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Global Lamrim II

Lecture No. 0297

Lamrim Volume 1: P39-L18 ~ LL6

Date: 6 Apr 2022

Topic:  Method to abide by the precepts/ethical discipline – Guard our mind with mindfulness and vigilance

Next, with regard to the training in the three ethics - what are these three ethics? [They are] monastic vows, Bodhisattva vows and Tantric vows - regardless of which ethics we have taken, all these vows should [be upheld] as stated in the Eighty Verses of Praise, how should [we] uphold the precepts? [It says in the Eighty Verses of Praise,] “Because you had mindfulness and vigilance” [V.1, P. 39]; that is, [we] must [uphold the vows] by equipping [ourselves] with mindfulness and vigilance. Behold! [We are] back to the same [topic]. In terms of meticulously preserving monastic vows, Bodhisattva vows, or Tantric vows, regardless of which vows/ethics, the text mentions that [one] must equip with mindfulness and vigilance. Engaging in the Bodhisattva’s Deeds [this quote is based on The Way of the Bodhisattva chapter 5 verse #1] says:

Those who wish to keep the trainings
Must with perfect self-possession guard their minds.
Without this guard upon the mind,
The trainings cannot be preserved.

If [we] aspire to guard/preserve the trainings – it means the precepts [we] want to uphold, then what should [we] safeguard in the first place? [Our] mind! If [we] don’t guard [our] mind, [then] there is no way [for us] to preserve the prescribed trainings and this is stated in the Engaging in the Bodhisattva’s Deeds [The Way of the Bodhisattva]. So, to guard the mind, how should [we] safeguard [the mind]? What do [we] apply to guard the mind? Methods to guard the mind mandate [the practitioner] must have mindfulness and vigilance, [here these] two points are highlighted. The Eighty Verses of Praise says, “Because you had mindfulness and vigilance”, “had,” means being fully equipped with. Because Master Atisha was fully equipped with mindfulness and vigilance, therefore [he] was able to preserve/uphold the  ethical discipline. [01:34]

While [studying] this section, we can also further examine ourselves: Not sure about our new class members, [but] most of the other classmates [who have attended Lamrim classes for quite a period of time], probably have undertaken many precepts already, like Bodhisattva vows, Tantric vows, and also periodically attending the one-day eight precepts retreat. In regard to guarding the precepts, are we able to think of [and associate them with] mindfulness and vigilance? Can [we] think of [and relate it to] guarding our mind? Are [we] able to think of [and relate upholding precepts to the aforementioned] instructions from the Engaging in the Bodhisattva’s Deeds [The Way of the Bodhisattva]? May [I] ask how do you keep pure observance of the vows [you have aspired to abide by]?  [You would] instantly recall, i.e. to safeguard our minds. With what can [we] guard [our] minds? Mindfulness and vigilance. First, let’s establish a [correct] perception of how to properly uphold the precepts/ethical discipline, such [correct] perception is exactly to safeguard the mind - i.e. to guard our minds [properly]. So, what [tools] can we use to guard [our mind]? They are mindfulness and vigilance; we should uphold the precepts with mindfulness and vigilance. The reason that Master [Atisha] was able to properly preserve the precepts/ethical discipline of the three vehicles, is that he was fully equipped with mindfulness and vigilance, thus [he] was able to abide by the precepts/ethical discipline [very well]. [02:34]

Some new classmates may have difficulty understanding this concept, wondering what this section records and [what] it is all about. However, [shall] you know this very simple [and straightforward] reasoning, then [it is already] comprehending [and getting hold of] the very concise essence of Buddha’s teaching. For instance, is ethical discipline important? Ethical discipline is very important! So what should one do after taking the vows? [One] should keep pure observance and abide by the precepts/ethical discipline. To guard the precepts/ethical discipline, where should such guarding be?  [It should be] to safeguard the mind. [So,] how to guard [one’s] mind? [One should] equip [oneself] with mindfulness and vigilance. By properly comprehending these serial logical reasonings [in mind], in case when referring  to [or studying of] the precepts/ethical discipline, we are able to have such a perception, then this teaching would be well learned! [03:08]

[Now,] let’s recap again [what is mentioned so far]: if, without guarding of [our] minds, it is impossible to be mindful of and preserve the trainings [prescribed to us], and it is impossible [for us] to abide by the precepts/ethical discipline. Hence, according to the Engaging in the Bodhisattva's Deeds [The Way of the Bodhisattva], [proper] methods to guard [our] mind is to be mindful and vigilant - [as indicated in the Eighty Verses of Praise,] “Because you had mindfulness and vigilance” [V.1, P. 39], due to Master Atisha was fully equipped with mindfulness and vigilance, hence [he] was able to preserve the precepts properly. [It also says in the Eighty Verse of Praise,] “You had no unethical thoughts” [V.1, P. 39], meaning [he] did not have any thought that was against the ethical discipline. Pay attention! The “thoughts” in the above [verse] indicated that none of Master Atisha’s thoughts was even unethical whatsoever. Thus, in order to preserve the precepts/ethical discipline, [we] have to safeguard [our] minds, in order to safeguard [our] minds, [we] must maintain [constant] mindfulness and vigilance. [03:48]

