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Global Lamrim II

Lecture No. 0300

Lamrim Volume 1:  P39 LL5 – P40 L3

Date: 19 May 2021

Topic: Apply the purification rituals to swiftly restore pure observance of the precepts - 1

Greetings to all! It is again the time for us to study Lamrim together. In the previous teaching, we have studied Master Atisha’s good qualities of abiding by the precepts, and today we will continue with our study. [00′12″]

New class members need to know [the importance of] upholding the precepts, and for those classmates who have studied Lamrim for many years, they should also reflect on it over and over – the effort of upholding the precepts is a crucial indicator for Buddhists to assess personal Buddha Dharma practice. So how can we keep a very pure observance of the precepts? We advance from not knowing the precepts to aspiring to receive the precepts, and after taking the vows, we abide by the precepts and then uphold the pure precepts; all of these are arranged in an orderly sequence. Therefore, for those of us who have already taken the vows and the precepts, our mission is to uphold them properly. [01′05″]

While discussing the Biography of Master Atisha, we read these words and they are extremely important, “even when he slightly transgressed, he immediately purified that infraction with the appropriate rite for restoring the vow.” Now many of you in our Sangha community have taken the monastic vows, including full ordination vows, novice vows, and lay practitioner vows; there are also Bodhisattva vows and Tantric vows. Each of the three kinds of vows has its own appropriate – take heed – purification rituals to restore the vows. [01′39″]

While learning that there are purification rituals available for us to restore the vows, would we have a sense of deep gratitude or relief such that we would shed tears of appreciation as if we have grasped a lifesaving rope? If Buddha had not stipulated these rituals for us to restore the vows and had not laid down the precepts, how could we keep very pure observance of these precepts? How could it be possible for us to have this entire procedure of [taking the precepts and restoring the vows if we break them]? Had it not been for the purification rituals laid down, it would be very difficult for us to keep pure observance of the vows. Suppose we breach the vow, what should we do to “immediately” restore it – swiftly and promptly applying the purification rituals to repent, safeguard the vow and restore it? First of all, we should analyze ourselves each day; have we abided by the precepts that we have taken and act accordingly with our body, speech, and mind – to reflect based on the precepts one stipulation after another? When we identify any transgression of a particular precept, or some questionable practice of a precept, we should immediately apply the appropriate purification ritual to restore it. [02′52″]

However, more often than not, based on our current state of mind, when checking whether we have transgressed the vow, we would probably safeguard the major rules with great care, but as to some minor detail, although the transgressions of the minor ones would also lead us to descend to the miserable realms, would we be as mindful as how we conscientiously guard the major rules? We can analyze our three karmic doors. Could the worst possible scenario be described as being totally oblivious to the offenses we have committed? Would this be going too far? Shouldn’t we calculate our transgressions as precisely as we count our money? We must make a meticulous calculation, checking our precepts one by one, strictly matching our practice against the corresponding precept, even the interpretation of that precept, as well as the precise measurement and purity of how we uphold that particular precept. [03′54″]

When we study the section on developing the faith of conviction in karma and its effect, we will study in greater detail why the transgressions can be purified [V.1, P.254, 4”]. Why is it that non-virtuous karma can be totally removed; namely they can be repented and even purified? There is a reason for it. After we have taken the vows, virtuous teachers would usually teach us the purification rituals, and this is very important! [04′23″]

If we know that there are purification rituals, then there is no need for us to cover up our offenses. Why? For if we do that then the act of covering up will be an additional transgression. What does covering up mean? It means that practitioners are fully aware of the transgression they have committed, but instead of applying the purification rituals to remove it, they cover it up. Why is that they want to cover it up? There are many reasons, one of which could be that they do not properly understand the rules concerning how to uphold the precepts and what to do if there is any transgression – not knowing that through repentance and purification rituals, they can purify and restore the vows. Why is that they want to cover it up? Could it be that they are afraid of losing face? We must bear this important point in mind that covering up the transgression will cost us dearly. However, because of studying the scriptures, we are aware that upon noticing the transgressions we have committed, we can immediately apply purification rituals to restore our vows; isn’t it a kind of wisdom or a kind of action of putting what we have learned into practice in counteracting the causes of suffering and also handling the fruitional effects of suffering? [05′32″]

