Lecture No. 0330
Global Lamrim II
Lecture No. 0330
Lamrim Volume 1: P46-L3 ~ P46-L9
Date: 17 Mar 2022
Topic: Buddha’s Teachings would definitely subdue our mind
Next, let’s continue to listen to Master’s commentary together.
[5A 12:35 ~ 5A 14:09]
From the aspect of its true intent of Buddha Dharma, meaning its profound and far-reaching aspect of the teachings, we should understand that Buddha Dharma is not about preaching great philosophical theories. [What does that mean?] That is, at the end of this teaching period, we proceed to our daily routines as usual [as if these routines are not related to the teaching.] No. It is not so! Buddha Dharma in and of itself is the very means we can apply to tame all our mental and physical afflictions, in other words, anything that will disturb the very peace of our mind. Buddha Dharma can even uproot the very subtle afflictions, for it is profound and far-reaching; it certainly will help us tame the coarsest level of afflictions. By inference, Buddha Dharma can help us tame all the arising afflictions, subduing our afflictive mind as well. If this were not the case, then Buddha Dharma would be frivolous elaboration; Buddha would never give such teachings. [00′57″]
We just listened once to this short paragraph together. When I facilitated the Lamrim class in the past, usually a situation occurred: some classmates seemed to miss certain passages of the content after we finished listening to Master’s recording; sometimes we listened to the passages for seven times, or even up to 10 times; after listening to the same section from Master’s commentary over and over again, we found that every time we listened to it and tried to recollect what we had heard, there were still omissions. No matter how many times we listened, some classmates would just miss calling to mind the same part from the passage. It seemed that whenever Master explained that passage, he would always miss that part as if something had blocked his mind, he would just not be able to listen to Master’s explanation. Then again and again, we were quite shocked to notice this occurrence happened repeatedly. We gradually came to realize how important it was to study repeatedly and earnestly! And it is even more important to form a study group, for he may help you with what you have missed and I would remember the part he missed. By studying together in this manner, we would constantly discover in this class: wow! There are quite a lot of points I have overlooked! It is even wonderful to have others’ complement my learning! [02′16″]
Master in this paragraph mentioned again: “From the aspect of its true intent of Buddha Dharma, meaning its profound and far-reaching aspect of the teachings,” is Buddha Dharma about preaching great philosophical theories? Is Buddha’s teaching truly helpful in terms of subduing all kinds of afflictions, physical and mental? Master said: Buddha Dharma “is not about preaching great philosophical theories”, after the class, should we still continue proceeding with our daily routines in our own way? No, it is not like that. If it is not like this, then what should Buddha Dharma be like? Master continued, “Buddha Dharma in and of itself….” Pay attention to what Master used the word, “very”; “Buddha Dharma in and of itself is the very means we can apply to tame all of our mental and physical afflictions,” we can apply Buddha Dharma as antidotes to subdue the afflictions arising in our mind and address those discordant matters. Here, Master mentioned that Buddha Dharma is able to help us subdue and remove the very subtle, minute, and ingrained afflictions that have been with us since who knows how many lifetimes in the past. Needless to say, the teaching can definitely help us subdue the coarse defilements in our present life. [03′26″]
Currently, the coarse defilements we have are many, like easily getting angry, blazing craving, having very weighty malice attitude and many more . So, from the perspective of attending the Lamrim class, are we truly able to improve our temper? By virtue of studying this sublime teaching, can we rectify this very disturbing flaw of ours, which also annoys friends and family members around us? Here, Master said that such improvement is achievable. [04′00″]
Then Master added another statement: that Buddha Dharma not only subdue those profound matters [ingrained deep-rooted afflictions], it also can help us address those discordant matters we are facing now. And then he added, “If this were not the case, then Buddha Dharma would be frivolous elaboration; Buddha would never give such teachings.” That is, Buddha would never say any word that does not pinpoint the sufferings in our mind stream. The eighty-four thousand Dharma essences Buddha imparted are mainly for the purpose of taming various afflictions in our mind – as many as eighty-four thousand afflictions! That many! Thus, every word in the scriptures is meant for us to alleviate suffering and attain happiness; all are for the sole purpose of removing our sufferings and help us to attain happiness. If Buddha Dharma did not serve the function of alleviating suffering and attaining happiness, taming our afflictions, then why would Buddha give us the teachings? [04′58″]
In this short paragraph, while listening to Master’s commentary, we would notice how Master expressed his unwavering faith in Buddha Dharma. He firmly told us: Buddha Dharma can absolutely remove even the profound, the deepest and subtle afflictions, not to mention the coarse and immediate pressing ones! What do the coarse and immediate afflictions indicate? They refer to the comparatively obvious and coarse afflictions that are easier to rectify; as for those afflictions that lie dormant, they are indeed the ones that are hard to apply remedy. However, even if they are hidden stealthily and difficult to handle, we can also find ways to counteract them by studying the Lamrim! Buddha would never give teachings that couldn’t be applied to find remedy to tame our mind stream. [05′41″]
Then in the class I facilitated ; when we read this part, all of us were overly gratified! We finally found a treatise that could help us to tame the afflictions in our mind, inspire our confidence to overcome some matters which regardless how hard we have tried, we still fall short of or which we feel quite powerless. Through studying Buddha Dharma, we regain the strength and become more confident. Therefore, we receive the unusual encouragement from Master and Master would deliver his confidence in Buddha’s teachings directly to the depth of our heart. [06′19″]
Very well! We will continue listening to the next paragraph.
