification.” What did Master try to clarify? Master said, “It is definitely true that we can’t put what we have just learned into practice right away…” Are we able to put the teaching into practice? Master used “definitely true”, “right away” and “can’t put what we have just learned into practice” – “definitely true that we can’t put what we have just learned into practice right away, it may not work right off the bat.” Some practitioners may be able to apply some of the practice, but not necessarily effective. Then, “Right! I can’t apply what I have just learned, what else can I do?” Master gave a simple random example. When we attended kindergarten, we did not pick up everything we learned right away, so that’s the way it is. Namely, when we learn anything new in the beginning, before we acquire mastery over it, or before we get hold of the gist of it, there is no way for us to apply it with ease. He added, “This is something we should understand.” [07′30″]
Actually, upon reading this piece of advice, I recall I often hear that many practitioners would come and ask Master questions in an urgent tone, a very anxious tone; they were eager to practice! Some of them were anxious to be in line with chanting Buddha’s name, others desperate to attain enlightenment, and still others eager to attain various kinds of enlightened discernment... We may claim, “We are eager to resolve cyclic existence, so how can we not be anxious?” However, when we are anxious, we forget where our first and immediate step is; we may forget that we could be at the phase of practising, and at this phase of training, we are not able to accurately subdue various afflictions arising in the mind yet. So, at this juncture, when we asked Master, he often guided us to examine the progress we have made at this moment. For instance: isn’t it a great improvement to keep learning and studying in Lamrim class? [by following along the study group without dropping out] Yes, it is. Since it is indeed not easy to keep learning and studying in this manner! [08′19″]
So, while attending Lamrim classes, together we would often say, “Well! In fact, every classmate would encounter various difficulties related to their family regarding attending Lamrim classes. However, if we are stuck by the challenge we are facing, we will request to be absent from class. But after being absent for some time, we just quit attending class. This is a kind of loss.” When the other class members noticed it, they would invite this classmate and encourage him or her to continue with the study. Because after studying the Lamrim one round after another, the mighty sweeping power is hard for us to imagine – this teaching can sweep all kinds of erroneous perceptions in our mind, as well as various wrong views from different sources that we are not aware of! Why? Because the Lamrim teaching is emanated from the Perfection of Wisdom Sutra. [08′55″]
