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Global Lamrim II

Lecture No. 0113

Tape: 3A 02:25 ~ 03:26

Date: 2019/04/29 ~ 05/01

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 P68-L2 ~ P68-L6

Master said this demon-revealing mirror, if we keep using it to scrutinize others, can all of you please consider what is going to be the outcome? If we keep applying this yardstick on everyone else, we will find that everyone is this world are not concordant with the teaching, and then what comes after that? If one lacks the capability to tame one’s mental stream, he/she will become upset and is likely to develop many negative emotions and attitude. One may even feel that the environment he/she is in, is a very scary place because one did not see the virtues and good qualities of other people. And at this juncture, will this person start to think remarkably of themselves? As if he/she is the person who has comprehended the true reality nature of many things, and already arrived at that level. Or even like being awakened to the truths of many things, and developed the true powers of enlightenment, then proceeds to criticize and judge others arbitrarily. [00′50″]

However, by judging others more easily, our comments will become more and more out of line. If this is the case, we will also have lesser control and self-restraint towards our own conduct. After we complete screening others with the demon-revealing mirror, have a thought: Would we not criticise if we see a demon? When you spot a “demon”, you would definitely identify and claim that he/she is a demon. Will you keep it to yourself at the start? How long does it take for you to think about it and blurt it out? [01′18″]

Such beautiful and brilliant teachings from the Buddha, not only was it not used to cultivate/practice, it was instead used to find fault in every place and become critical of others, as if we have already become all-knowing like a sage, as if [we have] realized true reality of all matters and things. But Master said, “The only person you don’t know is yourself.” Yet very precisely, Buddha Dharma is meant to let us understand ourselves; thus it is apparent such mentality has digressed from how Buddha Dharma should be practiced; completely deviated from the path. [01′52″]

Hence we have a regular practice in Lamrim class, what is it called? Inward-reflection of the Dharma mirror. Having listened to this passage in Lamrim or upon studying this section of the scripture, please don’t exclaim: “Right, right, right! Ah yes, “so and so” is exactly like that! Oh, “such and such” is the same way!” It is not how it should work. Using the tenets of the teachings we listened to, we must apply them to measure our mind stream, and have an introspection on our own conduct. [02′14″]

For instance, the topic on upholding precepts. After we are taught the parameters of precepts, the most important key principle of precepts is to apply it to discipline ourselves, do not use it to restrain others, or to make judgment and claim that others are not upholding the precepts properly. This is not the way! We have to check on ourselves, are we upholding the precepts? After having studied Lamrim for so many years, have I become more meticulous in observing the law of cause and effect? Am I becoming more and more vigilant? That is, becoming less reckless. If one can be very attentive towards cause and effect, that would be most welcomed. For this, we can examine ourselves. For example, towards sublime conditions [merit fields], such as excellent teachers, Buddhas, Bodhisattvas, and our parents, people who have shown us kindness, and people who have cultivated virtues, did I take note to refrain ourselves from committing verbal infractions? And also in my heart, I must arise a form of respect. Even more so, to examine ourselves if we have slandered others, or harbouring any erroneous mental intentions and the like. All these will put us at a disadvantage! And the loss is huge! [03′17″]

So how can we discard this “devil-revealing” notion and use this mirror to reflect within ourselves? This is a very important and exclusive mental tactic skill which we have to train in. It is not something I can transfer what I have practiced to you, nor can you handover what you have practiced to others. We have to use our own efforts and personally practice every single kick and punch, just like how a person is being trained in martial arts. [Ancient sayings] “27 days in winter, and 3 scorching periods of the summer”, your moves still have to be practiced! What do we train in? Measuring ourselves with the parameters of the Dharma, use it to examine ourselves. Because since beginningless time, we take delight in scrutinizing others with the Dharma mirror, we keep looking at others. Yet they have not achieved liberation just from our scrutiny! On the contrary, it often leads to all kinds of controversial disputes, and then creating nonvirtuous karma, becoming entangled together. Hence, if we apply the Dharma mirror on ourselves, such events will not happen. Apply the precepts to restrain ourselves, with everyone also doing the same, we will all be safe and sound. We will also not gather around to tattle-tale about this or that person, or continue talking about others. We already have way too many things we have not reflected on, so many flaws unrectified; where do we find the time to gossip and talk about the faults of others all day? Isn’t it right? [04′27″]

