刚才说当我们有了一个志向之后，我们的问题就来了，请问是什么问题呀？ 师父的原话说什么呀？ 「改建」是吧？ 改建。 改建是什么意思啊？ 就是把老房子拆了重来对吧？ 然后师父说：「拆掉重来一趟还可以，我们往往有这个毛病」，看起来这件事就不是一趟，是不停地重复的，就是拆房子、盖房子、拆房子、盖房子……，我们盖的东西就是为了将来拆掉，是不是这样？ 我们不停地盖、不停地盖，只是为了把它拆掉，要盖更好的。 [01′48″]
好，现在我们来听下一段。
不过这个地方我们往往有一个问题就来了。 那你改建，第二次改建的时候，这个老房子嘛，拆掉重来，拆掉重来一趟还可以。 我们往往有这个毛病，说：「哎呀！ 现在这个一间不够……」因为我们南普陀就是最好的典型，一间不够再加一间，一间不够再加一间；东加一间、西加一间，往东面加一间，往上面加一间，往那面加一间，加得非常凌乱，到后来，你简直不晓得它怎么办是好！ 不过，好在我们现在这个架子向两边还宽；实际上它不是，它是个高楼大厦。 我说一层，然后呢，二层，对不起，你造三层的话，这地基不稳，不行的。 怎么办呢？ 把它拆掉重来，所以我们往往说造了三层，造一层的时候，觉得马马虎虎，造了再说。 要造二层，还可以，造到三层的话，把三层全部拆光，地基重来。 然后呢，造了四层、五层，到了那时候，你又全部拆光又全部重来，我们常常做这种事情。 [01′04″]
刚才说当我们有了一个志向之后，我们的问题就来了，请问是什么问题呀？ 师父的原话说什么呀？ 「改建」是吧？ 改建。 改建是什么意思啊？ 就是把老房子拆了重来对吧？ 然后师父说：「拆掉重来一趟还可以，我们往往有这个毛病」，看起来这件事就不是一趟，是不停地重复的，就是拆房子、盖房子、拆房子、盖房子……，我们盖的东西就是为了将来拆掉，是不是这样？ 我们不停地盖、不停地盖，只是为了把它拆掉，要盖更好的。 [01′48″]
如果一个人这样盖房子，就觉得他家好像满有钱的，把盖的房子打掉，比如说一层楼打掉，再打个地基，再盖两层楼；过一段时间他又盖更高的，把二层楼和二层楼的地基全毁掉，再盖更高的，看起来是非常非常有钱的，因为他不停地折腾。 但是他为什么这样不停地折腾呢？ 为什么他想要越来越多、越来越多？ 为什么越来越多？ [02′13″]
还是那句话——随着闻思的视野的扩展，我们越来越发现我们想要佛果，我们很想希求那个佛果，因为只有那个佛果出现，我们才能够去利益所有所有的如母有情。 一开始可能是看到佛法了，非常非常地殊胜，我们只想在这个佛法的大海中取一瓢水，自己解一下饥渴，然后坐在岸上休息一下疲惫的身心，就心满意足了。 但是我们放眼看去，看到越来越多的生命比我们生命的现状可怕得太多，这个时候就不能满足于自己被滋润的这种乐受，我们就要去帮忙那些还没有找到一滴水的，甚至就要渴死的，我们还要从这里边把水送给他。 [03′08″]
所以随着我们视野的辽阔，想要利益更多更多的人的时候，我们就发现我现在有的真的不够、我所学的根本不行，一去帮忙别人马上就碰壁。 那怎么办？ 就得加强自己的力量。 要加强自己的力量，就得要「闻多、思广、修行深」，因为任何的阻碍都跟慧力的高度有关系，智巧才能无忧嘛！ 所以我们想要去利益别人、想去帮忙别人的时候，就会想要自己变得更强大。 变得更强大，不是为了名闻利养，而是真的能够帮助那些我心疼的人，我不忍心看到这些事情，我不能背对着他们完全装作没感觉，也不能装作我很快地又遗忘，这些都做不到，那我就自己要变得特别特别地强。 那利益众生最强的、最强的导师到底是谁呢？ 我们天上人间找来找去、找来找去——那还是佛陀！ 最终我们还是会选择一定要盖摩天大厦，所以一定要去成那个佛果。 [04′22″]
