Lecture No. 0181
Global Lamrim II
Lecture No. 0181
Tape: -
Date: 2019-12-23 ~ 2019-12-25
Topic：Listening with a perfunctory attitude is bound to make us stay in the miserable realms for many eons
English Lamrim Volume 1, page 34
【All those fortunate ones who are unobscured by the darkness of partisanship,
Who have the mental capacity to differentiate good and bad,
And who wish to make meaningful this good life of leisure
Should listen with one-pointed attention.】
It is time for our Lamrim discussion again. Everyone please examine your mental continuum and adjust your motivation: for the sake of achieving the ultimate enlightenment, we study Lamrim; that is, for the sake of benefiting immeasurable living beings, we must attain Buddhahood. For such a goal, now we come to listen to and discuss the Great Treatise on the Stages of the Path to Enlightenment. [00:31]
I received a letter from a novice monk a few days ago. He asked me in the letter: “Master said we should not listen to the teaching with a perfunctory attitude. Is it true that listening to the teaching with such an attitude will lead to being reborn in the miserable realms for long eons? How do I form such unwavering determination in my mind? How do I clear up this doubt?” I believe he must have contemplated this question very earnestly; hence, in the first place, his attitude is by no means perfunctory. So why is that Master deducted the consequence of listening with a perfunctory attitude? Do you still remember the story mentioned in Lamrim [v.1 p.173]? The Bases of Discipline recorded: After Ananda’s two nephews were ordained, their mentor taught them to recite, which was basically just to memorize scriptures. However, after they studied for a few days, they refused to continue. Why? It could be that they lack interest or find excuses for slacking off. Later they were entrusted to Maudgalyayana, the foremost clairvoyance! Surprisingly enough, while learning from Maudgalyayana, both nephews of Ananda still did not like to study, acting as they did before. [01:53]
At this time, Ananda had to come up with a way to make them arise disenchantment. They must have been attached to some worldly pleasures. So Ananda requested Maudgalyayana to take them to the day-activities area – not sure if it was a place where the nephews played. And Maudgalyayana miraculously revealed the great hell of living beings, where these two novice monks heard the horrible sounds of cutting and hacking. Upon hearing that, they quickly went over to take a look, seeing the sufferings of being cut, hacked etc. Besides witnessing such terrible conditions, they also saw two great boiling kettles. Then they asked: “Those kettles seem empty; isn’t there anyone being thrown into it?” A voice replied: “Ananda has two nephews. Since they became monks, they have been passing their time lazily. After they die, they will be reborn here.” [03:00]
You can imagine how petrified these two novice monks were! They were extremely terrified, thinking to themselves: “If that voice finds out, we might be thrown into the kettles now.” So they hurriedly went back to Maudgalyayana and described to the teacher what had happened. Maudgalyayana told them: “O novices! These sufferings and other disasters are all brought about by laziness, so you have to joyously persevere!” Thus, they began to persevere enthusiastically. Enthusiastic to what extent? If they recalled the scenes in the hell realm prior to their mealtime, they were unable to eat anything; if they recalled it after their meals, they would vomit. [03:45]
Now they began to study diligently. After studying hard for a while, Maudgalyayana took them to the day-activities area again; there were many manifestations of deities from certain direction. Hearing the music of lutes and the like, the two novices thought: “What is that joyful exuberant event?” They went to investigate. Then, they saw the heavenly palace filled with goddesses, but no gods. Then they asked: “Why are there no gods?” A voice told them: “Ananda’s nephews, after being ordained as monks, joyously persevere. Hence, when they die, they will be reborn here.” Upon hearing this, the two novice monks were extremely delighted, and happily went back to tell their teacher Maudgalyayana. And Maudgalyayana again advised them sincerely: “O novices! These benefits and other benefits are all derived from joyous perseverance, so, persevere joyously!” Hence, they studied even more enthusiastically. [04:41]
While studying the scriptures, they also learned from the authoritative scriptures that it is possible for one to be reborn in the happy realms into the miserable realms. Both nephews of Ananda asked Maudgalyayana: “O noble being! After we died as deities or humans, must we also be reborn into the miserable realms?” Please listen to the reply from Maudgalyayana! He said: “O youths! Unless your afflictive flows in the mental streams are completely severed, you will have to move like a water wheel throughout cyclic existence in its five realms*.” And then the two renounced cyclic existence and reported to Maudgalyayana saying: “Henceforth, we will not engage in non-virtuous deeds because of afflictions. Please explain the teachings to us!” Seeing this, Maudgalyayana began giving them the teachings. They finally attained arhatship. [05:27]
[*V.1 p.290: some combines asura or demi-god as part of deity realm, so it makes 5 instead of 6 realms in cyclic existence.]