So, upon noticing the transgression, what is our damage control solution? We should quickly move on to look for feasible solutions, instead of doing nothing except feeling regretful or frightened, and then cover it up. If there is a physical wound in our body, covering it up will not make the wound heal by itself; worst still, [without properly taking care of the wound], sooner or later the small cut would trigger more serious health-related problems! Do you agree with it? Having taken the vows, due to our carelessness, ignorance or intense afflictions so on and so forth, as well as the four causes of an infraction [V.1, P. 343], we would commit root downfalls and create non-virtuous karma. At the moment like this, we should apply what is stated in the four powers section in Lamrim [V.1, P. 251]; as for the fundamental transgressions, we should apply appropriate purification rituals based on each system of the three types of vows respectively, and the non-virtuous karma can be removed through the application of the four powers. [06′24″]

The Hinayana schools believe that some non-virtuous karma cannot be purified with repentance; however, from the perspective of the Mahayana schools, even committing transgressions as grave as the root downfalls or the five deeds of immediate retribution [V.1, P. 389, #195] there are still countermeasures to repent. As Master Jam-yang Shay-pa [Master Miao Yin Xiao] stated in his Dialectic Analysis of Vinaya, “Although non-virtuous karma and the grave transgression can be purified through the four powers, the so-called purification of the grave transgression is referring to: the mitigating force of its suffering effect one can acquire through repentance. It does not mean the grave transgression will disappear from his or her mind stream.” In the Engaging in the Bodhisattva Deeds, Santideva also says, “Like the fire at the end of an eon, the perfect enlightenment will instantly consume grave sins.” [V.2, P. 21] Master Gyaltsabje explained it in his Annotation on the Engaging in the Bodhisattva Deeds, “Bodhichitta contains extremely strong power to purify the definite negative karma; if even the definite negative karma can be purified, let alone the karmic result that is indefinite. [V.1, P.252]” [07′27″]

Thus, after we have taken the vows, and if we inadvertently committed the grave transgression, we must apply purification rituals to restore it based on the respective three vows. Pay attention to the word “immediately”; it means promptness or swiftness! So why is it that the transgression needs to be purified right away? Because leaving any non-virtuous karma unattended, the negative karma will magnify day and night. If the non-virtuous karma increases, that means the suffering causes increases as well. Hence, in the future, the retribution will also multiply. Every minute or second of delaying signifies that the price we have to pay for that fault or that grave transgression will magnify too. Therefore, Buddha advised that we should quickly repent to restore the vow. We should purify the transgression and restore the vows based on the three types of vows with their respective purification rituals and at the same time apply the four powers to purify our negative karmic deeds. [08′27″]

As the proverb says, “Knowledge is power”. Thus, the knowledge that Buddhism gives us is the power to defeat suffering and counteract the suffering causes and effects so that we are able to turn around from being submerged in the non-virtuous karma – to overturning it directly. Included in the powers are the “purification rituals” and the “four powers”, and they are extremely important! [08′57″]

We should not carry this attitude of, “Ah! If I need to repent, that means I am like a guilty person!” We don't need to define whether ourselves or others are sinners. Why? Because the source of all suffering comes from the inverted view; we have established a misapprehension of the five aggregates as a self; thus, we are caught up in the cyclic existence with various illusory sufferings. Of course, while in the nightmare, we would take that as real; however, upon full awakening, we would know that is a dream; the dreamers would not know they are dreaming. Therefore, we should not be overly worried and say, “Alas! I have engaged in nonvirtuous deeds, and I feel so painful that I don’t know what to do about it.” Try to figure out a way to resolve it! This is not supposed to be a terminal illness; instead, the medicine of repentance can be applied as a healing remedy. [09′45″]

