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Global Lamrim II

Lecture No. 0092

Tape: 2B 18:33 ~ 19:16

Date: 2019/02/14 ~ 02/17

Outline: Foundation

Topic: Prologue – Veneration at the beginning of commentary

 Vol. 1 of Master’s discourse handbook P58-LL3 ~ P59-L3

In order to promote Dharma Works, [one will] think of how to enable more people to study Buddhism. It may be organizing of many activities and engaging in a lot of project planning. As a result, the organizers could become very exhausted and fully occupied. After leading such kind of hectic life for a while, all they care about is, “Well, how many more people have signed up for the Lamrim class?” Bearing nothing but the number in their minds, what have they overlooked? They have overlooked the motivation they had for each activity: the purpose of all the activities is to benefit other people and to tame [afflictions] inwardly. When people are extremely busy, the effort to apply Dharma for self-reflection may not be so efficient, especially when there are a lot of people working hectically together within a very tight schedule. Everybody has to follow a strict timetable to get things done. [In fact,] it is a group activity with every step perfectly planned ahead without any gap in between, just like a mission planned on a sand table. While working together, conflicts are unavoidable, as people will inevitably have clashing ideas and different habits of handling matters. If by any chance a little problem occurs, even the ways to deal with crises are different among each individual. Understandably, with a bunch of people working together to accomplish one task, sometimes the afflictions will arise if one is not mindful. [01′01″]

At this juncture, if we forget to uphold the Dharma teaching to reflect, guide and adjust ourselves, [it’s easy] for us to lapse into arguing with one another, feeling indisposed and sulking inwardly; we might even lose the momentum to communicate [with our team members]. Thus, lots of afflictive emotions and circumstances, as well as the faults of affliction will surface. By then, we will realize, “Ah! How weighty my afflictions are! Whenever I take up a task, it seems that everything can upset me.” Of course, there are lay practitioners who assume responsibilities cheerfully. However, our focus of adjustment here is the former attitude. So, when we find our mind is afflictive and fidgety, Master taught us that we have to keep pace with and attune to the Dharma teaching as fast as possible, i.e., speed! Thus the reason for [establishing] business with “Dharma and Enterprise” is to apply the Dharma mirror to reflect on ourselves and to tame from within. At this point, we must remember to apply the teaching, to tame our mind with the teaching, instead of habitually blaming the people around us. [02′17″]

We are aware that we need [the support and to support] other people, but being around people can indeed be cumbersome. It is impossible for one person to accomplish a big project all by oneself. Rather, it requires cooperation from many people. If we are on our own, we have to face a lot of difficulties [all by ourselves]. For example, when we fall sick, we are helpless being bedridden, hence, we definitely need helping hands. Understandably, for a group of people to progress together, to jointly accomplish one project, we must apply the Dharma to tame inwardly so that we won’t get into quarrels with one another, or even hurt each other just because we fail to tame the afflictions of our mind, body, and speech. As such, when we feel hurt, is it possible for us to see this as a consequence of negative karma? If so, then I should take full responsibility! Remember, be mindful of Dharma, and apply the Dharma mirror to reflect ourselves and to rectify our behavior. We could practice and train our mind to face our own afflictions and relieve ourselves from sufferings. [03′23″]

What should be avoided is, whenever we feel discontented while interacting with other people, invariably blame the cause of our pains in others. Because by searching high and low for people’s faults, you would definitely find some. Even if we manage to find other people’s ‘faults’, how could we possibly make them admit their mistakes? Sometimes you may not even accept the way they apologize. It will be very troublesome and much complicated to handle matters with such an attitude. For one thing, the minds of others are not yours, and neither are their lives, how could you possibly make them to behave as you wish? However, it would be much easier to deal with our own mind, because we can observe our mind. Through analyzing and applying the teaching to tame our mind, you can definitely have a certain degree of mental freedom. [04′05″]

