Lecture No. 0336
Global Lamrim II
Lecture No. 0336
Lamrim Volume 1: P46-L3 ~ L9
Date: 20 Mar 2022
Topic: Solving problems is very easy - Rely on the sutras/scriptures to tame [the afflictions in our] mind
The 2nd question: let’s reflect again, when we encounter afflictions in [our] lives, would we think of applying the Dharma teaching as a way to resolve them? For example, [would we] think of opening up the Lamrim to read the quoted scriptures, or take a look into the Four Interwoven Annotations, [as] by reading them [we] would weaken the striking force of our afflictions, or would we still choose to argue with others – whenever I feel unfair I would quarrel [and fight for it], or when I have grievance I would complain about it? [If so, then] we have not mastered how to apply the Dharma teaching to tame our afflictions. Whenever problems or challenging conditions arise, what do we think will be the helpful tool? Would [we] still find that it is most effective to reason with the other people? When I feel seemingly being treated unfairly [under certain circumstances], I have to fight for our fair share. Does it ever occur [to us] that we should control our greed/grasping? Or we should try to control our attachment? [00′52″]
In fact, by reading the sutras/scriptures, [we] can also manage to take control of our mind! When we want to get rid of the emotional burden we have today, would we think of searching for solutions from the sutras/scriptures and Dharma teaching? Whenever searching for expedient means to alleviate suffering and attain happiness, would the sutras/scriptures be our first reliance? For the function of the sutras/scriptures is to stop and relieve us from our suffering. All the arising conditions in our life be it big or small can be examined as such. Therefore, Master wiped out and refuted those erroneous perceptions in his commentary [in teaching #335]. Some people would take it as: I don’t have such perception about the Zen practice, so I am not included in the examples pointed out and refuted by Master. Then secretly slip away and just sit there listening to the teaching idly. However, as a matter of fact, such erroneous view is still deeply rooted in our mind. [01′35″]
[Thus,] when you want to cultivate/apply meditation practice, would you think of relying on the sutras/scriptures and Dharma teaching? Do you have [the experience] that when the affliction arises in your mind, by reading the sutras, [you feel]: Ah! All of a sudden the affliction vanishes into thin air. We would directly experience the mind training function of the sutras/scriptures, where it is really like a sharp sword cutting off afflictions in an agile manner! With the sword wielding, the continuum of the afflictions is severed, suddenly [our mind] is in a joyful state. This is exactly how powerful the function of the scriptural knowledge and Dharma teaching come into mighty effect in our lives. [02′00″]
However, [some] still adhere to the old ways in handling family matters even after studying the sutras/scriptures and Dharma teaching. For instance, during the pandemic, I received a letter from a female lay practitioner. [In the letter] she said she was very thankful for the pandemic because she could spend a long period of time [at home], over a year, together with her husband and children. In the past [before the pandemic], she firmly believed that all the family conflicts arose because her husband did not want to study the Lamrim, and her children did not want to renounce the worldly lifestyle to become monastic; these were the main causes of the family conflicts. She considered herself not at fault, because she is a very devoted lay practitioner with kind intention every day; she also prostrates to the Buddha very diligently, make offerings to the Buddha, and study the Lamrim... She thought the problem at home is not likely because of her but due to her family members. [02′38″]
