Lecture No. 0260
Global Lamrim II
Lecture No. 0260
Lamrim Volume 1: Pg36L5
Date: 2020-09-24 ~ 2020-09-27
Topic: Benefitting all beings, self and others, starts from the good qualities of scriptural knowledge and experiential knowledge of Buddha Dharma (2)
Very well! Let’s continue listening to the next paragraph.
Only after you have accomplished such self-benefits can you benefit others. Otherwise, isn’t it absurd if you try to help others while you can’t even solve your own problems! This is particularly true in Buddhism. Why is it so? It is undeniable that the essence of Buddha Dharma is to help people resolve all sufferings and attain complete, immaculate happiness. However, the suffering and happiness mentioned in Buddhism are completely different from the worldly understanding of suffering and happiness. The reason why the worldly knowledge is not able to solve this suffering issue is due to ignorance, which makes us unable to recognize the true nature of the worldly phenomena. As a result of this inverted perception, we take what is suffering as happiness. Thus, what Buddha truly conveyed is to point out the truth in the mundane world, teaching us the true nature of this mundane world. [00:51]
Now, what we don’t know is that there are sequential steps in terms of learning Buddha Dharma. So, in terms of the sequential steps of learning Buddha Dharma, if we can understand that the mundane world is permeated with suffering, and then we will begin to develop the aspiration to renounce the samsaric world. With this aspiration, we feel … Why do we want to renounce the world? Because we realize this, “Alas! This world is actually filled with suffering! Since I was not able to recognize it in the past, I have been muddled by it! I have been deceived by ignorance! But now, with such realization, I develop a deep aversion to the samsaric world! With this understanding and revulsion, I one-pointedly yearn to escape from this mundane world. Furthermore, with this realization, I help others do the same.” It is said that practitioners should honor ethical discipline. In the secular world, generally, people who have some sense of moral values are not self-centered, to say nothing of a practitioner! Thus, the practitioners extend it further to apply the same [avoid suffering and attain happiness concept] onto others, and they are willing to help others. [01:39]
Regarding the above two paragraphs, I will ask you the first question. Master said: “Only after you have accomplished such self-benefit can you benefit others.” Question: What does “Only after you have accomplished such self-benefit” mean? The previous two paragraphs in the Master’s commentary were about benefiting the self, right? What can we benefit ourselves with? We can’t say that grooming on personal interest is to benefit the self. What did Master Atisha do for his self-benefiting? Was it that he learned the scriptural knowledge extensively, and then based on this cause, he properly upheld the precepts; and that is what he did for self-benefiting, correct? So would you query: upholding Bodhisattva vows is also deemed as self-benefiting? [02:20]
