Lecture No. 0331
Global Lamrim II
Lecture No. 0331
Lamrim Volume 1: 46-L3 ~ P46-L9
Date: 2021-05-31 ~ 2021-06-02
Topic: Coarse afflictions originate from very simple issue
[00′00″]
Master followed by asking a question again: “Otherwise … the coarse and obvious afflictions arising in our mind” pay attention! [As it is] followed by subsequent words; “we can’t even handle [such simple issues]”, yet for us to tame the afflictions that all sentient beings have in the three realms; isn’t it empty talk? Isn’t it absurd? However, [now let’s pause here for a second and] take heed [to what I am going to say next]! While habitually reflecting on their meditation practice, some classmates would often conclude that [they] have failed awfully. For instance, saying: “Though I have studied Buddhism for so many years, it seems I also have not attained much! My afflictions are not much changed [compared to the past].” [And] then even [thinking like] “Should I still continue with the study?” ensued. [Their] reasoning is concluded at this point in such a manner. I [would] say that this reasoning still belongs to the aforementioned reasoning [in the last teaching #330] – “the reason why we are not able to put the teaching into good use is due to [our] lack of skilful familiarity in applying Buddha Dharma” so [all we have to do is] continue to work hard [at it. If we] give up before [we] master it, then [we] could never master it; [Instead,] continue studying and working hard [at it] should prevail prior to acquiring the proficiency! [Why?] Because many [eminent] lineage masters, Buddhas, and Bodhisattvas [all] achieved their liberation or even attained Buddhahood by means of studying and practicing Buddha Dharma, completely transformed and sublimated their lives to an exceptional level. Therefore, continue studying and working hard before we come to mastery should be the [only and proper] attitude and approach to adopt. [01′23″]
Then, we will continue to discuss the next question: Master said: “we can’t even handle the [simple issue of] coarse and obvious afflictions arising in our mind”, take notice! With the words “coarse” and “simple” juxtaposed together, would all of you feel [there is] unpleasant incongruity? Doesn’t the word “coarse” suggest something strong, powerful and formidable? And many coarse afflictions appeared to be too overwhelming to be subdued and are very difficult to handle! Why [those coarse afflictions] are associated with [the word] “simple”? [02′00″]
When we managed to come out from a dense fog, we usually feel it is [quite] simple, after having survived a severe rainstorm, we usually [regard it as] no big deal as well. However, while we are going through [it, struggling, we would] feel overwhelmingly dreadful. Is it merely just so? If slowly we become more familiar with [the nature of] the rainstorms, [meaning we are] aware again how long [the tempest] will probably last, if [we] are able to evaluate/assess the intensity or the magnitude [of the storm], or even able to weaken it little by little, then, wouldn’t the issue become simpler [and easier to tackle]? [We] can analyze our present state of mind [and situation, and contemplate], is it true that lots of [our] coarse afflictions originate from one very simple issue, after all? [02′43″]