可是开始乱修的那些——今天在这儿修一下、明天在那儿修一下，最重要的是我们修出了一点觉受之后，就会在那止步不前，而且为那点觉受沾沾自喜，看不到前方更远的路，也看不到自己的局限。 如果我们不请一个非常非常了知这条路的向导，去详细地询问的话，也许我们在山脚下就以为自己在顶峰了。 要对比一下才知道：哦！ 原来我那是一个铁皮屋，原来还有高楼大厦。 [04′57″]
所以，师父讲的这个重建的过程是非常非常辛苦的，因为你会发现，你辛辛苦苦建的，最后你又要把它拆掉，费了更长的时间、更多的辛苦。 而且，注意哦！ 这个人有这个毛病，他就喜欢赶快建一间、赶快建一间，然后过两年赶快拆掉。 其实他重建一间和赶快拆掉的动作都同样地快，因为什么？ 没有总体设计图。 为什么他没有总体设计图呢？ 可能没有那种设计高楼大厦的总工程师跟他做朋友。 而《菩提道次第广论》，就是一个成佛总体道次第的蓝图，师父就像一个工程师一样，把这所有的蓝图怎样、怎样设计的详细地讲给我们听。 然后我们开始对成佛这条路产生了热烈的向往，所以就会看到：哦！ 原来我对佛法那点见解可能连铁皮屋也不够，所以这时我们就想拆，但拆完了之后到底会不会急急忙忙又建一个？ [06′00″]
我的意思就是说：道次第、道次第，最初的次第应该是打地基，对吧？ 最初的次第是打地基，但是一层楼有一层楼的地基、七层楼有七层楼的地基。 像去年我们就想把一栋房子改建，就是跟师父说的一模一样，因为什么呢？ 出家人住不下。 想去改建的时候，去问那个设计师，设计师说：「这个楼房完全不可能加高，因为它的地基就只有两层楼。 」怎么办呢？ 好吧！ 那把阳台再做一个房间，可能还能住几个人；然后阳台又住满了，又住哪呢？ 想要再往前改；前面一挖会挖到那个管线。 所以想来想去还是想把它盖高，想把它盖高，又涉及到地基的问题。 [06′49″]
其实师父举这个例子非常非常现实，因为城市的人很少有自己想盖房子，都是拎着行李箱搬进了新家，不知道所有盖房子的过程。 我原来也是不了解的，来到了加拿大之后，跟很多法师一起研究盖房子的事情。 然后我发现有的房子真的是需要拆掉，但是那不是我们盖的，是别人盖的，它就在中轴在线，影响整体设计，一定要把它拆掉，可是你又舍不得。 后来我们就去问：有没有一种技术可以把整个房子都搬走的？ 结果还真问到了！ 说有一些房子可以从地面上切掉，然后放在一个车上，拉到一个地方再把这房子挪下来，座落到一个新的草坪上。 我们就是这样搬了两栋房子，其实费用也不是很低，但是总比重新盖要好一点，所以就把那个房子整个地搬家了。 房子搬家那天，我觉得很新鲜想去看：欸！ 是什么样的车可以拉走一栋房子？ 其实也就是那样，就是大车嘛！ [07′56″]