Let’s get back to the question at the beginning: can listening to the teaching with a perfunctory attitude rectify various afflictive flows in our mental stream? Can it be severed? If it cannot be severed, it will work like a water wheel, circling in the cyclic existence of the five realms; the chances for us to be “reborn in to happy realms is similar in number to the dust particles on the tip of a fingernail,” Obtaining the human life of leisure and opportunity is like the possibility of blind turtle encountering the floating yoke; most of us will be reborn in the miserable realms. Therefore, now we have encountered the sublime teaching, but we listen to it perfunctorily; such attitude is definitely laziness, right? That is definitely not the state of joyous perseverance! Since it is not the state of joyous perseverance, how is it possible for us to sever the suffering cause of the downfall to the miserable realms? If it is impossible to sever the cause, then such suffering cause would bring about suffering effect, right? [06:10]
Therefore, we should restrain ourselves from being slack; strive to practise with joyous perseverance, motivate ourselves to aspire for liberation and obtain the root causes for liberation. Then, what are the root-causes for eliminating laziness, striving to practise with joyous perseverance, and having the inspiration for achieving liberation? The highly recommended and widely acclaimed approach is to meditate on “suffering”. As mentioned earlier, like the suffering of the hell realm; and also, even if one is reborn in the deity and human realms, if the afflictive flows in mental continuum are not severed, the downfall would happen again. Only by having a strong sense of disenchantment and aspiration for liberation can we thoroughly sever the suffering cause of the cyclic existence. [06:53]
The scriptures are the teachings the Worldly Honored Teacher [Buddha] gave to us, so we must study. When studying scriptures, we must rely on virtuous teachers. Master Bo-do-wa once said: “Before I encountered virtuous teachers, I have studied some scriptures. However, with my eyes open, often I am not able to recognize the essence.” When Master Pu-chung-wa was absorbed in scriptures, he said: “Now I must distinguish the difference between the great, the middle and small capacities, and make progress accordingly. All these can be used to rectify the transgressions caused by ignorance. Thus, one should place these scriptures as near as possible; they should be where one can see them. Such is the attitude one should have for studying scriptures.” In fact, all these are the instructions from the great virtuous teachers. [07:35]