Now, another question is this: [people would always say,] “Treat yourself better,” but do you know how to treat yourself nicer? When it comes to treating ourselves better, is it for us to care for our personal interests, can we put it this way? Then, usually, what will we think in this regard? Will we think about food first, or think about how to have fun? Or do we first think about being taken care of by others? Or what else? Does self-benefiting mean focusing on personal gains? Or do we hope that others will do something to benefit us? Self-benefiting should mean both, right? Thus, when it comes to benefiting the self, will we think of studying well on what Buddha instructed, and properly abide by what Buddha taught to obtain the experiential knowledge, and properly uphold the precepts as the best way to benefit ourselves? So far, would we spontaneously think in this way? Everyone, please ponder on it. [03:16]
“Alas! You should take good care of yourself! Don’t be so foolish!” Such and such… sometimes we would advise others in such a manner. So what should we do in terms of taking good care of ourselves? We should take care of ourselves by applying the scriptural knowledge and experiential knowledge taught by Buddha. How can we apply Buddha’s scriptural knowledge to take care of ourselves? After we have studied Buddha’s teachings, and based on what Buddha taught, we obtain the same accomplishments by following the sequential steps. Hence, the final attainment of omniscience should be the most thorough, all-inclusive method of self-benefiting, correct? There is a way to prevent us from retreating from the aspiration of the spirit of enlightenment. If our aspiration of the spirit of enlightenment is waning, the self-benefiting would also be incomplete. [03:51]
Thus, regarding this part, we should reflect on our current state of mind. When we think about treating ourselves nicely, or we would like to do something that will bring us the best benefit, we learn that the studying of scriptural knowledge and gaining experiential knowledge are the best approaches for self-benefiting. [04:13]
Master said: “Only after you have accomplished such self-benefit can you benefit others. Otherwise, isn’t it absurd if you try to help others while you can’t even solve your own problems!” So before we can help others, the premise is that we should be able to help ourselves to begin with. Master said, “This is particularly true in Buddhism.” Why? Because “The essence of Buddha Dharma” is what? Do you still remember what Master said in the recording? He said the essence of Buddha Dharma “is to help people resolve all sufferings and attain complete, immaculate happiness.” However, when it comes to alleviating suffering and attaining happiness, the conventional approach can’t resolve all issues in our life. Why is that? You all have to listen attentively to answer it properly! That is due to ignorance – the inability to recognize the true nature of reality. And what is the consequence? We mistake suffering for happiness and taking what is suffering as happiness. As for what happiness is, our inverted view is even more deceiving. We are unable to see clearly the true nature of reality, so we will never be able to attain the most immaculate happiness. [05:12]
Master continued in the next paragraph: “Those who understand that the mundane world is permeated with suffering, and we will definitely begin from developing the aspiration to be renounced from the cyclic existence.” May I ask, what do we renounce? What is there to renounce? What are the causes of worldly suffering and transmigration? They all come from afflictions! Thus, this renouncement is not: “Ah! I have enough of this world; I need to find a place to seclude myself from the world. I am sick of this world! I need to find a hideaway.” This is not the meaning of renouncement. This renouncement means I penetrated one thing: “It won’t do me any good if I continue with my habitual way, and I will never have any positive outcome. Thus, I am determined to change!” That is, we begin to look for the exact cause of suffering – such cause of my suffering should be searched inwardly instead of outwardly. Then, we will find the cause is afflictions and ignorance, so not until these are resolved will I then find happiness in life. [06:06]
