Lecture No. 0126
Global Lamrim II
Lecture No. 0126
Tape : New Version 02 26:00 ~ 28:12
Date : 2019/06/13 ~ 06/16
Outline: Foundation
Topic: Prologue – Opening veneration at the beginning of the commentary
English Lamrim Vol. 1, Pg 34
Vol. 1 of Master’s discourse P44-L3 ~ P45-L4
Master said Buddha Dharma taught us that what happens to us is because of karma. Thus, we know that the karma we created in the past contributes to this current state; before we apply antidotes, the effect is bound to happen. If we truly realize what karma is and analyze the arising conditions carefully, we would notice this: in actual fact, when many unhappy events happen, we unconsciously complain about the other people or complain about the environment, what is the source of this complain? We will think that it is the environment or the person that cause me to suffer, not because of my previous non-virtuous karma that cause me to suffer. Hence, it is obvious that we always look for the causes of our sufferings externally. If we keep searching externally for the cause of suffering, because we are searching in the wrong direction, we will never remove it. Not removing the cause, we will continue to suffer. Thus, Buddha imparted this reasoning to us that the suffering effect, meaning the suffering we have now, is brought about by non-virtuous deeds, and it is the result of something we did in the past. Therefore, purifying those non-virtuous deeds and we will not have the suffering effects. Planting virtuous causes now will then bring about effects of happiness [in the future]. However, with this concept in mind, would we wonder, “Look at that kind-hearted person, yet his entire life seems to be mediocre; he appears quite unlucky”? Again, we confine our perspective to the current lifetime and assume that virtuous causes will immediately bring about virtuous effects. It seems that we can never perceive the maturation of cause and effect from the perspective of the continuous flow of the mindstream from the past lifetimes to the present. [01′23″]
In this paragraph, Master emphasized again: can we actually perceive the cause of a given matter from the perspective of the infinite lifetime? We are not used to tracing the cause back into the past, why? Because we have completely forgot where we were before. Without studying the scriptural teachings, without the tenets shedding on light, we would find it very hard to make such analytical observations on ourselves rationally. Hence, regarding this exhortation from Master, if it were you, would you consider it very difficult? However, if there are lay practitioners who have done it, the monastics have done it, then why can’t we follow the same train of thoughts? Following this, keep practicing, practising and constantly examining ourselves. Over a period of time, you will become familiar with such a thinking process. Once you are familiar, you will look at things from such a perspective. It is like after you become accustomed to taking a certain route, you would take it frequently; the same applies to our train of thoughts. [02′17″]
