坚持听师父带子

老师最大的希望——希望每一个广论学员,再再提起非常、非常认真闻思修《广论》的决断!

修行人一期生死中特别特别重视的——我的心对境的时候,正知见是否明晰?是否打得过烦恼习气?打得过的话,用多长时间打过?它出现的频率是多高?再出现的时候,还是会那么猛吗?还是有所减损?

在解脱道精勤努力的人,会非常在意——烦恼调伏得怎样了? 《广论》学得好不好?对老师、三宝的信心,是否与日俱增?所受持的律仪,是否越来越清净?

这些,都是我们学《广论》者极需注意之处。如果希望能够得到暇满人身,希望能够得到成佛的教授,这些都是基本的。每每想到师父谆谆教诲,一定要注意《广论》的闻思修,一定不能离开学习《广论》;我们离开学习《广论》,生命真的不知何去何从。所以大家一定要再再地、反覆地学习,并不是一朝一夕就能够把正知见建立在自己的心中,也不是一朝一夕突然可以扭转得了无始劫来的烦恼习气。

老师引《广论》中「易于获得胜者密意」这一段,来讲说学习《广论》的重要性——「至言及论诸大教典,虽是第一最胜教授,然初发业未曾惯修补特伽罗,若不依止善士教授,直趣彼等难获密意。」未曾惯修,就是我们对于修学菩提道次第还没有学到一种习惯性,这是我们的一个现状。老师说,这样的一种现状之下,如果不依止《广论》这样殊胜的教授,我们去学习其他的大经大论,是很难获得它的密意的,「设能获得,亦必观待长久时期极大勤劳」。

老师讲这一段时,提出一个问题:其实看到「极大勤劳」几个字,我们想想,有多少人肯为了经典的一句密意,去长年累月地花那么大的心力去思考,能够花上「极大勤劳」?能够肯花「极大勤劳」?多半都是——看看不懂,就这样过了。前十年不懂,后二十年不懂,也就这样过了。

我们是不是多半都这样?如果连对经论的极大勤劳都没有,经论的密意就不能获得。经论的密意没办法获得,如果没有善士教授的话,是不是根本不可能学会,所以老师告诉我们,如果没有一个环境、不跟随着善知识走,没有几个人能走过去吧!懈怠、诸多的障碍,还有病苦等等,这些都足以摧残自己的道心。

「若能依止尊长教授,则易通达,以此教授能速授与决定解了经论扼要。」老师解释——以前问师父这个「易通达」是对比于什么变成「易」的?当然是对比于不依止「尊长教授」,依止了之后,就变成容易的。师父也讲说,这个「易」和「难」,时间上可能是用「无量劫」啊!那无量劫是受很大、很大的痛苦,可能也不一定了解这样的教授。所以是费了很多有过失的知见所花费的时间,还有为这种知见自己所付出的种种痛苦代价。

所以这一个「易」字,不是说「几分钟」或者「几年」,一旦我们去学习没有得到修行的扼要之后,盲修瞎练,或者学一脑子很奇怪的见解——就是都没有清净传承的这种见地——一直修,并且跟别人乱讲,不知会造多少恶业!还有,为这种恶业,我们将付出多少的代价!

没有很认真地比对经论,会不会养成一种不好的习惯?养成不好的习惯,会不会用这个再告诉别人?你用这个再告诉别人,自己不晓得怎么去突破,别人也不晓得怎么突破,到最后一盲引众盲,这个业会不会回到你身上?就把你绑死了!

可是,正因为我们依止了《菩提道次第广论》,依止了善士的教授这样的一个宗规,清净的宗规,我们就比起那个来说,太容易了!所以是个「易」啊!

尽管如此,由于我们慧力弱,如果没有智者智慧的光明照耀的话,我们没有办法获得密意,即使去听闻《广论》,我们对《广论》的道理也很难了解,因此一定要听闻、学习师父一百六十卷的《广论》带子才能够通达。如果我们能够常常听闻《广论》的教授,能够依照清净的次第修行的话,那是令师父最高兴的,也是令宗大师最高兴的!

所以老师期许我们——非常希望坚持上研讨班,坚持听师父带子!这就是报答杰仁波切写了《菩提道次第广论》的恩德,及对我们的期待。最好的方法,一个字、一个字学,一个字、一个字听闻,并且把它放在自己的内心之中珍贵执持。用自己珍贵执持的心意传递给其他人。我觉得这就是诸位最殊胜、最了不起的地方!所以一定要坚持听闻、学习下去。常年地、坚持不懈地闻思修《菩提道次第广论》的话,我们渐渐地就会对修心有经验。

老师对我们状况很清楚!建议大家不要只听到结论就想说——我知道,就是好好听闻《广论》。可是前面这些理路没有听清楚,你不会知道现实碰到调伏烦恼或是学习困难的时候,和一个字、一个字听闻,一个字、一个字学习之间,到底有什么关系,你就不会想到用《广论》去解决困难。所以,这一讲希望大家能够很认真地听闻思惟。

Persevere in listening to Master Jih-Chang’s Discourse

Teacher’s greatest hope –  each and every student would earnestly resolve to listen, contemplate and cultivate the teachings of Lamrim continuously!

In one cycle of life and death, a practitioner would particularly pay attention to: when my mind faces a situation, would the right views arise clearly? Would it be able to defeat my habitual afflictions? If so, how much time would be required to defeat them? What is the frequency (of afflictions arising)? If they manifest again, would they still be so forceful? Or have they weakened?

A diligent person cultivating on the path to liberation would be particularly concerned on – how did I progress in taming my afflictions?  Have I learned the Lamrim well? Has my faith in the Teacher and the Three Jewels increased steadily? Has the upholding of the precepts become more purified?

