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Global Lamrim II

Lecture No. 0291

Lamrim Volume 1: P38-L14 ~ L38 

Date: 17 May 2022

Topic: The Foundation of Buddhism lies in Precepts

Some people say that the upholding of the sublime vinaya practice means the practice of observing Vassa [the 3 months monastic retreat], Pavarana [marks the end of the 3 months monastic retreat], and chanting of the monastic rules. If monastics still uphold these three practices, it means the sublime vinaya practice is still being practised,  and we can say that Buddha Dharma remains in this world. Rinpoche said, “As far as your group is concerned, the financial condition of most of your monasteries is very good.  Having many magnificent and grand shrine halls  is also very good. However, the most important of all is whether  the sublime vinaya is being practised – the upholding of precepts.  Whether the sublime teaching remains in the world depends herein as well.” This is because regardless of the grandeur of a monastery, it does not establish that this is  Buddha Dharma.  Therefore,  Rinpoche said the sublime vinaya should be practised in  all of these monasteries.  Then, he  spoke of Dao-hai the Elder who abided by Buddha's sublime teachings extremely well. [00:46]

While following Rinpoche on pilgrimage trips, I would notice how sincere and respectful Rinpoche was while making offerings to monastics. In every monastery he visited, he would make offerings to the masses.  Although the offering was not much, about $5 per person, Rinpoche did it with utmost respect! Coming upon huge monasteries but without monastic residing there, Rinpoche would look sad. So, from this instance, some monasteries are huge but there is no monastic residing in these monasteries, thus, can we say Buddha Dharma remains in this world? Certainly not! The foundation of the sublime teaching, and whether Buddha Dharma  can remain in this world all depend on whether we  can diligently uphold precepts  in our mental continuum; it is not by relying on others.  If we  diligently  uphold precepts  in our mind, then our mind-stream retains Buddha Dharma. Hence, it is very important to  hold precepts  in high regard! [01:48] 　

While reading this part, we can reflect on it. We often  ask, “What is  Master’s  approach?”  I reply, “It is to tame from within.” So, what is the guiding principle for taming  from within? The guiding principle is that we must  abide by the precepts to tame our  mind from within because we all have to uphold the precepts we have taken individually. Herein, establishing the sublime teaching is completely equivalent to upholding precepts. Thus,  Master’s approach preserves the sublime teaching.  Preserving the sublime teaching so that it remains in the world for a long time  “does”  rely on us to diligently uphold precepts  in our mental continuum. “Does not” is not feasible because  it does not depend on other people.  Delving into this point, we can infer that regardless of how successful or how fantastic the tasks appeared to be,  regardless of monastics  or lay practitioners, if we, as Buddha’s disciples, do not properly  practise  ethical discipline that we have committed to, do not diligently – pay attention to this word - “uphold” the precepts in our mind stream, then we  cannot claim that what we are engaging is to preserve the teaching in this world. [02:57]

As we have discussed before: preserve the teaching so that it exists  for a long time; where to preserve the teaching? Preserve in our mind. So, what does it mean by  preserving the teaching  for a long time? What does it mean by  preserving the teaching in our mind? How do we preserve the teaching in our mind? Abide by the precepts properly. In order to uphold the precepts properly, we should apply ethical discipline to tame the afflictions in our mind stream. When our mind  deviates from the teaching, leans  towards improper thought, or inclines towards the perilous zone of engaging in non-virtuous deeds, we should use the hook of the vows of individual liberation. The frenzied mind, which is like a wild horse, is thus kept in check, much like the bridle to rein in wild horse. It takes constant practice; it takes consistent practice – every day, every hour, every single moment, and  even in dreams.  Some people may forget that they have taken the vows while having dreams. For example, the precepts  we have taken  prohibit consumption of alcoholic drinks; yet some practitioners dream about drinking wine and they have to repent after they wake up. [03:43]

　　 When we just started to observe the precepts, would we be forgetful? Such  forgetfulness is very grave; we must remember we have taken many precepts! Having taken so many vows, we have obtained the essence of the precepts. The essence of the precepts has a function; that is, when we are inclined toward perilous zone,  the essence of the precepts will alert us, like the warning sensor from a car when two cars are dangerously close. With this beeping sound, the  owner would  be aware: wow, I am about to bump into another car!  He would start to back his car or move forward, etc. This is where the practitioner begins to tame his  mind. Therefore, after taking the precepts, we must uphold them and constantly remember the vows we have taken. Actually, this is also a type of training. We practise every day; we practice  day after day. [04:21] 　

What kind of analogy can I draw to illustrate this point? For example, someone who does not know how to dance and is not quite coordinated as well but he wants to learn dancing. How does one learn how to dance? Probably, you need to follow your teacher and  memorize the steps and the directions the teacher teaches. You cannot go beyond the requirements because going beyond requirements is no more dancing; it could be gymnastics or some strange movements instead. That is, within the scope of dancing, there is specific requirements for dance steps and leg stretching. It requires constant practice; it requires continual practice. It requires practices until your body is coordinated. The moment you stretch your hand, it is in the correct position; the moment you stretch your hand, you fulfil the requirements of your teacher. The same applies to shadowboxing. [04:57]