For instance, the moment some people heard of certain problem, they would stamp their feet in fury right away, then feeling excruciating agony. Yet, [they fail to recognize that] it is probably all because of one problem [that they] haven’t [noticed and] thought out, and that problem stems from one particular thing that happens, of which our mind has fallacious understanding towards it. Thus, with that fallacious and misconstrued understanding of a particular thing, whenever we face such issue, our mind would be further dragged into an even deeper sorrow, deeper pain and entanglement. We have no means to get ourselves out of this entanglement everytime [we] encounter such matter, [thus, every] encounter [causes defeat, hurt, [yet we are] unable to find a way out. Why? Because the way we posited this issue is incorrect – there is problem in the way that we view this issue. Because there are tons and tons of things happening each day, there is no way [for us] to predict what will happen, even if it can be predicted, some people are unable to resolve it. Thus, the worldly things are all ephemeral and unpredictable! [03′34″]
So, what exact preparedness should we have after all, for such occurrences happening [around us every day]? Is it plausible to prevent those unpleasant things from happening? Who is capable of preventing terrible things from happening? How is it possible for an ordinary being that just begins his or her aspiration and meditation practice/cultivation to withstand the torrential current of the karmic force? Those nasty, unpleasant and terrible things – certain effects from the past deeds in prior lives – will strike again in this life! After being struck by those [nasty] things, must [we, by default, feel] terrible, desperate, must [we] be in the nadir of our emotions, feeling despair? Is it the [one and] only reaction [we have over this kind of situation]? Could there be other possible approaches? [04′06″]
After our contemplation, we would realize: the greatest issue lies not in what happened is terrible, but in the way we perceive and look at the matters after some [terrible] incidents is the beginning of the misery and bad luck, that is what will submerge us into even deeper suffering abyss. Hence, apparently, the issue is the perception, namely, it is the way that we posit that issue. Then, it follows that the way we posit the issue can be changed by ourselves! If it is not feasible to change the external conditions, however, [we] can change our mind! [Why?] Because we can change through contemplation! By contemplating the teachings, by looking at this matter from the wisdom perspective Buddha has taught us, [if we learn to apply the guidance] instead of perceiving matters with our own view, then it opens up lots of possibilities! [At the same time, we will be] able to see hopes, and to see where we should land our next step! [04′52″]
So, after repeatedly, over and over, time and again that we analyze the matter that always force us into a state of desolation and despair, we would eventually be able to find a way out. Once [we can] think it over clearly, [we] would find that our emotions are also relatively calmed down, and regain the peace of mind. Even after many years have gone by, we would not react strongly to those type of matters as we did in the past, things just happened but we don’t react strongly or emotionally to them, [we] will even feel grateful, and even pleased about how [we take it]! [05′18″]
