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】
讲次 | 0331
标题 | 粗猛烦恼源自简单问题
《广论》段落 | P8-L10 ~ P8-L11 此论教授殊胜分四……极大罪行自趣消灭殊胜。
音档 | 5A 12:35 ~ 5A 14:09
手抄页/行 | 第1册 P138-L1 ~ P138-L11 ( 2016 南普陀版:P138-L1 ~ P138-L11 )
手抄段落 | 就是说就它的真正的意义来说……那不是开玩笑吗?
(更新日期: 2022年3月18日)
00:00
接着师父又问一个问题:“要不然我们这么粗猛的”,注意!后面跟着一个“这么简单的问题你都没办法调伏”,还要调伏三界一切众生的烦恼,不是空话吗?不是开玩笑吗?但是注意!有一些同学会习惯地回头看一下他们自己的修行,常常总结是很失败的。比如说:“我学佛多少年了,可是我好像也没得到什么呀!我这个烦恼也没改变多少,”然后接着就是“那我还要继续学下去吗?”理路就跑到这里来了。我说这个理路还是属于上一个理路──没办法利用的话,因为对佛法尚未善巧,继续努力就可以了。没学会的时候就放弃的话,那就永远不会学会了;没学会的时候应该继续学呀!因为很多祖师、佛菩萨都是透过学习佛法得到了解脱乃至成佛,完成了他们生命彻底地蜕变和升华。所以,我们没学会的时候继续学,才是应该采取的态度和方法。01:23
那么下面我们要讨论一个问题:在这里边师父说:“我们这么粗猛的、这么简单的问题”,注意!粗猛的和简单的放在一起,大家会不会觉得很刺眼?粗猛的不是很强烈的、很强大的吗?很多粗猛的烦恼好像有一副势不可挡的样子,很难对付的啊!为什么后面跟着“简单”呢?02:00
当我们从一片大雾里走出来的时候通常会觉得简单,当一场暴风雨过后我们通常觉得也没什么大不了,但是正在经历的时候觉得很严重。就仅仅是这样吗?如果我们对暴风雨慢慢地熟了,知道可能会有多长、再持续多长时间,如果能够评估一下这个度的话,甚至每次都可以削弱一下的话,那是不是就变简单了呢?可以观察一下我们的现行,很多粗猛的烦恼到底是不是源自一个非常简单的问题呢?02:43
比如说有的人听到某个问题马上就跳脚,然后锥心刺骨地痛苦,那可能只是因为一个问题没想清楚,而那个问题就是由于发生一件事情,我们心里对这个事情的认知点错谬了。当认知点错谬了之后,我们每次遇到这个问题,就会把自己的心拖向更深的悲哀、更深的痛苦和纠结。我们没办法遇到这个事情的时候为自己解套,遇到就会倒了,遇到就会受伤、没法穿越,为什么?因为我们对这个问题的安立出了问题,我们对这个问题的看法出了问题。因为每天都发生很多很多事情,都是没法预测会发生什么,就算预测了有些人也解决不了,所以世事无常!03:34
那么对于这些发生的事情,我们到底应该准备的是什么?是让那个糟糕的事情都不发生?谁有能力遮止糟糕的事情不要发生?一个刚刚开始发心修行的凡夫,怎么可能抵挡住业力的洪流呢?那么糟糕的事情、过去生做的某某事情的结果,这一生还是会遇到啊!遇到之后就一定是坏心情、一定是情绪的低谷、绝望,一定是这个吗?那会不会有其他的?04:06
当我们思考之后,我们会发现:最大的问题不是发生了糟糕的事情,最大的问题是发生了那件事情之后,我们对这个问题糟糕的想法才是厄运的开始,才会把我们拖入更深的痛苦的深渊。所以很显然是知见的问题,是对那个问题的安立的问题。而对那个问题的安立的问题,我们是可以改的呀!如果去改变外境没办法,但是内心是可以改的呀!因为透过思惟改啊!透过闻思教理,用佛陀教给我们的智慧去看待这件事情,不用自己的看法看,那就看开了嘛!就看到希望了,就看到脚下的路了!04:52
所以我们几次三番、几次三番地这样去研究总把自己逼到绝境的这件事情之后,我们就会找到一条路突围。想清楚之后,就发现这个情绪也相对地平复了,甚至很多年过后,我们对那一类事情已经没有什么强烈的感觉,很平淡地就过去了,甚至会生起感恩心,甚至会生起欢喜心呢!05:18
那么讨论一下“粗猛的”和“简单的”,我们可能认为它俩不是一组的!看一看狮子贤论师解释《现观庄严论》第二品,有人认为:“就像有力的敌人需要有力的战士才能对付,那么对付烦恼的时候,也应该是上品的对治品对治上品的烦恼;就像力气小的敌人,只要是力气小的士夫就能够对付,下品的对治品对治下品的烦恼。因此,先生起下品对治品对治上品的烦恼,之后再生起上品的对治品对治下品烦恼,这样是不合理的。”06:02
针对这个问题,狮子贤论师就回答他了:“就像洗衣服的时候,如果想要去除粗显的污垢,不需要很长的时间;如果要去除细微的污垢的话,染衣服的人就必须要花更大的力气才能清洗干净。同样地,对治粗分上品的烦恼,只要下品的对治品就可以了,随着要对治越来越细的烦恼,就必须花越来越大的力气。因此,下品对治品对治上品烦恼,而上品对治品对治下品烦恼是合理的。”06:46
打扫过卫生的人都知道,比如说扫院子,像大扫把扫一扫就可以了,可是如果你是要清除瓷砖地板缝隙里边的污垢,可能要用各种细小的工具。有的人干脆就趴在那上面一点点地刮,有的时候一块瓷砖的四边就要刮上一段时间。还有比如说洗锅子,如果那锅子已经积一段时间了就很难清洗──不是保持每天清洁的话。但是你要扫地面上大面积的浮尘,是很快就扫完的。07:24
在《宝性论》中也举了洗衣服的譬喻,说:“圣者同时断除见道所断烦恼,修道位的阶段则是渐次断除修道所断烦恼,就像染衣服的人在染前要清洗衣服,他用比较小的力气就能够清洗比较明显的污垢,可是如果要清洗更细微的污垢,就必须要用更大的力气。”我觉得这一段话就可以证实师父说“粗猛的、简单的”,是师父讲那句话的一个依据。08:02
师父这样说也给了我们很强大的勇气,就是看起来很粗的、很吓人的那种心中的痛苦,有可能它是很简单的,因为它浮在上面很容易发现,我们只要坚持去洗它,一定会把它洗干净的。所以烦恼就是坚持去对治它,用闻思修的这种努力去对治它,是可以对治掉的。所以希望大家能够提起正念,勇悍地面对自心。当我们一段时间没有什么进展,请坚持下去,因为这条路是真实的,也是唯一的!08:42