Either we say renounce the mundane world, or we renounce the cyclic existence. What is the root cause of cyclic existence? It is ignorance. And what is the terrible force in nurturing such a seed? It is afflictions. Hence, we need to fully realize that the root cause of afflictions is ignorance. With an aversion of ignorance and affliction in our minds, then we apply the remedy to counter what we detest. After we have obtained such experiences, we extend the same experience to help others. Is this right? [06:39]
Have we noticed that when we read this part of how Master Atisha benefited himself, surprisingly, he applied scriptural knowledge and experiential knowledge to achieve it? Then, what did he do to benefit others? He did that after he had extensively studied scriptures and successfully attained experiential knowledge as well; he extended such experience to help others accordingly and achieved his aim of benefiting others. From these two points, we know benefiting, in fact, includes benefiting the self and others, and both come from the scriptural knowledge and experiential knowledge – the essence of Buddha Dharma. Can we put it this way? Is this the fundamental purpose of our emulating Buddha? Because obviously, if there is a better means to alleviate suffering and attain happiness than what Buddha taught, we don’t need to study here, right? Because there is nothing more authentic and comprehensive approach to alleviate suffering and attain happiness than this; evidently, Buddha clearly elucidated the scriptural and experiential knowledge. So if we can follow along with such guidance and plant the causes in our application, we then can sever sufferings and plant the cause of happiness. [07:30]
When the practitioners want to help others, they will have this sense of, “Alas! This world is so wrong; everyone is confused, and it is difficult for us to separate from attachment.” With this realization, they advise others, “Alas! You have to recognize it clearly; do not be attached. Because you don’t recognize the true nature of reality, you can’t resolve your sufferings!” This is a Mahayana act. If we don’t have this recognition and we still have a strong attachment, but we try to give others advice, what kind of advice is that! Isn’t it obvious? One may think this mundane world is quite good! “I myself am reluctant to let go, but I try to tell others to let go;” isn’t it ridiculous? How can this Mahayana mentality be groomed? In fact, there are many of us with such an attitude. [08:12]
In this short paragraph, the Master continued to emphasize the previous premise – benefiting others, right? That is, I have to resolve my personal obstacles so that I would be able to benefit others. If I am not clear about it, how can I speak of Mahayana practice? [08:31]