As a Lamrim learner, these are the essential points that we need to take note. Should we hope to attain the human life of leisure and opportunity and receive the teachings to attain Buddhahood, these are the fundamentals. When we think of Master’s assiduous instructions each time, we must pay attention to the teachings in the Lamrim concerning listening, contemplation and cultivation. We must not give up on learning Lamrim. If we do so, we really would not know the right directions in life. Therefore, everyone must repeatedly and continuously practice, since establishing the right views in our mind and reversing our habitual afflictions from beginningless time would not happen overnight.

Teacher cited this paragraph from Lamrim to expound the importance of learning Lamrim: “C. The greatness of enabling one easily to find the Conqueror’s intent – The classic texts – the scriptures along with their commentaries – are the supreme instructions. Yet, even if beginners – persons without extensive training – delve into them, they will not discover their intended meaning without depending on the personal instructions of an excellent being. (English Lamrim Chenmo Volume 1 Pg 53) As we are not accustomed to cultivating, we have not cultivated the habit to learn The Great Treatise on the Stages of the Path to Enlightenment. This is our present state of mind. Teacher explained that as this is our present state of mind and if we do not rely on the Lamrim, a supreme teaching, then even if we were to learn other great sutras and great commentaries, it would be very difficult for us to understand the intended meanings, “Even if they find the intended meanings their search will require a very long time and a great deal of effort.”

When Teacher was expounding this paragraph, she raised a question, “In fact, by just looking at this phrase alone, “a great deal of effort”, let us consider how many would be willing to invest a great deal of time, mind and energy to contemplate on the intended meaning of just one phrase in the sutras and commentaries and make “a great deal of effort”? Willing to make “a great deal of effort”? Majority would be like this – unable to understand and just let it pass. We failed to understand it ten years ago and even twenty years later. We just let it passed.

Are we not like this most of the time? If we could not even make a great deal of effort in the sutras and commentaries, then we would not be able to understand their intended meanings. Since this would be so and without a Teacher’s instructions as well, we would definitely not be able to understand them. Thus, Teacher told us that if no environment exists and without relying on a Teacher, few would be able to cross over! Laziness, numerous obstacles and suffering of illnesses and so forth would be sufficient to ruin one’s wish to cultivate the path.

“However, if they depend on the personal instructions of a guru, they will easily come to know the intended meaning.” (English Lamrim Chenmo Volume 1 Pg 53) Teacher explained that she had previously asked Master Jih-Chang about this phrase “easily come to know”. What was the basis of contrast to make it become “easily”? Of course, this is in contrast with not relying on the “personal instructions of a guru”. When you rely on the guru, it then becomes easily. Master expounded that these two words “easily” and “difficult” could take immeasurable eons [to understand]! This would mean going through extreme suffering, extreme suffering for immeasurable eons. Even then, this kind of instruction could still likely not be understood.  Time is wasted by having the countless wrong views and understandings, thus enduring all kinds of sufferings and paying a heavy price.

So the word “easily” does not mean “a few minutes” or “a few years”.  Once we start learning without gaining the essence of practice, practise blindly, or conceive all sorts of very strange concepts, which is not having a pure lineage of right view, yet continue practising or ill-advising others, not sure how much non-virtuous karma will be created from that! Further, due to this non-virtuous karma, we will need to pay a great price [suffering] for it!

If we do not earnestly check and compare ourselves with what is mentioned in the sutras and commentaries, will this become a bad habit?  Once the bad habits are formed, will you further transmit and tell others? If you use this to tell others, without knowing how to breakthrough yourself, others will not know how to do it too. At the end, a blind person leads a group of blind persons. Will this karma come back to you? It will surely tie you down relentlessly!

However, as we rely on The Great Treatise on the Stages of the Path to Enlightenment, following the goal as per the teachings of the excellent teacher, a pure goal, then comparatively, it is so much easier for us. That is why it says “easily”!

In spite of this, due to our lower wisdom level, we are not able to gain the intended meaning without the light of wisdom by the sages shining on us. Even if we listen to Lamrim, we may have difficulty understanding it. Therefore, we must listen, study Master Jih-Chang’s discourses on the Lamrim in his 160 tape recordings to comprehend it clearly. If we can regularly listen to the Lamrim teachings, follow and practise in accordance to the pure stages of the path, Master Jih-Chang will be most pleased about it. Master Tsong-Kha-Pa will also be very pleased about it!

Thus, Teacher hoped that, “really hope that we could persevere to attend the Lamrim classes, persevere to listen to Master Jih-Chang’s tape recordings!  This is how we shall repay the kindness of Je Rinpoche (Master Tsong-Kha-Pa), who has written The Great Treatise on the Stages of the Path to Enlightenmentand also not let down his hopes on us. The best way is to listen word by word, learn word by word, hold it in our heart and mind, and cherish it like a great treasure.  Also transmit these treasured thoughts to others. I feel this is the most extraordinary and wonderful thing that you all have done! Therefore, you must persevere to listen and continue to learn.  If we are able to continuously and persevere unremittingly to learn, contemplate and practise The Great Treatise on the Stages of the Path to Enlightenment, we will gradually gain experience in cultivating our minds.”

Teacher understood our situation very well! She advised us not to conclude with the thought, “I know, that is to listen & learn the Lamrim well.”  If the concepts mentioned at the beginning were not understood clearly, when you tame your afflictions in real life or encounter difficulties in your learning, you would have no idea of the relationship between listening and learning word by word. It would not even strike you to use Lamrim to resolve the problems.  Therefore, from this discourse, hopefully everyone can earnestly listen and contemplate.

Translation & review by: Chong Lee Hiang, Lim Pui Yar, Chiang Sheau Huey