Lecture No. 0375
Great Ocean of Lamrim
Lecture No. 0375
Lamrim Volume 1: P947-L4 ~ L7
Date: 28 Feb 2022
Topic: The Supremacy of Lamrim – Clearly Discern Benefits and Harm
[6A 11:16 ~ 6A 12:13]
Thus, for those who aspired to take the Mahayana path, let me tell you what is exceptionally great about Lamrim: it does not proclaim how great the Mahayana path is or what it is all about right away; it is not just like that. Rather, it will, first of all, tell you what the advantages will be if you follow the teachings, and the disadvantages if you do not follow the guidance; namely, the author discerned clearly the pros and cons. Once you experience the benefits and the harm, you will think about how to accomplish it. And then? The guidance for you is to start from the basic level step by step; your capability will increase. Once your capability enhances, you are able to recognize the benefits, and also refrain from unwholesome deeds; because your capability enhances, thus your appreciation deepens. With deepening appreciation, gradually you advance on the path – and achievement will arise! This is how it works. Hence, this is the substantial and sublime benefit of following the guidance of Lamrim! If you continue with the study, you will come to comprehend how it differs from the other texts. [00:57]
What is the most awesome? Is it in the first part where we refute - the advantages by doing this and the disadvantages by not doing this? To whom is such explanation intended? This explanation is for us! The advantages you gain by doing this and the drawback you get by not doing this. This is addressing to those who are listening to the teachings, correct? Then, please take a look at: “the author discerned clearly the pros and cons.” Over here, it specifically refers to what will come about if we benefit living beings and what will come about if we do not benefit living beings; the analysis presented here is very clear. If we do not place importance on the faults of not benefitting living beings, we would not be able to handle the issue of retreating from our aspiration. Thus, we must be fully attentive to the flaw of this disengagement. If the withdrawal is due to minor grievance, then what is the fault? The fault is too massive because we will not be able to secure our placement in the Pure Land of Blissfulness! It is a relation between a mustard seed of grievance and the effect of the universe; this is absolutely a big loss over something minor. [02:14]
With such a discernment made, we are not willing to fall back simply because of grievance! Because we want to obtain the wonderful effect, thus, at this moment, we would feel that the minor grievance and the little price we pay are totally acceptable. We may even become joyful. Would you all think so? [02:37]
Since the nature of our mind is very pliable, after weighing pros and cons back and forth, we will take the direction that is beneficial to us. With such constant contemplation and discernment, we would completely reframe our cognition and think: “In fact, experiencing grievance is acceptable; it can even turn into a beautiful experience because in exchange for it, the outcome is extremely superb! A case in point is making money; is it hard work? Yes, some people work very hard from morning till night! Some even could not go home at night; they have to work overtime or stay up late working night shift. Why do they work tirelessly and willingly, and some even happily? They even worry about not doing a good job. Because they need the work to exchange for essentials, right? Such as food, clothing and housing! There are parents who work laboriously and endure grievance in order to obtain the education fees for their children and to bring up their children. Since they know the value in doing so, they would choose to accept it willingly. [03:40]