If practitioners can’t uphold monastic vows properly, it is not possible for them to uphold the Bodhisattva vows truthfully. Why? Because what is the purpose of the monastic vows? It is to benefit the self. If monastics are not applying Mahayana aspiration in upholding the monastic vows – the ethical discipline we abide by is to make sure we will not be trapped in the suffering ocean of the cyclic existence. If one does not have the experience of upholding the precepts, then one will not be able to help others to be freed from the cyclic existence. Why? Because monastic discipline is the quickest means to be liberated from samsara, is this right? Definitely, we still need to study the wisdom of emptiness. However, if we pay little attention to upholding precepts and don't believe in cause and effect, then we wouldn’t even have provisions to study the wisdom of emptiness. Besides, if we don’t believe in cause and effect, how can we obtain the wisdom of emptiness? [09:13]
Master recapitulated the topic [in teaching #259] mentioned earlier; some people would say: “Mahayana practitioners would assume that there is no need for them to uphold Hinayana precepts!” This comment is totally lacking reliable basis. Just because we are Mahayana practitioners, and the essence of Mahayana training is to help others and benefit others. However, to benefit others is not just by the aspiration alone. One needs to rely on the most accurate means, and that accurate means is to uphold the precepts. [09:34]
What are the precepts? Ethical discipline is the track. It is like the railway track; especially nowadays, there are magnetic levitation trains; they can travel at a very fast speed to reach the destination very quickly. If the train was derailed, then the destination would not be reached; besides, it may cause great casualties. Thus, if monastic does not have the experience upholding the monastic vows but claim that he or she can uphold subtler Bodhisattva vows at heart, I believe this is not possible. Why? For Bodhisattva vows are much more meticulous. [10:05]
Therefore, from the angle of precepts and the angle of benefiting others, Master helped us emphasize this renouncing attitude. Monastic vows are “paving the track to renouncement,” correct? We should renounce from where? We want to renounce cyclic existence. What is the root cause of cyclic existence? It is ignorance. It is afflictions that are enhancing the condition for our karma to germinate; that is, the suffering seeds are continuously sprouting due to the afflictions. There are many types of afflictions: like attachment, anger, ignorance, pride, and doubt; all of these are afflictions. [10:34]
Please pay attention! Much have been said, all of these teachings are to train our minds – to resolve the issues inwardly! And just because we have to resolve the issues internally, everyone has the capability to resolve afflictions. It won’t cost us too much and won’t require any devices; all we have to do is work on it internally. This is completely the work for mind engineering. We follow along with the scriptural knowledge Buddha taught and redevelop the plan for our mind and a path that are completely free from suffering and only with happiness. Besides, we exert efforts to contemplate the guidance, following along such paved track. If the train runs smoothly on the track, it means our final destination (success) is near. [11:07]
So let me recap the points here: if we do not desist from afflictions – noticing the harmful nature of the afflictions and sever them, and successfully obtained such experience, it is impossible for us to be a Bodhisattva, who is able to truly help others. This mind training is very realistic and practical! [11:25]
【全球广论 II 讲次: 0260】