Thus, we should constantly apply the teaching to practice taming our mind inwardly, which means that we need to tackle our own sufferings, and face them on our own, instead of pointing finger on others whenever our own afflictions arise. Rather, it is you who have to face our own afflictions and handle them. Hence, by being mindful of Dharma and practice mind training to deal with the afflictions and sufferings, we get to let Dharma serves its functions in our mind, - i.e. being compassionate, and as refuge to tackle our afflictions. Then, we would not have deviated from Buddha Dharma once hectically engaging in work/business; neither would we choose to assume fewer responsibilities on account of our spiritual practice. For instance, while we are engaging in work/business, wow! We notice the arising signs of affliction, then we should quickly make an adjustment! By following such practice, we tame our mind no matter how many times the afflictions arise. In fact, this is also a process of getting more and more in line with the teaching rather than getting disconnected from it. [04′52″]

Next, Master talked about another phenomenon, “another kind of people who will keep their work in compliance with the teaching. They abide by the teaching, but their Dharma works are gradually shrinking and shrinking.” We would definitely ask why? Why will one’s compliance with the teaching lead to the gradual shrinkage of Dharma Works? Now, let’s observe our minds! If we really care about whether there is affliction arising in our mind, [it means] we would know how easy it is for the afflictions to surface when people gather to do kind deeds. [On the contrary,] while one is reading quietly, or meditating alone, instead of minding too many businesses, the mind seems a lot easier to be under control. However, once there are many people around, the mind is disturbed and impede on spiritual practice. Let’s think about it, if all school teachers have this kind of mindset: the fewer students they have in the class, the better, then what about the students in the future? People seem to cause disturbance to one another instead of helping, everyone is in need of an independent space; the quieter, the better. [05′53″]

If Master had thought “the quieter, the better” then we wouldn’t have the 160 reels of recorded Lamrim teachings to listen to. Such an eminent monk as Master, why did he choose to care about every aspect of our life, be it the land, the education, or our diet? Wouldn’t these concerns disturb his mind? If he had cared nothing but his own tranquillity and freedom from afflictions, there is no telling where you and I would be at this moment! If he had believed that the fewer people around, the better, then he wouldn’t have established the sangha community! Given that all monastics come from different families with various cultural backgrounds and different ways of living, wouldn’t such community exhaust Master out? There is no need to establish the Dharma-Enterprise associated organizations nor to develop Dharma-Enterprise Business, because all of these are very gruelling; with many people working together, it is very cumbersome! [06′43″]

However, notice what Master demonstrated: in each and every entry of his diary, he demanded himself strictly, he rigorously and punctiliously examined his own words and deeds, cautiously and conscientiously cultivating his mind. For decades on end, Master had exemplified to us that he had studied the scriptures sincerely, and abided by the precepts stringently, and then rolled out the Dharma Works associated with both monastics and lay practitioners. Wouldn’t what Master had manifested provide the best answer? [07′14″]

Someone may say, “Sure! What Master manifested is no doubt the best answer! However, we are talking about our Master, an eminent monk. What he could accomplish doesn’t mean I am able to!” Let’s think about how to answer this question? What about those who have just completed the learning of the Pointing the Way to Reasoning-Compendium of Debates; do you have an answer? [How about] those who have not studied [the Pointing the Way to Reasoning-Compendium of Debates], do you have any answer for it? You can [also] answer this based on the logical reasoning you have learned from Lamrim as well. [07′43″]

Let me ask another question: with too many people around, one can’t meditate/practice; does it follow that with fewer people around, one can meditate/practice? Sometimes, is it true that the household is at peace if there are only two family members? If minding others’ business will trigger afflictions, then does it mean that the afflictions will be eradicated if we don't care for others? Being a practitioner, with the unwillingness to care for others, showing no concerns about people and reluctant to serve people, how could our mental capacity expand to care for more and more sentient beings? How could we even care about all motherly sentient beings? How is it possible to cultivate the aspiration to attain enlightenment? Why is that we are still fond of Bodhisattvas? Is that liking a genuine one? Well! [One may claim:] because I am an ordinary being! [However,] Master said, “It is exactly because I am [just] an ordinary being, so I need to learn from Buddhas and Bodhisattvas. And it is exactly because I am [just] an ordinary being, so I must strive to study harder to transform myself!” Being an ordinary being is not the excuse for not making efforts to better oneself. Quite the contrary, it should be the reason to strive hard for better improvement! Isn’t this how it works? [08′50″]