As a result, she said after she heard the teaching and our discussion on the problem of “demon reflecting mirror”, she also did not admit [that she had such flaw], she said, “[I] don’t think I have the demon reflecting mirror, because my family members are really at fault! Why is that my husband did not want to study the Lamrim, this is incorrect! Why is that my children did not want to become monastics? This is also incorrect! This is not the issue of the demonic mirror; rather it is demon itself.” So she took the opposition stance very stubbornly. According to her, she said she was not convinced and unwilling to submit, feeling she did not have the demon reflecting mirror syndrome in her mind, [as she] abided by the teaching very properly! [03′04″]
[She] then continued studying, studying, learning, and when [she] was studying the Global Lamrim from Discourse 125 to 130 – probably the Discourse 129 – Master said: “Normally, whatever trivial matter happens to us, we will grumble with a lot of justification. What is such justification for? Such justification will only enhance our arrogance and pride, with which we will engage in more negative deeds. What exactly are we learning anyway?” We also have discussed this passage. Upon hearing about this section, it suddenly dawned on her that for all these years when anything went wrong, it turned out that she always blamed the external conditions and regarded all the conflicts/issues stemmed from the external. She did not know how to introspect. [03′42″]
When she began to introspect, suddenly she realized [all the conflicts in the family were] totally due to her own flaws in her mind, then she began to change herself! When she started to change herself, she realized all the discords and family conflicts were actually not caused by her husband not learning the Lamrim, nor caused by her children not wanting to become monastics; rather, all was because of her own attachment/grasping or fixation. Instead of taming her own afflictions, she caused many disturbances at home. Now with study and learning, [she is] handling family matters more smoothly. She discovered: Oh! Buddha Dharma ways of letting us tame our mind by relying on the scriptural and Dharma teaching is the simplest, and most straightforward approach we can apply in life. [04′16″]
After reading such a letter, I was very touched. I feel that, although she rebutted the idea of “demon reflecting mirror” at first, while she still continued with her learning, eventually she was able to take up and internalize the key point Master illustrated – which is to tame the mind within, which is also the spirit of the ethical discipline. The harmony at home or even in an organization, as Master stated here: this is where our problems lie! Then, when it comes to the rules, talk about rules, using rules to bind, and comment others. In fact, the rules in Buddhism are meant for every one of us to reflect ourselves in the Dharma mirror, to sweep the dust, to get rid of the grime, to remove the afflictive smear/stain in [our] mind, namely, for our own meditation practice/cultivation. It is by no means that after listening to the exceptionally lofty and high standards, judge other people, feeling that the others are not up to the standards wherever we are. Though it is easy said than done, to apply [the rules] every second and every minute on taming our own mind, it really does require serious hard work [on our part]. [05′08″]
