Lecture No. 0199
Global Lamrim II
Lecture No. 0199
Tape: -
Date: 2020/02/24 ~ 02/26
Outline: Foundation
Topic: The opportunity to sever the possibility of entering the miserable realm is right in our hands
In terms of our mental continuum (mindstream), it does not suffice for us to merely have the thought of taking refuge in the Three Jewels, and saying, “I want to take refuge in the Three Jewels!” After taking refuge in the Three Jewels, what else should we do? We must earnestly learn and practice the law of cause and effect. We should do whatever we can to engage in virtuous deeds and refrain from doing nonvirtuous. Only by striving to do more virtuous deeds and stop engaging in any nonvirtuous deeds that it will be possible for us to obtain higher status in the next life. Why? Because we have too many negative thoughts in our mind stream, correct? We have to exert extra effort to engage in virtuous deeds. [00′40″]
What I have explained above is about how to adjust our motivation for listening to the teaching from the perspective of the small capacity. In sum, we must contemplate the concept of mindfulness of death and impermanence at the very beginning (of our practice). Through contemplating on the concept of mindfulness of death and impermanence, we will come to realize that this life is not permanent, and mental continuum has no beginning; it is limitless lives, and we will definitely have a next life. Then, what kind of factors determine the type of form I will have in the next life? The factors are wholesome and unwholesome karmic deeds, right? The unwholesome karma we have created will surely bring about the cause of being reborn in the miserable realms. If we don’t want to descend to the miserable realms and endure suffering, we must uphold right views of taking refuge in the Three Jewels. Moreover, after we have taken refuge in the Three Jewels, we need to arise strong conviction: I will truthfully cultivate by following the guidance of the Three Jewels accordingly. [01′41″]
What does “truthfully cultivate” mean? Some people may claim, “You have been practising/meditating for years, do you have supernatural abilities? If not, then your cultivation doesn’t count as practice at all.” Is it so? Others may ask, “What kind of vision did you have during meditation?” Some people appraise a person’s cultivation from this perspective. Yet, what is considered as having started true cultivation? It is the moment when one feels repentant for the nonvirtuous deeds one has done in the past! The reason we practice and cultivate is to protect ourselves from falling in to the miserable realms; namely, this is a practice that can save us from falling in to the miserable realms in the next rebirth! Thus, regarding nonvirtuous deeds we did in the past, we should feel remorseful. As for the nonvirtuous karma we might create through the three karmic doors in the future, what mentality should we arise? It is to “restraint and safeguard”. This is against the nonvirtuous karmic deeds, right? We must repent the unwholesome karma we have committed in the past, so as not to let its effects come to fruition! It is like growing or planting something, we need to interfere its growth in the process, so that they will not bear fruits. Hence, I am unsure if you are constantly mindful of the 35 Buddhas or prostrate to the 35 Buddhas for repentance? [02′44″]
