这个一开始概念可能很难理解，听起来变成全是错的。因为我们不能逃开情绪、不能逃开起心动念、不能逃开知见。如果这全是错的话，怎么生活呢？怎么生活？就生活在无明当中呀！听到这里恐慌吗？如果是这样的话，岂不是铺天盖地了吗？都错了！都错了——什么错了？注意哦！它还是有一个下脚处的。不是说：「啊！这一片全是错的！」还是有个下脚处的。肯定是有一个当下对自我的认知——就是当下的起心动念的观察，当下我们对于这一个事物的看法，乃至我们的情绪，还是有个下手处的。因为如果无明要是那么可怕，遮天蔽地的像黑暗一样盖着我们的话，我们岂能够去寻觅到智慧的黎明呢？乃至那种空性的灿烂光芒呢？ [03′56″]
接下来师父说到：不幸的是，我们所以来真正的原因，有一个最根本的问题就是——我自己是谁不认识，不知道！所以叫无明。注意哦！接着听一段：
可是不幸的是，我们所以来，真正的原因，就是有一个根本问题——我自己不认识我是谁，所以叫作无明，所以叫作无明。我们的情绪，起心动念，以及我们的知见，无非都在错误的认识当中。今天我们看了一本书，佛告诉我们这样，啊，懂了、懂了！我真的懂了吗？没有，没有！然后我们是懂了一些什么？就是懂了我们对这一个文字的概念，这个概念不一定是佛要指给我们看的。这个内容很重要！我现在随便来讲一个实际上的例子，我们常常说的：「哎呀，这个佛法里面讲空的呀！你要得看破啊！你得放下。」一点都没错，你只要能够看破，看破嘛，你就放下；放下嘛，你就自在。说：「欸，对、对、对！一点都没错。」结果你真的看破了吗？你真的放下了吗？你真的自在了吗？我想仔细地检查，不能说没有，但是绝对没有真的做到。 [01′34″]
在上一段，师父说到我们想要学佛，但是以师父自己的经验来说，目的是来学佛的，但实际上都走成学「我」了。下面有两段说：「我们跑到这个地方来，我觉得我要这样走、我要这个样子、我要这个样子学。」接下来师父说：「我们的情绪，起心动念，以及我们的知见，无非都在错误的认识当中。」注意哦！这是第一盘的 B 面，师父就再一次提到了无明这个问题。再一次哦！这无明到什么程度呢？「情绪，起心动念」，念头！「以及我们的知见」，就是我们对一个问题的看法，「无非都在错误的认识当中」，所以叫无明。 [02′34″]
这个一开始概念可能很难理解，听起来变成全是错的。因为我们不能逃开情绪、不能逃开起心动念、不能逃开知见。如果这全是错的话，怎么生活呢？怎么生活？就生活在无明当中呀！听到这里恐慌吗？如果是这样的话，岂不是铺天盖地了吗？都错了！都错了——什么错了？注意哦！它还是有一个下脚处的。不是说：「啊！这一片全是错的！」还是有个下脚处的。肯定是有一个当下对自我的认知——就是当下的起心动念的观察，当下我们对于这一个事物的看法，乃至我们的情绪，还是有个下手处的。因为如果无明要是那么可怕，遮天蔽地的像黑暗一样盖着我们的话，我们岂能够去寻觅到智慧的黎明呢？乃至那种空性的灿烂光芒呢？ [03′56″]
这么厚重、这么普遍的一个无明的状态，实际上平常是很少能够感觉得到的。能这样讲的也不多吧！平常起心动念、情绪乃至认知，都完全是被无明所摄的，其实这就是一个苦轮啊！苦的轮转就是这样的。 [04′18″]
以前我有读到一段师父的日记，师父在日记里说了跟这一段几乎是一模一样的话。师父说：「境无是非、好恶。以无明相应的爱染，就成了种种贪、瞋、痴的恶业；以正知见相应的善法欲、正信、正解，就会集成一个远离生死的业，就会随顺出世道的道业。那么这个出世道的道业，要一切全靠善知识的引导、垂示。」垂示什么？正知见、正方便，而且下面还有一条——「一切要全靠自己依教奉行也」。后面师父在日记里写了两个字，叫：「勉之！」后面一个叹号。 [05′09″]
所以在这个无明的问题上，其实谈到无明就要谈到当下的起心动念，我们对一个事情的认知。注意哦，注意！师父说：「境无好丑，损益在人。」锁定我们的心。我们的心对外界是怎么认知的，有两个方向：一个是无明的方向，一个是正知的方向、出离的方向、菩提心的方向、空性的方向。而无明的方向是苦的，朝向空性的方向就是乐的。就是无限生命的两种方向——无限的苦和无限的乐，两个方向。这样子讲完了！然后师父说：「佛告诉我们这样、这样……」，注意哦！「懂了、懂了！」这是我们常常会有的一种感觉呀！自我的感觉。然后师父说：「我真的懂了吗？没有！」 [06′02″]
那我们感觉懂了，是懂了一些什么呢？师父说就是我们对文字的一些概念。那么这个概念是不是佛要指给我们看的呢？这个内容是很重要的，接着下面就讲了看破、放下、自在嘛！说：「能不能看得破？看破了什么？放下了什么？」用这个例子来检查一下，我们到底懂了吗。 [06′27″]
在这一段，很多研讨《广论》的同学可以自己想一下，现在我们已经是学师父的手抄第几轮了？尤其是学《广论》越来越久的同学，自己的心态要拿这个法镜照一下。比如学到某一段的时候，会不会觉得：「啊！这段我懂了，我早都看了！」或者虽然没有现起我懂了的状态，至少会比其他同学懂吧！甚至我对于师父的带子熟到师父说上一句，我知道下一句师父会提什么观点，我都知道！那会不会在很多同学中间，有一种自己懂了的感觉呢？ [07′06″]
如果懂了的话，师父说我们对文字的一个概念——是不是真的懂了？懂了的层次有多深？我们会同意师父的这个观察吗？因为这样观察可能有点受不了，好像我们都没懂；如果没懂的话，是不是都白学了呢？如果白学了的话，那太痛苦了！所以还是懂一些吧！那懂一些到底懂了什么？如果前边学了很多遍懂了的话，这一遍学是不是发现了一些没懂的？在以前懂了的过程中，现在又发现没懂的，那以前的懂了到底是不是懂了呢？ [07′45″]
所以每次朝前走，都会发现过去没有看到的风景，虽然这一本论我们学二十年，但其实要生生世世这样学下去。它的内容之广博、之深刻！它涵盖五大论，甚至是佛所说的经典都可以摄为这三主要道，它是非常广博而深邃的一本论典。为什么讲深邃呢？因为有讲空性。空性深吗？业果深吗？还有我们的心深吗？很多东西都看不到，所以要一遍一遍地学。你说：「二十年你还学一本论啊？」二十年学一本论是很厉害的，始终如一地学！学会了吗？学懂了吗？我这些话也是问我自己的，也是常常提醒自己的！ [08′40″]
Master continued and said, “Unfortunately, the reason we are here [in cyclic existence] is due to a fundamental problem – not understanding who this “me” is, not knowing at all! Thus, this is called ignorance.” Take heed! Let’s move on:
Unfortunately, to be honest, the reason we are here [in cyclic existence] is due to a fundamental problem – not knowing who this “me” is. This is called ignorance, or a lack of wisdom. Our emotions, mental momentum, and perceptions all have a contaminated view. We read a book today [and think], “This is what Buddha taught. Ah! Got it, I’ve got it!” But do we actually understand it? No! Not at all! Later, we learn more [but only understand] the surface [literal] meaning of the printed text, which may not be the intended meaning from the Buddha. This is crucial to know! Let me pick one real example. We often say, “Alas, Buddhism talks about emptiness, so you should realize it and let go!” This is absolutely right, as long as you can realize [the true nature of reality]. Once it is realized, you will let go [of self] and once you let go, you will be liberated. [Your reply to this would be,] “Yes, right, right, right! That is exactly right.” Yet, in reality, did you truly realize [the true nature of reality]? Did you really let go? Are you really liberated? [My view] is that, with careful scrutiny, [we may attain knowledge to a certain extent], but we are definitely not at the encompassing stage. [01′34″]