Next, [let’s] read [what] Rinpoche said [in the Introduction to the Four Interwoven Annotations, Chinese text]. The great Buddha’s disciple, Bodhisattva Santideva said [in the Engaging in the Bodhisattva’s Deeds /  The Way of the Bodhisattva chapter 5, verse #23]:

All you who would protect your minds,

Always diligently guard your mindfulness and introspection;

That is, [we] need to repeatedly remind [ourselves], because of the mindfulness and  introspection, take note! What should be reminded repeatedly? If referring to a monastic, then [the reminding] should be: “I have taken the vows, I am a monastic, I possess the training [of precepts/ethical discipline] in my mind stream.” [This is what we] should keep in mind, besides [we] should apply [constant] vigilance and introspection to monitor if [we are] properly guarding the [prescribed] trainings, this is the approach to safeguard [our] mind. [If we are] able to guard [our] mind, then [we are] able to preserve the precepts/ethical discipline, hence [the text] mentioned [the need of] being [constantly] equipped with mindfulness and vigilance. [04:33]

While [studying] the section on praising Master Atisha’s [observation/upholding/preservation] of possessed the vows of Vajrayana [V.1 P.39], we [are introduced to and] learn about the verse quoted from Engaging in the Bodhisattva’s Deeds [The Way of the Bodhisattva]. All these are teaching us methods on how to properly uphold the precepts/ethical discipline, in fact, it is not particularly complicated [to maintain]. [So,] how to refrain any unethical thought that does not accord with the precepts/ethical discipline from even arising in our minds? It is still to guard our mind, as termed “always diligently guard” [the upholding]. Have [you] noticed that in the verse “always diligently guard your mindfulness and introspection”, there is a word “always” in the “always diligently guard [your mindfulness and introspection]”, which indicates the duration to exert the effort? Namely, [the effort is continuously kept up] without breaking off in anytime within 24 hours each day; in that way, [one] devotes entire effort in guarding [the mind] with mindfulness and vigilance. [05:18]

Besides, here Rinpoche also taught us one approach, if we are to attend a one-day eight precepts retreat, [we] should not forget that we have [and should keep up] with these eight precepts. If [we] have taken the Bodhisattva vows, [we] should also not forget that we have [and must uphold] the Bodhisattva vows. If having taken the monastic vows, then [we] should also not forget that we have taken the monastic vows, thus, here is to say [and to keep this in mind]: “I have taken the vows.” For monastics, [they should think]: “I have taken the vows, I am a monastic, such ethical training should be maintained constantly in my mind stream.” [As] Rinpoche said earlier, [we] should repeatedly remind [ourselves], viz what do [we] have to do over and again? [We have to] keep the following thought in [our] mind, like: I have taken the Bodhisattva vows, I have taken the Tantric vows, I should abide by these prescribed trainings properly, my mind is [always be mindful] of such trainings. It is also very important to be un-forgetful and mindful that I have ever taken the vows of precepts/ethical discipline. [Though] this section is short! This succinct section is entirely the quintessence on how to properly uphold the precepts/ethical discipline with experience [of practice] passed down from the lineage. Isn’t this right? [06:13]

Thus, all of you while listening to, for instance, the biography of Master Atisha, should not have this attitude, [just] listen attentively to the story part, [whereas] when it comes to the incomprehensible [and more complicated] concept, feign obscureness, bypassing [it and just leave what confuses us behind]. It should not be like this! [It is crucial to know that] the ethical discipline is the stopper to prevent [us] from descending to the three miserable realms; [Besides,] in order to attain Buddhahood quickly, [we] also need to uphold the Tantric vows meticulously so that within 16 [consecutive] lifetimes, Buddhahood can be attained. So the point explained and delivered here is to “always diligently guard your mindfulness and introspection”. [06:37]

After that, in this section, Rinpoche mentioned the word “monitor”, none of us like to be monitored by others. However, when it comes to our mind, we should observe it like a bystander with what kind of strength/power? [Constant] vigilance, right? Vigilance is to check if mindfulness is there, constantly monitoring if mindfulness is at work. So, with such alertness after [we] have taken the precepts, [our attitude] is totally different from prior to precept taking. Mindfulness and vigilance are required, [and] your vigilance should be applied constantly to monitor and ensure your mindfulness is at work. [07:08]

