比如去跟师父学习的时候，我也是会问师父问题，但是呢，通常问一个问题之后，有时候会发现师父好像没有回答我的问题，师父在讲他想要讲的。 这个时候你总不能说：「啊，师父！ 我要问您的问题不是这个！ 」应该弟子都不会这样做。 所以你就要听啊，就要听！ 听一听发现：欸！ 师父是在一个更广阔的角度上，讲了他的一个视野、他的一个角度。 能不能站到跟师父一样的视野？ 很难！ 但是你慢慢地超越你原来的水平这种高度、地平线，慢慢、慢慢站得高一点，然后再去看你刚才那个问题的时候，就会发现：欸，这个问题小很多了！ 不像一粒灰尘沾在鼻子上，觉得好大好大，但是实际上照镜子一看，也只不过是一丁点大而已。 [03′10″]
大家好！ 现在我们要开始学习《广论》了，请大家要端正一下自己的发心，再再地观察一下自己的内心：有没有准备好开始听闻？ 那些手边忙着的事情、那些放不下的牵挂，可不可以在此刻转为希望能够成就无上正等菩提？ 这样的话可以帮忙自己，也可以帮忙到所有我们关心的、我们不认识的有情。 [00′42″]
其实这就是师父在整个《广论》的讲说中，还有其他的教典里，反复教诫我们的生命目标的确定性，对无限生命的长远规划。 这样的规划，我们是否能从内心深处产生热忱，和自己的苦乐挂钩？ 因为要圆满所求的乐，和究竟地离苦，你不成佛也达不成。 [01′13″]
越学越多的时候，我们就会详细地去了解，我所希望成就佛果的佛陀到底有什么样的功德？ 分分断证。 甚至菩萨到底有什么样的功德？ 乃至入道之初的皈依之门是怎样的？ 乃至从我现在开始，听闻轨理是怎样的？ 在听闻的时候发心是怎样的？ 那么在正闻的时候，我又如何观照我的身心，避免进入昏沉和散乱都不自知？ 总是走神啊，或者会陷入到一个疑问，听、听、听，突然出现一个疑问，然后就整节课都在想这个疑问，结果师父在讲什么没听清楚，然后我再跟大家一起研讨也没听太清楚，整节课下来就是盘那个疑问。 我建议不要这样，你想到一个疑问先把它放着，然后往下听！ 不然一节课就是那个疑问。 [02′11″]
比如去跟师父学习的时候，我也是会问师父问题，但是呢，通常问一个问题之后，有时候会发现师父好像没有回答我的问题，师父在讲他想要讲的。 这个时候你总不能说：「啊，师父！ 我要问您的问题不是这个！ 」应该弟子都不会这样做。 所以你就要听啊，就要听！ 听一听发现：欸！ 师父是在一个更广阔的角度上，讲了他的一个视野、他的一个角度。 能不能站到跟师父一样的视野？ 很难！ 但是你慢慢地超越你原来的水平这种高度、地平线，慢慢、慢慢站得高一点，然后再去看你刚才那个问题的时候，就会发现：欸，这个问题小很多了！ 不像一粒灰尘沾在鼻子上，觉得好大好大，但是实际上照镜子一看，也只不过是一丁点大而已。 [03′10″]
所以师父常常教给我们看待一个事情的角度和视野，当这个角度开始改变的时候，不同的东西就会出现，而我们常常是角度出了问题。 比如说观功和观过，就会直接产生苦乐；比如说对现在我们在法人事业、各个研讨班承担的所有居士们，人在一起会不会有烦恼？ 会呀！ 这么多原来都不认识，来自不同家庭、不同背景的人在一起，会有烦恼的，吵吵的、是是非非的这些。 但是在这些所谓的事相上大家不一样的看法、这些争论之中，大家的发心是为什么？ 注意！ 就是为那个目标——希求佛果。 [03′56″]
在争论的过程中，是以法绳人、要求别人如法呢？ 还是要消灭我爱执？ 是把「我」越吵越大，还是注意在这个整体的大环境中，用一个谦虚的心去和其他居士互动？ 你要不谦虚，就变成我越来越大，要不好好调心的话就会很麻烦，对不对？ 因为到处都是问题、到处都是问题。 然后你会发现说：很多为难的事情我都知道啊！ 这样就很辛苦。 [04′28″]
但是你想想，知道很多为难的事情之后，在这个事情上的法——向内调伏的法，知不知道？ 受了很多委屈、很多辛酸、很多苦楚自己知道，但是这些委屈、辛酸和苦楚上面所揭示的法，就是那个业呀，业！ 我们会觉得：表相上看起来，啊！ 都是因为你不理解我、因为你那样说我才伤心。 但是为什么我遇到这样的事情会伤心，而没有高兴呢？ 高兴什么？ 净化业障呀！ 正因为我解决不了现在的问题，遇到问题就卡住，所以我才马上就翻《广论》、马上就缘师父的法，才能在各种烦恼的境界中挺立到现在。 [05′13″]
有没有烦恼？ 有啊！ 一天一浪一浪地都不停。 那为什么能在这过程中一直坚持修行？ 就是师父说的——历事练心！ 练什么呀？ 练我们皈依的心、缘法的心、提正念的心。 所以你恰恰会发现，就是这些烦烦恼恼的事情，就是这些好像是是非非的人和事，却让我们不停地醒觉：我要提正念！ 我不能迷失其中，我不能被现象所迷惑，让自己的修行原地踏步。 要看着师父的希望，为着师父，我必须超越烦恼的心情和下劣的见解，要再再地提起正知见。 [06′02″]
好，我们现在听一下！ [06′07″]
同样地，因为这样的原因，所以我把那个讲法本身，也完全改变、完全改变。 以后原则上面都是遵循这一条道路，讲到每个地方，总要使我们对它产生一个认识。 然后这个认识当中，慢慢地去推展扩大，而不忽视整个的内容。 等到我们有了这个认识以后，慢慢地到某一个程度，然后把整个的全貌安进去，使得我们对于整个佛法，有一个正确的认识。 [06′44″]
所以我们这里是简单地说明一下，宗喀巴大师他当初是这样的，他说他是先在教法上面，有了这样的一个认识。 所以当年，在他那一个时代，他在整个西藏，可以达到独一无二的，最高的这样的一个地步。 先在教法上面，我举一个典型的例子来说一下。 他曾经讲法，同一天讲法讲二十一部论，换句话说，我们在平常讲法，一座、一座，他讲二十一座。 [07′22″]
好，我们就先把 1B 的最后一段研讨一下。 师父说：「同样地，因为这样的原因，所以我把那个讲法本身，也完全改变。 」同样的什么原因啊？ 还记得上节课提到的吗？ 原地踏步、修了半天都弄错了、未会先会、冤枉苦头吃得太多，因为这样的原因，师父看到宗喀巴大师有这么高的修行成就，指出一条路，把整个的教法都振兴起来！ 而且到今天我们还能这样受用！ 是因为这样的原因，师父跟我们讲《广论》、研讨《广论》；同样也是因为这样的原因，师父把讲法本身也改变了。 可以说应该原来师父不是这样讲《广论》的，翻开可能就开始：「《菩提道次第广论》，『菩提』是什么意思……」可能就这样讲。 你看，师父在 1A、1B 已经花了这么大的篇幅，都在讲到底怎么修行、怎么选路。 应该说在正式地学习本论之前，师父已经一直在告诉我们修行的经验、入手处到底是怎么做的，所以他把讲法本身就改变了。 [08′40″]
Greetings to all! Now we are about to study Lamrim. Everyone, please set your aspiration correctly and repeatedly examine your mind: Are you ready to listen to the teachings? Could you put aside those concerns and worries that occupy your mind now, and focus instead on your aspiration to achieve the unsurpassed enlightenment? In this way, not only will we be able to help ourselves, we will also be able to help all living beings whom we care for, as well as those who are unknown to us. [00’42”]
In fact, this is why Master, throughout his entire teachings on Lamrim and other scriptures, repeatedly taught us to define our life’s goal as a long-term planning for our infinite lives. With this long-term planning, are we able to generate enthusiasm from the depths of our hearts, and link it closely with our own suffering and happiness? Unless you attain Buddhahood, you could not possibly fulfill the aspiration of attaining happiness and effectively remove all sufferings. [01’13”]