Thus, we must properly safeguard the vows we have taken, and protect the vows we have taken as if we protect our eyes and guard our lives. All of these teachings are passing down from the great masters in the past. I hope that after today’s teaching, everyone can have the courage to properly uphold the precepts and guard our three karmic doors accordingly! Upon noticing any transgression, never should we leave it there unattended and let it pile up, or should we ignore it, or pretend not to see it. Since we have studied the scriptures for so many years, this is what we should know. Hence, with the above comprehension, we must recognize how significant the purification rituals and the four powers are to us. [10′28″]

讲次 0300 (2021-02-11 ~ 2021-02-14)

标题 | 以还净仪轨，令戒律速疾清净（一）

《广论》段落 | P5-L7 ~ P5-L9 如是于诸三种律仪……随诸正士应当修学。

入门段落 | 第1册 P122-LL2 ~ P123-L4 先不论产生像他胜罪......这就是觉窝杰的行谊。

(更新日期: 2022年4月7日)

00:00

大家好！又到了我们一起学习《广论》的时间了。前一讲我们学到阿底峡尊者持戒的功德，今天我们继续往下学。00:12

新的学员要学习，学了很多年的广论同学也要再再地忆持——受持戒律这件事，是佛法非常重要的衡量自我修行的一个标准。那么如何把戒律持得非常清净呢？我们从没有戒律到希求受戒、到得戒、到持守律仪，然后到持守清净的律仪，这个次第是井然有序的。所以对于我们已经受了戒律、拥有戒律的人，我们的目标就是要把戒律持好。01:05

那么我们学习《阿底峡尊者传》，这里边这几个字非常非常重要：“亦以各各还出仪轨，疾疾令净。”现在很多同学都是受了像别解脱戒，被别解脱戒所摄的有比丘戒、沙弥戒、居士的戒律；还有菩萨戒、密乘戒。这三种律仪它都有各自的——注意——还净仪轨。01:39

看到这个还净仪轨，不知道我们会不会有像抓到救命绳一样那种感激涕零的状态？因为如果佛陀没有给我们制定还净仪轨的话，从没有得到戒律到有戒律，我们怎么样能够守戒守到很清净？这个过程要怎么完成呢？是很难达到清净的这个过程。比如说一旦犯了之后，怎样能够“疾疾”——迅速地、速疾地用这些仪轨来悔除、防护，来还净呢？先要观察一下自己，有没有每天根据自己所受的戒律——一条一条的戒律，来反观自己的身语意的现行呢？那么看到哪一条犯了、哪一条有一些问题的时候，就是应该用各自的还出仪轨来疾疾令净。02:52

但是现在比如说很多状态是我们对自己有没有犯，可能是大的会防护得很紧，一些我们觉得是小的，但是犯了也会堕落的这样的罪，会不会没有投注全力以赴的关注呢？我们可以自己观察一下自己的三业，是不是最糟的状况可以用毫不知情来形容吗？这样会太过分吗？我们是否应该像算钱一样要把我们的持犯算得很精准？一定要把它数得很清楚，一条一条数自己的戒律，然后去严格地对比戒条，乃至戒条的解释，还有我们持这条戒的一个标准、纯度。03:54

等到学到深信业果的时候，我们那个部分会更加详细地学习，为什么这个罪是可以净除的？为什么恶业是可以完全忏净的，可以忏悔甚至到可以忏净的？这里是有一个原理的。所以受了戒之后，这个还净仪轨通常善知识都会教的，它是非常重要的！04:23

