Lecture No. 0335
Global Lamrim II
Lecture No. 0335
Lamrim Volume 1: P46-L3 ~ P46-L9
Date: 20 Mar 2022
Topic: Observing the problems of “Meditating/Cultivating without the Sutras”
Very well! Let’s continue listening on:
[5A 22:21 ~ 5A 23:42]
Up to this point, I also want to mention this: right in the beginning of this text, it specifically explains that: those practitioners engaging in meditation practice nowadays hold that there is no need for them to study the sutras, and those practitioners who are more into studying the scriptures hold that there is no need for them to put what they have learned into practice. Now, in every aspect, it struck me that such phenomena are quite common in recent years. What Lamrim indicates is true and this is where our problems lie. We, the Buddhist practitioners, often emphasize the importance of Vinaya rules. However, because of the difference in two different traditions, the argument between them would become heated. Some people choose to renounce the mundane world and become ordained in the monastery, monastics have to abide by the Vinaya rules. Why? For the original intent of specifying the rules is to tame the afflictions and create amity and harmony in the Sangha community. However, it turns out that more rules bring about more divisive and discordant in the community, and causes more afflictions yet we are not aware. One would insist, “My view is right,” and another would claim, “What I hold is right.” This is a serious and awful phenomenon. Here, this text gives us very good instruction, very sound guidance. So I highly encourage and suggest everyone not to take the text literally; if you do, then it is a great loss. Moreover, it is difficult for you to put what you have learned into practice accordingly. If so, you might as well temporarily take one step back to re-establish the foundation; otherwise it will be a great waste of time and effort. This is my interpretation in passing. [01′27″]
There are several layers of meaning in the above passage. In the past when I facilitated a Lamrim study group, often we could not even finish listening to one short paragraph of Master’s recording within one study period. It was probably because I would pause for a moment after listening for a short passage to ensure that everyone followed along attentively. Why? For some of them would tend to get distracted easily when they start listening to the teaching. In fact, some are particularly “distracted” while their minds are wandering, one would deliberately conceal his wandering mind by looking at me with his eyes wide open, pretending to be very attentive listening to the recording. But when I looked into his eyes closely, I wondered why they are so scattered? What exactly was he looking at? Sometimes he was even smiling at me, actually not knowing what he was thinking about. [02′02″]
Later when I was about to raise some questions I found that he was kind of panic. Seeing this, I decided to go easy on him and did not specifically ask him any question. After about 6 months or a year, then he revealed that he had difficulty staying focused on listening to the teaching in the Lamrim class; whenever we started to play Master’s recording, he would become side tracked. He said his thoughts ran wild; everything would just come up in his mind; in a word, he just could not stay focused on the teaching. He was worried that I might go on at him for that – I was the facilitator at that time; he was so concerned that he acted as if he was very attentive in every class with his eyes wide open; he would look at me with a smile, acting as if he “look with an eye of delight” [V.1, P. 58]. He said this was how he had been in the Lamrim class like this for over half a year or so, and he was quite proud that I did not find out about it. Actually, I did notice there was a glazed look in his eyes, especially he laughed when he should not; for sure there was something going on his mind. At that time, I was afraid that if I pointed out his absent-mindedness, he would stop coming to the Lamrim class out of embarrassment. So, why not just let him be the way he felt comfortable and hope that gradually he might be able to take in the teaching. As expected, this classmate has been studying for almost 20 years, and he is doing very well in the class! [03′05″]
I recall the time when we began studying the Lamrim. We would listen to Master’s recording with the intention of training our capability of single-mindedness. Back then, we did not have the transcript of Master’s commentary; in fact, such transcript was very precious in Mainland China. To have one hard copy of it was almost like impossible. So, our study of the Lamrim was heavily relied on listening to the recording. In the class, while I was playing the recording, some classmates just take the dictation from the recording. Besides, Master’s Lamrim commentary recording was not readily accessible [in Mainland China]; it was like one out of fifty classmates having one set of the recording. We would get together to listen to the recording. Back then everyone cherished such rare opportunity very, very much. So at that time we were very attentive while listening to Master’s commentary. [03′34″]
At that time, we would listen to the recording over and over again. A case in point would be the verse right in the beginning of the Lamrim; the verse, remember? Can you recite it by heart? “Nowadays those making effort at yoga have studied few [of the classic text], while those who have studied much are not skilled in the key points of practice,” those who study the tenets are not into meditation practice, while those who are into meditation do not study the scriptures. Master said that in recent years he especially felt that those meditation problems the practitioners had in Master Tsong-kha-pa’s time about six hundred years ago, are still occurring nowadays. And then Master said what Lamrim indicates is true and this is where our problems lie. Take heed! Pay more attention to what follows! “This is where our problems lie”. Do all of you admit that you still have this flaw, assuming that those who are into meditation practice do not need to study sutras? Do you have such issue now? Examine yourselves carefully. [04′24″]
