Lecture No. 0341
Great Ocean of Lamrim
Lecture No. 0341
Lamrim Volume 1: P46 L10 ~ L18
Date: 23 Mar 2022
Topic: We Must Learn Vipassana
Greetings to all! It is time again for us to study Lamrim together. In Lamrim classes, we would also come across, for example, lay Buddhists encountering this issue and that issue happening in their homes. Some would feel despondent or very remorseful. At times like this, I would suggest that everyone persist in attending classes. Because once you get into things that you cannot resolve in the short-term, you will become more frustrated. Many human affairs are just full of disputes, and chances are this other person may not necessarily change simply because you are despondent. You might as well spend such time studying the teachings or applying the time to engage in virtuous deeds. For to be bothered by afflictive matters, we will very easily create non-virtuous deeds. If we engage in non-virtuous deeds, not only does that not resolve our immediate afflictions, but it also plants the cause of future suffering. Hence, taking it into account, this is not worthwhile. Some people, because they are often not in a good mood, do not do what they ought to do. However, precisely when we are not in a good mood, we must make an effort to learn the teachings. No matter what kind of challenges we are facing in our life, studying the Dharma should not be interrupted. In this way, can we then ultimately wrestle those challenges. [01:12]
Today, we continue to listen to Master’s commentary on Lamrim. The progress today is on “With regard to the teachings, Avalokitavrata’s Commentary on the “Lamp for Wisdom” says:” Everyone, please listen attentively! While listening, please be focused; after that, I will ask some questions. Do not listen to the teachings in a daze; please be earnest! [01:32]
Then, we take a look at this content. Study this content, and take a step further to examine and deepen our learning of the text. There are three parts to… About the aforementioned topics, they are the entire overview. We will briefly go over the summary which is in the midst of the overview. After we go over the summary, we will go further into the detail learning about how to study the teachings and apply them accordingly. Now, let’s look at the text: [02:03]
A. The greatness of enabling one to know that all of the teachings are free of contradiction [V. 1, p 46]
This is the first greatness of Lamrim in this chapter: [02:09]
With regard to the teachings, Avalokitavrata’s Commentary on the “Lamp for Wisdom” says:
Concerning “teachings,” the scriptures of the Bhagavan accurately teach that which is to be thoroughly known, that which is to be eliminated, that which is to be manifested, and that which is to be cultivated by deities and humans who wish to attain the ambrosial state [of a nonabiding nirvana]. [02:33]
The sublime teachings of the Bhagavan, the teachings of the Buddha, what are they? The author quoted the teachings from various commentaries to help us understand the sutras. Why did he frequently quote passages from other commentaries? That is because we may not clearly grasp the meaning of the sutras. Thus, with explanations from other commentaries directed towards the content, the teachings are expounded with great clarity. Hence, commentaries are called “the texts on knowledge*”, specifically aimed at the teachings that we can apply to purify our afflictions. This is how the commentaries work. As I just wrote it, “Lamp for Wisdom”, which was composed by the commentator Bhavaviveka, explains the Middle Way. There are several commentaries explaining the Middle Way. In future, when we come to the section on “Vipassana” at the last part of this text, we will study it closely. Typically, we often say Middle Way, Middle Way, we mean Madhyamaka. This Commentary on the “Lamp for Wisdom” is also one of the main treatises explaining Madhyamaka. The commentator Bhavaviveka came after Nagarjuna Bodhisattva, about a little after Asanga and Vasubandhu. He is one of the main great masters of the Madhyamaka sect. [04:06]
[*Please refer to V.3 P.402 Note #221, which is to explain this term on V.3 P.97; the same term is also used in V.1 P.111, P.119 etc.]
