Lecture No. 0108
Global Lamrim II
Lecture No. 0108
Tape : 2B 27:08 ~ 28:07
Date : 2019/04/11 ~ 04/14
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
English Lamrim Vol. 1, Pg 33-34
Vol. 1 of Master’s discourse handbook P63-L6 ~ P63-LL1
The most important point here is: applying the standards to expect others to abide by, and using the yardstick to measure ourselves, the difference is here. You may ask, can we apply such yardstick to expect others to follow? Yes, it is possible. But, what is the motivation? It should be out of compassion. That is, to remove suffering and provide happiness, sincerely wanting to benefit others. It is not an attitude of looking down on others, with the feeling that we are better than others; rather we genuinely want others to be good. I have read many sections in Master’s diary where he wrote about how he advised Venerable Ru-jun or some other senior venerables. Master was very, very concerned if he was looking at their faults, being displeased, or he was trying to help them because they were suffering. Advising him out of dislike, and truly seeing that this is (planting) the cause of suffering, he will suffer in the future, so I have to help him remove the cause of suffering - These two mentalities have a great difference! [01′17″]
Once, I read one section in Master’s diary, I remembered the description: a venerable has made a mistake and Master realised that he was very eager to correct him. When Master saw such an attitude in himself, he chose not to correct. After a couple of days, Master realised that he had completely changed his perspective of this matter. Master thought to himself, “Aiya, so and so! You will suffer by so doing!” The attitude of blaming this venerable was all gone. Then at this point, Master went to remind the venerable. After which, Master said regardless of the venerable listening or not, Master has succeeded in not acting due to being afflicted about others but because he sincerely wanted to help. Hence, upon the generation of an attitude concordance with compassion, Master said modestly, “Just with such a little bit conformity,” and Master returned [to his room] very pleased and joyful. [02′32″]
This matter which Master mentioned about demon-revealing mirror, I feel that we should constantly put it in our heart. Actually, if we were to visualize such a scene, it would be very hard to comprehend. Imagine a person standing on elevated ground, holding a mirror reflecting the sky, the earth, the people, and then proclaiming, “Ah! Your face is dirty!” “His clothing is dirty.” “This place needs to be cleaned up!”, always commanding other people. But what about himself? What about his own clothes? They are ragged and totally soiled. Besides, the face is not washed at all, with layer and layer of dirt, the hair is possibly oily and grimy; and then he is holding this mirror. If such a scene appears in front of us, will we feel this is a very comical scene, right? Will those whom he pointed out listen to him? What will those people see? They would notice how dirty this person is all over his body, yet he is criticizing others! Just like that, we will reflect each other, right? Hence, this became meddling in others’ affairs. [03′47″]
Here, Master said that, “if we take the higher expected standards and apply them to other people, then that is not good! It is like you are holding a magical mirror for revealing demons/goblins; take a look at it!” After we reflect it on others, what would be the conclusion we draw? “Everyone would be revealed as a goblin or demon; no one is decent.” What amazed me more is this: “The mirror reflects everybody except one person, that is you!” We can all think about it, the mirror has great function, why not use it to reflect on ourselves? Why do we reflect on so many people except ourselves? Imagine the person who stands elevated ground reflecting on others like this, if someone beneath says, “You are soiled all over; why don’t you look at yourself in the mirror!” What would the aloft one reply? “I am pointing out your flaws; instead of taking my advice, you pick on me in return!” Would this happen? Such a thought would spring up in the mind right away. [04′53″]