Now, let’s discuss the words, “coarse” and “simple”, we may think it is kind of incongruity to group these two words together! Let’s take a look at the annotations from the Commentator, Master Haribhadra’s commentary on the Ornament for Clear Knowledge, Chapter Two, some people argue [i.e. the view from the opponent], “Just like powerful enemy mandates powerful warriors to combat, likewise, when dealing with afflictions, it should also be big remedy against the big affliction. Just like the weaker enemy only needs ordinary being with little strength to handle; the small remedy can treat the small affliction. Therefore, it is not reasonable to first apply the small remedy against the big affliction, and then apply the big remedy against the small affliction.” [06′02″]
To counter/answer this question, Commentator Master Haribhadra replied: “It is the same with washing the clothes. If the stain is coarse and visible, it won’t take too long to wash out; [however,] if to remove the subtler filth/smear, the one who dyes the cloth has to put in more and greater effort to wash it clean. Similarly, [by the same token,] to counter the coarse big affliction, one just applies the small remedy will do; and then in the wake of dealing with gradually, subtler, finer or minute afflictions, it requires more and more effort. Therefore, it is reasonable to apply the small remedy to handle the coarse big affliction, and apply [powerful] big remedy against small [finer, subtler] affliction.” [06′46″]
Those who have the experience doing the sanitation cleaning would know, for example, to sweep [clean] a yard, just sweep using a bigger broom will do. But if you are to clean up the filth on the grout within the tile or the seal of the hardwood floor, more specific and finer tools may be needed. Some people simply just bend over and lie on their stomach to scrub it little by little; sometimes it could take quite a while to clean up all four sides of one tile. Another instance is washing the pots [and pans]. If the pot has not been cleansed for a while, it will become rather difficult to wash it clean – [that is if we] don’t keep it cleansed every day. But, [if] we want to sweep through a bigger surface of dust off the floor, it can be done very quickly. [07′24″]
In the Ratnagotravibhaga [one of the five treatises by Maitreya], there is also an analogy of washing clothes, saying: “Sages simultaneously eradicate all afflictions at the path of seeing, whereas by the time they are at the path of meditation, the afflictions are removed gradually at this level. This is like washing the cloth before the workers dye the cloth. It will take them less effort to clean up the visible and coarse spot. However, in order to wash off subtler spots, it requires them more effort.” I feel that this quote can validate what Master said about “coarse” and “simple”, attesting what Master said is in accordance with this quote. [08′02″]