In sum: [I am] still very grateful to all the continuous [and tireless] exhortation from Master to us! In fact, having studied Lamrim from the beginning, maybe all the way to the great capacity, and to the wisdom insight / vipassana section, [yet] some practitioners are still [having the habit of] reflecting outwardly, [that is they] still have not turned around the Dharma mirror to [reflect on themselves], still inclined to blame on others, [they] have not rectified the habit of complaining about others. However, as long as [they] keep on learning, listen to the teachings, sutra and scriptural teachings and introspect [on themselves] for a long period of time, for sure this propensity would not be getting worse and worse, it will definitely be in a state of weakening. Our advancement on the practice/skill may seem slow, but one day [we will] also be amazed and astonished when [our old habit of reflecting the Dharma mirror on others] is [successfully] turned. One of these days, we may suddenly discover the fault-finding habit seems to be removed, we could not recall, instead [we are] able to introspect ourselves with progressively deeper and deeper magnitude. By that time, [we] would be full of appreciation to everyone around us, because [we] will discover: how come I did not notice his or her kind intention and many good qualities before, how obsessive I was about one particular shortcoming of his/hers and magnified/exaggerated it many folds with the magnifying glass. Such way of observation was not practical at all, and totally out of focus. [06′11″]
Only by this time will [we] be a Buddhist practitioner to assume the responsibility. What is this responsibility? That is, I should not think that all of my troubles and the afflictions arising in the mind are the faults of someone else, I am aware of our own afflictions, I should not blame others whenever I am in a bad mood, nor should I regard it is the fault of others when things go wrong. [Failing] this, we are handing over the key/pivotal element of suffering and happiness in our lives into the control of other people, [meaning only if] they do it right, then I can be happy, when they do it right thus I will be successful, otherwise my failure is because someone else did not do a good job. Yet, this is not how it works when it comes to [taming] our afflictions, namely, the weight of my afflictions depends totally on how much effort I put in to subdue the afflictions and how much negative karma I can eradicate [by my own hard work], every part, every portion is calculated distinctively, it is by no means obscure, blurry nor deceptive as well. [06′48″]
Therefore, for this point, [I] still wish everyone can, as the saying goes – “eradicate all dishonest attitudes,” and be a conscientious practitioner. That is, to abide by the sutra and scriptural teachings to tame our afflictions, [we] must get rid of the habit of immediately blaming others whenever meeting certain situations. [07′06″]
Actually, while [we are] studying and discussing the Lamrim, [I hope that everyone] can have a clear imprint of the concept in mind, after discussing this one segment, and posit in mind [the concept of]: in order to eradicate the afflictions in daily life, [we] also need to rely on the sutras/scriptures; from now till our ultimate achievement [we always] need the guidance from the sutras/scriptures. [With this concept in mind,] then [next time] when an affliction arises, you can observe if you will argue with the others or will you go and study the sutras/scriptures? This will testify whether we would recognize the function of the sutras/scriptures is to cease my afflictions? Or will you think the external conditions are the means to cease afflictions? It's the same principle! [07′33″]
[Let me] reiterate on a point: as long as this class continues learning, do you really think that you won’t change? [In fact,] many other [practitioners/classmates] have transformed, why not you? For sure [we] can become more and more compassionate, more and more open minded, and have deeper and deeper self-understanding. [And] this deep self-understanding is established and based on the reliance of the sutras/scriptures! By relying on the sutras/scriptures, we are able to see through our mind with clarity! Hence, the sutras/scriptures are like the beacon in our life, or like the existence of the bright solar disc; without such luminous light, we would not clearly recognize what to adopt and what to cast aside in terms of our mind training. [08′10″]
