举个简单的例子，万里长城。 万里长城，不知道有多少人登过？ 你登万里长城，到每个地方它都有一个望远镜，可以望到最后面那几个垛口是什么样。 后面的垛口有多难呢？ 就是你要看着前面的人的脚跟往上爬，是直的！ 看到这样的后段路的时候，敢去爬的人就越来越少了。 而且爬完之后最大的问题是：你怎么下来呢？ 它是直的呀！ 但是我也去爬了，因为很想看后面是什么。 [06′26″]
师父说：「也完全改变、完全改变。 以后原则上都遵循这一条路」，什么路啊？ 「讲到每个地方，总要使我们对它产生一个认识。 」注意！ 这句话是什么意思？ 什么叫「讲到每一个地方，总要让我们对它产生一个认识」？ 什么叫产生一个认识？ 是不是你有个判断力，你有一个见解出现，对吧？ 这个见解要不要是正确的？ 比如研究每一段，刚才这一段提出的就是：师父为什么要讲《广论》？ 师父为什么要改变说法的方式？ 难道我们会认为师父不会那样说法吗？ 看师父的日记就知道，师父的日记里完全是另一种，几乎都是半古文的，非常地简洁，因是什么、果是什么，破、立……，都是这种。 一个多了的字都没有，非常地简洁、明了，又深刻，一段文字大概要读好多遍，就是这样慢慢地去看；完全不是这样像散文式的，像一条河一样铺在我们面前，不是这种方式的！ 所以他改变的方式是什么？ 那么因为这样的原因改变的话，改变到哪里去了呢？ 就是「讲到每个地方，总要使我们对它有个认识。 」 [01′27″]
那我现在问大家：在上研讨班的时候，每上一节课，大家都对自己上的课有一个清晰的认识吗？ 还是有的同学在班里吵啊、吵啊、吵啊？ 到最后结论是什么都不知道，在心里边挂着很多很多问号，然后这节课问、下节课问、下节课再问，好像还是很不清晰。 如果这样的话，你们能够吵个十年、二十年也是太精彩了。 [01′55″]
但师父在此处说，要有一个清晰的，对它产生一个认识。 比如：师父为什么要讲本论？ 他的发心，是看到了修行者的什么现状他选择讲《广论》？ 为什么改变了说法的方式？ 看到了修行者的什么现状，希望大家能够吸收，能够改变、能够马上产生一个认识——讲到每个地方都产生一个认识。 就是对症下药地——欸，你有什么痛苦？ 你现在修行遇到什么问题？ 然后师父就讲这样一段。 [02′25″]
所以它不是无的放矢的，好像师父就开始自己讲了，不是这样的！ 每一个、每一个都针对他所了解过的居士们、法师们修行的难点，或者出现的问题，来讲《菩提道次第广论》，回答这些问题，给我们找到出路，所以才「总要使我们对它产生一个认识」。 不是越讲越玄，进入到非常迷惑的那种状态，而是非常清晰的，脚下的路越来越清晰、眼中的问题和答案也越来越清晰。 所以是不停地提出问题、解决问题，断除疑惑的这样一个过程。 [03′02″]
当然你可能说，由于师父的问题，让我们把问题更广阔地探讨开了，但总得有一个结论。 比如说这个结论，再说一遍：为什么要讲《广论》？ 为什么用这样的方式讲《广论》？ 师父讲得非常地清楚，就是为了我们能够受益。 这样的讲法方式，其实师父是很辛苦的；如果按照注释讲是很容易的，你就照着那样讲就可以了。 可是根据人心来讲、根据大家遇到的难题来讲，然后又要把本论所阐述的东西阐述明白。 再换句话说，本论所有的立宗，也就是为了回答修行者心中的难题和疑问，为了把我们在原地踏步、不能前进的这种障碍清除掉，看到修行的坦途，师父才宣讲《广论》。 [03′51″]
所以「讲到每个地方」，注意哦！ 这句话我觉得是非常非常地动人。 「讲到每个地方」，也就是师父对自己讲法的那个高度，说：「总要使我们对它产生一个认识。 」每个地方哦！ 大家都学五大论了，知道每个地方你都要有一个清晰的认识是一件非常困难的事情！ 「然后在这个认识当中」，注意！ 还要「慢慢地去推展扩大」。 不是得到一点就满足了，而是沿着你所了解到的这点，慢慢推进你了知的疆域、了知的国土，去拓荒，去把那些不知道的全部消除掉！ 让我们所知的疆域扩大。 很辽阔吧！ 在认知的这个广阔天地中，我们不是只看到一点点手指尖那么大的位置，而是沿着这样一个认知慢慢地去扩大，去体会到心灵深处对一个事物认知的辽阔、深远的一个舒畅的感觉。 [05′00″]
而且它是慢慢地推展、扩大，后面这句话：「而不忽视整个内容」。 注意！ 这是点式的，而整个内容是什么？ 全圆的。 非常像那句话对不对？ 像一条念珠一样，当你念到眼前这一颗念珠的时候，这颗念珠是非常非常清晰的，但是你提这一颗念珠的时候，你会把整串的念珠全部都提起来，它是一串的。 所以师父是在每一个地方，让我们对每一处的法义了解得非常清晰的时候，又从全圆的一个角度，再度地认知此处在全圆的道次第中，它所占的位置。 所以你不停地会透过眼下我们经过的这个地方，看到全圆的。 [05′49″]
举个简单的例子，万里长城。 万里长城，不知道有多少人登过？ 你登万里长城，到每个地方它都有一个望远镜，可以望到最后面那几个垛口是什么样。 后面的垛口有多难呢？ 就是你要看着前面的人的脚跟往上爬，是直的！ 看到这样的后段路的时候，敢去爬的人就越来越少了。 而且爬完之后最大的问题是：你怎么下来呢？ 它是直的呀！ 但是我也去爬了，因为很想看后面是什么。 [06′26″]
所以到每一个地方的时候，不仅可以站在此处，看群山的颜色都在改变，然后你回头看看长城蜿蜒地爬上来。 所以爬到每一处的时候，都有一个看全圆的状态。 [06′39″]
那么问大家一句：对全圆的道次第要怎么看？ 都是在此处看全圆，对不对？ 是不是用我们的抉择慧在看？ 从此地能不能真实地看到佛果？ 是看不到的！ 但是我们会用我们的抉择慧一遍一遍地去看。 所以并不是学到眼前就局限在眼前，而是透过眼前清清楚楚的认识，再从全圆的道次第看一下眼前又是怎样。 这样的话，我们对整体教法的圆满认知，是不是透过每一节课都再去缘圆满的？ [07′20″]
有听清楚吗？ 不要困喔！ 这么重要的问题，千万不能昏沉地听喔！ 有的人一到重要问题就开始昏沉。 [07′30″]
所以每一个到眼前的问题，它都让你产生一个更辽远的，对圆满教法再度地认识、再度地认识。 所以最后你学到每一点学多少遍，那圆满的教法你就串多少遍。 注意喔！ 这是师父教我们的方式喔！ 「而不忽视整个的内容。 等到我们有了这个认识以后，慢慢到某一个程度，然后把整个的全貌安进去。 」然后「使得我们对整个教法，有一个正确的认识。 」实际上这个过程是重复地发生的。 比如说走了两里路了，「啊！ 那再看一下我们爬山的图，再看一下全圆的图。 」不停地看着这个全貌、全程的图。 [08′11″]
不停地看这个佛法全貌的图是为了什么？ 你们的答案是什么？ 一个是每一步都不要走错。 还有一个——「此处风光甚好，我们是不是多留几日不要走了？ 」后面还有更好的！ 因为我们这条路的最大魅力就是一山比一山更高，越走越快乐、越走越快乐，所以说呢，你常常看全圆的图，你就不会迷恋此处的风光。 [08′38″]
另外还有的路特别难走，像我说的，根本就是爬不上去。 爬不上去，你不要认为你爬不上去，因为前面会有人领着爬。 而且，没有力量——前面的理路说过，没有力量怎么办啊？ 师父说：「没关系，一步一步来！ 」当下走一步、再走一步、再走一步，还是上得去的。 所以不管对难的还是对容易的，当前的一步总要走上去，而且要一直去看佛法的全貌，全貌就是一定要走到一切遍智的果位。 处处在提醒着，我们所学的一切都是为了成佛！ [09′17″]
这个会不会很重要？ 还是我讲得很高兴，你们不知道在想什么？ 这可不能打瞌睡喔！ 我费了这么大力气讲，千万要认真听喔！ [09′28″]
Master said, “completely modified the approach of teaching and changed it entirely. From now on, this will be the approach to follow.” Which “approach” is that? “For every section of discussion, the intention is for us to cultivate an understanding.” Pay attention! What does this statement mean? What does “For every section of discussion, the intention is for us to cultivate an understanding” mean? [00′23″]