So, if we describe our mind with the analogy of dancing or shadowboxing, that is to illustrate the exercising of our thoughts. Of course, the main focus of the vows of individual liberation is to safeguard our physical and verbal actions; that is, we need to keep practising and keep training our three karmic doors to refrain from killing, stealing, sexual misconduct, and those few verbal transgressions that we should eliminate. As you gradually become familiar with such practice, actually you will avoid getting to the boundary. When you realise you cannot quite apply the practice, you will feel: wow, this is forbidden! The mind that has wandered far off returns. [05:24]

讲次 | 0291 (2021-01-11 ~ 2021-01-13)

标题 | 圣教的根本在于戒律（二）

《广论》段落 | P4-L5 ~ P4-LL3 其中戒学……是故成大持律上座。

入门段落 | 第1册 P116-L3 ~ P116-LL4 有说：正法毘奈耶的行持......重视戒律是很重要的。

(更新日期: 2022年5月17日)
00:00

有人说：正法毘奈耶的行持，就是指结夏、解夏、诵戒，此三住世就是还有正法毘奈耶的行持在，就可以说佛法还在世。仁波切说：就你们而言，大部分的寺院经济条件都很好，有很多恢宏庄严的殿堂也是很好的，但是最重要的是看有没有正法毘奈耶的行持——戒律的行持，正法住世与否也在此。因为不管外相上多么地盛大，也不会安立这就是佛法。所以，仁波切说这些寺院里应该有正法毘奈耶的行持，然后接下来说道海长老就对佛陀的圣教作了极好的承事。00:46

在跟随仁波切去朝圣的时候，看到仁波切非常恭敬地供养出家人。每到一个寺院就会供养大众，虽然可能就是每个人五块钱，钱也不多，但是非常非常地恭敬！碰到有的寺院很大，但是进里面发现没有一个出家人，仁波切就会露出一种难过的神情。所以在这里面说：有些寺院很大，但里边没有一个出家人，可以说有佛法住世吗？当然不能这样说！圣教的根本、佛法是否住世，全赖是否善加守护自心相续的戒律，不是靠其他人。如果善加守护自心的戒律，自心中就有佛法，所以重视戒律是很重要的！01:48

读到这儿的时候，可以想一下，我们常常在说：“师父的宗风是什么？”我说：“是向内调伏。”那么向内调伏的法则是什么呢？一定是依着戒律向内调伏，因为我们都有各自所受的律仪。在这里边，建立正法和戒律完全就是画等号，那师父的宗风，也就是令圣教久住；令圣教久住，全赖“是”善加守护自心相续的戒律，因为要“否”的话就没办法，所以不是靠其他人。这点我们就可以想像一下，不管外相看起来好像做得轰轰烈烈怎样，但是无论是出家众还是在家众，如果身为佛弟子的我们没有好好地受持各自所受的律仪的话，没有善加——注意这两个字——“守护”自心相续的戒律，你不能说自己在做令教法久住的事情。02:57

所以以前我们曾经探讨过：令法久住，住在哪里？是住在心里。那么什么叫令法久住、住在心里？怎么样住在心里？就是好好地持戒。好好地持戒，就要好好地拿戒律向内调伏自心的烦恼，当我们的心趣向于非法、趣向于非理作意的时候、趣向于恶法的险处的时候，要用别解脱的这个钩子，像衔一样把这个如野马一般的狂心把它拉回来。这个动作要数数、数数地练，每天、每时、每刻、在梦中都要练习。有的人在梦中就忘了自己受戒了，比如说我们受持的律仪是不能饮酒的，有人做梦就开始喝酒了，然后醒来还要忏悔。03:43

一开始受戒的时候，会不会发生遗忘？这个遗忘是很严重的，一定要记得自己是受这么多戒律！受这么多戒律、得到了戒体之后，那戒体有一种作用，就是当我们趣向于险处的时候，那个戒体就像车要碰到另一辆车的时候，车就开始叫了，然后这主人就知道：哇，快碰到另一辆车了！就开始倒车或前进等等，就开始调这个心。所以受了戒律之后，一定要忆持、要记得自己所受的戒律。其实这也是一种训练，每天训练、每天训练。04:21

我做一个什么样的比喻呢？比如一个不会跳舞的人，好像不太协调，他要去学跳舞。一个舞蹈是怎么学下来？大概就是你要跟着你的老师把那个舞步向哪儿走都要记住，你不能超越界限，因为超越界限就不是舞蹈，可能是体操或者一些怪动作。所以这个界限，就是你迈步或者伸腿的界限，要不停地练习、不停地练习，练习到你自己的身体能够一伸手就做到位，一伸手就是老师要你做的。打拳也是一样的。04:57

那么用这样的一个舞蹈或拳的方式形容我们的内心的话，就是心念的操作。当然别解脱律仪是主要守护身口，就一直训练、一直训练我们身的三业不能行杀、盗、淫，口要断除那几种恶业。然后慢慢熟了之后，其实你不会到边界，你发现到不太行的时候，你就会觉得：哇，这是不可以的！很远的地方心就收回来了。05:24