As Master instructed us: “while listening to the teaching, we should never ever be perfunctory. We should pay one-pointed attention!” Actually, this is the attitude consistently passed down by the great masters in the lineage, hoping that while listening to the teaching, we can restrain ourselves from slacking off. Once we end such slacking habit, we also end the cause for being reborn to the miserable realms, and attain experiential knowledge through the effort of joyous perseverance that otherwise can’t arise. These will all be severed. Hence, I believe Master’s explanation is well founded. [08:07]
What do you all think? The key is: we usually can’t connect the ongoing causes of suffering to its suffering effects. We feel that we are just a little careless, not quite attentive, can such state really cause me to be reborn in the miserable realms? In the law of cause and effect, usually a small cause, perhaps towards the Dharma, towards Buddhas or Bodhisattvas, towards virtuous teachers, towards the monastics, and also towards parents, towards these powerful merit fields, a very tiny non-virtuous thoughts can cause very grave suffering effects. If Buddha had not imparted these in the scriptures, we would not even have the chance to hear them. Even if Buddha had taught us these in the scriptures, without virtuous teachers earnestly and tirelessly reminding us, we would forget about it after we heard it. [09:04]
So we are blessed to have virtuous teachers constantly reminding us to pay attention to this or that. If we can appreciate our virtuous teachers’ care for us, wising us to be free of suffering, removing all suffering cause in our mental continuum, and never let it bring about suffering effect – otherwise, when the suffering effect happens, our suffering would be unimaginably immense. If we can realize how compassionate our virtuous teachers are, we apply the teaching accordingly in our actions, that is offering our practising in accordance with the teaching. We should apply joyous perseverance to remove the perfunctory attitude while listening to the teaching. It is especially important that we rectify the habit of laziness. What do you all think? [09:41]
【全球广论 II 讲次: 0181】
讲次 0181
标题 浮泛听闻，必定长劫流转恶趣
音档 -
日期 2019-12-23 ~ 2019-12-25