What does “to cultivate an understanding” refer to? Is it the ability to decipher, from which our viewpoint arises, right? Does this viewpoint need to be of the correct view? For instance, the paragraphs of discussions on Master’s commentary. The last paragraph brought up: Why does Master want to impart the teachings of the Lamrim? Why did Master have to modify the teaching approach in his discourses? Will we really presume/think that Master does not know how to use the other method(s) to give discourses? [00′45″]
After reading Master’s diary, it becomes evident that his language style is a completely different one. Master’s writing was almost like the semi-Classical Chinese style, with very succinct choice of words [such as]: what the cause is, what the effect is, what to eliminate and what to establish, etc. There wasn’t a single word of verbiage; every line was succinct, clear and vivid. Even for a short paragraph, one might have to go through it many times and slowly, in order to understand. It is totally unlike the somewhat prose and elaborated essay style, which spreads out like a river in front of us. Master’s language style is not like that! So what was the different approach that Master adopted? So if Master made adjustments due this reason, where is the change headed for? That is, “For every section of discussion, the intention is for us to cultivate an understanding.” [01′27″]
Now let me ask everyone, during each Lamrim discussion class, is everyone able to obtain a clear understanding of the concepts covered in the discussion? Or instead, the class is filled up with long debates among classmates without a clear conclusion at the end? Our hearts continue to hold question marks that continue to be brought up in many oncoming sessions. It seems the answer was never clear. If this is the case, and all of you have successfully persevere for the span of ten or even twenty years, it is really very interesting. [01′55″]
However, Master mentioned here: to have a clear understanding of the teaching. For example: Why did Master want to teach the Lamrim? His aspiration for imparting the Lamrim, was after noticing what kind of states that the practitioners were in that he decided to teach the Lamrim? Why did he change his approach? Noting the state of some practitioners, Master wanted to help everyone to be able to absorb, make changes, immediately able to develop an understanding – in every aspect that is learned or discussed. It is about providing the remedies to the root of the problems – aye, what suffering do you have? What are the problems you are facing during your practice? With the above intention, Master then gave his discourse. [02′25″]
Therefore, this approach is not an aimless wild shot in darkness, as if Master started teaching solely based on his intuition. It’s nothing like that! Every single point addressed was targeted at the observed difficulties or issues encountered by lay practitioners and monastics. Master taught us the Lamrim to answer our questions and to discover solutions for the issues that we face which thus led to “our cultivation of an understanding”. It is not the sort that is unrealistic and leaves us more bewildered after each session. Instead, it is extremely clear on the very next step to take; so too, the question and the answers from our perception all become clearer and clearer. Hence, it is a continuous process of highlighting questions, their solutions and also eliminating doubts along the way. [03′02″]