What I am trying to say is that when we hear Master unfolded his own realization of the mind training little by little, I am not sure how you take it? For me, I am often comforted by what Master said. Actually, even if you are so anxious, does it mean that tomorrow you would have any kind of enlightened discernment? Sometimes, due to pressing anxiety, we may go wrong in terms of our practice or be misguided by illusion or hallucination, which may cause more issues. It may turn out that what immediate task should be taken care of first, instead is not done well. In addition, we become even more impatient, which will lead to great anger; in the end, nothing is done right. [09′26″]
When this happen, we need to analyse this situation: in the beginning of your study when you are not able to apply what you have learned, you ought to practise it slowly! Practise or train gradually should do the work. In general, this is what we would notice in different walks of life where skilled and experienced masters guide and train their apprentices in this manner; it is quite normal that apprentices can’t apply what they learn in the beginning. However, they can’t just give up learning just because they can’t apply what they learn; instead, they ought to continue learning. After studying and learning for some time, we can definitely apply Buddha Dharma which can be applied to subdue all kinds of suffering. As Master said, “Not only is it not frivolous elaboration, but also we can put the teaching into practical use, besides the teaching can help us resolve all issues we have in the samsara.” Let me repeat it again, “Not only is it not frivolous elaboration, but also we can put the teaching into practical use, besides the teaching can help us resolve all issues we have in the samsara.” What is it? Master said, “ Buddha’s teaching! This is how Buddha Dharma functions! [10′23″]
【全球广论 II 讲次: 0330】
讲次 | 0332
标题 | 从脚下一步，通往最高深处
《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 14:09 ~ 5A 15:47
手抄页/行 | 第1册 P138-L12 ~ P139-L10 ( 2016 南普陀版：P138-L12 ~ P139-L11 )
手抄段落 | 反过来说，现在这个是很难调伏呀……而且可以解决一切问题。
(更新日期: 2022年3月18日)
00:00
接下来，大家再听下一段：00:04
反过来说，现在这个是很难调伏呀，那么我关起门来一个人去修行了，这个也是一个办法；但是呢对不起，这个情况之下，只有，说只有一点点，你这一点点上面，一点点当然没有什么违背啦，要想包含一切就做不到，要想包含一切做不到了，这个非常明白。所以它真正能够说，通达一切，包含所有圣教无违的话，不但是说深远的理论，而且一定是从我们眼前下脚第一步开始。反过来说，它一定从我们眼前下脚第一步开始，才能够一步步上升，通达最高深的地方，这个原则我们要把握住。要不然的话，你说了半天佛法，那是一个戏论。00:56