So, in this teaching, what Master said in the commentary is the recap of what he said earlier in the previous teachings, correct? That is, only by engaging in the deeds can we enhance our capability. With increased capability, we appreciate such benefits and do away with the faults. Pay attention! This again will deepen our appreciation. Master said: “this is the substantial and sublime benefit of following the guidance of Lamrim!” May I ask: what does “the substantial and sublime benefit” refer to? “The author discerned clearly the pros and cons”; hence, the discerning wisdom is emphasized. “And then?” Do contemplate the words “and then”; they imply a series of stages, right? [04:23]
So, in the very beginning, to explain the quote in the text [V.1 p.47] “knowing the paths of the three vehicles is the method for bodhisattvas to achieve the goal they have set”, Master expounded it from the aspect of what the advantages and disadvantages are, with the hope that we would not feel reluctant or even decline to study the Knowledge of Paths. Namely, joy does not arise in our mind stream right from the start. Do not refuse to learn the paths of the three vehicles; do not reject what bodhisattvas aspire to do. Regarding this point, what are we continuously advised? That is, is it truly reasonable to take the Mahayana path; does it bring us immeasurable benefits. Through discerning vigorously the advantages and disadvantages layer by layer, we will naturally convince ourselves that this is indeed rational. Is this how it works? Everyone can earnestly give it a try! [05:16]
Thus, the three paragraphs in this passage should be combined and read together, otherwise, they would seem dissociated. The last paragraph is the summary of the previous two paragraphs, thus, the whole picture is perfectly presented. By reading these three paragraphs separately, the reasoning would seem illogical. Therefore, the key of the discussion in this section should be on its inter-connectivity! If we focus on “otherwise”, it actually becomes very easy to comprehend and the paragraphs can also be connected. I am wondering when you are discussing these few paragraphs, would you interpret them incorrectly? The reason I am asking you is because some of the monitors whom I have met misinterpreted the point! So do some students. Therefore, by connecting these three paragraphs while discussing, we can clearly derive from our discussion the proposed postulation put forward by Master. [06:02]
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Commentary from teaching #372:
[6A 08:59 ~ 6A 09:50]
We will again use the example mentioned earlier – how a businessperson strikes a deal with customers; as the customer gains the benefit from the business deal, and the business owner delivered to you, the customer, what you need. At the same time Teaching 375 - 2 Teaching 0375 draft the business owner makes the profit. So, these are not two irrelevant matters. Similarly, this is the starting point, from which we apply the Buddha Dharma. Also, why is that I use this commonly known example as an analogy? That is, we can immediately recognize: oh! So this is how Buddha Dharma works, by understanding this concept the effect [of Mahayana aspiration] will be greatly enhanced. Otherwise, whatever we do for others, we would feel reluctant to serve. What we have to recognize is that we are the ones truly receiving the benefits! The more we do for others, the more benefits we gain, just like a businessperson; when everyone is using your products, you become the most successful business owner. [00:53]
Commentary from teaching #373:
[6A 09:50 ~ 6A 11:16]
The same applies to us now. Otherwise, we think by doing a little bit of service to others is fine, but if we have to reconcile ourselves to do more, we would become very reluctant. One thing you must understand is that unless you do nothing, to engage in any task is to face unfairness; this is the first point. Besides only through enduring unfairness things can be accomplished; and this is the characteristic of Buddha Dharma! Give it some thought and see if you agree with it. It would be nice to just lie there doing nothing; you wouldn’t have any chance of feeling wronged. If you engage in more tasks, like serving meals, after finishing eating, people complaining that certain dish is tasteless or salty, or not greasy enough or too greasy. That is the way it is; and it is