After praising this classmate, Master further observed that the karma has ripen. When the karma is ripening, we continue to plant the cause. When we engage in karmic deeds, Master said, a certain cause in our past brings about our current suffering. And when we are suffering, Master asked us in a few words, “How would you respond?” When you heard this statement, I wonder what everyone is thinking. “How would I respond?” Would you be thinking, “What else can I do? Is there a choice?” When we feel harmed, there are several reactions; what are they? One of them is to fight back directly, right? Because that person harmed me, or whatever the external factors are, all I have to do is fight back. Another possible reaction is that one might feel very sad and despaired and cannot reconcile with oneself or others. [03′01″]
Nevertheless, none of these is a proactive approach. What is a proactive approach to solve the problem? That is, we must realize - it is impossible for others to harm us with no reason; therefore, we will still be searching and asking why? What kind of proactive attitude should I take to improve my life? For instance, when I fight back at the person who harmed me, if I did it with hostility, that will be a very weighty non-virtuous actions, and the reciprocity [of inflicting harms on each other] would be endless. If we fight back and inflict suffering on others, would they stay put? They would still fight back, and then it would again be your turn to suffer. So it goes on and on: you hit me and I fight back; you fire at me, so I return fire … it becomes an endless lingering reciprocity, which gets stronger and stronger, more and more intense, and everything just gets entangled in the loop. We need an (opposite) party to be logical enough to observe, while the other party is arguing with a strong attitude and sharp tongue, how to toss away the emotional toll, and see the true nature of reality. [04′01″]
Having recognized the true nature of reality, we may still feel hurt. While experiencing the suffering, we are aware that “I am experiencing the suffering.” However, we will not think of taking revenge; instead, we would think, “in the midst of suffering, actually, I can achieve spiritual advancement. Also, I can take this opportunity to train myself to deepen my understanding of the true nature of reality and become more conversant with it, or even to train myself to do what pleases my gurus.” While other people inflict harm on me, can I do kind deeds? After my heart has been hurt, is it true that my only option is to take revenge, to engage in non-virtuous deeds? Or, I do have an alternative? I can still do virtuous deeds; my mind is still free. If after being hurt, one loses the ability to stand up and fly high again, only being able to lie there and engaging in non-virtuous deeds; that would be very pitiful. [04′45″]