About the unwholesome karma we may create through the three karmic doors in the future, how can we exercise restraint and safeguard? Actually, we still have to be mindful of death. If we don’t contemplate on the mindfulness of death, we would feel, “I am kind! In many people’s eyes, I am a kind-hearted person; how is it possible that I would harbor many negative thoughts in my mind and do lots of nonvirtuous deeds?” Our observation over our unwholesome karma is too sketchy, can’t discern ourselves (subtle nonvirtuous thoughts) like a bull or which are barely perceptible like fine drizzling rain, or any other kinds of intention, so on and so forth. If we don’t meditate on the mindfulness of death, and if we are not afraid of falling in to the miserable realms, there is no way for us to summon inner strength to refrain from committing wrongdoings, to safeguard ourselves. Instead, we will be in a kind of perfunctory state as Master described it. Why is that listening to the teaching with such an attitude will cause us to fall into the miserable realms? There is one more reason in today’s teaching, correct? It is because, (the purpose of our listening to the teaching is) to cut off what will lead us to the miserable realms. However, with perfunctory attitude, we can’t equip ourselves with powerful mental power and right perception to counteract the continuum of unwholesome karma; consequently, we won't be able to stop the continuum of unwholesome karma. [03′49″]
Therefore, listening to the sublime teaching in the morning will help us stay clear-headed for the whole day. When facing the arising situations of attachment, anger, and ignorance, we will pause, sensing the danger, and refrain from taking further steps. However, if we do not refrain ourselves and overstep the line, we are likely to create the unwholesome karma, which is like falling into the abyss. Understandably, listening to the teaching in the morning would offer us certain inner force to safeguard ourselves (from committing unwholesome karma). [04′12″]
If we can exert ourselves to repent unwholesome karma we created in the past, and be vigilant and safeguard ourselves from further engaging in negative deeds, in all likelihood, will we have another opportunity to attain higher status in the next life? Absolutely such probability is there! Why? It is because we already have this human life of leisure and opportunity, and the minimum benefit we can achieve out of this life is not to be reborn in the miserable realms in the next life. We have encountered excellent teachers and sublime teachings, so what else do we need? What we need is our unwavering determination to eliminate nonvirtuous and engage in everything virtuous. If we are determined to do so, then this human life of leisure and opportunity serves as an extremely strong support; such that, we can completely sever the causes for falling in to the miserable realms; we will not descend to the three miserable realms! This is the least benefit we can obtain out of this human life of leisure and opportunity. [04′56″]