A simple question to reflect on is: when we want to strive for meditation practice, would we think of quickly listening to the teaching? Would we think that studying the scriptures and listening to the teaching are meditation practice/cultivation? Or would we just do nothing when it comes to meditation practice; namely, meditation practice means finding a suitable place, then sitting there with our legs folded and chanting Buddha’s name or Avalokitesvara Bodhisattva’s name. That is right! This is meditation practice - but other practices are not meditation practice. Such as studying the scriptures, or breaking a bad habit, attitude changing from being indifferent to their parents to being filial? Are these considered meditation practices? For a person used to be very cranky and grumpy but now he or she becomes more magnanimous and understanding, no longer so narrow-minded as he or she used to be; is this meditation practice? If all of these are not counted as meditation practice, that would be very odd. [05′13″]
Master said: “this is where our problems lie”, and what example did Master use? The “Vinaya rules,” right? People fight heatedly over Vinaya rules. Because everyone holds different opinions or views, and they begin to argue. In fact, the argument is getting more and more heated. What did Master point out as the reason for specifying the Vinaya rules? The rules are for the sake of taming our afflictions! [05′34″]
Let me ask you all a question; I heard that some Lamrim classmates are very worried about: where will they go in the next rebirth? Some would say, “Should I choose to have a rebirth in the Pure Land? Or should I choose to have this human form again to resume my study of Master Tsong-kha-pa’s teaching?” This kind of question seems to trouble them, for they think if they want to be reborn to the Pure Land, they need to chant Amitabha Buddha’s name single-mindedly, it seems that they don’t need to study the Lamrim; and for those who want to obtain a future rebirth of leisure and opportunity, they should keep studying the Lamrim. Actually these two points are of the same question; that is, if we do not study well, do not make proper discernment on what to adopt and what to cast aside, then there is no way for us to accumulate immense provisions for either rebirth. The Pure Land practice also emphasizes strongly the faith in Amitabha Buddha, which also means the faith in the Buddha and Bodhisattva as well. The faith is covered in great detail in the chapter of taking refuge in the Three Jewels [V.1, Chapter 11 & 12]. Master often said: “This Lamrim is the key to the collection of the Sutra Pitaka, the key to the Vinaya Pitaka, and the key to the Abhidharma Pitaka….” Namely, Lamrim is a very practical manual for practitioners of any schools or sects, very approachable. [06′32″]
Speaking of meditation practice/cultivation, we definitely should not overlook the importance of systematic order, what to adopt and what to reject in terms of creating karmic effect, the faith in the Three Jewels. Before the earnest faith in the Three Jewels can arise in our mind stream, we must contemplate the meaning of “mindfulness of death.” Master Yin-guang mentioned that as for [how single-minded one should be] while chanting Buddha’s name, he said that practitioners should practice as if they pasted the word “death” on their forehead. How do we paste the word “death” on our forehead? Are we able to understand the three roots and nine reasons* [V.1, P. 148]? Only when we have this comprehension can we then take refuge in Buddhas and Bodhisattvas wholeheartedly. Understandably, we should study well all these points mentioned in the Lamrim. Whether we aspire to have a next rebirth of human form or to reborn to the Pure Land, it takes solid and continuous spiritual training to achieve that! Some people consider: “Are you applying the Pure Land practice? If so, you don’t need to study the tenets.” It is definitely not like that! The Pure Land School never holds such a view, either. There are many sutras and scriptures unfolded (in the Pure Land practice) as well! Why? Because to attain a rebirth in the Pure Land, practitioners also need to cultivate Bodhichitta, and Buddhahood is the state they need to achieve as well! They still need to deliver all living beings to the other shore. So, the Pure Land practice is also a path to Buddhahood; that is, it is a path of sequential steps advancing one step at a time to Buddhahood. Accordingly there must be a methodical and systematic pattern to follow. [07′28″]
[*Note from Lamrim chapter 9 “Mindfulness of Death”
P.148 How to cultivate mindfulness of death 3 roots & 9 reasons:
1. Death is certain p.149
a. The lord of death will definitely come, and therefore cannot be avoided
b. Our lifetime cannot be extended and constantly diminishes
c. While you are alive, there is little time for religious practice
2. The time of death is uncertain p. 154
a. Life span in this world is uncertain
b. The cause of death are very many and the causes of life few
c. The time of death is uncertain because the body is very fragile p. 157
3. At the time of death nothing helps except religious practice p.158
a. Friends will not help
b. Resources will not help
c. Your body will not help
Also the 3 decisions:
