Lecture No. 0107
Global Lamrim II
Lecture No. 0107
Tape : 2B 27:08 ~ 28:07
Date : 2019/04/08 ~ 04/10
Outline: Foundation
Topic: Opening Veneration – Veneration before commentary
English Lamrim Vol. 1, Pg 33 – 34
Vol. 1 of Master’s discourse handbook P63-L6 ~ P63-LL1
Furthermore, if I notice that I have so many flaws yet to overcome, then how can I be so arrogant in front of others? After so many years of learning and listening to large volume of teachings, have I cultivated my inner self according to what the scriptures have taught me? If I have, then what is the extent or depth of my change? Scriptures have two types of good qualities: to remedy and to salvage – remedy our afflictions and salvage us from the miserable realms. We all understand that rebirth in miserable realms are attributed to our afflictions, but where do the causes of afflictions and miserable realms reside? They are right within our minds. So, the most critical issue is: Despite having listened to a lot of teachings, do we truly understand what we have heard? Even if we have understood, is it definite that we will internalize and apply it while examining ourselves? The reason why Buddhas and Bodhisattvas imparted Dharma teachings is to help us change our state of suffering; it is not meant for us to listen and leave it aside. Because if we just simply hear it but don’t actually [use them to] counteract the causes of sufferings, the sufferings would not disappear. Even more so, it is not meant for us to accumulate volume in order to enjoy the false name of being well-learned. The teachings are meant for practical application to one’s body and mind. Hence, we must drop the non-virtuous attitudes and steer toward virtuous behavior; overcoming our flaws should be our top priority. [01′47″]
What should be the characteristics of a person who have studied the teachings for many years? He/she should be accustomed to introspection and should be relatively well-versed with the teaching from repeated practice. Once we have sincerely tamed ourselves and reflected on ourselves, we would not hold the demon-revealing mirror facing outwards, searching everywhere to find the faults in others. We would discern our own mind and actions, to distinguish which belongs the old habit of casting the mirror outwards, and which is the new habit of reflecting on ourselves with the Dharma mirror. Once we focus our own shortcomings and inner mind more frequently and in greater depth, we would realise that at the back of one problem is another problem. We will be occupied with the observation and exploration our own mind stream. And we would discover that the inner self is ever changing – every day, every hour there will be different manifestations. Within such manifestations, how should we uphold the right thought/view? We should apply what we have learned from the scriptures to steer our minds toward liberation, toward Bodhichitta, and even toward the direction of contemplating the wisdom of emptiness. [02′56″]
We will detect the state of mind that is self-centered: whenever something happens, do we make our consideration based on the enjoyment of the present life, or for the betterment of future rebirths? The longer we analyse, the more we will discover that our mental states are always the opposite of what is mentioned in the scriptures, and things that are in need of rectification are ubiquitous. For any speck of strength we have, we will want to apply it on transforming the mind – to transform any erroneous attitudes in our minds that do not conform to the teaching. This transformation is also the removal of the causes of sufferings, and at the same time, correcting our flaws. We yearn to experience the profound and magnificent power of the Dharma in transforming our minds! [03′37″]
If we are striving with all our might to better ourselves, what perspective will we use to perceive the people we encounter? We would notice that: Oh! In comparison to me, they show more respect to the scriptures. They recite sutras and commentaries so much more and better than I do. Also, they have sharper dialectic reasoning. Besides, these practitioners are more down-to-earth, and have stricter restrain of verbal misdeeds; rarely do they say anything harsh toward others. Although the other qualities of these practitioners may not be that prominent, their speech is truly very gentle and not hurtful to others. Just this point alone, it would leave us rapt in admiration. [Why?] Because this is something we haven’t achieved, right? [04′25″]
When we try to make up for one shortcoming of ours, we would search for someone who has done it well. Once we find someone who is good at it, we would like to quickly find out how he/she did it. For example: tidying up the kitchen; when we set a goal to tidy up the kitchen, we would take special notice of people who are exceptionally good at organizing a neat, clean, and bright kitchen, with all the appliances and items spotless and shining. How did they make it happen? What are the methods they have applied? Then, we will make our observations from these angles, to learn from their aspirations and know-hows. Hence, once we lock in our focus on improving ourselves, somehow it seems like many favorable conditions will arise. [Why?] Because I will discover that this person is teaching me, and that person is also teaching me; or this person is better than I am, so is that person…. It seems that everyone has strong points that I can learn from; then how could I then be arrogant in front of others? How can I perceive others as monsters and demons? I can’t even tame those that are in my own mind. [05′46″]
We see that many people all have many great qualities, as we are lacking in many areas. The above statement from Master can actually also be interpreted from another angle/position: “Walking below the feet of all sentient beings”. In the practice of great practitioners, they do not even belittle an ant, because they said, “There is no telling who will achieve Buddhahood first, this ant underfoot or me.” As I have often shared with you, while I was seeking the Dharma at Mt. Wu-tai, I met with a Venerable. Whomever he met, he would visualize himself prostrating three times in front of that person. [Why?] He said that by doing so, he will definitely get to prostrate to a Buddha or a Bodhisattva. We have no idea who might be a Buddha or Bodhisattva, for the land we reside in is the “Land-of-Common-Residence-of-Beings-and-Saints”. [06′40″]
[*要得千⼈頭上坐，先從萬⼈腳下⾏: In order for one to position high above others, one should humbly begin from serving others.]