The first question I ask is: what is explained next? It is the sublime teachings, right? It says in the text, “With regard to the teachings.” So, to explain the sublime teachings, which commentary is cited to explain it? It is “Avalokitavrata’s Commentary on the “Lamp for Wisdom””. Who composed “Lamp for Wisdom”? The commentator Bhavaviveka composed it. Which part does this explain? The Middle Way. Speaking of the Middle Way, what did Master say in the above passage? Which section in Lamrim will we study the Middle Way? Vipassana. What were the exact words from Master? Do you remember? He said, “In future, when we come to the section on “Vipassana” at the last part of this text.” What did Master say next? He said, “We will study it closely.” The way Master described it is very unique – “we will study it closely”; what will we study? Vipassana; what is it? The Middle Way. Is this what he meant? [05:06]
Actually, while I was listening to Master’s recording, a few words particularly caught my attention - “we will study it closely”, which refers to Vipassana. What does “we will study it closely” mean? At that time, while we were listening to it, we pondered on this point for a while. Now that we are studying Serenity and Insight, we know a little more about the concept of studying it closely and examining it carefully. So, from “Commentary on the “Lamp for Wisdom””, Master brought up the section on Vipassana, correct? It is so profound. [05:38]
While discussing this section, such query would arise: why is “Commentary on the “Lamp for Wisdom”” explained, and then when we study the section on Vipassana, we will study closely the Middle Way. For this part, I was deeply impressed while listening to it back then, and I also felt that the way Master described it was extremely extraordinary; why was it written in this way? Moreover, “we will study it closely”; hence, I repeatedly read over it, word by word, for many times, trying to figure out the intended meaning? It will leave a very strong impression in your mind. Where does such strong impression originate from? It comes from the aspiration that we must study Vipassana! What exactly is Vipassana - we must study it! Besides, when Master said: “In future, when we come to the section on “Vipassana” at the last part of this text”, he exhorted us, all of his disciples, that we must study Vipassana, and that after studying it, we must recognize in detail “the grasping on the self that exists intrinsically”! [06:37]
Master said, “In future, when we come to the section on “Vipassana” at the last part of this text, we will study it closely.” Master was solemn about it. I perceive it as an instruction – not only must we study Vipassana, but we must also recognise in detail Vipassana that is expounded in Middle Way. It is like a reminder, that is, all of us should definitely bear this advice in mind! Moreover, his goal for us is to study it in great detail! It is good enough to listen well or study well. Usually, for example, like “recognizing” the issue of grasping on the self that exists intrinsically, it becomes extremely exceedingly important and extremely exceedingly deep! Because if we are able to recognize the arising erroneous behaviour, then it is also about the time we can begin to eliminate ignorance. [07:16]