Let’s go back to the manifestation of Master Atisha; by noticing his upholding of all lineages in totality, we should learn from him. So Master said, “Thus, under any situation, we must always balance the two, [wisdom and compassion], properly so to perfect the teaching.” Some would say, “Ah! When I am tied up with many tasks, afflictions would arise. Thus I might as well do nothing!” With this being said, one just sits there, meditating and examining one’s mental attitude. Under such a situation, some may say, “He is not aspiring for [ultimate] enlightenment.” And some would argue, “Does sitting here meditating mean I don’t aspire for enlightenment? I could also have make the aspiration!” These kinds of discussions are fine, but eventually we have to tame inwardly. For instance, is it true that by not assuming much responsibility really means fewer afflictions? If our latent propensity or our shortcomings do not surface, do we ever have the chance to tame our mind? It depends. It matters not whether we assume more or fewer responsibilities; what matters most is - whether we can apply the teachings and concepts we have studied, and integrate them into the process of our mental stream and to examine inwardly. [09′43″]

Whether we are with a lot of people or just by ourselves, we should sincerely apply the Dharma teaching that Master had taught to examine ourselves inwardly. With humility, we uphold a humble attitude to learn from others; [with vigilance,] we uphold profound awareness. For instance, during our study of Lamrim, and also the propagation of various [Dharma] Works, we need to be mindful if our self-cherishing attitude has been inflated [during the proceedings]. Do we see the Buddha Dharma Works as a means to expand my own enterprise and showing off my own capability? Have we forgotten that this Dharma Works is a dependent-arising phenomenon as combined results from the blessings of Buddha, the power of living beings’ virtuous roots, as well as lots of auspicious-arising conditionality? Without thinking about the [concept] of dependent-arising, we would assume that we seem to be pretty outstanding in the Works of virtuous deeds, it looks like we have accomplished a lot. Yet in fact, without the blessing from the teachers, how could we even have any speck of improvement on the path to achieving ultimate enlightenment? [10′37″]

So, once we attribute all these improvements to the profound kindness of teachers and the Three Jewels, even to the profound kindness of living beings, then every step we take would allow us to become more sincere, and with a deeper awareness of the various inadequacy.” [However,] this insufficiency is not for invoking some sense of inferiority, rather, upon realizing my inadequacy, I aspire to [work hard] to improve what I am short of, not the other way around; namely, after noticing my insufficiency, I feel depressed right away, claiming: “Fine! I won’t do any of this.” Definitely not such an attitude! This is overdoing it, and this should be eliminated. [11′08″]

Hence, with the expansion of Dharma Works, it does not necessarily mean that Dharma has to be deviated. On the other hand, for those who specifically care about preserving the purity of Dharma and passing down the lineage [in its entirety], their Dharma Works won’t necessarily shrink. Actually, this is the core essence that Master was trying to establish, isn’t it? Though, such is the current phenomena, [i.e. either overly task oriented until deviate from Dharma teaching, or shrinkage of Dharma Works]. Thus, we have to reflect on ourselves, and examine our own minds: do I have these flaws? If I have, I need to change them, instead of hearing this teaching and claiming: “Ah! Right, right, right, this person or that fellow is just like that! I have known this person for so many years, this person is exactly like that!” Once you have this thought in your mind, then you should know you have heard the teachings the wrong way. That is the typical example of reflecting the Dharma mirror outwardly. It is for self-reflection! We need to reflect on ourselves! [11′45″]

讲次 0092

科判 道前基础

主题 〈皈敬颂〉论前皈敬

音档 2B 18:33 ~ 19:16

日期 2019/02/14 ~ 02/17

广论段落 P1-L7 摄二大车善传流……敬礼持彼燃灯智

手抄页/行 第1册 P58-LL3 ~ P59-L3　( 2016 南普陀版：第1册 P58-LL3 ~ P59-L3 ) 手抄段落 譬如说我们世间看很多事情......那么这个教法才圆满。