当时我就想到师父在《广论》上讲的这个拆迁的公案。 拆迁的过程是很辛苦的，比如说你去问一个设计师，说：「我要接一栋房子，怎么样再接出一间？ 」设计师通常都说：「你不能打掉重盖吗？ 」打掉重盖谁舍得呀？ 关键是那是你的心血盖的，你舍不得。 就像你的觉受，如果一个老师说你的觉受是错的，你肯听话的话，还肯改，因为是错误的修行方式导出来错误的觉受；如果是不爱听话的，就不敢去找老师了，然后就自己偷偷地还是把自己觉得那个铁皮屋好的感觉一直留着。 [08′35″]
所以很多人没有盖房子的经验，我也不能说我有，但是我已经参与了很多建设的过程。 在我们僧团如果这样的话，那肯定环境很快就被我们破坏掉了，因为东加一间、西加一点——啊！ 这个班来了加几间，那个班来了加几间，很快一个寺院区就全部乱掉了，所以它一定要有整体设计图。 [08′58″]
那么对我们的人生来说，我们基于现实的需要：啊！ 现实需要这个，我赶快去了解一下，学点这个，然后过两天过关了又不要了。 零零碎碎的，忽而东、忽而西，忽而上、忽而下，就这样，对自己的所学没有一个总体的次第和一个究竟的目标。 花了很多时间东学、西学，但是到底对改变自己的身心上的习气毛病，甚至建立正确的闻思修的一个习惯，有多大的扭转？ 基于眼前的需要而去学的，还是基于眼前乃至长久的需要去学的，这两者完全是不一样的。 基于眼前的需要学的，你可能很快这个难关过了，你就不想要了；基于无限生命的角度，我们来求取无上菩提，我就知道这个地基一定要深深地打，因为我要建立的是佛果那样的摩天大厦，那么它一开始的地基一定是要为那个佛果而建立的。 [10′09″]
请问：那个地基到底是指什么呀？ 为铁皮屋不用打地基吗？ 在地面就好了。 那么可以说这两个人都在建房子，一个建摩天大厦、一个建铁皮屋，但是铁皮屋有可能最后被改掉，这两个人他们的次第完全是不一样的。 注意哦！ 现在你们可以想想，一个是要铁皮屋，一个是要成佛的摩天大厦。 这两人同时建房子，然后铁皮屋很快就出现了，那个盖摩天大厦的，可能只是打地基还没打完，上面什么都没有，但是它是非常非常扎实的。 那么为什么这个人会建到摩天大厦，而这个人只建到铁皮屋呢？ 注意！ 为什么你会觉得你想要摩天大厦，你不满足于铁皮屋？ 这说明志向！ [10′57″]
志向从哪里来的？ 志向从哪里来的？ 一般都是老师教的，是吧？ 我们作为人，怎么可能行于天地间没有志向？ 那么行于天地间的人就都有志向吗？ 志向对我们到底意味着什么？ 就是我们对所有生命的那一份责任感，我们对所有的生命离开痛苦、得到快乐的那一份承担，或者说你的那一份热衷。 如果你觉得：啊！ 学佛原来可以把我的心变成是这样子，可以又帮到自己、又帮到这么多这么多的有情，那你就要非常小心地编排自己修学的次第。 [11′42″]
那么是自己编排呢？ 还是跟着过来人看一看？ 所以师父讲的是建了一层、拆了一层；建了二层、拆了二层；建三层，想要往上盖的时候，他连三层都拆掉。 这个人就是建多少、拆多少，直到有一天他的地基是为摩天大厦打的时候，他就不用拆了。 但这个摩天大厦的地基到底是什么？ 是否是一开始走这条路的发心呢？ 发心就是志向，对吗？ 可以这样理解吗？ 就是我想要成佛，和我只是解决眼前问题。 如果是只想眼前问题，可能就是不停地拆；发心就为求正等菩提，那么你的所学都会为自己的这个愿力所摄持。 [12′33″]
不知道你们听得怎样？ 是不是走神了？ 应该不会吧！ [12′39″]
Very well, now let’s listen to the next paragraph.
