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Global Lamrim II

Lecture No. 0301

Lamrim Volume 1:  P39-LL5 ~ P40-L3

Date: 8 Apr 2022

Topic: Apply the purification rituals to swiftly restore pure observance of the precepts - 2

What is mentioned in this passage [V.1, PP.39~40, and in Discourse #299] is a method provided to negate the effect of descending to the three miserable realms due to our failure to properly uphold our vows; how do we counter — we can apply the purification rites to restore it, and it must be applied immediately! This is because if we don’t purify the transgressions right away, non-virtuous karma will multiply, bringing us suffering that are even more unbearable. So, how do we develop this: aye, I noticed myself committing minor transgression -- pay attention! Master Atisha’s conduct then was only a very slight transgression, he immediately started to apply purification rites to restore his vows. Such is the degree of caution and conscientiousness of Great Masters towards their precepts. Like Master Atisha who was on an arduous journey travelling to Tibet from India, he abided by this practice regardless how difficult the journey may be! [00′52″]

Seldom do we have to undergo such arduous times when we travel, because modes of transportation these days have become very convenient; there is no need to pay such a price. If we are not required to put in physical strength nor go through such hardship, just have to stay put at one place, we may like to reflect on Master Atisha’s conduct and then examine our own attitude toward the precepts. Do you feel how important the purification rites and the four powers of eradication [V.1, P. 251] are in our lives? [01′25″]

Suppose there is a piece of clothing or an item that is extremely precious to us; when it comes into contact with something dirty by accident and the stain could be removed, we would wash it as quickly as possible for fear that the stain will become harder to get rid of after a longer time, or that it can no longer be cleaned as thoroughly. We might even skip meals, sacrifice sleep and ignore the challenges to find all sorts of ways to clean it. For instance when it comes to cleaning or housekeeping, classmates who have particularly great sense of responsibility would try many ways to clean the carpeted areas, the seams between tiles/planks of the flooring, and the narrow gaps underneath the doors, they have to all be thoroughly cleaned. When it concerns a matter like the transgressions of our vows, we should carry forward the same psyche, identifying the elusive faults and eliminate them through repentance. [02′18″]

In our mind frame there is this aspect: we dislike seeing things that are filthy, we would want to wash them clean; for an item that is very clean, we become uncomfortable when it is dirtied and will want to make it clean. Thus, in our mind stream, we have precious precepts bestowed from Buddhas, Bodhisattvas and our Gurus; if they are tainted or infracted, how can we not go looking for every means to apply purification rites and restore them? This should be the kind of reflex we must train for after taking the vows – a type of reflex when we are faced with arising conditions. For instance, when encountered with an arising condition, we need to examine whether we have transgressed our vow. And if we did, we should not be trying to cover it up quickly to hide it from others, and also not turning pale, panicking, or going blank in our mind, our eyes staring into space; this is not the way it should be! Instead, we should think: what are the remedies taught to us by Buddhas, Bodhisattvas and the scriptures? How should we resolve such situations? We need to act on the solutions. Buddha did impart us the way to do it! Which is to apply the purification rites to restore the vows, and repent repeatedly, is this right? Purify the flaw by repenting and do the repentance very promptly. Rinpoche said this is extremely important, “immediately”, here it emphasizes on the word “immediately”! [03′35″]

For those of us who have taken the precepts, do we view the purification ritual very seriously in our hearts and become proficient in it, skilfully restoring our own precepts bit by bit, and with more practice, responding quicker and conduct our vows with more and more purity. This is what we should train in and acquire, a fundamental skill; a type of capability. If this capability is not strong enough, speaking seriously, it will threaten our status to be born as a human in our next lifetime; we will lose the opportunity of being a human! Because if our vows are tainted, inferring based on the law of cause and effect, we have not purified them well in this life, how can we anticipate the conditions of leisure and opportunity life after life? Hence, this is a very serious problem, however hard it may be, we must master it! [04′29″]

No matter how unaccustomed our minds are, we need to find every possible way to guide our mind to learn how to think coherently: The stages of the path to enlightenment, how do we deal with the suffering of the miserable realms [V.1 chapter 10]? We should think of seeking refuge. Then, why is that after we take refuge, we can be salvaged from suffering in the miserable realms? Following this line of thought, we will have to talk about Buddha’s good qualities. When our vows are tainted, what would Buddha want us to do about it? Apply the purification rites and do it promptly! Do it instantly! Not only the purification rituals, afterwards we still need to repent using the four powers. [05′02″]

Do we believe that applying the purification rituals can help us restore the vow? Then do we have faith in what the Buddha taught? There are various reasonings from the scriptures that we can use to deduce this! Hence, we must develop such faith and habit. Why is that our minds can adopt such a habit? It is because the mind is without inherent nature; whatever direction you habituate it, the habituation will occur in a corresponding manner. And of course, we want to develop the type of habit that will steer us away from suffering and attain happiness – cultivate a type of habit that will reduce more and more suffering and obtain more and more happiness! The purification rituals and the four powers of eradication are extremely great methods that bring us away from suffering. [05′39″]

So, it instructs us not only to make aspirations, but we must also take action, to learn the acts of great eminent masters in the past like Master Atisha! Because just like our role models and mentors, he walks ahead of us and by our side to accompany us, how to break away from the threat that the miserable realms hold on us, earnestly using the line of reasoning we learnt to change our perceptions and behaviours, and it achieves the result of eliminating the cause of suffering, thus removing the effects of suffering. That’s why there is a saying: ordinary beings fear effects, whereas Bodhisattvas are wary of their causes. [06′27″]