推广佛法事业，就会想如何让更多的人能够学习佛法？就可能办很多活动啊、去做计划，这一群策划活动的人非常地疲惫、非常地忙。忙着忙着之后，就只在意：[欸，又有多少人学了？]盯着那个数字，忽略了什么呢？忽略了自己内心每一次的动机都是为了利乐他人、都是为了向内调伏。这个用法观照内心的功夫，在一忙乱的时候可能就没有那么灵光了，尤其是很多人一起忙的时候，时间卡得满紧的，到那个时间就必须做这个、做那个，就像沙盘推演，它是满严丝合缝的一个集体活动。在这个集体活动之中难免磕磕碰碰的，有各种各样想法的不一样、习惯的不一样，甚至万一出了一点小问题，大家处理的方式也都是不一样的。这样的话，就要很多人一起完成一件事情，有的时候一不小心就把烦恼给勾出来了。 [01′01″]

这个时候如果忘记了法对于内心的摄持和调整，我们就会陷入彼此诤论、内心里对抗、悄悄生闷气，甚至也没有沟通的动力......许多烦烦恼恼的心境就都会显现，也会出现烦恼的过患。这时候我们就会发现：啊！我的烦恼一做事情就这么重，好像什么都能够引生不愉快的感觉。当然这里边也有居士是另一种，就是承担的时候很生欢喜心，但是我们这里边主要要调整的是前一种。所以在这个时候，当我们发现我们内心烦烦恼恼、很躁乱的时候，师父就教诫我们一定要把法的速度跟上，速度！所以叫[法人]，就是要法镜内照，要向内调伏。这时候一定要想起来忆念法，用法来调伏，而不是习惯性一味地怪自己周围的人。 [02′17″]

我们会发现我们很需要和人在一起，可是和人在一起很麻烦；完成一件很大的事情，一个人是完不成的，要很多人和自己配合，如果是一个人的话，可能要面对很多困难，比如说生病的时候，我们自己躺在床上，没有人是不行的。那么一群人一起进步，一起来成办一个事情，也一定要用法来调伏内心，才不致于大家凑在一起吵架，甚至没有管好自己的心、没有管好自己的身口，互相地伤害。所以当我们感到痛苦的时候，能不能想起来这可能是不善业导致的？我自己是有责任的！应该忆念法，用法的镜子自己照一照，透过修链自心的方式去对付痛苦、去打击内心的痛苦。 [03′23″]

而不是跟别人互动现起痛苦的时候，一味地在对方身上找自己的苦因，因为这样找来找去你一定会找到对方的错。找到对方的错，我们怎么能够让对方认错呢？有的时候认错的方式可能你自己也是不接受的，这样处理起来，非常地麻烦、非常地复杂，因为别人的心不是你的心，别人的人生也不是自己的人生，你如何让他符顺于自己的心意呢？如果是对付自己的心的话，就比较容易，因为你可以看到你的心。透过观察、透过法来调伏自己的心，你是可以有一定的自由度的。 [04′05″]

所以一旦常常练习用法来向内调伏，所谓向内调伏就是自己的痛苦要想法自己处理好，自己去面对它，而不是自己一有痛苦的时候，就一定要怪很多人，而是你自己要面对这个痛苦，去处理它。用修链自心的办法来对付痛苦，忆念法，让法在我们的心上显示它的功能——悲悯、救护，来对付痛苦。这样的话，我们就不会一忙事业就跟佛法脱节了，也不会要修行就必须不要管太多。比如说忙事业的时候，哇！发现烦恼出现了，赶快调！这样的话，出现多少次就调多少次，实际上这也是一个越来越紧，而不是脱节的过程。 [04′52″]

然后师父说的另一种现象就是：[他就讲如法，讲如法但是他那个事业就慢慢地慢慢地缩小。]我们一定会问说为什么？为什么如法，事业就会慢慢缩小呢？可以观察一下自己的心，如果我们很在意自己的心有没有生烦恼，我们就知道大家在一起做一个善行，很容易生烦恼。而自己一个人静静地看书、打坐，不要管太多事，好像很容易控制内心的样子；人一多心就乱，人一多就没法修行。可以想一想：如果学校的老师们都这样想的话，每个班里的孩子越少越好，那未来的孩子们怎么办呢？人们好像彼此会互相打扰，而不是互相帮助，大家都要一个独立的空间，越清净越好。 [05′53″]