So, [we] venerate all Dharma jewels, venerate all the virtuous teachers who give teachings of the Dharma jewels, and all the lineage masters! Hope everyone will cherish every single word, every single verse and phrase in the Buddha sutras and in the scriptures/treatises. Because they are definitely the one and the only reliance [we have] to achieve liberation and even to attain Buddhahood! [All the sutras/scriptures] are like a path, without the proper course, it would be impossible for us to reach liberation, or even attain the effect stage of omniscience, none of these would be achievable. Therefore, we must cherish [them] wholeheartedly, treasure them well! [08′43″]
【全球广论 II 讲次: 0336】
讲次 | 0336 (2021-06-17 ~ 2021-06-20)
标题 | 解决问题很简单──依经典调心
《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 22:21 ~ 5A 23:42
手抄页/行 | 第1册 P142-LL6 ~ P143-L4 ( 2016 南普陀版：P142-LL7 ~ P143-L4 )
手抄段落 | 说到这里，随便也提一下……这个我顺便说明。
(更新日期: 2022年3月20日)
00:00
第二个问题：我们再观察一下，当我们在生活中遇到烦恼，我们是想用法的方式来解决呢？比如说想要去打开《广论》看一下经典，或者《四家合注》看一下，看一下就会觉得生活中的那个烦恼的打击力变弱了，还是我们仍然会采取跟别人吵架──不公平我就去吵架，当我心里有怨气我就去抱怨？我们还没有学会用法来调伏烦恼。当发生什么问题的时候，我们觉得什么东西有用呢？是不是还是跟别人理论最有用？当我的某些东西好像被遭受到不公正的待遇的时候，我要去把我的待遇抢回来。没有想到是不是可以控制一下自己的贪心呢？控制一下自己的执着呢？00:52
那么去看经典的话，就是同样可以控制自己的这个心啊！当我们想要去摆脱今日的情绪的负担的时候，我们会不会想在经教上找办法？当想到离苦得乐的方便的时候，会不会第一就是经典？因为经典的作用就是要止住我们的痛苦。大大小小的事情都可以观察，所以师父在这一篇里边扫荡了这些邪宗。有的人会认为：我对禅宗可能没有这样的一个想法，所以我不在师父的所破之列，然后就偷偷溜走了，做一个闲汉坐在那儿听，但实际上内心这种邪宗的根执还是很深的。01:35
当你想要修行的时候，会想依靠经教吗？有没有心里生出了什么烦恼，一看佛经：啊！烦恼突然烟消云散了。我们会直接地感受到这个经典作用到内心上的时候，真的像斩断烦恼的一把剑一样非常地利落！剑起、剑落，烦恼的续流就断掉了，突然就变成一个很欢喜的状态，这正是经教在我们生命中的伟大的作用。02:00
但是学了经教之后，还是用原来的方式处理家里的问题。比如说在疫情期间，我就收到一个女居士的信，她说很感谢因为有这个疫情，所以她能跟她的先生、跟她的小孩在一起过了很长的时间，一年多都在一块儿待着。以前她非常坚定地认为他们家的矛盾都是她先生不学《广论》、小孩不出家，因为这个问题导致的。她认为她自己是没有什么问题的，因为她是一个虔诚的居士，每天都非常善意，又很勤勉地拜佛呀、供佛呀、学《广论》……。她认为她自己好像没什么问题，都是家人的问题。02:38
结果她说她听到我们讨论那个“照妖镜”的问题，讲完了之后她又不承认，她说：“应该我没有照妖镜，因为他们真的是不对！为什么先生就不学《广论》，这是不对的！为什么小孩就不想出家呢？这也是不对的！这不是照妖的问题，而是本身就是妖。”所以她非常坚定地站在反方，她说她是不服气的，觉得她心里没有照妖镜，很如法的！03:04
后来又往后学、学、学，研讨到125讲到130讲的时候──应该是在129讲──师父说：“我们平常遇到一点点事情就抱怨，讲了很多道理。这个道理干什么？增长自己骄慢，然后还要造很多恶业，我们到底是学什么啊？”那一段我们也讨论了一下。她说她听了那一段之后，突然心内猛醒，开始感受到原来这么多年都一直在怪外境，一有事情发生都是外面的毛病，是不懂得看内心的。03:42
当她一开始看内心，她就突然发现这完全是她自心的过失，所以她就开始改变她自己！当她开始改变她自己，她发现家里的矛盾原来不是因为她先生不学《广论》，或者小孩不出家导致的，都是因为她自己的那个执着导致的，自己没有调伏烦恼，结果家里就弄得很多事情。现在学一学家里的事情处理得越来越顺，她发现：喔！佛法让我们依据经典来调伏内心的方法，是最简单的、最直接的能应用于生活的方式。04:16
读了那样一封信我是满感动的，我觉得虽然“照妖镜”这个说法被她驳回了，但是她继续往后学的时候，她还是吸收到了师父讲解的重点──就是要向内调伏，这也是戒律的精神。家庭的和睦乃至一个团体的和睦，像师父在这里边讲的：我们的毛病都犯在这儿！然后讲规矩，讲规矩都是用规矩绳人、说别人，实际上我们佛门的规矩是每个人要拿法镜来照自己，扫尘、除垢，除掉内心的烦恼的垢染，是要修行自己的。不是听了一个很高的标准，然后到处觉得别人都不够标准。这句话是好说的，但是要把它分分秒秒地用在自心的功夫上，那真的要下一番苦功的。05:08
结论：还是很感恩师父能一直叮咛我们！其实这本《广论》从现在开始，可能学到上士道、学到毗钵舍那，有些人还是在向外看，法镜外照的这个部分还没有转变过来，一有什么事情都怪别人，没有改过来抱怨别人的这个习惯。但是只要不间断地学习，长时间地听闻经典、长时间地去观察它，这个习气肯定不会越来越严重，它一定会处在一种被削弱的状态。我们的功夫进展得慢，但是有一天翻转的时候也是很惊人的。有一天我们可能突然间就发现观过习气好像断掉了，根本想不起来，倒是看自己越来越深刻；那时候却对周围的人充满了一种感恩，因为会发现：原来他有那么多的善意的一面、那么多功德的面我都是没有看到的，我就是执着他那个缺点，把这个缺点用放大镜放大到很多倍，完全失真了、失焦了的一种观察方式。06:11
所以这个时候才能有一个佛教徒的担当，这个担当是什么？就是我的烦恼不要嫁祸于别人，我的烦恼我自己清楚，不要我心情不好的时候就都说别人的错，什么事情不顺都是别人的错。这样的话，我们就把我们生命苦乐的关键都交给别人掌握，别人做好了我才能快乐，别人做好了我才能成功，别人做不好我就失败。但是自心的烦恼却不是这样算的，自心的烦恼就是要自己做多少功夫、消多少业障，一笔、一笔算得很清楚的，完全不会模糊的，也不会欺诳的。06:48
所以在这一点上，还是希望大家能够──有一句话叫“死尽偷心” [注：投机取巧的心要死尽，盖偷心一毫死不尽，则万劫无有成之理；偷心未尽而欲道有所成，无是理也]，作一个老老实实的修行人。就是要根据经典来调伏自己的烦恼，一定要改掉遇到什么事情就赶快抱怨别人的这样的一个习惯。07:06
其实研讨《广论》的时候，研讨完这一章节，要有一个清晰的概念留在大家心里，要确立一个：就是生活中去除烦恼也要经典，从眼前到最究竟的都需要经典的指导。然后你可以看到一有麻烦的时候，你去找人理论还是你会看经典？这就是证明你会不会认为经典的作用是止我的痛苦的？还是你认为止哭的东西都在外境上？这是一样的道理！07:33
再说一句：只要在这个班里边不停止地学下去，你真的觉得你不会变吗？很多人都变了，为什么你不会变呢？一定会越变越慈悲的，越变心胸越开阔，对自我的认知越来越深刻。对自我认知深刻的依靠的点就是依据经典啊！依靠经典我们才能看清自心啊！所以经典是我们生活中像明灯一样，或者像日轮那样光明的存在，没有这样的光明，我们是看不清内心的取舍的。08:10
所以礼敬所有的法宝，礼敬宣说法宝的善知识、所有的传承祖师们！希望大家好好地珍惜佛经的一字一句、论典的一字一句，因为它确实是解脱乃至成佛的唯一的依靠！就是像一个路一样，如果没有这个轨道，我们是无法走向解脱，乃至一切遍智的果位，都是得不到的。所以我们一定要好好地珍惜、好好地珍惜呀！08:43