If we are keenly aware of how scarce the times we are able to internalize and assimilate the teachings we learn, with our practice, we would notice the huge gap between what we have heard and what we manage to practice. The precious philosophy of the teachings, Buddhas, Bodhisattvas, and virtuous teachers discourse to us only for the purpose of helping us apply them in our minds because the true cause of suffering resides in our minds. If the cause of suffering is not eliminated, the effect of suffering will resurface, causing us to wander and sink into sufferings, unable to attain the great liberation of life. So as what is described in “while those who have studied much are not skilled in the key points of practice”, what a great pity this is! If we could rectify this flaw and begin to apply the teachings listened to train our minds, we would definitely reverse our erroneous views – the distorted perceptions in our mind about the external world that “no one is decent,” and thoughts like there are “so many monsters and demons in this world.” [07′36″]
Since observing and training our minds are so important, does that mean all the others are not? I do not want to engage in anything else, because I am not capable of managing them. Let's think about it: what can we do if we encounter this thought while we are examining our minds? Sometimes we will realize that when we are busy, our attempts to self-reflect will be ineffective; it seems that self-reflection is only possible when we have a lot of free time. So, up to here, what has the key issue evolved into? Has it become about whether we are tied up or not? However, the real issue is whether we tame our inner minds, or we do not. [08′14″]
When I find myself full of flaws, it does not suggest that I shall do nothing at all. Instead, it is precisely because I have so many flaws, I want to quickly accumulate merits! I eagerly serve my parents, teachers and the masses! With so many flaws of mine, how could I rectify more other flaws that I will discover later, if I still choose not to accumulate merits? Thus, people who recognize their flaws should be pretty tied up; it is not that they are afraid of taking on responsibilities, [it is that] they want to better themselves through taking up responsibilities. And this is what Master meant by saying, “train our minds through handling tasks!” If we only place importance on completing the tasks and their respective outcomes, these are old habits. We want to treat our executing of tasks as spiritual practice, and this is the training itself. While at work, we should vigilantly observe our mind, uphold right thoughts, and tame ourselves inwardly. [09′12″]