讲次 | 0260 (2020-09-24 ~ 2020-09-27)
标题 | 自他一切利益，皆从教证二法出生（二）
《广论》段落 | P3-L5 获得功德事理分二……如理修行获证功德事理。 今初
音档 | 4B 17:13 ~ 19:29
手抄页/行 | 第1册 P122-L6 ~ P123-L8 ( 2016 南普陀版：P122-L7 ~ P123-L9 )
手抄段落 | 有了这样的自利……有太多人说这种事情。
(更新日期: 2022年8月2日)
00:00
好！大家接着听下一段。
有了这样的自利，才能够利他，要不然你自己都不能解决，说帮别人，那不是荒唐吗！尤其是佛法，更谈不到。为什么要这么说呢？佛法真正说的内涵是，没有错，要说解决一切痛苦，得到一切圆满的快乐，可是同样地说苦乐，跟世间有个绝大的差别。世间所以不能解决这问题，因为无明，不能认识这个事情的真正的真相，颠倒所产生的结果，明明是苦的，我们把它看成功乐的。所以佛真正出来的一定哪指出世间的真相，说告诉我们世间的真相。00:51
现在我们不了解这一个修学佛法必然的次第，所以修学佛法必然次第，了解世间真相苦的，一定是第一个策发厌离心，有了这个厌离心以后觉得......。为什么有厌离心啊？因为觉得：哎呀，世间原来这么苦啊！我以前不了解它呀，然后被它迷糊住了啦！被这无明所欺骗了，所以产生了一个大厌恶！所以由于这样的了解、厌恶，一心跳出来，然后呢自己又推己及人。他说我们这个修行人，修行人讲道德，世间普通一般稍微有一点道德概念的人，都不会只管自己，何况是个修行人哪！所以他更进一步推己及人，才想帮助别人。01:39
这两段，我先提第一个问题。师父说：“有了这样的自利，才能够利他。”请问：“有了这样的自利”是指什么呢？前两段是在讲自利的部分吗？用什么来自利呢？你不能说自己利益自己就是自利，不能这样解释词。他是用什么办法自利的？是不是学习教正法，然后根据这个因来好好地持戒，这是自利的，对不对？那有没有疑问：持菩萨戒也是自利的吗？02:20
那么现在提出一个问题：说“你对自己好点”，你懂不懂得对自己好一点？当我们提到要对自己好一点的时候，是不是要自己利益自己，可以这样说吗？那我们通常都会想一些什么事情呢？是先想吃的，还是先想玩的？还是先想被照顾？还想什么？自利是自己利益自己吗？还是希望他人利益自己？自利应该是自己利益自己对不对？也希望他人利益自己。所以我们在开出来的对自己利益自己的这一个方向，有没有说好好学习佛陀的教法，然后依照佛陀的教法好好地取得证正法、好好地持戒，实际上是最对自己好的，到现在为止会不会直接产生这样的概念呢？大家可以考虑考虑。03:16
“哎呀！你好好照顾自己呀！你别那么傻呀！”怎么样、怎么样......我们有时会这样劝人。那好好照顾自己用什么来照顾呢？是用佛陀的教正法和证正法来照顾。佛陀的证正法怎么样照顾我们呢？就是我们学了佛陀的教法之后，依据佛陀的教法，按着道次第获得那样的成就。所以最后取得一切遍智，应该是完成最彻底的自利，对不对？在发菩提心有一个防止不退的方法，如果你退心了的话，自利也是不圆满的。03:51
所以在这个地方，值得我们来观察自己现行的部分，就是当我想要对自己非常好的时候，或者我想对自己做一个最大的照顾的时候，在这里边是：教正法和证正法的学习，才是最好的自利。04:13
师父说：“有了这样的自利，才能够利他，要不然你自己都不能解决，说帮别人，那不是荒唐吗！”所以帮别人的前提，是自己能够帮得了自己的情况下才能帮别人。师父说：“尤其是佛法，更谈不到。”为什么呢？因为“佛法真正说的内涵是”，是什么？听完之后还记得吗？要“解决一切痛苦，得到一切圆满的快乐。”可是同样地说苦乐，世间不能解决问题，原因是什么？要认真听才能答上喔！因为无明，不能认识世间的真相。结果呢？把那个苦和乐弄反了，苦的反当成乐的，乐的可能是更颠倒，无法看清楚世间的真相，所以永远得不到最圆满的快乐。05:12
接着师父就在第二段里讲了：要了解世间的真相是苦的，一定策发厌离心。请问厌离心是厌离什么的？厌离什么的？世间痛苦、轮回，它们是由什么造成的？烦恼呀！所以这个厌离不是说：“啊！我讨厌这个世界，我找个地方关起来，厌倦这个世界了，我去关起来。”不是厌倦的意思。厌离是彻底地看清楚了一件事情——我这样做下去是没有好结果的，而且永远得不到好结果，所以改变了！从自己的内心上开始找出自己痛苦的那个因到底是什么——我这么痛苦不是从外面找，要从我自己的内心去找。然后就会找到烦恼、找到无明，把这个东西解决了之后，我的生命才会得到快乐。06:06
所以你说厌离世间也好、厌离轮回也好，轮回的根本是什么？无明。最可怕的润那个种子的力量是什么啊？就是烦恼。所以要认识到烦恼的根本就是无明，对自己内心上的无明和烦恼产生了厌恶之感，然后想要把这个自己所厌恶的东西对治掉。然后自己获得了这种经验，成功了之后推己及人。对不对？06:39
有没有发现，在这里边看到了阿底峡尊者他自利的部分，居然是用教正法和证正法自利的？然后利人的部分是用什么呢？也是自己成功地学习了教、证法，获得了经验之后，把这个经验推己及人完成了他利。所以从这两点上，可以说一切的利益就包括自利和他利，都是从佛陀的教正法和证正法中所出生的。可以这样讲吗？是不是这就是我们学佛的根本的目的？因为很显然，如果有比佛陀的教法和证法更高明的离苦得乐的办法，我们也不用在这儿学，对不对？因为没有比这更清净、更彻底的离苦得乐的办法了，所以佛陀把这个教、证法讲得很清楚，沿着这样的因去修，就会切断痛苦，种下快乐的因。07:30
那么那个时候想帮助别人的时候，他就感觉到，以自己的心晓得：“哎呀，这个世间这么错误，大家迷糊啦，然后贪着难舍啊！”那时候劝别人：“哎呀，你要认得清楚啊，不要贪着，结果你的痛苦所以不能解决因为不认识啊！”那时候才是大乘。假定我们不认识这个，自己对这世间的事相不认识，还贪着难舍，你去劝别人，你劝些什么啊！这不是很清楚吗？这个世间好得很欸！我自己都舍不得，你叫别人家说舍掉它，那不是颠倒吗？这个大乘从何谈起呢！实际上我们有太多人说这种事情。08:12
这一小段，师父还是在强调一个利他的前提，对不对？说自己要把这个事情解决，然后才能够完成利他，如果自己都没有清楚的话，怎么能够谈到大乘呢？08:31
如果别解脱戒不好好持守的话，菩萨戒能够持得很清净也是不可能的，因为别解脱戒完成的是什么？自利。如果你不是用大乘发心去摄持别解脱戒的话，就是为了照顾自己不要陷溺在痛苦的轮回之中所持守的律仪。如果他没有持守的经验，那么他也无法帮助另一个人摆脱轮回，因为持别解脱律仪就是超离轮回的一个最快的方便，对不对？当然还要学空性，但是如果不重视戒律、不信因果去学空性，连资粮也不会有。连因果见都没有，如何去获得空性呢？09:13
师父再扣到前面的主题，说有人说：“我是大乘呀，小乘戒不用持啊！”这个说法是根本没有依据的。正因为是大乘，大乘的核心就是要帮忙他人、利益他人；而利益他人不能只有一个利益他人的心，要有一个最正确的方法——那个最正确的方法一定是戒律本身。09:34
所谓的戒律是什么？戒律就是一个轨道。就像火车的轨道一样，尤其现在有磁悬浮列车，它在轨道上用一个非常快的速度冲，很快就冲到目的地；如果脱离轨道就走不到目的地了，而且可能会造成很大的伤害。所以一个人如果没有获得持别解脱的经验，说能够持守更细微、在心念上防守的菩萨律仪，我觉得这是不太可能，因为菩萨律仪会比它更加地精细。10:05
所以师父从戒律的角度、从利他的角度，让我们更要重视这个厌离心。别解脱戒就是“轨成出离之道”，对不对？从哪里出离呀？从轮回里出离。轮回的根本是什么？无明。一直润泽业的那个增上缘就是烦恼，一直让我们苦的种子不停发芽的就是烦恼。烦恼的种类非常多，贪、嗔、痴、慢、疑，这都是烦恼。10:34
所以注意！说了很多很多，都是在心上解决！正因为是在心上解决，所以每个人都有解决烦恼的能力，你不用花很多钱，也不用做什么仪器，就在心念上自己处理就可以了。它完全是一个心灵的工程师，沿着佛陀教我们的教理，对我们的心进行一个重新的规划，规划成一个没有痛苦、只有快乐的运行轨道。并且努力地让思路沿着这样的轨道运行，运行成功其实就成功了。11:07
所以在这里再再强调：如果你没有从苦恼中出离，看到这个苦恼的伤害性去厌离它，而且成功地获得这种经验，无法当个菩萨去真正地帮忙他人。是非常脚踏实地的！11:25