Learning Lamrim is a journey of discovery
Teacher Zhen-Ru’s Video Discourse for the Dharma Enrichment Camp in Taiwan - 2018/02/15
Greetings to everyone, I am Zhen-Ru. The two-day learning camp is starting soon, this camp is very much different from the past, and that is, we are learning through videos while sitting in the classrooms of different regions.
Auspicious gathering during the Luminous Kalpa
In my life, listening to Dharma is a very pleasant thing to do, it is very sacred and is something one looks forward to. As in our boundless river of life, through our dharma learning, we understand that our mind stream will not stop or extinguish, it will flow on and on, like an eternal river. But will it flow towards a much better place? Or will it flow towards a place that is worse than what is now? The key point lies in the Dharma learning.
For the concept of time, there are the Luminous Kalpa and the Dark Kalpa. There is no Dharma in dark kalpa, it only exists in luminous kalpa. Hence in luminous kalpa, we get to know the Dharma teaching, get to know our Master. Then Master explained the most commendable Master Tsong-kha-pa’s teachings to us, right from the beginning of The Great Treatise on the Stages of the Path to Enlightenment (Lamrim). Hence, we are able to catch a glimpse of the complete picture of Dharma teachings from Lamrim, to understand what are the concise meaning and the essential key points of Buddha’s forty-nine years of teaching? Which is none other than getting us to eradicate all suffering and attain true happiness, so Master explained and annotated all these essential points of Buddha teachings with great compassion.
And for us, we as the disciples of Buddha, with this life of leisure and opportunity, we are able to meet such a complete and wholesome teaching, meet up with virtuous teachers explaining The Great Treatise on the Stages of the Path to Enlightenment (Lamrim), and meet up with the great precious group of diligently practicing sangha, then we ourselves have strong faith too. This is extremely auspicious, rare and commendable. It is like what Rinpoche commended a few days ago, “If it is not because of the virtuous deeds planted in the past kalpas, we are unable to meet up with the Lamrim in this life time, not even get to hear the name of Buddha and the Three Jewels, and will not even have the rare but strong faith towards Master Tsong-kha-pa’s auspicious teachings.
Hence, I am indeed very happy to see that everyone is able to put aside two days for the training here. I am not sure by talking to all of you now, you may feel that I am in Taiwan, or somewhere to give you discourse through video? Oh yes, it is possible!
During the learning process, most importantly we have to proper our motivation, this motivation is our sense of purpose, why must we learn? Why must we set aside two days from our busy lifetime to listen to the Dharma? Everyone knows that Dharma is very profound, vast and extensive, so how much would we understand within these two days of learning？
During the first lesson, we should establish a persistent attitude towards the cultivation of virtues. This in fact corresponds with Master Jih-Chang’s teaching: During the periods of highs and lows, we should continue to advance and not retreat. Since we are learning Buddhism, we should confront our mental afflictions, use the teachings as a mirror to introspect and contemplate on our next step. Upon discovering that we are not conforming to the teachings, we should face our afflictions courageously, improve in areas where we are lacking and strive to transform ourselves. The learning process of transforming oneself is truly a joyous one.
The core value of Bliss & Wisdom
In “The Great Treatise on the Stages of the Path to Enlightenment” (Lamrim) that comprises many chapters, whether it is Spirit of Enlightenment, Emptiness or Liberation, it refers to the good qualities of the Three Jewels. In the chapter “Going for Refuge to the Three Jewels”, it refers to the good qualities of the Three Jewels as well. As a matter of fact, the entire scripture expounds on the good qualities of the Three Jewels. What is the reason? It is because we too wish to achieve these good qualities. Why does it expound on the good qualities of the teachings? It is because Buddha attained his enlightenment through the teachings. Why does it expound on the good qualities of the Monastic community/ Sangha? It is because the Sangha dutifully followed and practiced in concordance with the Buddha’s teachings after hearing them. They practiced with sheer diligence, eliminated their non-virtuous actions and enhanced their virtuous ones. Hence, as the Sangha is our role model, we take refuge in them.
In the process of learning Lamrim, our lives have been full of discoveries. On one hand, all Buddha’s teachings could be established through correct reasoning. That is, whatever teachings expounded by the Buddhas, Lineage masters and Bodhisattvas, they are able to withstand the scrutiny of correct reasoning. Through further scrutiny, you would discover that this is the case. Thus, even if doubts may arise, these need not be feared.