This is a truly inconceivable reaction; why is that our eyes can see so many, so many people, so many, so many phenomena, yet we can’t see ourselves clearly? [05′05″]
Will we think that that we couldn’t see ourselves clearly? Will we think that we don’t understand ourselves? [05′12″]
When we are studying Dharma under the guidance of virtuous teachers, will we think that we don’t understand ourselves? Some people are totally self-guiding in their practice, making a plan on their own, and then deciding what to do themselves, it should be remedied this way and that way, resulting in deviation to another place, yet they believe what they do is right. They sort of turn a deaf ear to the guidance from virtuous teachers or they completely fail to understand it, using their own feeling as basis. Hence, using themselves as the centre of practice, without comparing themselves against the teaching of the virtuous teachers, and also the benchmark in the scriptures. They just do whatever they please. This is totally not “looking at their parents’ facial expression” [v.1 p.78], or not “doing whatever pleases your gurus” [v.1 p.84]. Rather, people are just doing whatever they like to please themselves. This is totally the opposite of the first step on the stages of the path [relying on virtuous teachers], completely reversed. So, if we practice in such manner, and we wish to be liberated from the suffering ocean of cyclic existence, it would be extremely difficult, for only the experienced pilot would know the direction and benchmark. Like what the scriptures describe, virtuous teachers and the scriptures are the eyes for guiding us out of the ocean of cyclic existence! [06′29″]
In this short paragraph [in teaching #104], Master clearly told us: the first step of Buddha Dharma is to apply the standards on ourselves. Thus, the spirit of ethical discipline is to discipline oneself, not using it to control other people. Mentioning this, many would for example say, “I am a teacher, I also don’t like to control my students! However, if I don’t discipline my students, that wouldn’t work either. Nor have my afflictions been purified. Nevertheless, I need to discipline my students!” He said, “Because I have afflictions, so I can’t discipline them.” Then how? The most important is to recognize that our afflictions are not purified yet. [07′17″]
When we have responsibilities and must be held accountable for the team, at the time when we are obliged to correct others, notice when our afflictions arise, feeling disturbed, angry, or even arrogant, what should we do right away? We should adjust ourselves. We cannot solely just correct others, we must at the same time correct ourselves. Because when we are adjusting ourselves, we would notice what state of mind we are currently in, be aware if we are upholding proper thought in our mind, clearly noticing what we are saying, for what purpose; what is the situation of the other party, what is the feeling of the other party, what is the wish of the other party? When our mind is peaceful, filled with kind intention towards others, then it will be easier for us to understand others. We will have room to put ourselves in others’ shoes and not be easily submerged in our own emotions, and get muddled up by the chaos. At the same time, if the other party is agitated, we should be careful not to let their emotions infect us but to let the other party calm down and talk properly. How do we calm the other party down? Understanding is very important. When we are looking at others’ problems, correcting others, we notice that our mind is having problems as well, and we have to handle it simultaneously. [08′47″]