As we learn more and more, we would wish to understand explicitly what kind of good qualities Buddha possessed, the state of Buddhahood that I also hope to attain in future? It is through stages of eliminations and actualizations. What kind of good qualities do Bodhisattvas possess? What is the preliminary practice for Going for Refuge [to the Three Jewels]? As my starting point now, how should I listen to the teachings? What kind of aspiration should I develop while listening to the teachings? When listening [to the teachings], how should I observe my mindstream? How should I avoid falling into laxity and distraction unconsciously? I tend to be in the constant state of either having distractions or getting caught up in a doubt. As I listen on, a doubt may suddenly arise and my mind would be fully occupied by that doubt throughout the entire session. So much so that, not only did I lose track of what Master was saying, but also [Teacher’s] discussion with the group, because I have spent the entire session mulling over that doubt. I [Teacher] suggest that you put aside any doubt you might have, and continue listening to the teachings first! Otherwise, the entire session is concentrated only on that doubt. [02’11”]
For instance, when I was learning from Master, I would ask him some questions as well. However, at times, after asking a question, I found that Master did not seem to answer my questions. Instead, he was speaking about his chosen subject. In this case, it would be inappropriate for a disciple to interrupt and say, “Uh… Master! That was not what I wanted to ask!” This is not what a disciple should do. So, you just continue to listen, continue to listen! After a while, Ah! [It dawned on me that] Master had answered my questions from a broader perspective, that is, his perspective level and viewpoint. Are we able to view things from Master’s perspective level? It would be very difficult! However, once you have gradually excelled yourself and could see things from an elevated height and horizon, upon reflecting on the same question again, you would realize: Ah! The problem is not that perplexing anymore! It is no longer like a speck of dust that sits on the nose, which seems to be huge but when you look at it in a mirror, it is actually only a tiny spot. [03’10”]
Thus, Master always taught us how to view things from different viewpoints and perspectives. When our viewpoints begin to change, the whole landscape looks different, making us realize that it is usually our perspectives that are at fault. For instance, in observing [others’] merits and finding [others’] faults, they both attribute to the feeling of happiness or suffering. For instance, the lay practitioners who are involved in the Dharma Enterprises and facilitation of Lamrim discussion classes, will there not be afflictions? Definitely yes. Different people hail from different family backgrounds and from all walks of life, arguments or disagreements will naturally happen. Nonetheless, despite the aforementioned, what is their common aspiration? Take heed! It is the attainment of Buddhahood. [03′56″]
During an argument, are we using the Buddha Dharma to bind others and expect them to abide by it, or is it done with the intention of destroying our self-cherishing attitude? Are we inflating this “I” and allowing it to become larger and larger, or are we trying to humbly and modestly interact with other lay practitioners in this holistic environment? If you are not humble and modest, [the ego self] will become larger and larger. If one does not cautiously transform one’s mind, this will be very problematic, right? Issues exist everywhere, simply everywhere. You will then notice: “I am aware of all these difficult issues!” If this is the case [by focusing on the problems], it would be very difficult. [04’28”]
However, you should consider: After being aware of all these difficult issues, do you know the teachings to apply in this case, that is, the teachings to tame our mind? We may endure many unfair treatments, a lot of poignancy and much bitterness that only you yourself know. Nonetheless, the teachings behind the aforementioned, is none other than Karma. Karma! We will feel: On the surface, it appears that I feel upset, either because you do not understand me, or because of what you have said. However, when the above issues happen to me, why do I feel upset instead of being happy? What is there to be happy about? The purification of my karmic obscuration! Since I am unable to resolve a pressing issue now or get stuck in an issue, I would immediately refer to Lamrim and focus on Master’s teachings. Thus, in this way, I would be able to face all sorts of afflictive situations. [05’13”]