Therefore, through the repetitive process of making a choice, we could either, by means of direct perception or even reasoning established through inference based on an objective fact, develop an unwavering conviction conforming to the Buddha’s doctrine. Once we understand that causes and effects, taking refuge, the good qualities of the Three Jewels or even death, and whether we would be reborn in the happy or miserable realms, are determined by both the effects of virtuous and non-virtuous karma, we would gradually proceed to contemplate and observe repetitively. After developing an unwavering conviction, our lives would thus be propelled by a lofty and realistic objective.
Although it appears outwardly that we are still going about with our usual daily activities and mundane tasks, however, our perspectives have changed entirely. We know how to cultivate virtues, venerate the Three Jewels, being respectful to our excellent Teachers and all living beings. This encompasses even the very tiny living beings. In accordance with what the Lineage masters had said, we should not disregard even a brown aging dog, as it has the possibility of attaining enlightenment, not to mention all virtuous friends around us.
So, in this community where we belong to, we would also often think, "What exactly is the core value of Bliss and Wisdom?" For instance, why did Master Jih-Chang named it "Bliss and Wisdom”? What kind of "bliss" and what kind of "wisdom" will enable us to eradicate suffering wholly and attain ultimate happiness?
Thus, it is explained in this way: The Lamrim (The Great Treaties on the Stages of the Path to Enlightenment) is originated from the source, Prajnaparamita Sutra, while The Five Great Treaties are commentaries that expound on the teaching of Prajnaparamita and on the progressive stages of the path taught in The Lamrim. So, why there is a need for Buddha to teach us Prajnaparamita? Do we need to understand this sutra? As in all the teachings, it shows us the way to eradicate suffering in our body and mind - the suffering we experience in this life, potential to experience in our future infinite lives, and even the great suffering from beginningless time. You would then ask what is the root cause of our suffering? As Buddha explained in the sutra, the root cause originates from our ignorance. Thus, our suffering originates from a karmic cause. Can we then change the cause? If we are not able to change it, there is no need for cultivation of practice; as it is possible to change, Buddha taught us the ultimate/best remedy to apply, and i.e. understand the nature of emptiness by practising analytical meditation (vipaśyanā); this is found in the latter part of The Lamrim.
Henceforth, following along the clear teaching of The Lamrim, from “Relying on the Teacher” to “The Perfections of Meditative Stabilization and Wisdom”, every teaching aims to guide us on how to eradicate suffering in our body and mind and gradually obtain happiness. This is a journey of discovery. Also, we can learn from Nāgârjuna Bodhisattva and Asanga Bodhisattva – these two noble beings as mentioned in the classic sutra, they had received direct teaching from Buddha and had obtained perfect understanding of Buddha’s sacred instructions. Through their written commentaries, we can now follow along the commentaries to understand the essence of the Prajnaparamita Sutra. When we are able to understand, we can then use what we understand from Prajnaparamita Sutra to apply stabilizing concentration and cultivate this practice to correct ourselves. And gradually, we will be able to transform from being uncompassionate to compassionate, and wisdom that is not in accordance to emptiness to be in accordance to the wisdom of emptiness. Also, from not believing in karma to gradually develop conviction in the law of karma, not just deeply but convinced with certainty.
When there is water flowing in limitless rivers, the moon will shine on limitless rivers.
In fact, this process helps to develop our inner-self to become more resolute. When we are more and more resolute, we will have clarity in understanding the things happening around us. For instance, we will wonder, what is the truth that Dharma remains? The situations, which we encounter, are they truly what we perceive them to be? What is the truth of suffering and happiness? What is the truth of life and death? Being able to live for another day, what is the truth that I should be pursuing in life? Therefore, when we begin to have many queries and doubts in our mind, we will seek for answers continuously, and when we search for answers in the Lamrim, we are not going to be disappointed. Because in here, we could one hundred percent, in fact, thousand and one hundred percent find the answers as there are some questions which were asked by Buddha and the Bodhisattvas and if not for them, we will not even doubt or know how to raise these questions, therefore the entire process of learning the Lamrim is full of surprises!
Having the wisdom to choose to spend time seeking Dharma, I earnestly hope you will treasure the precious time spent together over the 2 days.
Our heart is analogous to water, and the compassionate heart of Buddhas and Bodhisattvas, the bright moon. Where there is water, the bright moon’s rays will shine and cast reflections on the water. Therefore, as long as you have strong faith, Buddha’s blessings will always shower upon you, regardless of our proximity. I hope that you will embrace a sincere heart and clear motivation over the 2 days, to overcome the challenges and secular circumstances in your pursuit of the Dharma, in order to transform your life. Let the next 2 days be one in which you will leave an indelible and sacred mark in your life. In fact, one Dharma could be life-changing in this life time, even eliminating the negative karma of many life times. So, do not underestimate the 2 days of learning.