Let me repeat it one more time. When we are pointing out the flaws of others, we will notice our problems at the same time. May I ask how do we notice them? Aren’t we putting full attention on others, why do we still notice ourselves? Because of the habit practiced over a long time. Pay attention! The habit of practice comes from being constantly mindful of the right thought in our mind, a vigilant awareness that is always monitoring the direction where the mind is turning, attentive to what we are saying; we still have an extra capability to be mindful, right? Not losing the proper thought and the observation. At that time, though we are pointing out the faults of others, but we are also observing ourselves concurrently. [09′45″]
Thus, when we find out about our own flaws, we also need to adjust ourselves immediately; don’t accumulate the afflictions. In Lamrim, Lama Tsong-kha-pa mentioned, “you must see any affliction as an enemy and attack it as soon as it arises in your mind” [v.1 p.348]. He said “as soon as it arises;” an affliction that is just beginning to sprout, why can we use the right thought to attack our afflictions over and over again? Everyone can think about it: why can we achieve this? Because there are “guards”, there are bright eyes. Our observation capability of our mind, through training, becomes sharp and clear, the moment an affliction arises, we immediately recognize it, and apply remedy right away. Hence, regardless of the afflictions, Lama Tsong-kha-pa said, affliction “as it arises in your mind”, that is without interval, immediately acting on it when you notice it. Then what is the attitude (we should have)? View this affliction like an enemy and battle against it. That is our mind taking the affliction arising inside, like an enemy, and battling it inwardly. [11′10″]
What are the faults if we don’t do this? As Master Tsong-kha-pa instructed us, “Even if you fail to arrest the afflictions through such efforts, you must not allow them to linger, but must immediately disperse them. As though they were drawings in water. Do not let them be like drawings in stone” [v.1 p.348]. If we don’t battle against the affliction, what will happen? At the rise of improper thoughts, we might think it is no big deal; it seems they won’t cause any major confusion and disarray; it is still bearable for us to endure their attack and contamination to the mind. However, once the afflictions are fostered and turned into several folds more forceful than our countering force, there is no way to defeat them, we can only become their slave, following afflictions around. So, we must deeply understand the faults of afflictions, we should treat it like a fire. A tiny spark in the forest can be very, very dangerous, for it can cause a forest fire. Likewise, any speck of afflictions can also destroy our forest of virtuous deeds! So, be vigilant! We should be fully aware that even if it is a little trace of improper thought, it can be very dangerous as well. We must firmly recognize that any speck of improper thought is also very dangerous! Once we have such vigilance in the mind, when we are correcting others, at the same time we understand that our mind is also very dangerous, in a moment we can commit many mistakes. Our capacity to distinguish right from wrong is still not strong enough, so how can we treat it lightly and mindlessly, using the name of correcting others to relax our vigilance of the mind? [13′00″]