Now, the reason why we are not able to put the teaching into good use is due to our lack of skillful familiarity in applying Buddha Dharma. As for now, the “knowing that all the teachings are free of contradictions” in Lamrim is to help incorporate all the teachings harmoniously into one, free of contradictions, and if we can put what we have learned into our daily practice, we then are able to tame what is incongruous and discordant in our life and make it harmonious. Due to this cause we have planted: by following the guidance, we will be able to advance step by step on the path. Otherwise, we can’t even handle the coarse and obvious afflictions arising in our mind, yet for us to tame the afflictions that all living beings have in the three realms; isn’t it empty talk? Isn’t it absurd? [07′07″]
This short passage is even more right to the point. Master said, “Now, the reason why we are not able to put the teachings into good use….” Take heed! Pay attention here! What is that we are not able to put into good use? The text says, “knowing that all of the teachings are free of contradiction”; are we able to apply this piece of teaching to tame our affliction? Or are we able to apply any Buddha’s teaching to tame our afflictions? If we are unable to internalize the teaching to subdue the afflictions in our mind, may I ask you: what is the reason? What do you think is the reason? Master said, “it is due to our lack of skilful familiarity in applying Buddha Dharma.” Pay attention! Beware of such causality. [07′53″]
For instance, someone who constantly learns in the Lamrim class would notice and say: “Oh no! It seems that I am still having hot temper. How come Buddha Dharma is not working for me?” His direct and reflexive response is to blame it on the fact that Buddha Dharma is not bringing him the expected effect. Actually, this is not how we should think. Rather, what Master meant is that we are not able to apply this afflictions-taming tool to chop down our poisonous bushes of afflictions, it is because we are not skilful at using this tool; that is, we are not skilful at applying Buddha Dharma yet. If we are not skilful enough at applying Buddha Dharma, obviously we should continue working hard till we can master the tool skilfully! Thus, Master said, as for now, if we can realize that “knowing that all Dharma teachings are free of contradictions”, the Lamrim incorporates all the teachings into one, free of contradictions, put what we have learned from this text into our daily practice, then we can subdue all the incongruous, discordant mind and advance step by step. This is the reason why we can tame afflictions and bring discordant matters into harmony. [08′49″]