Think about it: we often feel very moody due to interpersonal relationships, money matters, such and such, which make us very disheartened, and feel totally defeated. When we feel this way, we do not think about the significance of having human life of leisure and opportunity, right? Although it seems that I am unsuccessful in many aspects of my life, at least I have attained this human form of leisure and opportunity, right! [What’s more,] we have successfully encountered Lama Tsong-kha-pa’s teaching, and we have developed faith in the Three Jewels. Even though we may have some interpersonal relationships problems, unsuccessful career, physical illness, or we are separated from our family members, have we lost the opportunity to sever the causes for the three miserable realms due to these (issues)? No, we haven’t! Are we able to sense the mighty power of this human form we have now? This mighty power will enable us to sever the causes for (falling into) the three miserable realms! Provided that we properly abide by the teaching in our cultivation/practice. [05′55″]
What exactly makes this human life of leisure and opportunity so precious? Are you able to find a worldly treasure that can protect us from falling to the three miserable realms, once we get hold of it? Where is that treasure? It is neither a ton of gold nor many luxurious mansions, but what? It is the capability that the human life of leisure of opportunity is equipped with. Better still, this capability is what we are endowed with now. If we don’t make good use of it and do not employ this capability to sever the causes of being reborn in the miserable realms, which is the essential key to our happiness, yet waste it (human life of leisure and opportunity) in vain, is there anything more foolish and insane than this? We often would feel: “I must be out of my mind over what I have said or done, etc.” However, while holding the opportunity in our hands, the opportunity to sever the potential downfall to the miserable realms, we are acting as if we are deaf and blind, squandering away many precious opportunities, and feeling that life is meaningless. It seems that we don’t cherish this human life at all. When our worldly happiness is hindered, we are affected by the afflictive emotions, feeling depressed and gloomy, and totally collapse in the setback. Come to think of it: even if things are not going as smoothly as we expected, we are still able to sever potential downfall to the miserable realms in the next life. With this human form, we can make the best use of it to the fullest. Thus, it is truly a treasure! [07′06″]
When looking at the reflection in the mirror, can we perceive that such a human form is precious? Can we look at this person in the mirror, thinking: sometimes I notice this person is upset, at other times depressed, at other times with sense of pride, etc.; all sorts of complicated thoughts aggregate this approximation of human life of leisure and opportunity, which has the great potential to stop this person from falling in to the miserable realms! Upon having such thoughts, wouldn’t we feel exhilarated? Would the thought make us jump up and down? Would the thought make our eyes sparkle with excitement? Would we feel life is full of hope? The power to sever the potential downfall to the miserable realms is right in our hands; is it for real or what? No matter how defeated I am in this life, I still have such opportunity! As long as I am alive for a day, I will practice earnestly, like reciting one of the 35 Buddhas’s name in the Repentance Practice, or recite one Buddha’s name, these can purify so much unwholesome karma. What kind of mighty power this mind and human life have, such that we can make use of it to create boundless happiness in the future life? Did we explore and investigate about the power? Are we curious about it? Are we enthusiastic about having such power? Are we sincere enough about it? Can we persist in [utilizing this power to the fullest]? [08′09″]
