Lecture No. 0127
Global Lamrim II
Lecture No. 0127
Tape : New Version 02 26:00 ~ 28:12
Date : 2019/06/17 ~ 06/19
Outline: Foundation
Topic: Prologue – Veneration at the beginning of the commentary
English Lamrim Vol. 1, page 134
Vol. 1 of Master’s discourse handbook P44-L3 ~ P45-L4
When we feel hurt, how can we prevent ourselves from falling into a confused state, and able to be composed with a clear mind and aware that [even] feeling hurt, we should refrain from engaging in negative karmic deeds? What can we [do] to restrain [ourselves] from [reacting with] negative deeds? For instance, [we should stop ourselves from] uttering harsh words and from harboring ill-will; if [we] are controlling [ourselves] with these self-restraints, [then we are] upholding ethical discipline. By upholding ethical discipline, [we] attain refreshing coolness! And there will be sublime effects such as a human life of leisure and opportunity awaiting us in [our] future rebirths. Hence, our perseverance and forbearance at this moment, as Master pointed out, is to “endure the arising karmic effect”. Such “endurance” is not a futile process, in which we just put up with hardship and suffering without flaring up. Rather, our patience/forbearance is awaited by a very joyful effect eventually. Such [effort of choosing to] endure the [arising] suffering will never end in vain. [00′42″]
Therefore, if we can constantly [train ourselves to] contemplate in this way, we would be encouraged and motivated: when we feel hurt, first, we should hold back the urge to retaliate [the offending party] right away. Sometimes while talking with others, we can choose to remain silent for a while, recall and be mindful of right thoughts, [so that we will] not retaliate the offending party right after feeling hurt. Remain silent for a while and think it over, and try to control your anger and temper; engage in such kind of self-training, and inch a bit of progress each time. Sometimes you may find this training process arduous, that is because you are not used to it! Actually, [when we] start to practise, even if it is only a one-minute drill, you would gain somewhat more self-control than before; with that, you can increase such self-control to two more minutes and then to three more minutes… All these would be a very remarkable achievement. [Why?] Because even when [you are] about to blow up right away and utter something malicious to the offending party, yet you are able to exercise self-control at this precise moment. Master said even though this lay practitioner was under such great pain, she did not harbour [and vent] her anger; instead, she felt thankful to the Three Jewels. Why did she thank the Three Jewels? She thanked the Three Jewels probably because she is still alive, being able to see Master again! The blessing of the virtuous teacher is also truly incredible! [01′37″]
Over here, Master said [in teaching #125]: “‘endure the arising karmic effect’; we can take it with forbearance. If so, this karma we created before will be terminated right there”. That is, no more suffering effect will come about. If we can’t endure it at the present moment and cannot help but complain about it again, the preceding ripened negative karma would [immediately] be followed by another unwholesome karma – complaining and slandering the other party. [We hold the erroneous view that] the negative effect arises because of the other party, rather than from the suffering cause I had planted in the past. With this erroneous view, we will repeat the same mistake! We consider our suffering is brought about by others, so we retaliate, not realizing that in the end it is us who will suffer, because the negative deeds we engaged in will ripen into suffering! Therefore, this cycle never ends. [02′16″]
In that case, how could [we] end [our] sufferings or stop this cycle from continuing? [We] have to adopt the proper approach to remove the suffering cause, then we will not experience the suffering effect; this is the exact reason why we are here studying Buddhism. Thus, we come to realize that Buddha Dharma [in fact] teaches us how to apply clear rationality to handle our mind, rather than being enslaved by our emotions. To put it simply, don’t become slaves to our emotions - [Namely,] when feeling sad, we just let sadness takes control of us; when feeling raged, we feel entitled to vent our anger; when feeling depressed, we just let that feeling takes hold of us, all these are [exactly the typical examples]! However, the key [turning] point is, when we experience such [strong] emotions, are we still able to keep our sanity, be mindful of proper perception, and analyze ourselves as detached observers? It may appear that the opposite party has harmed me, so I react this way; however, what actually harms or hurts me is the suffering cause I had planted in the past! [03′00″]