In the previous paragraph, Master mentioned that we wish to learn Buddhism. Nevertheless, based on his personal experience, though our objective is to learn Buddhism, however, in reality, it turns out that we are learning “me” instead. The following two paragraphs state: “We come to this place, I feel that I want to learn the path in this way, I want this way and I want to learn in this way.” Master continued, “Our emotions, mental momentum and perception all have a contaminated view.” Take heed! The aforementioned paragraph is found in Master’s discourse 1B. Once again, Master brought up this issue on ignorance. Take note, once again! To what degree is this ignorance? “Our emotions, mental momentum” are our thoughts, “and our perception”, that is, the way we view a given issue, “all have a contaminated view”. Thus, it is called ignorance. [02′34″]
In the beginning, this concept might be difficult to comprehend, as it seems that what we have understood all along, turns out to be wrong. This is because we are unable to escape from our emotions, our mental momentum or our own perception. If all of it is wrong, how should we live? How should we live? We would simply live in the midst of ignorance! Upon hearing this, will you panic? If that is the case, wouldn’t it be earth-shattering? Everything is so wrong! Totally wrong! But what is wrong? Take heed! We still can gain a foothold. It is not about, “Ah! All of it is wrong!” We still can gain a foothold. There is definitely an understanding of ‘self’ at that moment. That is, by observing our mental momentum vis-a-vis our perception at that moment towards a specific matter, along with our corresponding emotions – there is still a remedy that can be applied. Otherwise, if ignorance is so fearsome to such an extent that it enshrouds us in complete darkness, will we be able to seek the dawn of wisdom, or even the radiance of emptiness? [03′56″]
The state of Ignorance is very dense and prevalent. In fact, it is usually not easily noticeable and I presume not many people are also able to point this out! Normally, one’s mental momentum, emotions or even perception are all predominated by ignorance. In fact, this is a wheel of suffering! The cycle of suffering is as such. [04′18″]
I have read one section of Master’s diary before in the past. What Master has mentioned in his diary is almost identical to what was stated in this paragraph. Master said that there is no right or wrong, good or bad situation. When craving concords with ignorance, it will develop into all kinds of non-virtuous deeds relating to greed, hostility and ignorance. On the other hand, when the right view concords with a yearning for virtue, right faith and right understanding, these will composite as a karmic deed that distances one from cyclic existence. One can then be aligned with the supramundane path. Hence, this supramundane path requires us to completely rely on the guidance and instructions from excellent teachers. What are the instructions? Right views, right methods and one more requirement – “one must completely abide by the teachings”. At the end of the diary entry, Master wrote two words, “be encouraged!” followed by an exclamation mark. [05′09″]