【全球广论 II 讲次: 0330】
讲次 | 0330
标题 | 佛法绝对可以调伏我们的内心
《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17日)
00:00
下面大家再接着听下去。
就是说就它的真正的意义来说，是指深远的佛法，这个佛法，我们要了解，这个佛法不是讲这个大道理，现在讲完了以后，我们下了课了做别的事情。不是！这个佛法本身，正是用来调伏我们身心上面种种烦恼，换句话说不调和的事情。所以它既然这样深远的，当然同样地，深远的地方尚且调伏，何况是我们现在很粗猛的呢？从这个上面说，佛法也一定是把我们眼前的这种不调伏的事情，也一样地调伏。如果这一点不是的话，那这个就是戏论，佛不会这样说的。00:57
这一小段我们一起刚听了一遍，以前在广论班学习的时候，通常会发生一种状况：有的内容大家漏听了，有的时候我们重复听了七遍，有的时候甚至是十遍，就反复听师父讲的这一段话，发现每听一遍再重复去忆持的时候，大家还是有遗漏。有的同学不管听多少遍，他总是会漏掉同样那一段，好像到了那一段之后，像有什么东西把他的心盖住一样，他就是听不到师父的法音。然后一次又一次，当我们发现这种现象之后都很惊讶，也慢慢开始强烈地意识到重复地、认真地学习是很重要的！那组成一个班来学习就是更重要的，因为你漏掉的部分他就想起来了，他漏掉的部分我又想起来了。我们就会在这个班里不停地发现：哇！我忽略的是满多的！而且别人为我补充的也是很美好的！02:16
那么在这一段，师父又提到了“它的真正的意义来说，是指深远的佛法”，那么这个佛法是不是讲道理呢？对于我们身心上的种种痛苦、种种烦恼到底有没有作用呢？师父说：“佛法不是讲这个大道理”，讲完之后下课了该做什么还是做什么，还是原本那一套，应该不是这样的。那么不是这样的，佛法又该是怎样的呢？“佛法本身”──师父用了一个“正是”，“佛法本身正是用来调伏我们身心上面种种烦恼”，对付我们内心的痛苦、对付那些不调和的事情。这里边就提到了深远的地方的烦恼尚且能调伏，根子很深的，比如说哪一世、哪一生的、过去生的都要调伏，那何况是我们这一生现在的、很粗猛的烦恼呢？03:26
我们现在很粗猛的烦恼，比如说特别爱生气啊、贪心很炽盛啊、嗔心重呀，很多！那么从上广论班来看，我们到底能不能改一下我的脾气啊？能不能把特别困扰自己的这个缺点、也困扰着周围的朋友还有家人的这个问题，能够藉借着学习正法的原因把它改掉呢？师父在里边说是可以的。04:00
接着师父又说了一句话──佛法不仅仅是深远的地方尚且调伏，眼前的也一定把这种不调伏的事情也一样调伏。接着说：“如果这一点不是的话，那这个就是戏论，佛不会这样说的。”佛不会说任何一个字的佛法而没有对到我们心续里的痛苦，所以佛说八万四千法蕴，都是为了调伏我们内心的各种各样的烦恼，八万四千烦恼啊！这么多！经典上的每一个字，它都是要让我们离苦得乐的，都是要完成消除痛苦、能够达到快乐这样的一个目标。如果不是这样的话，没有离苦得乐、调伏烦恼的作用，佛为什么要说呢？04:58
在这一小段，边听就会发现师父表达对佛法坚定的信心，他坚定地告诉我们：佛法绝对可以调伏我们内心的痛苦，深远的尚且可以调伏，何况是眼前粗猛的！眼前粗猛是什么意思？就是它是粗线条的、是明显的，可能是很好对治的，而那些隐秘在后面的随眠才是难对治的。但就算是隐秘的、难对治的，学本论也是可以对治的！佛是不会说不对治心续的法的。05:41
当时班里的同学、我们一起学到这儿的时候，真是大快人心！终于找到一本论可以帮助我们对付我们的心，对付我们那些不自信的地方、一直想努力做也做不好之处、总是力不从心的那些点。透过学习佛法，可以让我们的内心变得强大、变得自信，所以我们会特别地接受到师父的鼓励，师父会把对佛陀教法的这个信心直接地传递到我们的内心深处。06:19
好！那么我们继续听下一段：
我们所以现在没有办法利用的话，因为我们对佛法尚未善巧，所以就眼前的来说，它这个通达圣教无违，它能够运用在我们眼前日常生活当中，就把我们各各不能调和的，就能够调和起来。由于这样的一个因，然后你能够步步上升。要不然我们这么粗猛的、这么简单的问题，你都没办法调伏，你说我要调伏三界一切众生的烦恼，那不是空话吗？那不是开玩笑吗？07:07
这一小段就更加明晰，师父说：“我们所以现在没办法利用”，注意！注意！我们现在没办法利用什么？比如说“通达一切圣教无违殊胜”，我们能不能用这一条调伏烦恼呢？或者我们能用任何佛陀的教法调伏呢？如果没有办法利用法来向内调伏的话，请问诸位：是什么原因呢？你觉得是什么原因呢？师父说：“因为我们对佛法尚未善巧”，注意！注意这个因的连结。07:53
像有的人在班里学着、学着，他说：“唉呀！我好像这个脾气还是挺大的，这佛法怎么不灵呢？”他就会直接反射到──怪佛法对他没作用。其实不是这样思考的，师父说现在没办法利用这个调伏烦恼的工具去砍伐我们烦恼的毒草丛，是因为我们不善巧用这个工具，对佛法尚未善巧。如果对佛法尚未善巧的话，很显然继续努力下去，学到善巧就可以了吧！所以师父说：眼前说通达圣教无违，能够运用在我们平常的生活中，就能把各种不调和的，因为步步上升，由于这样的一个因就能够调和。08:49