Of course you may claim that the questions Master asked [in his discourse] prompted us to discuss the issues more extensively. Nevertheless, there should be a conclusion. For example, this conclusion that I’m repeating, why did Master want to teach us the Lamrim? Why did he use this specific approach to impart it? Master stated very clearly that it is for us to be able to reap the benefits. Adopting this style, it is actually tougher on Master to teach us. If he would just recite based on the text of the annotations, it would have been very easy, one will just need to adhere accordingly. However, if the teaching was given based on our individual dispositions and problems, and then having to clarify the contents in the Lamrim at the same time, it would take extra effort to accomplish that. To put it in another manner, all propositions/concepts established in Lamrim are meant to answer difficulties and doubts faced by practitioners, elimination of obstacles that cause us to make meaningless rounds and prevent us from advancement. It is because of these that Master made the decision to impart the teachings of the Lamrim, so that we can see the light and hope for cultivation. [03′51″]
Master said “for every section of discussion”; pay attention! I find this sentence to be extremely touching. The statement “for every section of discussion” reflects Master’s expectation of himself to reach a certain apex when discoursing the Dharma, and that is “the intention is for us to cultivate an understanding” in every single section! The majority of you have studied the Five Great Treatises, and will know how difficult it can be to have a clear understanding in every section! [Master said] “Based on this understanding”; attention! “We will gradually extend it and broaden it”. It will not be about feeling satiated with minute achievements, but instead to gradually expand your scope of understanding starting from what you currently understand, and then expand and unfold previously uncovered grounds to remove all ignorance! Let the scope of our knowledge widens. With such vast and broad vision and knowledge, our view will not be limited only to the size of the tip of our finger. Rather, by gradual expansion of our understanding, we will experience from the depths of our spirituality, a deeper and widened perspective and a sense of ease. [05′00″]
Moreover, it is a gradual expansion; which Master continued to say that it has to be done “without losing track of the entire content.” Pay attention! This is like point by point, yet what is the overall picture? It is all-encompassing. Just like the expression of that phrase, isn’t it? Like a string of chanting beads, when you are reciting with this bead, you are very aware of this very bead. However, while you are holding this particular bead, you will also lift the others as they have been strung together. Hence, when Master explained every point clearly to us, from the encompassing view at the same time, and then help us to recognize the placement of this point on the complete path of the stages. Thus, we will continuously be able to see the entire path as we traverse each learning point. [05′49″]
Striking a simple example: The Great Wall. Not sure how many people have successfully climbed the Great Wall? During the climb, there are binoculars at various viewpoints which allow us to check out the ending crenels. What is the difficulty level of the last few crenels? You find out by observing the angle at which the heel bends in for the climbers in front, it’s straight! Once seeing such condition, there will be fewer people who have the courage to climb it. Moreover, the greatest problem at the end of the climb is: how do you get down? Because it is steeply straight! Nevertheless, I still climbed it, as I was yearning to see what’s behind. [06′26″]
So, upon arriving at each point, not only can you enjoy the movements of colour of the mountains, you can turn around have a look at the winding path that led up to this point. Thus arriving at every section, you experience a state of encompassing vision. [06′39″]