1. P. 153 Then decide that you must practice the teaching and make many heartfelt pledges to do so.
2. P. 157 You will practice the teaching right now, without assuming that you still have time.
3. P. 158 At the time of death, only religious practice will serve as a refute, a protection, a defense.]
Some would claim: “Ah! Now I am getting older, I just want to be reborn to the utmost blissfulness in the Pure Land.” They assume that having a rebirth in the utmost blissfulness does not involve studying the scriptures. Actually this concept is not based on any pure and reliable source! There was (no) such theory. Let’s reflect on ourselves whether do we posit such perception? Is there such kind of concept arising in our mind that when we want to do meditation practice/cultivation, we do not need to study the scriptures? Although we have studied the Lamrim for so many years, some of us can really talk logically, acting as if we knew it all. However, do we have such kind of thought in our mind? This is an issue – when it comes to where will we go in terms of our future rebirth, should we all rely on the scriptures or not? [07′55″]
【全球广论 II 讲次: 0335】
讲次 | 0335
标题 | 观察“修行不要经教”的毛病
《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 22:21 ~ 5A 23:42
手抄页/行 | 第1册 P142-LL6 ~ P143-L4 ( 2016 南普陀版：P142-LL7 ~ P143-L4 )
手抄段落 | 说到这里，随便也提一下……这个我顺便说明。
(更新日期: 2022年3月20日)
00:00
好！接着往下听一下：
说到这里，随便也提一下，本论一开头的时候，就特别说明现在讲修行的人，不要经教的；讲经教的人不要修行的。那我处处地方现在，近年来尤其特别感受到，这个话一点都没有错，我们毛病也都犯在这里。平常我们常常讲规矩，然后呢，因为规矩，两个不同的规矩，两个人就吵得天翻地覆。跑到佛门当中讲规矩，为什么呀？它本来这个规矩是调伏你的烦恼，使你那个团体和合，结果弄了半天的话，那个规矩是越多，这个团体是越弄得四分五裂，烦恼越来越盛，还自己不知道，说“我这个对”，他说“我这个对”，那实在是一个很大的、糟糕的现象。在这里，本论给我们很好的指授，很好的指授。所以在这里我鼓励也建议大家，不要把它看成文字，把它看成文字是一个大损失。同时凡是真正看成文字，他没办法身体力行的话，他暂时不要学这个，先应该退一步，把他的基础建立好，要不然对他是一个浪费，这个我顺便说明。01:27
这一段也有好几层。以前在学《广论》的时候，我们通常听师父的带子可能一小段都不会听完，大概听一小节就停下来，看有的同学认不认真听。因为一开始听法有的人就走神了，有的同学走神了的时候还特别“会走神”，他把眼睛瞪得大大地看着我，不错眼珠地看着我，好像在对我专注一样。但是我仔细看他眼神，会觉得这个眼神怎么发散呀？到底在看什么呀？有的时候他还对我笑，实际上不知道在想什么。02:02