However, at this point, we often encounter a problem. So you plan to rebuild, and the second time around, you reconstruct the old house by tearing it down and rebuilding it. It may be fine to tear it down and rebuild once. We often make this mistake, saying, “Alas! At this time, one room is not enough!” Our Nan-pu-tuo [monastery] is a typical example. When one room was not enough, we added another one and another one. One on the east, one on the west, another one on the [further] east, one on the top, one to another side. The additions were made in a disorderly manner. Eventually, you simply don’t know what to do with it! However, the framework we have now, fortunately, has enough width on both sides [to sustain these additions]. Another example is building a skyscraper. You plan for one story, then two stories, but when you want to add a third floor, you find that the foundation cannot support it. How should it be done properly? When rebuilding, we often mistakenly construct a threestory building by carelessly building the first floor just to complete it. Then, the second floor barely makes it. In order to add the third floor, the whole building needs to be torn down to restructure the foundation. Later on, if the fourth and fifth floors are needed, you will have to tear it down again to rebuild. This happens to us very frequently. [01′04″]
As we just discussed, after we have set an aspiration, then our problem will come. May [I] ask what the problem is? What did Master say? It was about the “rebuild”, right? To rebuild. What does “rebuild” mean? It means to tear down the old house and rebuild [a new one], right? Then Master said, “It may be fine to tear it down and rebuild once. We often make this mistake…” It seems that [tearing down a house] is not something [we would do] just once; rather it is a repetitive process of tearing down a house, rebuilding it, tearing it down again, rebuilding it again, …., [again and again]. It seems that the only purpose of we building a house is to tear it down in the future, isn’t it? We continuously build a house only to tear it down for the sake of rebuilding a better one again. [01′48″]
If one person builds a house with this approach, [we] would consider him to be pretty wealthy, who can [afford to] tear down an existing house. For instance, he tears down a one-storey building so that he can lay a new foundation and construct a two-storey building. After a while, he demolishes the entire two-storey building and its foundation to build something even taller. It appears that he is very very wealthy because he hasn’t stopped going through these torments. But why is he willing to go through such endless torments? Why is he yearning for tormenting [himself] more and more, more and more? What is more and more for? [02′13″]
Still that same statement – along with the cultivation of study-and-contemplation, [our] horizons have been expanded. We increasingly realize that our desires to attain Buddhahood become stronger and stronger. We are highly aspired to attain Buddhahood because only after [we have achieved the] Buddhahood that will we be able to benefit all motherly sentient beings. Initially, [when we started learning the Buddha Dharma], we might find that the Buddha Dharma to be very sublime. All we wanted was just to scoop out a ladleful of water from the ocean of Buddha Dharma in order to quench our own thirst, fulfil our hunger, then sit by the shore and rest [our] exhausted bodies and minds. That was all we wanted. However, when we extend our view into a further distance, [we would] notice that more and more lives are under much more awful conditions than ours. At this juncture, we could no longer be satisfied with just nourishing ourselves in self-enjoyment, for we want to help those who have not found any drop of water. As for those who are on the verge of dying from thirst, we even want to deliver water to them from this [ocean of Buddha Dharma]. [03′08″]
Thus, with the expansion of our horizons, when [we increasingly] want to help more and more people, we will then discover that what I know currently is really limited, what I have learned is absolutely not working. [If we] proceed to help others, [we] would bump into obstructions immediately. So, what should [we] do? [We] must reinforce our own capabilities. To enhance our capabilities, [we] must “listen more, contemplate extensively, and apply the teaching profoundly”. [That is] because any obstruction is strongly related to the level of wisdom, and only ingenuity can lead to being worry-free! So, when we are aspired to benefit others, or to lend a helping hand to others, we would want to make ourselves to become more powerful and more capable. Becoming more powerful and capable is not for worldly fame or gains. Instead, it is [for me] to genuinely help those people whom I cherish dearly; I can’t bear to see them [struggling in] such [awful] conditions. I can’t turn my back on them and pretend to be senseless, and neither can I pretend to be quickly oblivious. [If I] cannot let go [any of the aforesaid], then I need to become very very powerful [to take on all the above]. So, who is the most powerful teacher in benefiting all living beings? We have searched all over the heaven realms and the mundane world. [We] have looked everywhere – after all, there is no one but Buddha! Eventually we would choose to build a skyscraper, so [we] must achieve the Buddhahood. [04′22″]