广论段落 P2-L2 诸有偏执暗未覆……诸具善者专励听
手抄页/行 -
手抄段落 -
又到了我们研讨《广论》的时间了。请大家观察一下自己的相续，调整好自己为了成就无上菩提而研讨《广论》的动机——是为了利益无穷无尽的有情，我必须去证得佛果；为了这样一个目标，现在要学习听闻和研讨《菩提道次第广论》。 [00:31]
前两天收到一个沙弥的信，他在信里问我说：“师父说听闻的时候不能浮浮泛泛，听闻的时候浮浮泛泛就一定会长劫流转恶趣吗？在内心里怎么能够产生这样的决断的认知呢？怎么断除疑惑呢？”我会觉得他就这个问题有非常认真地思考，所以首先他不是浮浮泛泛地听闻。那么浮浮泛泛地听闻，到底为什么师父会推演出那样的结果呢？还记得在《广论》上《事教》中记载：阿难的两个外甥出家后，亲教师教他们读诵，大概就是背诵经典，结果他们读了短短的几天就不肯再读了。为什么呢？可能没兴趣啊，或者找理由、懈怠。后来就把他托付给神通第一的目犍连尊者吧！然后阿难的这两个外甥去跟目犍连尊者学习的时候，居然也还是这样不肯再读，依然故我。 [01:53]
这个时候阿难就得为他们想办法，应当让他们俩心生厌离，一定是被现世的一些快乐绑住了吧？所以就请目犍连尊者带领他们到白天活动的地方——不知道是不是在那儿玩的地方——然后变化出有情地狱，让这两个小沙弥听到了切割、锯砍可怕的声音。他们俩听到了之后就赶快去看，看到了砍、杀等痛苦。而且看到了这种惨状之后，还看到了有两个沸腾的大铁锅，于是就问道：“那铁锅好像是空的，没有任何人被扔进这里面吗？”就有声音答道：“阿难有两个外甥，出家后懒散度日，死后就会投生这里。”[03:00]
可以想像这两个沙弥听到会吓成什么样！所以他俩是极度地惊慌，心里想：如果被那个声音知道，现在可能就扔进去了。他们就赶快回到目犍连尊者这里，把发生的事情跟老师讲一遍。尊者就告诉他们说：“两位沙弥！这些祸害以及其他的灾殃都是从懈怠产生的，所以要精进！”他俩因此就发起了精进。精进到什么程度呢？说如果用餐前想起地狱，就有点没法吃；如果用餐后想起来就会呕吐。 [03:45]
现在他们开始发起精进来用功了。用功一段时间，又带他们到一个白天活动的地方，在某个方位就变化出众多的天人。这两个沙弥听到了琵琶等等的音乐声，想：什么这么热闹，这么好看呀？就前去观看。结果看到了无量宫里边充满了天女，却没有天子，就问说：“为什么没有天子呢？”就有声音答道：“阿难的两个外甥出家后发起精进，因此他们死后会投生在这里。”两个沙弥听起来高兴极了，就欢天喜地地跑回来告诉他们的老师目犍连尊者。然后尊者又谆谆教诲他们说：“两位沙弥！这些利益还有其他利益都是从发起精进产生的，所以要精进！”因而他们也就奋发精进。 [04:41]
当他们受学经教时，也看到了《真实相应经》中提到会从善趣投生恶趣。阿难尊者的这两个外甥就请问目犍连尊者说：“圣者，我们从人天当中死后，也必须投生三恶趣吗？”请听尊者的回答！尊者回答说：“二位贤首，只要众多烦恼的续流还没有截断，就必须像水车运转的道理一般在五道中流转！”说完之后他俩就心生厌离，然后禀告尊者说：“从此再也不作烦恼行，恳请宣说这样的正法。”这个时候目犍连尊者为他们说法，他们最终证得了阿罗汉果。 [05:27]
回到最开始的问题：浮浮泛泛地听闻，到底能不能对治我们心中众多烦恼的续流呢？能不能截断呢？如果不能截断的话，像水车运转的道理一般在五道中轮转的话，那么“得人身者如爪上尘”，得暇满人身就像盲龟遇浮木那样的可能性，大多数都堕落了。所以当我们遇到正法的时候，浮浮泛泛地听，绝对是一个懈怠吧？对吧？绝对不是发起精进的状况！那么不是发起精进的状况，怎么可能截断堕落恶趣的这些苦因呢？截不断的话，恶趣的苦因就会生苦果吧？ [06:10]
所以应该制止懈怠，发起修道的精进，鞭策内心希求解脱并且获得解脱的根本因素。那么能够制止懈怠，发起修道的精进，鞭策内心希求解脱、获得解脱的根本因素，到底是什么呢？推崇称赞的就是要修习“苦”。像刚才那个堕落地狱的苦，还有即使受生为天人，如果那个续流没断还是会再堕落。所以一定要用一种厌离轮回的一个心希求解脱，才把轮回里的苦因能够彻底地斩断。 [06:53]
导师世尊的遗训就是经典，所以必须阅读；阅读经典又必须要善知识。博朵瓦大师就曾说过：“还没有遇到其他的善知识之前，自己虽然阅读些许，往往是睁着眼睛却看不见。”但是朴穷瓦大师置身在典籍当中，说：“现在必须分辨出上、中、下根机，产生符合程度的长进，这些都能对治由于无知而产生的堕罪。应该把这些典籍放在离自己最近的地方，不离开视线的范围这样去阅读。”其实这都是大善知识的教诲。 [07:35]
像师父就教诲我们说：“在听闻的时候千万不要浮浮泛泛，要全神贯注！”其实这都是一向连贯的传承，让我们能够在听闻的时候就断除懈怠。断除懈怠也就断除了我们会堕落恶趣、生不起精进所能生起的那些证德，应该断除这些。所以我会认为师父这样的说法是有依据的。 [08:07]
大家认为怎样呢？最重要的事情就是：我们对于正在发生的事情是苦因、会结苦果的这个事实往往连接不起来，认为我就只是漫不经心地不太专注，难道由于这个状态就会堕落恶趣吗？在因果里边通常都是一个小小的因，可能对法呀、对于佛菩萨、对于善知识、对于出家人等等，还有对父母亲，对于这些具力业门、殊胜福田，一个很小、很小的恶念会产生一个很大、很大的苦果。这些事情如果佛陀不在经典里给我们讲，我们是连听都不会听过；就是佛陀在经典里给我们讲，如果没有善知识谆谆这样地叮咛，我们听了也就都忘记了。 [09:04]
所以能感得善知识常常地在耳边叮咛我们注意这个、注意那个，如果能够体会到善知识呵护我们，希望我们能够离苦，把相续中的苦因都去掉，不要出生苦果——到时候自己会苦不堪言啊，能够体会到善知识的慈悲之心，产生在自己的行为上就是如教修行供养，自己不如法的听闻状态，要发起精进断除掉，尤其要断除懈怠。大家认为呢？ [09:41]