On this issue of ignorance, in fact, discussing ignorance is equivalent to discussing our immediate mental momentum. That is, our understanding towards a specific matter. Take heed; do take heed! Master said, “There is no good or bad situation; only the mind perceives it as positive or negative.” We need to stabilize our mind. How do our minds perceive the external world? There are two directions: one is towards the direction of ignorance, whereas the other is towards the direction of proper perception, liberation, bodhicitta and wisdom of emptiness. The direction towards ignorance is suffering, whereas the direction towards the wisdom of emptiness is happiness. These are the two directions in infinite lives – infinite suffering and infinite happiness, just these two directions. That’s it! Then Master said, “This is what Buddha taught us…” Take heed! “Got it, I’ve got it!” This is our usual reaction – a sense of self! Then Master said, “But do we actually understand it? No!” [06′02″]
Since we feel that we have understood, then what exactly have we understood? Master said that we have only understood the literal meanings of the printed text. Is this the concept that Buddha wanted to point out to us? This concept is very important. Master continued by mentioning about realizing [the true nature of reality], letting go [of self] and be liberated. Master asked us, “Are we able to realize [the true nature of reality]? What do we realize? What do we let go? Use these examples to analyse whether we have truly understood [our study]. [06′27″]
In this paragraph, many Lamrim discussion group classmates can do some self-reflection. How many rounds have we studied Master’s discourses to date? Especially for those who have studied Lamrim for many years, one should reflect upon one’s attitude with this Dharma mirror. For instance, when we come across a certain section, will one feel that, “Ah! I know this paragraph. I read it a long time ago!” Or even though the “I’ve got it” state has not arisen, at least one may feel one knows more than the other classmates! Or that I am so familiar with Master’s discourses to such an extent that, when I hear the first part of Master’s sentence, I can anticipate the next point he is going to raise. I know it all! Will that be the feeling of “I already knew it” among many classmates? [07′06″].
If we have understood, Master said that we only understood the literal meanings of the printed text – have we truly understood? How deep is the level of understanding? Do we agree with Master’s observation? This observation is probably hard to accept, as it appears that we have not understood at all. If that is the case, are all our efforts totally wasted? If all those years of study are wasted, that will be too painful! Therefore, we could have understood to a certain degree! But what have we actually understood? If we have learned many rounds before and understood to a certain degree, did we find that there are still some areas we have not understood in this round of study? One might have thought that one has understood in the past, but in reality, one might now realize that this is not the case. Therefore, do we really understand what we have understood in the past? [07′45″]
Thus, as one moves forward each time, one will discover a new scenery one has not seen before. Although we have studied this treatise for 20 years, however, in reality, this treatise should be studied continuously life after life. Its contents are very extensive and profound! It comprises the Five Great Treatises, and even all of Buddha’s scriptures can be condensed into these three principal paths [renunciation, bodhichitta and wisdom of emptiness]. It is a very extensive and profound treatise. In what way is it profound? It covers the wisdom of emptiness. Is the wisdom of emptiness profound? Is the law of cause and effect profound? And is our mind profound? One overlooks many things, thus, one has to study it repeatedly. You might consider, “After 20 years, you are still studying the same treatise?” It is marvellous to study one treatise for 20 years and with consistency! Have you mastered it? Do you understand it? I ask myself these same questions too, and often remind myself as well! [08′40″]
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