However, for those who jump hastily into practising, —- in which they] practice this [method or direction] today and practice with that tomorrow —-, the key [problem] is that once we have achieved a tiny bit of experiential perception, [we] will stop right there and will not proceed any further. Moreover, [we will] feel complacent over that tiny perception and fail to see far enough path ahead, nor can [we] see our own limitations. If we don’t invite a knowledgeable guide who is very familiar with this path whom [allows us] to inquire the directions in detail, perhaps we would mistakenly consider ourselves at the summit [of the mountain], while [in reality], we are [still] at the foothill. It requires comparison and contrast to find out [the distinction], oh! So, it turns out what I have is [just] an iron sheet shelter; there are indeed skyscrapers out there. [04′57″]
Hence, as elaborated by Master, this rebuilding process is very very painstaking. Because you will realize that eventually, you will need to tear the building down, which [initially] has taken a great deal of hardship to construct it; [you will] end up spending even more time and [encountering] much more hardship. Besides, pay attention! This person has the bad inclination to construct a [building] in a hurry, to build [a shelter] in quick haste, and as soon as he finishes constructing the building, [he would] tear it down quickly after two years [or so]. As a matter of fact, his speed of re-constructing a building is as fast as tearing one down. Why? [It is because he] doesn’t have an overall master design plan. Why didn’t he have it? He might not have a principal architect as a friend, who knows how to design a skyscraper. And the Great Treatise on the Stages of the Path to Enlightenment is [exactly] the blueprint of the entire path to achieve Buddhahood. Master is like the architect, who explained the entire blueprint and design to us in great detail. And then, we begin to nurture strong and ardent aspiration towards the path to achieving Buddhahood. Then [we] come to realize that, oh! It turns out that my meagre understanding of Buddha Dharma might not even be qualified as the iron sheet shelter. As soon as [we realize this], we would like to have it demolished. However, after tearing it down, will we hurriedly build another one again? [06′00″]
What I meant was regarding the stages on the path; the stages on the path: the very initial stage is to lay the foundation, right? The groundwork is to establish the foundation. However, a one-storey building requires a comparable one-storey foundation, while a seven-storey building needs a matching seven-storey groundwork as well. For instance, we planned to remodel and reconstruct a building last year; it was exactly the same as what the Master has said. Why? Because the building was not enough to accommodate the monastics. Planning to remodel the building, we consulted an architect. The architect replied, “it’s impossible to have rooftop additions to that building because its foundation was meant to support only two storeys.” So what [can we] do? Very well! [We] converted the porch into another room so as to possibly accommodate a few more people. [Later], the space in the porch room was also fully occupied, so where to accommodate [more people]? [We] thought of adding more space to the front [of the building], but digging down the front area will [touch] the underground pipes & wires, which were in the way of the construction. Therefore, having deliberated the issue, we still liked to have rooftop add-ons, but [we] have to deal with the foundation issue again. [06′49″]
Actually, the example illustrated by Master is very very practical and typical [in our daily life]. People living in the urban city rarely think of building their own houses. Rather, [they just] move into the new houses carrying their luggage, without the knowledge of how their houses were built. I was also not aware of [it] until I came to Canada, where I studied the matter of housing construction together with many of our monastics. Then I found out that [we] really had to tear down some of the existing building that were not built by us. The previous owner had it built right in the middle of the central axis [of our future monastery], which impacted the overall design. Thus it had to be torn down. However, we felt it would be such a pity to demolish it. Later we inquired all around to check if there was a technique to relocate the entire house. It turned out [we] did find a solution! People could cut off a house from the ground level, put it on a truck, pull it to another location, and set the house on a new lawn. Accordingly, we [successfully] moved two houses. As a matter of fact, the cost was not cheap, yet it was still somewhat better than building a brand new one. Thus that house was entirely moved away and relocated. On the day when the house was scheduled to relocate, I found it quite fascinating and wanted to take a look, well! What kind of vehicle could tow a house away? In fact, it was not much big deal, just a big truck! [07′56″]
At that time, I thought of the story of tearing down [a house] which was mentioned by Master in Lamrim teaching. The house-demolishing and relocation process is very painstaking. If you ask an architect “I want an extension connected [to the main house], how to add on an extension?” Usually, the architect will say, “Why can’t you just tear it down and rebuild one?” Who is willing to tear [an existing building] down and rebuild one? The key point is that you have put tremendous effort into constructing a house, and it is simply too hard for you to let go. It is like your experiential perception, if a teacher told you that your experiential perception is erroneous, [what would you do?] If you are willing to take the advice, [you] would correct it accordingly. because erroneous practice has led to erroneous experiential perception and sensibility. [On the other hand,] if you don’t like to take the advice, you wouldn’t dare to [consult] your teacher. Then you just secretly keep the feeling of self-complacency – harboring the thought that your iron sheet shelter is pretty good. [08′35″]