Back then, while discussing in our Lamrim class, we discerned that this statement was extremely exceedingly … what do you call it? Striking and eye-catching, or it is very distinct! Why did Master put it this way? Why would he state it this way? It is to implant a tendency in our mind that we must learn Vipassana and we want to study it in great detail – this is the advice from Master! When I read this part, I would pause here and study carefully these words and ponder: why did Master want to express it this way? [07:45]
While discussing this section, usually, if I do not raise some questions, some would listen to it casually. Whether they have listened or have not listened, they would not know the difference; in either case, they would not have much impression. Hence, my feeling of what Master said here: “when we come to the section on “Vipassana” at the last part of this text, we will study it closely”, is loaded with weighty meaning, even with just these few words. The message is like the thunderbolt hitting our heart, rousing our yearning for the subsequent stages of the path. [08:16]
【广海明月 讲次: 0341】
讲次 | 0341
标题 | 一定要学毗钵舍那！
《广论》段落 | P8-L11 ~ P8-L13 今初……所应修行，
音档 | 5B 03:35 ~ 5B 06:07
手抄页/行 | 第1册 P149-L3 ~ P150-L4 ( 2016 南普陀版：P149-L2 ~ P150-L4 )
手抄段落 | 然后我们看这个内容……一位主要的大论师。
(更新日期: 2022年3月23日)00:00
大家好！又到了我们一起学习《广论》的时间。在广论班的时候，也会遇到比如说有的居士家里发生这样那样的事情，有人心里很郁闷、很过意不去。这个时候我比较建议大家一定要坚持上课，因为一旦一头钻在那个短期内解决不了的事情里边，人就会更烦恼。有一些人事的是是非非，也不一定你郁闷这个人就会改变，还不如拿这时间来学法，用这时间来造善业。因为缘着烦烦恼恼的事情，人很容易造恶业；造恶业的话，当下遇到的烦恼解决不了，又为以后的痛苦种下了一个因，所以算起来是不划算的。有人常常因为心情不好所以该做的都没做，但是法恰恰是心情不好的时候一定要提起来学的，不管我们的生命中遇到了怎样的挑战，法是不能间断的，这样才能够终极地挑战那些挑战。01:12
今天我们接着听师父讲解的《广论》，今天应该到了“圣教者，如《般若灯广释》中云”。请大家好好地听！听的时候要专注，因为听完我要问问题，千万不要迷迷糊糊地听，要认真！01:32
然后我们看这个内容。看这个内容，进一步地来研究它、学习它。这个又分三部分──刚才讲那个题目的时候，把那个整个的大纲，然后这个大纲那个中间的概要这地方说一下。说完了这个概要，下面的紧跟着细部去学习，怎么样去受用。现在我们看文：02:03
今初
这个本论的殊胜当中的第一条：02:09
圣教者，如《般若灯广释》中云：“言圣教者，谓无倒显示，诸欲证得甘露胜位，若人若天，所应遍知，所应断除，所应现证，所应修行，02:33
圣人的教法，圣人的教法，那么什么呢？他引用论上面的话来告诉我们，他为什么处处地方引论呢？因为经上面它这个内涵，往往我们不一定能够很清楚明白，所以经过论的解说，针对着他要说的内容，说得清清楚楚。所以论叫“对法”，针对着这个法这个内涵，能够净化我们的烦恼，这样。那么这个《般若灯论》是──上面我刚才写的，清辨论师所写的，是解释中观的。解释中观的有好几部书，将来我们学到本论的最后“毗钵舍那”那一部分，会详细地认得它。平常我们常常说中观、中观，就是解释中观的，也是主要的一部论典之一。那么这个清辨论师是离开现在，就是龙树菩萨以后的人，是在相当于什么，就是无著、世亲的以后，后一点，他是中观学派的一位主要的大论师。04:06
我问的第一个问题是：接着该解释什么了？圣教，对吧？“圣教者”。那么“圣教者”引了哪一部论来解释这个圣教呢？“《般若灯广释》”。《般若灯》是谁作的呢？清辨论师作的。这个是解释哪一部分的？中观的。然后在讲到中观的时候，师父在这一段里讲到什么？我们学到哪一部分的时候才能够？毗钵舍那。那个原话是什么？不记得了？“将来我们学到本论的最后‘毗钵舍那’那一部分”，后面接着什么？“会详细地认得它。”师父这个用词是很奇特的──“会详细地认得它”，认得什么呀？毗钵舍那，也就是什么？中观。是这意思吗？05:06
其实在听师父的带子的时候，这几个字会很奇特地跳出来──“会详细地认得它”，就是毗钵舍那。什么叫“详细地认得它”呢？当时我们听的时候，我们就在这个地方考虑了一下。现在学到止观的时候会稍稍有点概念，怎么叫详细地认得它、详细地看。所以从《般若灯广释》，师父就一下子讲到了毗钵舍那的部分，对吧？是那么深的。05:38
讨论到这部分也会出现：为什么会解释到《般若灯广释》，然后到毗钵舍那的部分，会详细地认得这个中观的问题。这个部分，我当时听到之后会觉得非常非常深刻，也会觉得师父用这种讲述的方式非常地不一般，为什么要这样写？而且“详细地认得它”，我就反复地一个字、一个字地看，看了好几遍这是什么意思？它会在你的心中留下非常非常强烈的印象。那种强烈的印象源于什么呢？就是一定要学毗钵舍那！毗钵舍那到底是什么，一定要学！而且师父说：“将来我们学到本论的最后‘毗钵舍那’那一部分”，就是告诫所有的弟子们：要学到毗钵舍那，学到那之后一定要详细地认得什么叫“自性执”！06:37
师父说：“将来我们学到本论的最后‘毗钵舍那’那一部分，会详细地认得它。”师父是非常郑重的，我自己觉得像是一个交代──大家一定要学习毗钵舍那，而且一定要详细地认得中观的这个毗钵舍那是什么。像一个交代一样，就是你千万记得这件事喔！而且他的目标是详细地认得！听清楚或学习就好了，通常认得，比如说“认得”自性执这个问题，就是变得非常非常大了、非常非常深！如果所破现行能够认出来的话，那差不多就开始解决无明。07:16
当初我们在广论班研讨的时候，这句话也是非常地、非常地，叫什么？鲜明、惹眼，或者说太奇特了！怎么会这样说？怎么会这样说？就是在内心中种下一个一定要学习毗钵舍那的习气，而且会详细地认得它──这个是师父的一个交代！我看到这个部分的时候就会在这儿停下来，仔细地研究这几个字：为什么师父要这样说？07:45
研讨到这一段的时候，通常如果不问的话，有一些人就是非常浮泛地听过去了。听和没听有的时候也不知道差别在哪里，反正都是没有留下什么印象。所以我觉得在这个地方师父说：“‘毗钵舍那’那一部分，会详细地认得它。”才几个字啊！觉得特别重，像雷鸣一样打在心上，让我们对后面的道次第生起向往。08:16