So at [each] arising condition the vigilance serves what function? [It provides] the strength/power [with function] known as “defense mechanism”. In case of a very contaminated environment with poisonous gases or the likes, the defense mechanism may serve as the protection gear. Your protection gear has to be applied immediately, this is the defense mechanism, right? [The purpose of] you [applying immediate] protection gear is to ward off [any harm], otherwise our body will be invaded by poison [or worst], killed [us] if the poison is deadly/severe. Therefore, this defense mechanism is actually the power of vigilance, always to safeguard us from forsaking our mindfulness at all time. [07:39]

Hence, when our mind is upholding and guarding the prescribed trainings, it is alert, vigilant [and conscientious]. Being alert/vigilant is in [stark] contrast of being muddled, being careless or too relaxed. Does being clearheaded mean being vigilant? It is very dangerous for a practitioner who has taken the vows to be in the condition of muddle headed-ness, unattentive to details, [reckless,] careless, isn't it? Unless you are able to uphold the precepts/ethical discipline meticulously even under very relaxed or absent-minded state, however, few, if any, great eminent masters have such manifestations, rather [they are] all very careful/cautious even with minute details. [08:18]

[In fact,] many great eminent masters also stated: [When it comes to] upholding the precepts/ethical discipline, we had to be [extra] cautious, wary, and even timid, do not be so daring or have the guts as if [we] can go wherever [we] want, say whatever we want, and do whatever we feel like doing. [If we act in such a manner,] it [only] shows that [our observation of] the law of cause and effect is too coarse/rough, [hence very] likely of creating unwholesome karmic causes leading to descending [to miserable realms]. Thus, when it comes to preserving the precepts/ethical discipline, some people advise: Observation of the law of cause and effect should be conscientiously fine, [monitoring our deeds as meticulously] as if we are examining very fine powder. We have to scrutinize very carefully our three karmic doors, and examine ourselves to see if there is any flaw in our preservation of the precepts/ethical discipline, for instance not being mindful or even allow our mind to indulge in blazing afflictions, yet without taking proper measures to recollect and conserve our mind. I feel this section worths our review repeatedly, until what Rinpoche said in this section about Master Atisha’s manifestation of his good qualities of upholding of all the three ethical discipline can assimilate, fuse and instil in our mind stream, so that we are able to emulate accordingly to preserve the precepts/ethical discipline. [09:12]

讲次 | 0297 (2021-02-01 ~ 2021-02-03)

标题 | 护戒的方法──以正念、正知守护内心

《广论》段落 | P5-L4 ~ P5-L7 成就金刚乘律仪者……犯罪不染尊。”

入门段落 | 第1册 P121-L6 ~ P121-LL3 在三种律仪中......要具足正念、正知。

(更新日期: 2022年4月6日)

00:00

接下来，说在三种律仪中——三种律仪是哪三种？别解脱戒、菩萨戒、密乘戒——不管是哪种律仪，这一切戒都应该如《赞》中所说，怎么样持戒呢？“由具念正知”，就是必须具足正念、正知。看！回到这里了。说从精严地守护别解脱戒也好、菩萨戒也好、密乘戒也好，不管是哪一种戒律，这里边就提到了必须具足正念、正知。《入行论》说：“欲护学处者，策励当护心，若不护此心，不能护学处。”如果想要守护学处——就是想要守戒的话，首先一定要守护什么呢？心！如果不护心的话，是无法守护学处的，这是《入行论》中所说的。那么守护心要怎么守护呢？拿什么来守护心呢？守护心的方法就是必须要有正念、正知，提到了两点。所以说：“由具念正知”，“具”是具足。阿底峡尊者因为具足正念、正知，所以能守护戒律。01:34

在这一段我们还可以自己观察一下：我们新学的同学不知道，老同学大概都受了很多条戒了，比如菩萨戒、密乘戒，还有八关斋戒也定期地受。在守护戒律的这个事情上，大家能不能想到正念、正知？想到护心？能不能想到《入行论》的这个教授？请问你怎么样地让自己的律仪清净？马上想到护心。用什么来护心呢？正念、正知。首先我们建立一个如何持好学处的见解，这个见解就是要护心——守护我们的心。拿什么来守护呢？就是正念、正知，具足正念、正知。尊者之所以这三乘律仪守得这么好的原因，就是因他具足正念、正知，所以能守护戒律。02:34

有一些新同学可能会听不太明白，说这里都写了些什么？但是你知道这个很简单的理路，那就是理解佛法很扼要的部分了。比如说戒律重不重要呢？戒律是非常重要的！那么受了戒律的人要做什么？要清净地守护戒律。守护戒律要守哪里呢？护心。护心怎么护呢？具足正念、正知。把这个连贯性的理路听好了，如果谈到戒律的时候，自己能有这样的一个见地，那这节课就是学得很好了！03:08