如果师父想要越清净越好的话，我们应该就听不到一百六十盘的《广论》带了。师父是一位高僧，为什么他要选择关心土地、关心教育、关心饮食、关心各方各面的我们的生活？这样心不是会被搅乱吗？如果他只是想要自己清净，现在的你我还不知道在哪里呢！如果他觉得人越少越好，那也不用建立僧团了！僧团那么多来自不同地方的出家人，生活习惯都不一样，那大家聚起来不是让师父很累吗？那也不用建立法人，也不用开展法人事业，因为这都很累，都是很多人在一起，很麻烦的！ [06′43″]

可是看一看师父，他在他每一篇的日记里都那样严格地要求自己、审视着自己的一言一行，兢兢业业地耕耘着自己的内心。几十年如一日，师父示现认真地学习教典，严格地持守戒律，然后再开展僧俗的事业，师父的示现是不是最好的答案呢？ [07′14″]

如果有人说：[没错！师父的示现是最好的答案！但那是师父，他是一位高僧，他能做到，我做不到啊！]大家想一想这个该怎么回答？最近摄类学结业的同学有答案吗？还没学的有答案吗？用学过的《广论》的理路也可以回答。 [07′43″]

那我再问一个问题：人多不能修行，人少就一定能修行吗？有时候家里只有两个人，就没有家庭战争吗？管别人会生烦恼，不管别人就会断烦恼吗？如果修行人一上手，就不愿意管别人、不愿意关心别人、不愿意为大众做点事情，怎么样能够扩展我们的心，关心到更多、越来越多的有情？甚至关心到所有的如母有情？怎么趣向菩提心呢？那么为什么我们还会喜欢菩萨呢？是真的喜欢吗？哎呀！因为我是凡夫啊！师父说：[正因为我是凡夫，所以才要学习佛菩萨。正因为我是凡夫，我才要努力学习、努力改变自己呀！]我是凡夫，不是不上进的理由，而是应该上进的理由啊！不是这样吗？ [08′50″]

再回到阿底峡尊者的示现，看他把所有的传承都集聚一身的时候，我们应该向阿底峡尊者学习。所以师父说：[在任何一个时候，总要把这两样东西能够配合、要调和得恰当。]像有的人说：[啊，事情一干多了之后我就生烦恼，那索性什么也不做！] 就坐那儿看自己的心。这样的话，有人就说：[他不发心。]有人就辩论说：[我坐在这里，我就没发心吗？我可能也是发心了！]这些讨论是可以的，但终归是要向内调伏的。比如说不去承担很多，会不会真的就少生烦恼呢？习气、毛病不出来，就有机会调伏吗？也不一定。忙多也好、忙少也好，最重要的问题是——我们能否把所学的教理结合内心，向内观察。 [09′43″]

无论是很多人在一起的时候，还是自己一个人的时候，都能够真心地把师父讲的这个法向内观察。对于其他人怀着一种谦虚学习的心态，谦卑地学习；对自己怀着一个很深的警惕，比如学《广论》，还有推展各种事业，要考虑考虑是不是有在膨胀我爱执？是不是把佛法事业做成了去拓展自己的事业、自己的能力，忘记了这是一个缘起之法，是因为佛陀的加持力、众生的善根力，还有很多很多缘起出现的吉祥的事情。一旦不去想缘起的话，就会发现自己在这个善业里好像很突出的样子，自己好像做了很多，但实际上没有上师的加持，我们在行进于无上菩提的路上岂能前进一小点儿呢？ [10′37″]

所以一旦把这所有进步的缘由归就于上师三宝的深恩，甚至众生的深恩，这样的话，我们每走一步，都会让我们的虔诚更加地深刻、更加感到自己有很多不足。这个不足不是自卑，而是看到自己的不足了之后要发愿，让我的不足能够得到全面地改善，而不是看到不足马上低落，说：[好，那我什么也不干！]不是这种心思！这种已经是过了，要被破斥的。 [11′08″]

所以事业广了之后，未必慢慢地就脱节；特别特别在意法能够清净地传承下去，也不一定事业会变小。师父其实想要立出一个这样的宗，对吧？但是现象是这样的。所以说我们就要回归自心去观察一下：我是不是有这样的毛病？如果我有这样的毛病，我就要改善。而不是听了这段，说：[啊！对、对、对、对，某某人就是这样！我看他这么多年，他就是这样子！]这个念头一出来你就知道说听法听错了，典型的法镜外照。这个要看自己！要看自己！ [11′45″]