When we think of this, wouldn’t we feel how encouraging and inspiring this great news is! Buddha repeatedly reminded us in the scriptures, and excellent teachers are constantly enjoining us: such great opportunity is right in our hands. If we are earnest in making it happen, we can completely sever the possibility of suffering due to entering the hell realm, hungry ghost realm and animal realm, and the opportunity is right in our hands! It is in the hands of yours and mine! It is right at every moment when we are troubled by such feelings of distress and frustration every day over those trivial, frivolous matters, which would make us feel topsy-turvy and put us in the midst of tremendous mess! Such an opportunity [to achieve higher status] lies hidden right in these petty trivial matters. [08′46″]
【全球广论 II 讲次: 0199】
讲次 0199
科判 道前基础
标题 阻断恶趣的机会，就在你手上
音档 -
日期 2020/02/24 ~ 02/26
从我们的心续来看，仅仅生起皈依三宝的这样的念头，说：“我要皈依三宝！”这样还是不够的；在皈依三宝之后，我们还应该做些什么呢？必须要如实地修学业果的道理。尽可能地行善、断恶。如果我们能够努力地行善、断恶的话，来生才有可能获得增上生的机会。为什么？因为心续里恶太多了，对不对？你要用很大的力量去造善业。 [00′40″]
上述讲的就是以下士道的角度，来调整我们闻法的动机。总摄来说，一开始我们一定要思惟念死无常；透过思惟念死无常想到此生不能久住，而且生命不是断灭的，它是无限的生命，所以一定会有来生。那么来生决定我得一个什么样的身体的决定因素，到底是什么？是善业和恶业，对不对？决定去恶趣的就是恶业。如果不想要堕落恶趣受苦，我们就必须要提起皈依三宝的正念。而且在皈依三宝之后，内心要生起强烈的定解——我要按照三宝所告诫我的方式，如实地去修行。 [01′41″]
什么叫如实地修行呢？有人说：“你修行这么多年，你有神通吗？你没有神通的话，你就没有修行。”是这样吗？还有人说：“你有见到什么吗？”有人是这样看有没有修行的。但是真实开始修行是什么？对于过去所造的恶业心生忏悔！因为修行是要救拔恶趣的，救拔我们来世堕落恶趣苦的这种修行哦！所以对过去所造的恶业心生忏悔——这是对过去的；对于将来三门有可能造作的恶行，内心当中要生起什么？那两个字——防护。这是对恶业，对不对？对过去已经造的一定要去忏悔，让它不要感果！就像种一个什么东西，我们中间要去干涉它，让它不要结出果实。所以不知道诸位有没有常常地忆念三十五佛，或者礼拜三十五佛忏悔？ [02′44″]
那么对于将来三门有可能造作的恶行，内心怎么样能够生起防护呢？这个其实还是要念死的。因为不念死的话，我们就会觉得：我本善良！在很多人中都是善人，我心中怎么会有很多恶行，会造作很多恶业呢？我们会对于恶业的观察太过粗糙，无法判别自己可能像牛毛、像雨丝那样细的恶业的念头，或者还有一种等起等等。这个要不是念死、不是怖畏恶趣的话，我们无法提起强猛的心力防护自己，就会心处在一种浮浮泛泛的状态，像师父说的。为什么那样听法会堕落恶趣？今天也有一个理由，对不对？因为听法就是要截断那个恶趣的，但是如果浮浮泛泛，根本提不起强猛的心力和正念来对治的话，那恶业的续流是遮挡不了的。 [03′49″]
所以早晨听闻正法，一天头脑都相对清醒很多。在贪瞋痴的境界面前，我们就会止足，知道此处危险，不可以再往前跨越；一旦跨越，就会造作像掉进深渊那样的恶业，所以会对我们的内心有相当的防护力。 [04′12″]
如果我们能这样努力地去对过去的恶业进行猛利地忏悔，对将来要造作的恶业进行防护的话，我们是不是来生有机会再一次获得增上生呢？绝对是有机会的！为什么？因为我们得到这个暇满人身，它能得到的最下的利益就是来世不堕落恶趣。我们遇到善知识了、遇到正法了，那么还差什么？就差我断恶修善的力量。如果我这个力量跟上，那么这个暇满人身直接给我的一个非常大的助力，就是我完全可以截断三恶趣，我不堕落三恶趣！这就是作为人、得到这个暇满人身，我们能够得到的最初的利益。 [04′56″]
想一想，我们常常会因为人际关系、因为钱、因为什么什么，开始心情非常非常不好，觉得非常非常地沮丧、非常非常地失败。那个时候是不是也没有想起暇满义大呀？尽管说这一生我好像很多事情都不成功，但是我成功地得到了暇满人身，对吧！成功地值遇了宗大师教法，也成功对三宝生起了信心。就算人际关系不好，或者事业失败，或者身体有病了，或者遇到亲人离开了。但是我能够截断三恶趣的这种机会有没有因为这些失去呢？是没有的！能感觉到我们得到这样一个人身，它所拥有的强大的力量吗？这个力量足以阻断三恶趣哦！如果我们好好修行的话。 [05′55″]
那这到底是一个什么宝物啊？你在世间可不可以找到一个宝物，拿到这个宝物之后就可以不堕落三恶趣？那个宝物在哪里呢？不是说万两黄金、不是说多少豪宅，而就是什么？暇满人身它所具有的能力。而这个能力就是我们现在具有的，如果我们不用它，不把这个能力发挥到阻断恶趣的这个最关键的幸福上，让它白白地消失，有什么事比这更愚蠢、更疯狂吗？我们常常觉得：我是疯子！我说了什么话、我做了什么事......，但是在可以截断恶趣的机会面前，我们却如聋如盲，把大把的机会都流失掉，好像觉得人生没有意义，一点也不珍惜这个人身，当一些现实的安乐遭到阻挠之后，我们就陷入忧悲苦恼，然后一蹶不振。想一想：即使现世很不顺，我们依然能够为来世阻断恶趣，这个人身会发挥极大的效用，所以它真的是个宝！ [07′06″]
照镜子的时候能想到人身宝吗？能想到这个镜子里的人，我看他有时候生气、有时候沮丧、有时候觉得骄傲等等，各种复杂的想法云集起来的这个暇满人身的随顺人身，可以具有阻断恶趣的力量！想一想会不会欣喜若狂呢？会不会在地上跳起来呢？你会不会两眼发光呢？你会不会觉得人生希望无穷？我居然手中攥有阻断恶趣的力量，真的、假的？不管我此生多么失败，我还是拥有这种机会！我活着一天努力修行，比如说念一句三十五佛、念一句佛名，就可以净化那么多的恶业。这个心、这个人身到底具有怎样非凡的力量，可以为我的来生创造无穷无尽的幸福，我们有探索清楚吗？我们对此有好奇吗？我们对此有热忱吗？我们对此有真诚吗？我们对此有毅力吗？ [08′09″]
想一想，这是何等振奋人心的消息，就在经典里佛陀会一再地提醒我们，善知识会一再地提醒我们：我们手中握有这样的良机，如果用心成办的话，完全可以阻断地狱道、饿鬼道、畜生道的苦，这个机会就在掌中！就在你、我的手中！就在每天流逝的这些忧悲苦恼、芝麻绿豆的烦恼，把我们自己搅得天翻地覆、乌烟瘴气的这种当中哦！就埋藏着这样的机会。 [08′46″]