Once we slowly make it habitual to think and realize what truly harms us is the suffering cause, then we would think of a way to purify the suffering cause and to engage in the wholesome and virtuous cause. [Only] by doing so we could resolve the suffering once and for all! Isn’t that right? This is how suffering can be resolved forever. Otherwise, we would always stay on the superficies of any given issue, constantly blaming the external conditions for our suffering, or non-stop arguing with the person who seems to harm us. In fact, we do not truly solve our problems, not tackling the core suffering causes nor planting the seeds of happiness, many of our sufferings [will be and] had been wasted to no avail. This is in fact [why] we have not yet attain a life free from sufferings. [03′38″]
Thus, Master said that we have to be “skilled in the key points of practice”; [Master] illustrated such key points of practice by giving us the example of the law of cause and effect. The perception of the law of cause and effect is of vital importance because it unravels [the true cause of] our sense of suffering at all time. The actual cause [of our suffering] is different from what it appears to be. That is, all the bothersome people, matters and the objects are not as they appear to be; there are deeper and more abstruse causes which require constant exploration. [04′00″]
The wise would say, “Suffering arises from nonvirtuous deeds, and happiness arises from virtuous causes.” Thus, why not we give it a try practically! [Why?] Because I have lived my life according to my way of thinking for so long, and it didn’t make my life any better or make me happier; So why not abide by the proper perception advised by Buddha to contemplate all the issues I have in my life? [Who knows,] I may find the true solutions to resolve them. [04′22″]
At least [we have learned that] the [aforementioned] lay practitioner was still full of gratitude given that she endured such great pain. Just like that Venerable, she was very touched and able to smile. Those who witnessed the car accident were too frightened to crack a smile, yet she smiled cheerfully, and was still very optimistic. Having experienced such a critical injury, she remained cheerful and optimistic; this is truly remarkable! [04′46″]
【全球广论 II 讲次: 0127】
讲次 0127
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 2019/06/17 ~ 06/19
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。
怎么样在自己感受痛苦的当下能够不思绪迷乱，能够头脑清醒，能够知道我感受痛苦的当下我不能造恶业？那么不能造恶业的方式是什么？比如说：不能口出恶言、心中不能出恶念，把这个控制好叫持戒，持戒就是得清凉嘛！后世就会有很多很多暇满人身等等那些殊胜的果报在等待着我。所以我这一刻的坚忍，师父说：[观业忍受]，这个忍不是只是一个忍耐痛苦不发作、徒劳的过程，它后面有一个忍辱的非常喜乐的果报在等我呢！并不是现在白白地痛苦就这样就算了。 [00′42″]
所以当我们常常去思考这些，就会激励我们：当我们感受到被伤害的时候，我们先控制住不要去反击。有的时候在彼此讲话的时候，自己选择沉默一下、忆念一下正念，不要对方伤害自己之后，马上就还击；沉默一下再想一想，再控制一下自己的愤怒，再一点点练、一点点练。有的时候会觉得这过程是很辛苦的，因为不习惯嘛！其实一开始练，哪怕一分钟，能比过去多一点点的控制力，再控制两分钟、再控制三分钟......，这都是非常了得的成绩。因为马上就火冒三丈，马上就要出言伤害别人了，但这个时候都能控制自己。师父说这个居士在受了这么大的痛苦下，他心中没有瞋恨，他在感谢三宝，感谢三宝为什么？他可能是感谢三宝、他能活着吧！能见到师父！善知识的摄受力也是很了不起的！ [01′37″]
在这个地方，师父说：[『观业忍受』，到那时我安心忍受，那这样一来的话，前面造的业到此为止。]就是不会再产生苦果了。如果你眼前不忍受的话，受不了再抱怨，前面的恶业感果之后又去抱怨、又去伤害别人，又觉得我这个恶业是别人给我的，而不是从我的苦因生的。又一次错乱认识，然后我再错一次！我认为是别人造成的，我打击了别人，可是到时候我还痛苦啊，因为造恶业了，到时候又成熟为痛苦！所以这个周转是没有穷尽的。 [02′16″]
那么，怎么能让苦受停止，或者让这个周转停止？就必须用正确的方式来把苦因拿掉，我们就不会感到苦果，因为这个目标大家才来学佛。所以我们会发现，佛法会教导我们用清醒的理智来面对自心，不要成为情绪的奴隶。说得简单，不要成为情绪的奴隶——伤心的时候就伤心、愤怒的时候就愤怒、沮丧的时候就沮丧，都是！但是关键这个感受来的时候，我们是否还有理性的、还有正念正知的观察力在旁边看着？虽然看起来是他伤害了我，我就成这样了，但真正伤害我的是我过去的苦因啊！ [03′00″]
一旦我们慢慢地、习惯性地想到真正伤害我的是苦因，我们就会想法去净化苦因，会去造集乐因、造集善因，这样的话事情才能解决呀！对不对？才能够解决。不然我们一直浮在表面上，跟那个外境、跟那个貌似来伤害我的人、跟他理论不停，我们根本没有在真正的问题、真正的苦因和乐因的那个地方去下手解决问题的话，实际上很多痛苦就是这样白白过了，无法达到没有苦的那种生命状态。 [03′38″]
所以师父在这里边说：[一定要修要]，就举了业果见。业果见是非常重要的见地，透视了我们二六时中所感受到的苦受，它真正的根源根本不像表面显现的那样，就是人、事、物困扰啊，不是像显现的那般，它有更深刻的原因，是要追寻的。 [04′00″]
所有的智者都是这样说的：[是不善生起了痛苦，善因生起了快乐。]那么不妨我们去实践一下！因为按照我自己的方法已经这么久了，也没过得怎么好，那么不妨沿着佛陀的正见去思考一下自己生命的这些问题，可能会得到一个真正的解决。 [04′22″]
至少这个居士遭受了这么大的痛苦之后，他还拥有那么强烈的感恩心；就像那位法师，她自己那么感动，自己还能笑出来。看着她遭受车祸的人吓得都笑不出来了，她自己还能笑出来，而且还是非常地开朗。在这么强烈的一个伤害下，她还能不失开朗，这是一件很了不起的事情！ [04′46″]