Every task we undertake will propel our hearts to be closer to the truth of reality. Every task reminds us: While encountering the arising conditions, at where have I lost the right view and concentration? While engaging in tasks, we will be interacting with many people. We can observe: how does this old habit of “being self-centered, and not being considerate to others” pop up? What are its characteristics? Taking every task seriously, do them to (our) best ability with an earnest attitude and focused mind. Thereby, we can accumulate merits, remove obstacles, and actualize our life goal: to apply the teaching to tame our minds. Although such training is arduous, this is the path of cultivation that delights Buddhas and Bodhisattvas. If we do not train [our mind] in this manner, wouldn't it be more gruelling to continue floundering amidst afflictions? [10′06″]
I remember I once read a story when I was young. The story was about a little boy* afflicted with a stuttering condition, but he really wanted to be an orator. He was very troubled by it because it was very hard for him to articulate even a very simple matter. His classmates would laugh at him as soon as he spoke. Nevertheless, he never gave up and still wanted to be an orator. Later, someone told him a way to improve his stuttering. Ever since then, he went to the riverbank every morning to practice speaking loudly with a pebble within his mouth. Rain or shine, day after day, he never once stopped. Even if his tongue hurt very much, he had to endure the pain; and sometimes the friction of the pebble rubbing his tongue caused it to bleed, but he still would not quit. Later, he overcame the habit of stuttering and began to express himself eloquently. And this boy finally fulfilled his dream and became a great orator. [11′14″]
[*Greek orator Demosthenes 384-322 BC]
The works of Dharma are ultimately the works of the mind! Although we have completed many tasks, it cannot be effective if it is solely for the sake of getting the jobs done. What matters most is that we tame our own afflictions during the process of handling tasks. Taming afflictions is the true serene mind of Dharma. Only by taming our affliction can we appreciate the powerful impact of the Dharma on our hearts; and only until then will we truthfully realize the tremendous power of removing suffering and attaining happiness that the teachings from Buddhas and Bodhisattvas have bestowed to help transcend our minds, our lives, and even our destiny. [12′01″]
【全球广论 II 讲次: 0107】
讲次 0107
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 2B 27:08 ~ 28:07
日期 2019/04/08 ~ 04/10
广论段落 P1-LL1 今勤瑜伽多寡闻……复乏理辩教义力
手抄页/行 第1册 P63-L6 ~ P63-LL1 ( 2016 南普陀版：第1册 P63-L7 ~ P63-LL1 )