[Therefore] many people do not have the experience of building houses. I can’t say I have the experience, either. Nevertheless, I have participated in many construction projects. In our sangha communities, if we were [to [build houses and later demolish them] in such manner, the environment would definitely be destroyed by us very quickly. Because by adding one building in the east, another in the west, ah, adding more rooms for this newly arrived class of monastics, and a few more for that class of monastics, very quickly, [we would] put the entire monastery area into a total mess. Thus we must have a master plan [for the construction]. [08′58″]
[Likewise,] with respect to our lives, [suppose our learning is] based on our immediate realistic needs. Ah! Due to my pressing needs, I’d better understand this quickly, and learn something about that, then toss it away two days later when it is no longer needed. This fragmentary studying without any specific directions – suddenly this, suddenly that, now here, later there – is due to the lack of establishment of an overall learning stages and absence of an ultimate goal in one’s learning. One spends a lot of time learning this and that; however, is there any major transformation toward the change of one’s physical and mental latent propensity or even the establishment of a proper habit of study-contemplation-practice after all? There is a huge difference between: learning out of solving the immediate pressing issues, and learning based on the present and long-term needs. If your learning is out of solving immediate pressing issues, then you might cast it away quickly after the problems are solved. [On the other hand,] if our learnings were established upon the perspective of infinite lives, we would seek to attain the ultimate enlightenment. Accordingly, we would recognize the importance of laying a solid, deep foundation. Because we want to attain Buddhahood, which is as magnificent as a skyscraper, the initial foundation or groundwork must be built for the sake of attaining [ultimate] Buddhahood. [10′09″]
[May I] ask what does this foundation or groundwork refer to? Can we build an iron sheet shelter without laying the foundation? Just set it on the top of the ground. Suppose there are two people building houses. One is constructing a skyscraper, whereas the other is building an iron sheet shelter, but the iron sheet shelter will likely be torn down and reconstructed eventually. [As a result], these two people will adopt totally different procedures [in construction of a building]. Pay attention! Now you can visualize it, one [only] wants an iron sheet shelter, while the other [wants] to have the skyscraper of Buddhahood. If they commence the construction simultaneously, the iron sheet shelter would then be quickly completed. [In contrast], the skyscraper might only have the foundation partly finished with nothing above the ground; however, it is very very solid, firm and stable. So, why would one build the skyscraper, while the other [chooses] to build only the iron sheet shelter? Pay attention! Why do you think you want the skyscraper? Aren’t you satisfied with the iron sheet shelter? This reflects [your] aspiration! [10′57″]
How does the aspiration arise? Where is the aspiration from? In general, it is inspired by the teacher, right? As human beings, how can we possibly live in the world without aspirations? However, does every human being have his/her own aspiration? After all, what does the aspiration mean to us? [The aspiration] reflects our sense of responsibility toward all living beings, and our upholding to help all living beings to be freed from suffering and to attain happiness, or [we may] view it as our enthusiasm. If you feel: Ah! It turns out that studying Buddhism can transform my mind into such, not only I can help myself, but I can also benefit so many sentient beings, then you ought to lay out your own study plan with extreme care and caution. [11′42″]
So, am I to lay out [my own study plan] by myself? Or shall I follow a person with the experience? Therefore, Master said, the person built a one-storey house and tore it down, he built a two-storey house and still demolished it, he built three storeys and would even demolish the three-storey building when he planned to add on more and more storeys. Whatever this person built, he simply demolished it all until one day his foundation is built [to support] a skyscraper, then he does not need to tear it down. But what exactly is the foundation for this skyscraper? Is it the initial aspiration when [he] starts to embark on this path? The aspiration equates to the [goal or] purpose, right? Can [we] interpret it this way? That is, [please distinguish] my aspiration to achieve Buddhahood, from the purpose to solve my immediate pressing issue. If one only cares about the immediate issue, he probably has to go through the endless cycle of building and demolishing. [If] the aspiration is for the sake of achieving sublime enlightenment, thus all of your efforts will be imbued by the power of this aspiration. [12′33″]
[I am] not sure if you all are attentive [while I’m explaining]? Are you side-tracked? Presumably no, right? [12′39″]
闻思题纲：
- 这一段师父开示我要怎么消文才能让其他听者最受用？
- 您觉得老师讲法厉害的地方，请举出 3 点。
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