The way Master explained [in his commentary] also bestowed us with strong courage, that is, what appears to be coarse and terrifying pain/sufferings in our mind could be something very simple [and easy to handle. Why?] Because they are obvious, superficial and easy to spot, as long as we persist in washing it, they will definitely be cleansed. Hence, the remedy for subduing afflictions is to persist in countering them by applying antidotes, using [our] efforts in study, contemplate and meditate the teachings, and by so doing [the afflictions] can be eradicated. So I hope that all of us can uphold the proper perception to courageously face [whatever afflictions arising] in our own mind. [Even though there may be time] when there may seem no progress after some time, please persevere and persist in the efforts. [Never ever give up. Why?] Because this path is true [and the most practical] and also the one and only path! [08′42″]
【全球广论 II 讲次: 0331】
講次 | 0331 (2021-05-31 ~ 2021-06-02)
標題 | 粗猛煩惱源自簡單問題
音檔 | 5A 12:35 ~ 5A 14:09
廣論段落 | P8-L10 ~ P8-L11 此論教授殊勝分四……極大罪行自趣消滅殊勝。
手抄頁/行 | 第1冊 P138-L1 ~ P138-L11 ( 2016 南普陀版：P138-L1 ~ P138-L11 )
手抄段落 | 就是說就它的真正的意義來說……那不是開玩笑嗎?
(更新日期: 2021年6月13日)
00:00
接著師父又問一個問題：「要不然我們這麼粗猛的」，注意！後面跟著一個「這麼簡單的問題你都沒辦法調伏」，還要調伏三界一切眾生的煩惱，不是空話嗎？不是開玩笑嗎？但是注意！有一些同學會習慣地回頭看一下他們自己的修行，常常總結是很失敗的。比如說：「我學佛多少年了，可是我好像也沒得到什麼呀！我這個煩惱也沒改變多少，」然後接著就是「那我還要繼續學下去嗎？」理路就跑到這裡來了。我說這個理路還是屬於上一個理路──沒辦法利用的話，因為對佛法尚未善巧，繼續努力就可以了。沒學會的時候就放棄的話，那就永遠不會學會了；沒學會的時候應該繼續學呀！因為很多祖師、佛菩薩都是透過學習佛法得到了解脫乃至成佛，完成了他們生命徹底地蛻變和昇華。所以，我們沒學會的時候繼續學，才是應該採取的態度和方法。01:23
那麼下面我們要討論一個問題：在這裡邊師父說：「我們這麼粗猛的、這麼簡單的問題」，注意！粗猛的和簡單的放在一起，大家會不會覺得很刺眼？粗猛的不是很強烈的、很強大的嗎？很多粗猛的煩惱好像有一副勢不可擋的樣子，很難對付的啊！為什麼後面跟著「簡單」呢？02:00
當我們從一片大霧裡走出來的時候通常會覺得簡單，當一場暴風雨過後我們通常覺得也沒什麼大不了，但是正在經歷的時候覺得很嚴重。就僅僅是這樣嗎？如果我們對暴風雨慢慢地熟了，知道可能會有多長、再持續多長時間，如果能夠評估一下這個度的話，甚至每次都可以削弱一下的話，那是不是就變簡單了呢？可以觀察一下我們的現行，很多粗猛的煩惱到底是不是源自一個非常簡單的問題呢？02:43
比如說有的人聽到某個問題馬上就跳腳，然後椎心刺骨地痛苦，那可能只是因為一個問題沒想清楚，而那個問題就是由於發生一件事情，我們心裡對這個事情的認知點錯謬了。當認知點錯謬了之後，我們每次遇到這個問題，就會把自己的心拖向更深的悲哀、更深的痛苦和糾結。我們沒辦法遇到這個事情的時候為自己解套，遇到就會倒了，遇到就會受傷、沒法穿越，為什麼？因為我們對這個問題的安立出了問題，我們對這個問題的看法出了問題。因為每天都發生很多很多事情，都是沒法預測會發生什麼，就算預測了有些人也解決不了，所以世事無常！03:34
那麼對於這些發生的事情，我們到底應該準備的是什麼？是讓那個糟糕的事情都不發生？誰有能力遮止糟糕的事情不要發生？一個剛剛開始發心修行的凡夫，怎麼可能抵擋住業力的洪流呢？那麼糟糕的事情、過去生做的某某事情的結果，這一生還是會遇到啊！遇到之後就一定是壞心情、一定是情緒的低谷、絕望，一定是這個嗎？那會不會有其他的？04:06
當我們思考之後，我們會發現：最大的問題不是發生了糟糕的事情，最大的問題是發生了那件事情之後，我們對這個問題糟糕的想法才是厄運的開始，才會把我們拖入更深的痛苦的深淵。所以很顯然是知見的問題，是對那個問題的安立的問題。而對那個問題的安立的問題，我們是可以改的呀！如果去改變外境沒辦法，但是內心是可以改的呀！因為透過思惟改啊！透過聞思教理，用佛陀教給我們的智慧去看待這件事情，不用自己的看法看，那就看開了嘛！就看到希望了，就看到腳下的路了！04:52
所以我們幾次三番、幾次三番地這樣去研究總把自己逼到絕境的這件事情之後，我們就會找到一條路突圍。想清楚之後，就發現這個情緒也相對地平復了，甚至很多年過後，我們對那一類事情已經沒有什麼強烈的感覺，很平淡地就過去了，甚至會生起感恩心，甚至會生起歡喜心呢！05:18
那麼討論一下「粗猛的」和「簡單的」，我們可能認為它倆不是一組的！看一看獅子賢論師解釋《現觀莊嚴論》第二品，有人認為：「就像有力的敵人需要有力的戰士才能對付，那麼對付煩惱的時候，也應該是上品的對治品對治上品的煩惱；就像力氣小的敵人，只要是力氣小的士夫就能夠對付，下品的對治品對治下品的煩惱。因此，先生起下品對治品對治上品的煩惱，之後再生起上品的對治品對治下品煩惱，這樣是不合理的。」06:02
針對這個問題，獅子賢論師就回答他了：「就像洗衣服的時候，如果想要去除粗顯的汙垢，不需要很長的時間；如果要去除細微的汙垢的話，染衣服的人就必須要花更大的力氣才能清洗乾淨。同樣地，對治粗分上品的煩惱，只要下品的對治品就可以了，隨著要對治越來越細的煩惱，就必須花越來越大的力氣。因此，下品對治品對治上品煩惱，而上品對治品對治下品煩惱是合理的。」06:46
打掃過衛生的人都知道，比如說掃院子，像大掃把掃一掃就可以了，可是如果你是要清除瓷磚地板縫隙裡邊的汙垢，可能要用各種細小的工具。有的人乾脆就趴在那上面一點點地刮，有的時候一塊瓷磚的四邊就要刮上一段時間。還有比如說洗鍋子，如果那鍋子已經積一段時間了就很難清洗──不是保持每天清潔的話。但是你要掃地面上大面積的浮塵，是很快就掃完的。07:24
在《寶性論》中也舉了洗衣服的譬喻，說：「聖者同時斷除見道所斷煩惱，修道位的階段則是漸次斷除修道所斷煩惱，就像染衣服的人在染前要清洗衣服，他用比較小的力氣就能夠清洗比較明顯的汙垢，可是如果要清洗更細微的汙垢，就必須要用更大的力氣。」我覺得這一段話就可以證實師父說「粗猛的、簡單的」，是師父講那句話的一個依據。08:02
師父這樣說也給了我們很強大的勇氣，就是看起來很粗的、很嚇人的那種心中的痛苦，有可能它是很簡單的，因為它浮在上面很容易發現，我們只要堅持去洗它，一定會把它洗乾淨的。所以煩惱就是堅持去對治它，用聞思修的這種努力去對治它，是可以對治掉的。所以希望大家能夠提起正念，勇悍地面對自心。當我們一段時間沒有什麼進展，請堅持下去，因為這條路是真實的，也是唯一的！08:42