It is my earnest hope that you will reap great benefits. If we could achieve this, with effective co-ordination, we could even continue with this method of learning and Q&A discussion before my visit to Taiwan. As I am also keen to find out the effects of your learning and you, on how I regard your learning process, this method could enable us to look out for each other, and identify each other’s progress in learning. Therefore, I’m very thankful for this opportunity. We must cherish the time we spend together as I feel that this face-to-face meeting is a good start for us.
I hope that what you are going to achieve the results that are within your expectations, and that you will complete the two days joyously and with a calm composure. Take care! As always, I miss you! Learn diligently. I’m looking forward. Thank you!
学习《广论》，是一个发现之旅
真如老师为台湾心灵提升营录影开示 - 2018/02/15
大家好，我是真如。两天的营队就要开始了，这次营队跟以往最不一样的就是，我们都坐进了各地区的教室，然后是用视讯的。
光明劫的吉祥会遇
听闻佛法在我的生命中，是一件非常愉快和令人期待的事情，也是一件非常神圣的事情。因为在漫漫的生命长河之中，我们透过学习佛法了解到我们的心续是不会断灭的，它会像一条永恒流淌著的河一样一直朝下流去。可是下面一段会流向更美好的地方？还是流向比现在还更不如的地方？这就是我们学习佛法的关键所在。
在时间的安立上，有“光明劫”和“黑暗劫”，在黑暗劫的时候是没有佛法的，光明劫才会遇到佛法。那么在光明劫中的我们值遇了佛法，又值遇了师父，师父又为我们讲述了难能可贵的宗大师的教法，从《菩提道次第广论》开始，由这一本论窥见佛法的全貌，去了解佛陀四十九年说法的扼要、要义到底是什么？无非是令我们离苦、令我们得乐，由于这样的悲心而诠说这所有的法要。
那么对于我们来说，我们成为佛弟子，在这一次的暇身之中，能够值遇到如此全圆的道次第教授，又值遇到解说道次第的善知识们，又值遇到一个努力修行的大宝僧团，然后自己又具有信心。所以这件事，可以说是非常非常吉祥，和难能可贵的。像前几天仁波切说：“如果没有在往昔劫种下不可思议的善根，这一生是不会值遇到《菩提道次第广论》，甚至也听不到佛名、听不到三宝的名字，也更不会对如此殊胜的宗大师教法生起这样稀有的信心。”
所以，我非常非常开心大家能够抽出两天的时间，来这里学习。不知道现在跟你们说话的时候，你们会不会觉得，也许我在台湾吧？也许我在某个地方给你们视讯？有可能哦！
在学习的时候，最重要的是要端正意乐，这个意乐就是我们的目的性，我们为什么要学习？为什么要在生命中抽出这两天的时间来听闻佛法？大家都知道佛法是非常地浩瀚、博大精深的，那么利用这两天时间我们到底了解什么？
在第一节的课程中，安立了一个——要坚持行善，其实这一节就是师父的那句教言：“可上可下的时候，一定要上一步，不要退。”因为我们学习佛法要面对著内心的各种烦恼，我们将会用教理的镜子来照亮我们的心、照亮脚下的路，当我们看到与教理不相符顺的地方的时候，我们要勇于改正、敢于面对，然后发现自己不足的地方要去改进，因为改变自己是一个非常愉悦的旅程，学习也是一个非常愉悦的旅程。
福智的核心价值
在《菩提道次第广论》里面有特别特别多的章节，其实菩提心也好，空性也好，出离心也好，其实都在宣说三宝的功德，虽然是在〈皈依三宝〉那一章节讲述三宝的功德，但似乎是所有的经典都在讲述三宝的功德。为什么讲佛的功德？因为我们也想成就那样的功德。为什么要讲法的功德？因为佛就是因为法而成佛的。为什么要讲僧的功德？因为僧听到了佛陀的教诲，愿意依教奉行，而且非常勤勉地修行，断除恶行、增长善行，所以他是我们的榜样，我们才会去皈依僧。