Hence let me ask everyone this: how should we view the encompassing stages of the path? It is looking at the entire picture from a current position, right? Are we using our discerning wisdom to look? Are we able to see for real, the fruits of complete enlightenment: Buddhahood, from where we are? It is not visible! However, we will utilize our discerning wisdom to seek and look for it repeatedly. Therefore, our understanding is not limited by our current stage, but rather, through the clear understanding in front of us, and then from perspective of the encompassing stages we evaluate our current situation. Doing so, our general understanding of the encompassing teaching will become more complete after each class, isn’t it? [07′20″]
Did you listen carefully? Don’t doze off! This is a very important issue; we must not listen in a listless manner! There are people who tend to become lethargic especially when we arrive at an important point. [07′30″]
Thus, with each issue that approaches you, it will develop in you, a more far-sighted and complete understanding of the encompassing teaching which you can keep re-introducing yourself to. Eventually, each time you revisit one point, you also revisit the encompassing teaching at the same time. Take note! This is the approach Master has taught us! “Without losing the track of the entire content. Once we have this understanding, we will increase it gradually then piece together the entire picture.” And then, “this approach will enable us to form a proper knowledge about Buddha Dharma in its entirety.” In fact, this process repeats. For example, checking the map of the mountain after covering a two-mile distance. We constantly pay attention to the entire picture of the whole path. [08′11″]
What is the purpose of referring to the big picture of Buddhism consistently? What will your answers be? One of it will be not wanting our path to stray. The other — “the view is great here; should we stay here a few more days?” [reminds us] There are much better views that await! Because the most charming aspect of this path is greater heights after each mountain; there are more happiness to gain as we advance. Hence, if you are constantly in check with the complete road map, you will not be infatuated with the present scenery. [08′38″]
Also, there are some routes which are extremely difficult to take. Like what I said, it is practically impossible to climb. Go ahead and climb, do not doubt that you cannot do it, because there are predecessors ahead to guide us. Moreover, if you lack the ability now – this concept was discussed previously [in discourse #30]? What should you do? Master said, “It is fine for us to build upward step-by-step”! Take a step now, then another followed by more; advancing is still possible. Hence, regardless of the conditions of situations, we need to attempt to take the step right in front of us. In addition, frequent adherence checks have to be made to the overview complete map of the journey to Buddhahood, which means the steps we take have to lead us to our destination of complete enlightenment. It is a perpetual reminder to us that our purpose of all learning is to attain Buddhahood! [09′17″]
Is this a very important point? Or am I the only one talking joyously and no one is following? Dozing off is definitely not allowed! I invested a huge amount of effort into the discourse, [you] must focus when you listen! [09′28″]
闻思题纲：
- 在 [01’27”] 这段，讨论一下老师说了什么？
- 在 [03’03”] 这段大家讨论一下听到了什么？
- 最后五分钟大家练习一下观功念恩或总结一下。
References 参考资料:
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