接着再重复一下：如果不护心是无法守护学处的，没法守戒的。所以《入行论》中所说守护心的方法，就必须要具有正念、正知——“由具念正知”，阿底峡尊者因为具足正念、正知，所以能够守护戒律。“不作意非戒”，就是没有不符合戒律的想法。注意！这里是“作意”，就是连不符合戒律的想法都没有。所以要护戒就要护心，要护心就要有正念、正知。03:48

接下来看仁波切讲的。大佛子寂天菩萨说：“欲护自心者，致力恒守护，正念与正知。”就是由于正念、正知，必须再再地忆念，注意！再再地忆念什么呢？如果是一个出家人的话，那就是：“我有戒律，我是出家人，我心续中有此学处。”要能忆念，并且用正知去监视是否好好地守护学处，这样就是护心的方法。如果能护心就是护戒，所以提到要具足正念、正知。04:33

在赞美阿底峡尊者的金刚乘律仪的这个部分，我们学到了《入行论》的这个偈子，这里都是在教我们如何持好戒律的方法，其实也不是特别地复杂。怎么样让自己的内心中连不合戒律的想法都没有呢？还是要护心，叫“致力恒守护”。有没有发现“致力恒守护，正念与正知”，这个“致力恒守护”它发力的时间的长度有个“恒”字？就是二六时中是不会断绝的；那么力量就是全部的力量都在守护，要有正念、正知。05:18

而且这里仁波切还教导我们一种办法，如果我们受八关斋戒的时候，就不能忘记我们有八关斋戒；如果受菩萨戒，也不能忘记我有菩萨戒；如果受比丘戒，那也不能忘记自己受比丘戒，所以在这里就说：“我有戒律”。假如是一个出家人：“我有戒律，我是出家人，我心续中有此学处。”仁波切在前面说必须再再地忆念，就是你要一次又一次地什么？在内心中现起这样的想法，比如说：我有菩萨戒、我有密乘戒，我要守好这样的学处，我心中是有这样的学处的。不忘失自己曾经受过戒律的这一点思考，也是很重要的。这一小段哦！这一小段完全是非常精髓的、怎么样去持好戒的一个经验传承。对不对？06:13

所以大家不要好像就听阿底峡尊者的传记，有故事的部分就仔细听一下，到令人费解的时候就假装昏昧一下就过了，不是这样的！戒律就是阻塞三恶趣的门；要能迅速地成佛，也必须要好好地持守密乘的戒律，十六生中就可以。所以在这里讲的就是要“致力恒守护，正念与正知”。06:37

然后在这里仁波切提到了监视，我们都不喜欢被人监视，但是对我们的心来说，我们要好像在旁观的一个人看，有一个什么力量啊？正知力，对吧？正知力在看正念在不在，一直要看正念在不在。所以这样的一种受了戒之后的心情，和没受戒是不一样的。要有正念、正知，你那正知要一直看着你这个正念在不在。07:08

所以它在各种境界中都有一个什么？力量，叫“防护力”。如果这是一个非常染污的境，这个地方有毒气呀或者什么样的，防护力可能就像一个防护罩，你的防护罩要立刻现行，叫防护力，对不对？你的防护罩要防护，不然就会被毒侵入了，重则就可能没命。所以它这个防护力，其实就是正知的一个力量，一直防护着我们这个正念千万不要失去。07:39

所以在持守学处的时候的心，它是警惕的、警觉的。警觉的和昏昧的、放逸的、太放松的，这都是一个对比。清醒的是警觉的吗？糊里巴涂的、大而化之的、漫不经心的这个状态，一个受戒的人进入这种状态之后是很危险的，对不对？除非你非常漫不经心都能把戒律持守得非常谨严，但是好像大德都很少有这样示现的，都是在很小的地方也非常地小心谨慎。08:18

很多大德也说：持戒要小心、要胆小，不能放大胆子好像什么地方都可以去，什么话都敢讲、什么事情都敢做。这样子一看就是因果的地方太粗疏了，有可能会造下堕落的业。所以在持戒的时候，有人说：因果的时候要细如粉末。我们要很细致地检查自己的三业、检查自己有哪些地方在律仪的持守上，譬如说忘念，甚至有烦恼炽盛等等过失，让自己的心又没有好好地去收摄。我会觉得这一段值得我们不停地、不停地重看，直到仁波切讲的这一段阿底峡尊者示现的这个三乘律仪持守的功德能够融化在我们的心续里，我们也能够学会这样子去持守律仪。09:12