absolutely true. This is why, in the six perfections, each perfection builds on the previous one. Perfection of generosity is comparatively easier, but upholding ethical discipline is hard. Upholding ethical discipline may become relatively easier, while practicing patience is difficult. What is the object for true forbearance? It is the Bodhisattva state of attained forbearance with regard to the teaching of nonproduction [V.3 p.207 & p.324]. Only when you are able to achieve that level of forbearance is it possible for you to talk about expedient means, and then next is the perfection of joyous perseverance. After this achievement, then you can actually achieve perfection of meditative stabilization and the possibility to achieve the perfection of wisdom insight. This is what we should understand. It is the same with the case of doing business. Sometimes businessperson will run into some picky customers! If you are not able to satisfy their demand, when they come to buy things from your store, your attitude says, “Take it or leave it; that is how I run my business!” These customers will certainly not return again, and you will not make money after all of your hard work. [01:41]
Commentary from teaching #375:
[6A 11:16 ~ 6A 12:13]
Thus, for those who are aspired to take the Mahayana path, let me tell you what is exceptionally great about the Lamrim: that it does not proclaim how great the Mahayana path is or what it is all about right away; it is not just like that. Rather, it will, first of all, tell you what the advantages will be if you follow the teachings, and what are the disadvantages if you don’t follow the guidance; namely, the author discerned clearly the pros and cons. Once you grasp the point, you are inspired to follow the guidance. And then you will think about how to accomplish it. The guidance for you is to start from the basic level step by step; your capability will be increased. Once your Teaching 375 - 3 Teaching 0375 draft capability is enhanced, you are able to recognize the benefits, as well as refrain from unwholesome deeds, thus your appreciation is deepened. With deepening appreciation, gradually you advance on the path – and achievement will arise! That is how it works. So, this is the substantial and sublime benefit of following the guidance of the Lamrim! If you continue with the study, you will come to comprehend how it differs from the other texts. [00:57]
【广海明月 讲次: 0375】
讲次 | 0375
标题 | 本论最殊胜处──清楚抉择利害
《广论》段落 | P9-L6 ~ P9-L7 阿逸多云……由道种智成办世间利。”
音档 | 6A 11:16 ~ 6A 12:13
手抄页/行 | 第1册 P168-LL7 ~ P168-LL1 ( 2016 南普陀版：P168-LL6 ~ P169-L2 )
手抄段落 | 所以真正修学大乘佛法……自然会了解不同于其他的地方。
(更新日期: 2022年2月28日)
00:00
所以真正修学大乘佛法，这个在本论的精彩的地方，我告诉你，它不是一下把那个大乘怎么好，怎么内容先告诉你，不说这个。它先告诉我们，说你这样做有什么好处，你不这样做有什么坏处，就把那个利害分析得非常清楚。当你体会到这利害以后，你想：那我要去做，然后呢？就告诉你去做的时候，把从简单的地方一步一步地来，增长你的能力。增长你的能力，让你体会到这个好处，也让你体会到去掉了这个坏处以后，能力嘛增长了，体会嘛加深了，慢慢地你走上去，成了！这样。所以这个是本论最殊胜、最殊胜的好处！你们将来学下去，自然会了解不同于其他的地方。00:57
最精彩的地方是什么？是不是我们在第一段拒绝的地方──这样做有什么好处、不这样做有什么坏处？这个好处和坏处都是对谁说的？是对自己吧！你这样做有什么好处、然后你不这样做有什么坏处，是对闻法者的自己，对吧？所以看一看：“把那个利害分析得非常清楚”，在此处就是指我们利益众生会怎样、如果不利益众生会怎样，分析得非常清楚。如果我们不去重视不利益众生的过患，我们将没有办法对付退心，所以一定要全神贯注，注意到当退的时候这个过患。如果因为受一点委屈就退了，那过患是什么？过患太大了，就是得不到那个报土啊！这是一个芥子的委屈和一个宇宙的结果的关系，绝对地是因小失大。02:14
这样抉择之后，我们就不甘心因为委屈而退心啊！因为我要得到那个最美好的结果，所以我们就会当下觉得，眼前受一点委屈、付出一点代价完全是可以接受的，甚至有可能会转成欢喜。大家觉得会不会是这样呢？02:37
因为我们的心就是很灵动的，它胜利和过患这样来回想了之后，就会朝着对自己有利的方向去。所以这样想一想、反复抉择之后，我们会翻转了我们的认知，就会认为：事实上委屈这件事是可以被接纳的，甚至可以转成一种很美好的经历，因为它换来的结果实在太殊胜了！就像赚钱，赚钱辛苦吗？有的人非常地辛苦啊！早出晚归。有的人晚上也归不了，还要熬夜上夜班，为什么那么不辞辛苦，有的人会高高兴兴去做呢？还惟恐自己做不好。因为要用它来换资生的资具对吧？饮食、衣服、房子啊！还有父母亲辛苦地工作，忍受委屈，换来小孩的教育费用把孩子养大。大家都知道这样做的价值，然后会选择欣然接受。03:40
所以师父在后面说的就是前面讲的，对不对？就是要去做，然后增长能力；增长能力又体会到好处、去掉坏处，然后注意！这个体会就又加深了。师父说：“这个是本论最殊胜、最殊胜的好处！”请问：“最殊胜、最殊胜的好处”到底是什么呢？“利害分析得清楚”，所以强调了抉择慧。“然后呢？”你们去想“然后”，还会有一连串的次第，对不对？04:23
所以在一开始的时候，是“由道种智成办世间利”的这一点，师父还是从胜利、过患的角度，希望我们不要在心里一遇到，就拒绝去学习道种智，就是我们在心念上一开始就没有欢喜心。不要拒绝了知三乘道、不要拒绝菩萨所欲求的事，在这个点上一直劝我们什么呢？就是走大乘到底合不合情理，对自己的好处是不是无限地大，经过层层的胜利、过患的抉择，严格地抉择之后，我们自然会说服我们的心，觉得这是合理的。是否会这样呢？大家可以真实地来试一试！05:16
所以这段文要把这三段连起来看，不然就会割裂掉了。最后一段正好是对前两段的一个总结，所以这幅画面就完美了，割裂开看就好像是不合理。所以这一段的研讨的重点在于它的连结性！如果着眼于“否则的话”，其实了解起来就很简单，也可以连起来。不知道你们在讨论这几段的时候会不会看走眼？因为我会遇到一些班长都直接看走了！同学也有看走。所以，要连起来讨论的话，会清晰地讨论出师父在此处的立宗到底是什么。06:02