在学习《广论》的整个过程之中，对我们的生命充满发现。一方面会发现：佛陀讲的全部是可以用正理成立的，就是佛陀讲的话、祖师佛菩萨讲的话，它是可以经得起正理的观察的，越观察你会发现就是这样的。纵然我们会现起疑惑，但是不怕疑惑的。
所以在经过了反复地抉择之后，我们可以透过现量，乃至事势比量的推理，成立出与佛陀讲的教理相符顺的定解。一旦我们对业果、皈依、三宝的功德，甚至对于死亡，对于死后趣向于善趣，还是趣向于恶趣，完全是由善恶业决定的这两点，我们慢慢地去反复思惟，得到一种定解之后，我们的生命将被一种高远的，而且非常实际的目标所牵引。
虽然我们表面上还是每天就这样衣食住行，然后每天做著这些事情，可是我们看待这些事情的目光已经完全地改变了——我们知道如何去造作善业，我们知道必须要恭敬佛法僧三宝、恭敬善知识，乃至恭敬所有的人，甚至对一个小小的生命也不要去轻视。就像祖师讲的，就算一只褐色的老狗我们也不要轻视牠，因为牠也有成佛的可能性，何况是我周围的同行善友。
所以在这样的团体中，我们也常常思考：“福智的核心价值到底是什么？”比如师父为什么要起名叫“福智”呢？什么样的“福”、什么样的”智”会让我们永远地离开痛苦，最究竟地达成快乐呢？
所以在这里面大家就清楚：《菩提道次第广论》源于《般若经》，五大论的教授也是对《般若经》的详尽阐述，也是对《菩提道次第广论》广开的学习过程。那么为什么佛要说《般若经》呢？我们需要了解《般若经》吗？佛说的所有的法，都是为了救我们身心中的苦——现世的苦、后世的苦，甚至是无量劫的大苦。那么我们苦的根本原因是什么呢？佛在教典里面说是源于“无明”。所以它是有因的，苦是有因的。那么这个因可不可以改变呢？如果不可以改变的话，那就不用修行了；因为它可以改变，所以佛说了痛苦的终极对治办法，就是空性、就是《广论》后面的”毘钵舍那”。
所以，沿著清晰的道次第，从“亲近善知识”开始直至“止观双运”，所有的教授都是为了让我们的身心逐步地离开烦恼，然后逐步地得到快乐，所以是一个发现之旅。而且我们会学到龙树菩萨、无著菩萨——这两位是佛陀在经典中授记、了解佛陀的密意的圣者。由这两位祖师菩萨所造作的论，我们沿著这样的论来了解《般若经》的内义。了解《般若经》的内义之后，我们将用《般若经》了解到的定解修行，来修正自己。把不慈悲的修成慈悲的，没有随顺空性慧的修成随顺空性慧的，而且不信因果的慢慢地建立对因果的正信，乃至深信，乃至决定信。
千江有水，月投千江
其实这是让我们的内心变得越来越深刻的一个过程。当我们越来越深刻的时候，就会透过眼前发生的一切去洞悉，比如：诸法存在的真相到底是什么？眼前发生的事情看起来是那样，但它的真相到底是什么？苦乐的真相到底是什么？生死的真相到底是什么？我活过今天，我生命要追求的真相到底是什么？所以，当我们带著内心的很多疑问、很多追求，在《菩提道次第广论》里面探索的时候，实际上我们是不会失望的。因为这里面可以说百分之百的，甚至是百分之一千的会回答我们的问题，因为有一些问题要不是佛菩萨讲，我们还不知道怀疑，也不知道提问，所以整个的过程是充满惊喜的！
这两天的时间，非常希望大家好好地珍惜。我们能拥有抉择慧去抉择正法的时光，对我们来说是难能可贵的，所以非常非常希望广大的居士们，能够珍惜你现在堪为闻法的宝贵光阴。
对于我们的心来说，好比是水，佛菩萨的悲心好比是明月。哪里有水，哪里有如水般的信心，这个明月的光辉就映在那里面，所以不论远近，只要你有信心，佛菩萨的加持力就会降临。希望这两天大家能够抱持著虔诚的心、抱持著清净的意乐，完成对生命的转变，然后去超越那些学法的困境和凡庸作意。让这两天在我们的生命中变得神圣、变得永远地刻在生命里。其实有的时候一座法可以改变一生，甚至一座法可以改变很多很多生所累积的不好的业，所以不要轻视这两天的学习。
非常期待大家能够有所收获，甚至收获很大。如果这样的学习，我们都配合得很好的话，在我还没到台湾的时候，其实可以多多进行这样的学习和讨论。也许以后我们就可以这样的回答问题，然后可以看见你们的学习状态——咦？有谁打瞌睡了吗？谁很认真、谁学得很欢喜，然后谁在感动了。所以我也很渴望看到法义在你们心中所引起的是什么？我也很想注视这个过程，你们可能也很想看到我在怎样看著大家的过程。所以很感谢这个因缘，让我们透过这种方式面对面，我觉得这是满好的新的开始，希望我和你们，我们要好好珍惜这样的开始。
预祝这两天大家的学习，能够取得不会让你很失望的成绩，希望你们能够欢欢喜喜的，或者深刻冷静地完成这两天的学习。另外要多保重自己，还是要说那句话：我很惦记你们，你们要好好学喔！很期待，谢谢！