后来我认真地想要提问的时候发现他有点害怕，所以我就放过了他，没有提问他。过了大概半年或者一年左右，那个同学才说其实他上广论班没法儿专注地听法，只要开始播师父的法音他就开始走神。他说他脑子里跑火车，什么都想，就是不能专注，但是他为了怕我说他──我那时候是班长──为了怕我说他，他就每天上课的时候装作一副非常认真听的样子，把眼睛瞪得特别大，然后笑咪咪地看着我，装作“以具笑目视”那样子。他说这样在广论班混了半年多，然后他自己很得意没被我发现。其实我有发现他眼神是散的，在不该笑的时候他乱笑，肯定是在打他自己的主意。因为害怕一说了之后，他不好意思，不来上广论班了，所以还是先坐着听着，慢慢他就听进去了。果然现在这个同学已经学了都快20年了还在学，学得还是满好的！03:05
所以最初在听师父带子的时候，要训练大家的一个专注力。那个时候我们没有师父的手抄，师父的手抄在大陆是非常非常珍贵的，几乎一本没有，我们全是要靠听的，当场听，有的人就是现场抄。而且带子也不普遍，比如说这五十个人可能有一套带子，就来听，大家是非常非常珍惜的，所以那个时候都是全神贯注地听师父的讲解。03:34
那个时候我们就会把这个带子反复地听闻，像这一段说：本论一开头特别说明什么呢？就是那个偈子，对吧？会不会背了？“今勤瑜伽多寡闻，广闻不善于修要”──学经教的人不要修行，修行的人却不要经教。师父说：近年来尤其感受到宗大师在六百年前列举的那种修行的现状现在还是有的，然后师父说：这句话一点都也没错，我们毛病也都犯在这儿。注意！下面要小心了！“我们毛病也都犯在这儿”，大家认为自己还有这个毛病吗？会认为想修行的时候不要经教吗？现在有这个问题吗？观察一下。04:24
举个最简单的例子：当我们想要努力修行的时候，我们会想到赶快来闻法吗？就赶快看经典、闻法，我们认为这是修行，会这样做吗？还是想要修行，什么都不干了，找个地方坐着什么事也不管，认为两腿一盘、上座，然后念佛或者念观世音菩萨──没错！这是修行──但是其他的就不叫修行。学经典啊，甚至有的人改自己的坏习惯，从不关心父母到孝顺，这是不是修行？从很爱生气到现在心越来越宽，没有那么小心眼了，这是不是修行呢？如果这都不是修行的话，那是很奇怪的。05:13
说：“我们的毛病也都犯在这儿”，接着师父举了哪个喻啊？“规矩”，对吧？人们为规矩吵成一团。因为大家的见解不同，然后开始吵，实际上越执着吵得越严重。规矩最根本的原因，师父在这里边指出它是为了什么？调伏烦恼！05:34
问大家一个问题，我听说广论班的一些同学都很忧虑：来世要去哪儿呢？有的人说：“到底去净土呢？还是来再学宗大师教法？”这件事好像挺令他为难，认为如果要去净土的话，就是一心只念阿弥陀佛，好像就不用学《广论》的样子；好像要争取来世有个暇满的话，那就要在广论班好好学。其实这两点是一个问题，就是不好好学、不在内心的业果上取舍，并不能造集那种广大的业。净土法门它也是强调对阿弥陀佛的信心，也就是对佛菩萨的一个信心，这个信心在皈依三宝那个章节里讲得非常地详细。师父常常讲：“这个《广论》开经藏、经藏开；开律藏、律藏开；开论藏……。”就是它是每一个宗派都可以用得到的一个非常实用的修行的手册，是非常亲切的！06:32
谈到修行的时候，一定不要忽略这个次第的问题，前面业果的取舍是很重要的，对三宝的虔诚是很重要的。对三宝的虔诚，前面一定要涉及到“念死”，像印光大师也说念佛额头上贴个死字。怎么贴？能了解三根本、九因相吗？如果学了这个的话，才能一心皈命佛菩萨。所以在《广论》上所说的这些要点是都要好好学的，无论你要希求来世得到人身，还是你希求以后生净土，其实都需要做扎实的功夫！有人认为：“你是不是修净土？你就不需要经教了。”不是这样的！净土宗也不是这样讲的，你看看那开展那么多的经典！因为去极乐世界也要发菩提心，也要成佛呀！都一样要度众生的。所以这是一个成佛的路，它是次第拾级而上的一个成佛的路，一定是有章法可循的。07:28
有的人就说：“啊！那我现在年龄大了，就往生极乐世界。”他认为往生极乐世界不需要学经论，其实这个是未见清净依据的喔！这种说法。那你看看我们的心里还有没有这种宗？想要修行的时候就是不要经教，有没有这种宗？虽然《广论》都学了这么多年了，有的人讲起来是头头是道，但是心里有这种吗？这是一个问题──提到来世要去哪儿的问题，大家依不依靠经教？07:55