How do we transform ourselves into a person whom due to the fear of effects, would quickly resolve it at the causal stage? This is the issue of changing our habit. Hope that everyone can diligently examine our own three karmic doors, sincerely emulate Master Atisha and many great masters who uphold their precepts well. [06′51″]

讲次 | 0301 (2021-02-15 ~ 2021-02-17)

标题 | 以还净仪轨，令戒律速疾清净（二）

《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8日)

00:00

这一小段，其实就是介绍一种我们不必为没有好好持守律仪堕落三恶趣提供的方便，就是怎么样反击——可以用还净律仪来还净，而且要立刻还净！因为不立刻还净，那恶业会增长广大，会给我们带来更无法承受的痛苦。那么我们如何能够养成：欸，我有发现自己对戒律设少违犯——注意！他那个时候是稍稍违犯了一点，马上就开始用还净仪轨还净，这是大德对于戒律的谨慎和小心的程度。像阿底峡尊者从印度远赴西藏的这个艰辛路程中，他都是这样做的，如此艰难的路程！00:52

我们很少有这种行程的劳苦，因为现在交通工具也很方便了，不用付出那么大的代价。如果我们不用付出体力这样的辛苦，都在一个固定的地方，可以看看尊者的行谊，再检查一下我们自己对戒律的态度，有没有觉得还净仪轨还有四力忏悔在我们的生命中是多么多么重要的一件事情？01:25

如果我们特别特别珍贵的衣服或者什么，一下子不小心喷到了脏东西，如果可以清洗的话，我们就会赶快早一点清洗干净，因为时间长了会觉得很难洗掉，或者洗掉了也洗不那么彻底。我们可能就是也不吃、不睡，不怕困难地找各种办法把它清洗干净。像打扫卫生的时候，比如说那种特别特别负责任的打扫卫生的同学，就会找各种方便把铺地毯的地方啊、还有地板缝里、门下面那个缝隙里，都要把它弄得干干净净。我们对于染污戒律的这个事情，也要发扬起这种精神，找到那种隐秘的过失把它忏悔干净。02:18

在我们的现行里是有这样一部分——我们不喜欢看见脏的东西，我们想把它洗干净，一个很干净的东西弄脏了之后，我们会心里不舒服，想把它洗干净。那我们心续里这么珍贵的跟佛菩萨、上师所受的这个律仪，如果它染杂了或违犯了，我们怎能不想各种办法，用还净仪轨把它还净呢？这应该是我们受戒之后要练习的一种反应、我们对境的一种反应。比如对境要检查自己有没有犯，犯了之后，不是赶快隐藏起来不要让别人看到；也不是吓得脸色苍白，然后大脑一片空白，两眼发直，不是这样的！我们要想：佛菩萨、经典里告诉我们，要怎么样去解决这种状况呢？要采取解决方案。佛陀有教给我们办法啊！就是要用还净仪轨来还净，数数忏悔，对不对？要忏悔令净，疾疾忏悔。仁波切说这是很重要的，“立刻”，这里边强调了立刻！03:35

对于我们受了戒律的人来说，我们在内心中是否把还净仪轨看得非常重要，而且非常熟练，能够善巧地把自己的律仪一点一点地、一点一点地，后来就越来越快地、越持越皎洁，这应该是我们需要训练的一种基本功、一种本事。因为如果这个功夫不够，严重地说，就是会威胁到我们来世的人身，就没有当人的权利了！因为如果我们的戒律染着的话，根据因果这样去推算，没有在这一生好好地把它净化，那怎么能期待生生世世的暇满呢？所以这个问题是非常严重的，不管有多难都要学会！04:29

不管我们的心里多么地不习惯，我们要引导自己的心找各种办法，让我们学会连贯性的思考：道次第上，恶趣的苦怎么办呢？要想皈依。那为什么我们去皈依了之后，可以救拔恶趣的苦呢？就要谈到佛陀的功德。当我们的戒律有染着的时候，佛陀要我们怎么做？立刻要还净仪轨，而是要疾疾呀！要立刻呀！不仅仅要还净仪轨，之后还要用四力忏悔。05:02

相信用还净仪轨可以还净吗？那相信佛说的吗？有各种教理可以推呀！所以我们一定要建立这样的信心，建立这样的习惯。为什么我们的心可以有这样的习惯呢？因为心是无自性的，你朝什么样的地方串习，它就会养成一个什么样的习惯。那当然我们要养成一种离苦得乐的习惯，养成一种苦越来越少、乐越来越多的习惯！而还净仪轨和四力忏悔，就是让我们离开苦的一个非常非常伟大的方便。05:39

所以让我们不仅仅是发愿，要用行动，要学习先辈祖师们像阿底峡尊者这样的行谊呀！因为就像我们的偶像、像我们的导师一样，他走在前面，也走在身旁陪伴着我们，要怎么样地脱离恶趣对我们的这种恐吓，真正地用我们所学的教理改变自己的思想、改变自己的行为，也就是达到一个消灭苦因，也就消灭苦果了。所以才有那句话嘛——凡夫畏果，而菩萨畏因。06:27

怎么样把自己变成是由于害怕结果，要赶快在因上去解决呢？这就是一个改变习惯的问题。希望大家能够勤勉地检查我们自己的三业，好好地向阿底峡尊者还有很多持律大德学习。06:51