Do we have afflictions? Yes! They exist just like unceasing waves. Why are we still able to persevere in our cultivation in spite of this? As Master said – train our mind through our experiences! What do we train our mind for? We should train our mind to take refuge, rely on the teachings, uphold mindfulness and vigilance. Hence, you will discover that, these afflictive matters, disagreement involving people and things, are constantly reminding us to uphold our mindfulness and vigilance! I should not lose myself or be confused by the present phenomenon, as this will cause me to walk on the spot/in circles and go nowhere. Upholding the expectations Master had for us, and for his sake, we must transcend these afflictive emotions and faulty understanding. We should constantly uphold the correct view. [06’02”]
Very well, now let us listen to Master’s recording! [06’07”]
[1B 26:34~27:52]
For the same reason, I have completely modified the approach of teaching and changed it entirely. From now on, this will be the approach to follow. For every section of discussion, the intention is for us to cultivate an understanding. Based on this understanding, we will gradually extend it and broaden it without losing track of the entire content. Once we have this understanding, we will increase it gradually and then piece together the entire picture. This approach will enable us to form a proper knowledge about Buddha Dharma in its entirety. [06’44”]
This is only a brief introduction about how it was at Lama Tsong-kha-pa’s time. He said his learning was established upon understanding the tenets of the teaching accordingly. Consequently, during his time, he attained the highest, peerless achievement in all of Tibet. Take tenet teaching as a typical example. He once taught twenty-one commentaries in one day. In other words, our regular experience is to complete one session a day, and then proceed to another session – he taught twenty-one sessions [in one day]. [07’22”]
Great, let us discuss the last paragraph in recording 1B first. Master said, “For the same reason, I have completely modified the approach of teaching and changed it entirely.” What does the phrase “the same reason” refer to? Do you still remember what we mentioned in the last discussion? “The same reason” here refers to “walking on the spot/in circles and going nowhere,” “applying the teaching for a while yet discovering something is not right,” the mentality of “I got it,” and “enduring unfathomable suffering.” Due to these reasons, Master noticed the remarkable achievement of Lama Tsong-Kha-Pa, who pointed out a way [to attain enlightenment] and revived the entire teachings! Up until now, we still benefit from it! For these reasons, Master taught and discussed Lamrim with us. Master had also modified his approach of teaching accordingly. Presumably, Master’s original approach of teaching Lamrim was different. He could have begun with the teachings directly, by opening the text and said, “The Great Treatise on the Stages of the Path to Enlightenment, ‘enlightenment’ means ….” It was likely that he would impart the teachings in this manner. However, you must have noticed how much efforts Master had put into the recording tapes 1A and 1B, teaching us how to apply the teachings, how to choose the [right] path, etc. In other words, before we commence on our learning of Lamrim text, Master had shared his cultivation experiences with us all along. He had pointed out to us the starting point. Thus, he had changed his [entire] teaching approach. [08’40”]
闻思题纲：
- 上师提到哪些正面看待周遭人事问题的理路？
- 师父讲法因为什么原因，做了什么改变？
- 上师提到哪些正面看待周遭人事问题的理路？
- 师父讲法因为什么原因，做了什么改变？
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