In this short paragraph, Master poignantly pointed out our flaws, the flaws binding us from beginningless time. If we can have this piece of advice hung on the crossbeam in the house, stuck on our forehead, most importantly being kept reminded of it in our minds, taking a step consistently every single day, and practice it until we thoroughly eradicate the habit of using the mirror onto others, that would truly be the merits and power of wisdom we accumulated for many lives and eons! Finally, we are beginning to examine our own mind; at least starting to restrain ourselves! This way, Master’s mind will be put much more at ease after exerting such strenuous efforts to impart so many teachings to us, particularly the teaching at this section. [05′05″]

讲次 0113

科判 道前基础

主题 〈皈敬颂〉造论宗旨

音档 3A 02:25 ~ 03:26

日期 2019/04/29 ~ 05/01

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 P68-L2 ~ P68-L6　( 2016 南普陀版：第1册 P68-L1 ~ P68-L6 )

手抄段落 那么另外一种呢......这个非常可惜的事情！

师父说这个照妖镜啊，这样照下去，大家可以考虑一下结论会怎样呢？因为用这样一个标准去看所有的人，就会发现世界上所有的人都是不如法的，会怎样呢？如果没有调伏心续的能力就会生气嘛！可能产生很多负面的情绪、负面的心态，可能还觉得自己身处在一个非常可怕的地方，因为没有看到别人的善，没有看到别人的功德。而这个时候会不会觉得自己非常了不起，好像是洞悉了很多事情根本的那个人，好像自己已经了达了，甚至已经悟到了很多东西、已经生起了证悟力的样子，然后随便地批评别人、评判别人？ [00′50″]

可是因为看别人越来越容易、评判别人越来越过分，这样的话，对自己的行为也越发地没有拘束、没有限制。因为这个照妖镜照完了之后，想一想，如果看到妖怪我们会不评判吗？当你发现了一个妖怪，你一定会说他是妖怪。一开始会放在心里想吗？想多久会讲出来呢？ [01′18″]

这么美的、这么精彩的佛法没有拿来修行，而变成是到处观察过失、到处去说人家不好，仿佛自己已经成了一个洞悉万物的智者，好像了达了所有的事情。可是师父说：唯有自己呀，却不知道。而恰恰佛法就是要了解自己的，所以可以想见已经与佛法的修行大相径庭了，已经完全完全地走在岔路上了。 [01′52″]

所以我们在广论班里常常有个程序，叫什么？法镜内照。听完这一段《广论》、学完这段经典了，请大家不要说：[对、对、对！啊，对了，张三就是这样！喔，李四就是这样！]不是的，要拿听闻到的法义来衡量自心，看看我们是怎样做的。 [02′14″]

比如说持戒这个问题，我们已经懂得了戒律的标准之后，戒律最重要的原则就是一定要拿来律己，不要拿来绳人，说他不好好持戒，眼睛这样看。不是这样的！我们要看自己，我们有没有在持戒？ 《广论》学了这么多年之后，我有没有在因果上越来越细心呢？越来越小心呢？就是胆子没有那么大了。在因果上细心，心细如发，那是求之不得的。这可以观察一下自己，比如说对殊胜境——对善知识、佛菩萨，还有父母啊，恩德田、有德的人，我有没有注意到不要去造口业？还有我的内心，要现起恭敬的现行。更要去观察的就是有没有去诽谤别人啊？或者心里非理作意这些。因为这都是自己吃亏呀！而且亏得很大！ [03′17″]

要怎么样把这个照妖镜废掉，拿这个镜子来揽镜自顾呢？这是一个非常重要的、自己要修链的独门武功。这个是不能说我修的给你、你修的给他，必须自己练。每一拳、每一拳要自己练，每一脚、每一脚都要自己练，像练武功一样。 [冬练三九，夏练三伏]，要练功夫的！练什么呀？拿这个法的标准来衡量自己，来看自己。因为无始劫来就喜欢照别人，我们一直看别人，别人也没有因为我们这样看别人过失而得到解脱呀！而往往却产生种种的是是非非，然后造恶业、纠缠在一起。所以拿这个法来照自己的话，就不会发生这样的事情。拿戒律来律己，每个人都律己，大家就相安无事了，也不会凑在一起说东家长、李家短，一直在说别人。自己有多少事情都没有看、多少毛病没有修改，哪有时间天天去讲是是非非、讲别人的过失啊？对不对？ [04′27″]

师父这一小段，痛切地指正了我们的毛病、无始劫来的毛病。如果能把这句话挂在家里的横梁上、贴在脑门上，最重要的是放在心上，每天一步一个脚印地这样行持下去，把一直拿照妖镜的这个毛病彻底地改了，那真是多生多劫修来的福报和慧力呀！终于我们要开始看自心了，终于开始律己了！这样，师父辛辛苦苦地为我们讲了这么多的法，尤其是讲了这一段，也会放心多了！ [05′05″]