While pointing out the faults of others, we have to adjust ourselves first. The attention we pay to our mind should be like the noose holding the wild horse, never letting go yet maintaining proper elasticity. We repeatedly examine our minds, listen to what we are saying, and reflect on our thoughts to check if they are based on reliable theories, or are they proper or not. We cultivate the habit of reflecting the Dharma mirror inwardly, using this mirror on self and others at the same time, the sense of Dharma will also gradually exude from our mind and we are able to experience it. Exactly how awakening is that, how much joyfulness, and how much sense of coolness we will experience then! While we are interacting with others, it would become easier for us to appreciate the difficulties that others are encountering and recognize their merits and greatness. Hence, the problem related to the demon-revealing mirror that Master was worried about would be resolved as well, right? [13′59″]
【全球广论 II 讲次: 0108】
讲次 0108
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 2B 27:08 ~ 28:07
日期 2019/04/11 ~ 04/14
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！
这里边最重要的一点就是：拿那个标准去要求别人，和拿这个标准要求自己，分水岭就在这里。那么，你说可不可以拿这个标准去要求别人？是可以的。但是他出于什么？慈悲心，就是拔苦与乐、真实饶益他人的心。不是看不起别人，好像觉得自己比别人好，而是真的想让别人好。我在师父的日记里曾经读过好多段，师父会写到会管如俊法师啊、会管上座法师啊，师父非常非常地在意我是看他不对、不顺眼，还是我看他苦想帮他。你看他不顺眼去说他，和真的看到了：这是苦因啊，将来会受苦的，所以我要帮你把这个苦因去掉，这两者的心是有很大的差别的！ [01′17″]
我有一次还看到师父的一段日记里，我记得大概有这样一段描述：有一个法师做错了，师父发现自己非常急切地想要去调整他。当他看到自己的这种心的时候，就选择没有去调整。又过了一两天之后，他发现对这件事情的观点全变了，他觉得：哎呀，某人啊！这样做你自己会受苦啊！那个责怪他的心已经全都没有了，所以这个时候师父就去提醒他。提醒他之后，师父说不管他听还是没听，他已经真实地做到了不是因为烦恼别人，而是因为真正的是我要去帮一下。所以当生起了那种真实的与慈悲相应——师父很谦虚地说[那一点点样子]——的时候，他自己回去都很欢喜、很欢喜。 [02′32″]
师父说[照妖镜]这件事，我觉得我们要一直放在心上。其实如果把这个镜头形象化一下，可能会觉得很匪夷所思的。想像有一个人站在高处，拿一个镜子照天、照地、照人，然后说：[啊，你脸脏啦！][他那个衣服脏了！][这个地方需要清扫！]一直在指挥别人。可是他自己呢？他自己的衣服呢？破烂不堪，完全都是脏的！而且脸上全部都没有洗，一层一层都是脏的，可能头发里面全是油污、全是灰尘，然后他拿个镜子。如果这样一个镜头出现我们面前的话，我们会不会觉得这是一个非常滑稽的镜头，对不对？他照到的那些人会不会听他的呢？他照到的那些人会看什么呢？会看他全身那么脏，还说别人！就这样互相照来照去，对不对？所以就变成了管闲事了。 [03′47″]
师父在这里边说：[拿那个标准去照别人的话，那害了！像个照妖镜一样，这一看哪！]就是拿去照了，看完之后什么结论呢？ [世间所有的人都是妖魔鬼怪，没有一个像样的。]我觉得更奇怪的还有一件事情，就是[只有一个人没看见——自己！]我们可以想一想，那个镜子的功能那么大，为什么不拿来照照自己呢？为什么照了那么多人，唯独留下自己呢？想想那个站在高处的人这样照的时候，如果底下有个人说：[你身上那么脏，你要不要拿那个镜子照一下自己呀！]那个人会做何想呢？ [我说你，你不听，你还观过！]会不会？这个念头马上就会出来。 [04′53″]
这是很不可思议的一个事情，为什么眼睛能看到那么多、那么多的人，那么多、那么多的现象，唯独看不清自己？ [05′05″]
我们会认为看不见自己吗？我们会认为自己不了解自己吗？ [05′12″]
当我们跟善知识学法的时候，我们会认为自己不了解自己吗？有些人完全是自己指导自己修行，自己订一个计画，然后自己觉得该怎么样、该这样对治、那样对治，就是弄得可能不知道都偏到什么地方去了，然后自己觉得都是很有道理的。善知识三令五申的教诫都仿佛听不进去，或者是完全不理解，以自己的感觉为主。所以以自我为中心，没有拿自心去校对善知识的教诫、还有经典的标准，自己想做什么就做什么，完全不是[观父容颜]，不是[作师所喜]，而是自己怎么顺心、怎么开心怎么做，令自己欢喜。这个完全就是跟第一个道次第颠倒的、反过来的。所以如果以这样的修行，想出离生死的苦海，应该是极为困难的，因为那个方向、那个标准是引航者才会了解的。正如经典所说：善知识和经典才是我们出离苦海的眼目啊！ [06′29″]
在这一小段，师父也明确地告诉我们说：佛法的次第第一是要先拿这个标准来看自己的，所以戒律的精神是律己的，不是拿来绳人的。讲到这里就有很多人说，比如说：[我是老师，我也不想绳人啊！但是我不管的话也不行。我也不是烦恼都净除了，但是我就得管学生啊！]他说：[因为我有烦恼，所以我不能管他们。]那怎么办呢？最重要的就是知道自己的烦恼还没有净化。 [07′17″]
当我们有责任在身，必须为团队负责任，负责调整别人的时候，注意到自己如果起烦恼了、心里不寂静、起瞋心了，甚至起傲慢心了，那要赶快同时怎样？要调整自己。不可能是单方面地只去调整别人，一定要同时调整自己。因为当你调整自己的时候，你会注意到自己的内心是什么状态，警觉自己的心有没有提起正念，清晰地注意到说什么话、为什么目标而说、对方听的状态如何、对方的感受是什么、对方的愿望又是什么？当我们内心平静，对他人充满善意，就很容易理解别人，会非常有空间代人着想，不会陷在自我的情绪里，被混乱冲昏了头脑。同时，如果对方很不平静，我们也可以注意到不要让对方的情绪传染到自己，而是要努力使对方平静下来，好好地谈话。如何使对方平静下来呢？理解很重要。当我们看别人的问题、调整别人的时候，我们会看到自己的心也正在发生问题，必须同时处理。 [08′47″]
我再说一遍。去调整别人的时候，同时会发现自己的问题，请问这是怎么发现的？不是眼睛都在看着别人，为什么还看到自己了呢？因为长期以来用功的习惯，注意！那个用功的习惯，就是一直在看着自己的心的一个正知，一个在觉察着自心起心动念在朝什么方向转、自己的嘴在说什么那个注意力，还是有一个余力在观照着，是不是？没有失去正念，没有失去观照。这个时候，你虽然在讲别人是哪里错了、哪里错了，但同时你对自己也是在观察着的。 [09′45″]
所以当我们发现自己有问题的时候，我们也要马上调整，不能蓄积烦恼。宗大师在《广论》里说：[烦恼稍出，即应用矛数数击刺。此复自心随何烦恼生已无间，视如怨敌与之斗战。]说：[烦恼稍出] ，刚刚出现烦恼的苗头，为什么能够用正念的矛去数数打击烦恼？大家可以想一想，为什么能做到这一点呢？因为有哨兵——有雪亮的眼睛。我们对自心的观察力，透过训练，敏锐而清澈，烦恼一出来，马上认得，立刻开始对治。所以无论是生何种烦恼，他说有个[生已无间]，就是没有间隔，注意到了马上开始。那么态度是什么呢？把这个烦恼看成是怨家仇人一样，与它战斗。就是我们的内心对于自心现起的烦恼，就像怨家和仇敌一样，要与自心的烦恼战斗。 [11′10″]
那么如果不这样做会有什么坏处呢？大师教诫我们：[若不尔者，初起忍受非理作意，令其资养成无可敌，唯随彼行。如是励力纵未能遮，亦当速断莫令相续。应如画水莫如画石。]如果不这样的话，会出现什么问题呢？刚开始出现非理作意的时候，我们认为没什么，好像不会造成很大的困扰和混乱，是可以忍受它对内心的侵袭和污染。可是一旦资养成比自己的对治力要大好多倍，没有什么是那个烦恼的对手的时候，我们就只能乖乖地作它的奴隶，跟着烦恼走。所以我们必须深知烦恼的过患，应该像对待火一样。一点点火星，在森林里都是非常非常危险的，可能会引起森林大火；一点点烦恼，可能也会烧毁我们的善业之林啊！所以，要警惕！要知道非理作意即使是有一丝丝，也是非常危险，必须要确认到一点点的非理作意也是很危险的！一旦我们对自心有这样一个警觉的态度，当我们去调整别人的时候，也同时知道自己的心也是很危险的，可能一会儿就会犯很多错误，对境辨别善恶的能力还不够强，所以怎能掉以轻心，以调整别人为名而放松对内心的警惕呢？ [13′00″]
在调整别人的时候，先调整自己，对自己内心的关注就像绳索拉着狂马一样，绝不要失手，但是松紧适度。我们数数地注视内心，听自己说的话，反观自己的思路有没有依据、是非理作意还是如理作意？我们养成法镜内照的习惯，用法的这面镜子同时照自己又照别人的时候，法的味道也会慢慢地在我们的自心出现，我们可以体会得到。那到底是有多少清醒、有几多欢喜、又有几多清凉？而在面对他人的时候，也容易体会到他人的难处，认识到他人的恩德、他人的伟大。所以师父担心的照妖镜的问题，是不是也就此可以解决了呢？ [13′59″]