如果我们知道有这样还净的仪轨的话，我们就没必要去覆藏了，因为覆藏就会再加一条罪。覆藏是什么意思呢？就是自己知道自己犯了戒，然后没有去还净，把它隐藏起来了。那为什么会覆藏呢？原因很多种，其中可能没有好好地了解持犯的规矩，不知道其实透过忏悔、还净是可以把戒律再皎洁的。包括为什么会覆藏，是觉得丢脸吗？我们一定要知道这是一个很重要的点，就是犯了之后如果覆藏的话，自己会付出很大的代价。但是如果知道自己犯了就要马上用还净仪轨来还净的话，这是不是我们透过学习教理，掌握了更多的对付痛苦的苦因乃至苦果的一种智慧，或者是一种行动呢？05:32

就是当犯了之后，我们的解决方案是什么？赶快过渡到解决方案的探讨上，不要一直在那儿只是懊悔、只是害怕，然后把它藏起来。如果身上有个伤口，把它藏起来，伤口是不会痊愈的，它有一天会爆发得更严重！大家认为是不是这样？如果受了戒之后，我们由于放逸、无知或者烦恼炽盛等等的原因，还有不敬那犯戒四因，犯下了堕罪、造下了恶业。这时候应该要像《广论》四力忏悔的段落里所说的，堕罪的部分要依三乘律仪各自的还净仪轨来还净，那恶业的部分可以透过四力忏悔来净化。06:24

小乘部派会认为有一些恶业是不通忏悔的，但是从大乘部派的角度来说，即使是犯了根本堕或五无间罪，都是有办法忏悔的。妙音笑大师在《戒律辨析》中说：“虽然透过四力忏悔可以净化恶业与堕罪，但所谓的净化堕罪，是指透过忏悔净化了堕罪所感得的苦果的力量，不代表心续中的堕罪会消失。”《入行论》中也有说：“菩提心如劫末火，刹那能毁诸重罪。”贾曹杰尊者在《入行论广释》中有解释说：“菩提心具有极强的威力，能净化定业，如果连定业都可以净化的话，更何况不定业呢？”07:27

所以我们受了戒之后，如果不小心犯下了堕罪，一定要透过三乘律仪各自的还净仪轨来还净。注意那两个字：“疾疾”，就是要速疾、速疾地！那为什么要速疾呢？因为恶业它会有你不去净化它就会日夜增长的这个问题。如果恶业增长的话，就意味着痛苦的因在增多，那么它将来的果报也在增多。每延迟一分一秒的时间，都意味着我们为那个过失、为那个堕罪所付出的代价将会越大，所以佛陀告诫我们要快快地来忏悔、来还净。透过三乘律仪各自的还净仪轨来还净，还要透过四力忏悔来净化所造的恶业。08:27

有一句话说：“知识就是力量。”那么佛教给予我们的知识是击退痛苦的力量，让我们能够反击苦因及苦果、有能力在恶业里翻身，直接把它翻掉。在这个力量里，“还净仪轨”还有“四力忏悔”是非常非常重要的部分！08:57

我们不用带着：“啊！我要忏悔好像我就是一个罪人！”现在不用定义自己或他人是不是罪人，因为所有苦痛的根源，只是我们把我在五蕴上的安立弄颠倒了，所以就产生了轮回、产生了一切错谬和如梦幻般的各种痛苦。当然做恶梦的时候，会觉得那是真的，醒来的人才知道那是梦，在做梦的人不知道那是梦。所以也不要过分地害怕，就说：“唉呀！我造了恶业好像痛苦得不知道该怎么办。”想办法解决！这应该不是绝症，是可以有忏悔的药来医治好的。09:45

所以一定要好好保护自己的律仪，像爱护眼睛、爱护生命一般爱护自己的律仪，这都是祖师佛菩萨的传承。希望今天讲了这一小段之后，大家能有一种勇气就是要好好地持戒、好好观察三业！当我们观察到有违犯的时候，千万不要堆在一边漠视，或是装作看不见，因为我们学了这么多年的教理，应该是可以知道的。所以当我们了解了之后，一定要知道这个还净仪轨还有四力忏悔对于我们的重要性。10:28