所以我们的心很难调伏啊，“很难调伏呀”，后面接着好几条路，一条路是：“啊，那我不调伏了！”还有一条路说：“因为我只要跟人在一起我就会有烦恼，那就关起门来修行好了，我什么事也不管。”然后什么事也不管也坐不住，实际上还会产生很多问题。但是就算是关起门来什么事也不管能够坐得住的话，在这种情况下也只有一点点、一点点没有什么违背，但是想要获得遍智、想要包含一切就做不到。对不对？01:36
所以，师父又讲一句：“它真正能够说，通达一切，包含所有圣教无违的话，不但是说深远的理论”，后面是在说什么？师父后面说什么？不但是把这个教理从眼前都讲明白了，还有什么东西？这里出现了师父常常在教我们的时候，说：“下脚处在哪儿？”我听见师父给法师讲法，常常问：“你的下脚处、下脚处在哪里？”那么这个教理“一定是从我们眼前下脚”，这里边还有个“第一步开始”；反过来，“它也一定从我们眼前下脚第一步开始，才能够一步一步上升”。02:24
所以，为什么弄了很久然后进步不明显呢？是不是没有找到下脚处？那找到下脚处之后，是不是得从下脚处的第一步开始迈？所以看它的细腻程度是非常非常地细的，也只有从下脚处的第一步开始，才能够步步上升。那请问我们下脚处的第一步到底是什么？听到此处大家会问吗？就是先要学教理呀、先听呀，对不对？不能上来就修、不知道的时候就修啊，先要听，然后从“眼前下脚第一步开始，才能够”──又出现了！“一步一步上升，通达最高深的地方。”03:10
接着师父叮咛我们一句话，大家还记得吗？“这个原则我们要把握住。”这个地方我提问你们：师父说的“这个原则我们要把握住”是指什么原则？在广论班的时候我常常是这样问大家，就是看看对这一段的听闻状态到底是怎么样的。03:31
所以，又是针对我们很难调伏内心的这样一个角度，有的人又关起来，师父说：要关起来不去为大家承担的话，或者没法去面对更复杂的境──我不是说修止的时候，修止的时候确实要关起来修──如果一开始就这样的话，可能不会了解到通达一切、包含所有圣教无违。03:57
那么很难调伏的状态下，怎么才能够调伏呢？那个原则是什么呢？就是“一定从眼前下脚第一步开始”。也只有从第一步开始，才能够步步上升，达到最高深的地方。这是师父常常说的：“慢慢走，快快到！”下脚处是什么？就在平常我看师父教导法师的地方，比如说倒一杯水怎样能够结合发心去倒？扫个地，怎么样能够结合很多的用心去扫？乃至说话之前的用心啊、走路的用心啊，一举一动都是非常非常小心的，就要跟着老师学的。04:41
所以在这里边，常常问心说：“哎呀，学佛学这么多年，我这个、这个还是很难调伏呀！”每次想到这个问题，大家就听到有的修行人就叹息了。有的修行人觉得：“时光过了这么多，我在修行上没有进步多少啊！”怎么办呢？一定要找出路，不要把自己的心想到死路上去，一定要想：问题出在哪里呢？那是不是次第错乱？那我下脚处到底是在哪里？05:10
如果听法就没听明白，调伏一定是不能调的，对境不知道怎么用，根本就把法义搞错了，那肯定调伏是长不了的。所以听法能够听明白，听出来所破的是什么、所立的是什么，尤其是下脚处在哪里、下脚处的第一步在哪里，我觉得这是师父给我们讲授《道次第》的时候，最令我感动、最令我震撼的地方──总是指出“下脚处在哪里”。05:38
那么再听一段。05:40
不过有一点要说明，刚开始的时候，我们在懂得这个，学这个理论的时候，这个的的确确一下用不上的，一下不一定用得上。这个实际上眼前随便一个例子，都是这样。譬如说我们去念书，你刚进幼稚园，你说幼稚园学的东西马上用来，那是没有办法用的，对吧？我们做任何东西，学任何东西，你刚开始对这东西，你对这个工具或者什么，那个都没有认识之前的话，因为你还没有把握住这个中心。所以这一点我们应该认识，所以本论的真正的好处，这样！如果能够认识这一点的话，那个佛法就派上真实用场，就不是戏论。而且不但不是戏论，不但能够派上真实用场，而且可以解决一切问题。06:32
师父一直在告诉我们说：佛法可以解决一切问题！但是师父在这里边又说：“不过有一点要说明”，师父要说明的是什么点呢？说：“刚开始的时候，我们在懂得这个，学这个理论的时候”，能不能用得上呢？师父用了一个“的的确确”，“用不上”的前面有一个“一下”，“的的确确一下用不上的，一下不一定用得上。”有的人可能这里边也能用，但是不一定能用得上。那么“对啊！我用不上，怎么办呢？”师父就说：举一个简单的随便一个例子，上幼儿园的时候，也不可能学的东西马上就会用嘛，所以没有办法。那么学任何东西，刚开始的时候，就是没有认识之前，还没有把握中心的时候，是没办法应用自如。说：“这一点我们应该认识。”07:30
其实看了这一点，因为每次也会听到很多修行人问师父问题的时候，就是很急迫、很急迫地──着急修行啊！有人着急念佛相应、有人着急开悟，还有人着急生起各种觉受⋯⋯。我们说：“生死心切呀，怎么能不着急呀？”但是一着急就忘了下脚处，忘了自己可能是正在练习的阶段，正在练武功的阶段，还不能准确地对治内心的种种烦恼。所以这个时候去问师父，师父常常会让我们看我们当下的进步在哪里。比如说能够跟住广论班，这是不是一个很大的进步呢？是的。因为能够完成这样的听闻是不容易的！08:19
所以在广论班的时候，我们常常在一块儿说：“哎呀，每个人家里其实上广论班都是有一些大大小小的困难，但是如果被困难困住了的时候，有事请个假，然后请久了就不来了，这就是一种损失。”所以其他的同学如果看到，就去请他一下，让他继续来上课。因为学完了一遍又一遍，对我们内心的各种邪见、各种派生出来的我们可能都没有发觉的那种见解，它清扫的力度是很难想像的！因为这是从《大般若经》流出来的教授。08:55
我想表达的是：当我们听到师父这样一点、一点讲出来的修心体会的时候，我不知道大家是怎么样的？我的心会常常被师父的话安慰到。其实你那么着急，明天能很快生出觉受吗？有的时候一着急，走火入魔了，会出很多问题。眼前该做的事比原来做得更不好了，而且非常容易急躁；急躁之后嗔心特别大，什么都不对了。09:26
这个时候，必须要去分析这个状态：就是刚开始学的时候用不上，用不上的时候你慢慢练！慢慢练就可以了。一般我们看到各个行业的师傅们也都是这样引导他的学徒的，就是一开始的时候用不上，这是很正常的，不能因为用不上就不上学了，要继续学；学久了之后，这就是一个完全可以解决痛苦，一定会派得上用场的佛法。引用师父的话：“不但能够派上真实用场，而且可以解决一切问题。”我再重复一遍：“不但能够派上真实用场，而且可以解决一切问题。”那么是什么呢？师父说：佛法！佛法的作用是这样！10:23