When Master explained karma to us, we would notice that karma is such a dynamic topic, it is not a nail that fixate you; it is very dynamic. Why? Because your mind has the flexibility; upon hearing the beckoning of the truth, you would naturally work hard to fly towards that direction! It is like a baby bird learning to fly. In the beginning, it may fall from a higher place. When a mother bird teaches the baby bird to fly, some may fall out from their nest and run on the ground. For several days, you might notice: well, how come a little bird is hiding in the flowering shrubs! It is a pretty good size one but easily mistaken for a full-grown bird. With a closer look, you would find its feathers fluffy and fuzzy, and its beak still yellowish; one would immediately know that this is a baby bird that has fallen out of the nest. Why did it fall out of its nest? Because it is learning to fly but still cannot do it. You would find it hiding in the flowering shrubs and taking a nap. Of course, the mother bird will look for it, and she will continue to teach the baby bird how to fly after a few days. Some birds can learn how to fly very quickly, while others may take over a week to learn how to fly; despite their attempts, they still cannot flutter. For some birds, it may take them over two weeks to learn how to fly as you may find them hiding in the flowering shrubs. Eventually, the baby bird did learn the trick; they know how to fly. Because you find them resting on the eaves; thus, you know they flitted up there. So, there is a learning process of how to fly. [05′52″]
【全球广论 II 讲次: 0126】
讲次 0126
科判 道前基础
主题 〈皈敬颂〉造论宗旨
音档 新版 02 26:00 ~ 28:12
日期 2019/06/13 ~ 06/16
广论段落 P1-LL1 今勤瑜伽多寡闻……复乏理辩教义力
手抄页/行 凤山寺版：第1册 P44-L3 ~ P45-L4
手抄段落 我所以特别讲这件事情......越缠越紧。
师父说：佛法告诉我们这样是业，所以清楚这件事所以发生是以前造那个业，在那个业没有对治之前，它一定会发生。如果我们去了解这一切的话，认真地去观察就会发现：实际上当很多不愉快的事情发生，我们不由自主地去抱怨别人或者抱怨环境，这个抱怨的来源是什么呢？我们会认为是这个境或者是别人使我痛苦，不是因为我过去的苦因使我痛苦的。所以很显然，一直是向外找造成生命痛苦的原因。一直是向外找的话，因为找错了，所以这个因一直就拿不掉，拿不掉就一直痛苦。那么佛陀来告诉我们这个道理，说这个苦果——现在感受的苦，是从不善生的，是从过去的因生的，净化那个不善，就不会生苦果了；种下善因就会感乐果。一下子要说种下善因会感乐果，会不会说：[看那个人那么善良，这一生好像也不怎么样，好像很倒楣的样子。」我们又把它局限在此生去看，善因好像马上就会感果，总是不能在一个前后世的相续里边看待因果成熟的这件事情。 [01′23″]
在这一段，师父又再强调一下：我们到底能不能用那么长的时间轴去看这件事的因到底是什么？我们不习惯这样向后去找，为什么呢？因为都忘记从哪里来。如果不学教典，不借借教理之灯的照耀去看一下到底是什么原因的话，我们是很难进行这种理性的观察的。所以师父这个提醒，如果是你的话，你会不会觉得很困难？但是如果有居士做到了、有出家人做到了，那么为什么我就不能朝着这样的思路去想呢？这样去串习、串习、观察、观察久了之后，你这条思路就很熟了，熟了之后就会朝这个路去看。就像一条路你走熟了之后，你就会常常去走那条路，这是一样的，思路也是一样的。 [02′17″]
在这一段赞叹了这个同学之后，师父又观察说那个果成熟了，在成熟果的时候又继续造业。造业的时候，师父说当我过去的比如说什么原因，现在感得我被伤害；当我被伤害的时候，师父讲了几个字：[你采取什么态度？]看了这句话，不知道大家怎么想？ [我采取什么态度？]你会不会想：[我能采取什么态度？有选择吗？]当我们感觉到自己被伤害之后，有几种反应，有一种反应是什么？直接反击，对不对？因为那个伤害我的人，或者那个环境是什么，我就反击它就好了。有一种反应是感觉到伤心极了、绝望，就产生对自己的不谅解，或者对他人的不谅解。 [03′01″]
但是这都不是一个积极解决问题的方式。积极解决问题的方式是什么？就是我必须要知道：不可能是别人莫名其妙地伤害到我，所以我们还是去寻找为什么？我应该采取什么积极的态度改善生命？比如说当我同样地还击那个伤害我的人的时候，如果是怀着瞋心的话，那就造了很大的恶业，这个辗转下去是没有穷尽的。用这样的方式去还击，那我们还击别人让别人痛苦，别人会老老实实待着吗？他会再还击回来，所以你还会感到痛苦。这样子你还击我、我还击你，你还击我、我还击你......，就是一个没有穷尽的辗转，越来越强、越来越强，就缠绕在这里面。必须得有一方能够理性地观察，在对方强烈的态度和激烈的言词下，怎么样抛开情绪的困扰，去看到事物的真正的原因。 [04′01″]
看到真正的原因之后，我们或许是会感受痛苦的。在感受到痛苦的时候，我们会知道[这是我感受到痛苦了]，但是我们不会想去报复别人，我们会想到：在感受痛苦的时候，其实我也可以得到内心的成长，我也可以在这个时候训练对真理的认知和熟悉度，甚至训练我作师所喜。被伤害的时候，我能不能行善呢？我的心是不是被伤害了之后，就只能选择报复、造恶业？我还是有另一条路？我还是可以行善，我的心还是自由的。万一被伤害之后就永远失去了飞翔的能力，瘫在地上就只能造恶业，这就是很辛苦的。 [04′45″]
师父在这里面给我们讲业的时候，我们会发现业是如此地灵动的一件事情，不是像一个钉子把你钉在那儿不能动，它是非常灵动的。为什么？因为心是灵动的，听了真理的召唤之后，就会自然地朝着那个可以飞翔的角度去努力试飞呀！像小鸟在试飞的时候，一开始它都从一个高处好像掉下来一样。它妈妈带它飞的时候，有的鸟就从那个窝里掉下来就在地上跑，好几天你会发现：欸，花丛里怎么一只鸟在那儿蹲着？它长得很大，以为是一只大鸟，看它那个毛都松松的、绒绒的，黄嘴还没有退掉，就知道这是一只小鸟从窝里掉出来。为什么掉出来的？它学飞，飞不上去了，就发现它躲在花丛里睡觉。当然它妈妈还会来找它，过几天还要继续教它飞。有的鸟很快就飞了，有的鸟就好像学了一个多礼拜还不会飞。有的鸟学了好像两个礼拜，然后发现怎么还在花丛里蹲着呀？最后它还是飞起来了，因为发现它在屋檐上蹲着了，就知道它飞上去了。所以这有一个练习飞翔的过程。 [05′52″]