手抄段落 那么说：好、好、好！ ......这个是非常严重的事情！
还有一点，如果我看我自己有这么多毛病都没有改，我如何在大众中自我傲慢呢？学了很久、听了很多，但是有依照经论修改自心吗？修改了，修改的深度又如何呢？论典有修治和救护两种功德——修治烦恼，救护我们脱离恶趣。我们都了解恶趣也是由于烦恼导致的，可是烦恼和恶趣的因在哪里呢？在我们的心里边。所以最关键的问题是：听了很多，真的有没有听懂？听懂了的话，是不是一定会把佛法用在身心上？因为佛菩萨就是为了改变我们痛苦的现行才说法的，不是让我们听听就算了，因为光是听到了，没有真实地对治苦因的话，痛苦是不会消除的；更不是让我们听了很多很多，徒具多闻的虚名。佛法是要在身心上真实操作的，所以一定要改恶向善，改变缺点一定是首当其冲。 [01′47″]
学久的人应该是什么样？应该习惯向内观察，对法义串习得相对熟练。一旦我们认真地降伏自己、观察自己的时候，我们就不会拿这个照妖镜到处去照别人的过失，我们会去判断内心和自己的行为，何者是照妖镜的老习惯，何者是法镜自照的新习惯。一旦我们看自己的缺点、看自己的内心，越看越多、越看越深，一个问题后面还有一个问题，我们会忙于对自己相续的观察、探索，会发现内心真是千变万化，每一天、每一个小时都会有不同的显现。在这个显现中，我们怎样提正念？用所学的教典引导自心朝向解脱、朝向菩提心，甚至朝向思惟空性的方向。 [02′56″]
我们会发现以自我为中心的行相：凡有事情发生，是基于此世的安乐考虑，还是有发生希求后世安乐之心呢？观察越久，越发现我们的现行是经典的对面，要改的东西几乎比比皆是，凡有力量都想用来改变内心，改变内心不如法的现行，也即是修改苦因，也即是改缺点。我们好想体会佛法深邃伟大的改变内心的力量！ [03′37″]
如果你拼命地想改变自己的话，那么当我们遇到一个人，我们会从哪个点去看他呢？我们会发现说：喔！他好像比我更敬重教典；他背经、背论，背得好多，比较厉害；还有他思辨的理路比较犀利；还有这个修行人他比较踏实，口业守得非常好，几乎很少出口伤人。虽然这个修行人其他的优点都不是那么突出，但语言真的是非常地调柔、不伤人，这一点就会让我们五体投地地佩服，因为自己做不到嘛！对不对？ [04′25″]
当我们想要改变我们内心的一个缺失的时候，我们就会一直在寻找谁在那一点做得好？做得好，我要赶快学他是怎样改的。举个最简单的例子——收拾厨房，当我们想要把一个厨房擦干净，确立这个目标，我们就会留心哪些人特别擅长整理厨房，他整理的厨房井然有序、干净、光洁，所有的器物都一尘不染，好像会发光似的，他是怎么用心的？他有什么方法？我们一定就会从这些角度去观察、学习他的发心和技巧。所以一旦我们把目光锁定改变自己的时候，不知道为什么就好像很多顺缘都会出现，因为你会发现这个人也在教我、那个人也在教我，这个人也比我强、那个人也比我强......，每个人都有比我强的点，那么我在大众中，还怎样傲慢呢？我还怎么看人家都是妖魔鬼怪？自己心里的妖魔鬼怪都已经降伏不完了。 [05′46″]
我们看很多人都有那么多优点，因为自己有太多不足的东西。师父的这个话再反过来一个状态，其实应该是那样的，所以有[众生脚下行]。大德们的修行，对一只蚂蚁都不曾轻视，因为他说：[这个脚下的蚂蚁和我谁先成佛还不一定。]像我常常说我曾经在求法的时候，在五台山遇到一位法师，他遇到任何人都观想在那个人面前顶礼三拜，因为他说他一定会拜到佛菩萨，因为不知道谁是佛菩萨，我们这个地方是[凡圣同居土]。 [06′40″]
一旦我们注意到所闻的法义能结合内心修习的时候实在是太少太少，听到和做到距离很是遥远。珍贵的法理，佛菩萨、善知识完全是为了我们能够用在内心上讲的，因为真正的苦因就在自己的内心，苦因不去消除，苦果就会再度出现，我们就会在痛苦中漂泊、沉沦，无法获得生命的大自在。所以[广闻不善于修要]，这该有多么地遗憾！如果把这个毛病改了，开始拿所闻的法义来修心的话，我们看世界、看外面，[没有一个像样的]、[世界这么多妖魔鬼怪]这种所谓的颠倒的、在内心上显现的现象，一定也会翻转过来的。 [07′36″]
既然观察自己的内心、改变内心这么重要，那是不是其他的都不重要？我什么都不想管，因为没能力管。大家想想，观察内心的时候遇到了这个念头怎么办？因为我们会发现忙碌的时候，看内心就很不得力，好像有很多闲工夫才能看到内心。所以到这里问题的关键演变成了什么呢？是不是成了忙很多事还是不忙？可是真正的问题是向内调伏还是不向内调伏。 [08′14″]
我看自己到处都是毛病，不是什么也不要做了，而是说正因为有这么多毛病，我要赶快积资粮啊！我赶快承事父母师长、承事大众呀！我这么多缺点，还不累积资粮，怎么能够改变越来越多看到的缺点呢？所以看到自己毛病的人是很忙的，不是说他不敢去做事情，他是透过做事情要改变自己，这是师父说的历事练心啊！在事项上忙碌，只重视事项的成败，这是以往的习惯。我们要把做事情当成是修行，就是修行本身，在做事的时候精勤地观察内心、提起正念、向内调伏。 [09′12″]
每一件事都会推动我们的心去靠近真理，每一件事都提醒我们自己：我在哪里对境又迷失了正知正念？在做事的时候，会跟很多人打交道，我们可以观察[以自我为中心、没有替他人着想]的老习惯是怎么出现的？行相是怎样的？把每件事很庄重地、很认真地做好，尽心尽力地做好，专注地做好。以此集资净障，实践以法调伏内心的生命宗旨，虽然辛苦练习，但这才是佛菩萨所欢喜的修行之路；如果不这样练习，在烦恼中辗转不是更辛苦吗？ [10′06″] 我小的时候曾经看过一个故事，说有一个小男孩有口吃的毛病，可是他却很想当个演说家，他为此非常苦恼，因为他连讲清楚一个简单的事情都很吃力，一说话就常常被同学们嘲笑，可他并不死心，还是想当个演说家。后来有一个人告诉了他一个方法，从此每天早晨他就去河边，嘴里含一块石头，练习说话，大声说话。风雨无阻，日复一日，他从不间断，即使舌头很痛，他要克服疼痛，有的时候甚至舌头磨出了血，他依然不想间断。后来他改掉了口吃的习惯，开始流畅地表达他的思想，而最终这个男孩如愿以偿，成了一个大演说家。 [11′14″]
佛法的事业始终是内心的事业！虽然很多事情做出来了，但是如果只是为了把事情做出来是不行的，最重要的是要在做事情的过程之中调伏烦恼，调伏烦恼才是真正寂静的事业。唯有调伏烦恼，我们才能够体会佛法震撼人心的力量，我们才能够在生命中真实地体验到佛菩萨所讲的法对我们的内心、对我们的生命，甚至对我们的命运到底有怎样离苦得乐的伟大的作用！ [12′01″]