Lecture No. 0344
Great Ocean of Lamrim
Lecture No. 0344
Lamrim Volume 1: P46-L10 ~ L18
Date: 15 Mar 2022
Topic: Listen to the Dharma – eliminate all afflictions, cease all suffering
[In the previous teaching,] It is mentioned here “the ambrosial state” which is the state of Buddhahood. This state of Buddhahood is what we should aspire to obtain. However, reflect upon ourselves, this is exactly what we constantly forget about, right? And those trivialities that we are drawn to often occupy our mind, so much so that it is hard for us to let go. Isn’t this true? For instance, “He should do this, but he didn’t. He shouldn’t do that, but he did it anyway.”. All in all, these matters which we deemed as unfair are constantly stirring and stirring in our minds. However, once we listen to the teaching, upon hearing the voice of Master [giving teachings], we can really pull ourselves away quickly. Pull ourselves away from the afflictive emotions or from the worldly disturbances and focus directly on the teaching. So why is the nature of Dharma compassionate? It has the ability to remove our suffering and bring happiness! While listening [to the teaching], we would feel cooler right away! For we finally have time to ponder on that very important topic: what exactly is the cause of suffering? Why do we suffer so much? Is it life and death? It is not about encircling around these few people and encircling amongst these trivial matters! Life and death is a very important matter! Impermanence strikes us unexpectedly; the issue of life and death is truly a serious matter [to contemplate]! [01:43]
Mindfulness of death, some people would lament at the thought of death, feeling they are about to die. Actually, this is not how being mindful of death should work. In the Lamrim text, there are ways to contemplate on mindfulness of death which are in accordance with the teaching. It should be that you feel that you should earnestly do virtuous deeds – due to your fear of the miserable realms and taking refuge [in the Three Jewels]. Taking refuge means we should believe in the law of cause and effect, do our best to do virtuous deeds. We should treasure every opportunity and every moment to do virtuous deeds! The moment can be precise up to each second, one second, by one second. The proper attitude of mindfulness of death should be very positive instead of pessimistic. It does not mean, “Ah! Life is too short, I am about to die!”, it is not like that. Rather, it should be, “The cycle of birth and death, the unending cycle of life and death, we are fettered by our karmic force in this cyclic existence. We have to create and accumulate virtuous karma in order to attain the effect stages of human or deity. So, we should be particularly mindful of creating pure and virtuous karma! We can create such pure and virtuous karma by cultivating motivations like refrain from falling into the miserable realms, recollecting the advantages of having a human life of leisure and opportunity with the hope that we are able to secure a life of leisure and opportunity in future lives. Being mindful of the suffering of cyclic existence, abide by ethical discipline, practice meditative concentration and attain (the wisdom of) Insight. Remembering the sufferings of all sentient beings, aspire to attain the state of omniscience and so forth. [03:00]
Our accumulation of pure and virtuous deeds is not for the sake of showing off to others, but the future fruition for ourselves. So, for karma created in terms of our merit fields [“Strength in terms of recipient” V.1, P.231], we have to be extra cautious, for a very minor, trivial or unobtrusive matter could bring about very big, very powerful karmic effect. This is bidirectional, namely, minor negative deeds may generate great suffering effect, and small virtuous actions may mature into powerful meritorious effect. The same concept applies both ways. If we constantly contemplate in this manner, it is not possible for us to be enmeshed in afflictive emotions for a long time. Instead, we would want to get out of it as quickly as we can, quickly freeing ourselves (from the entanglement)! We would repent right away! We train ourselves, always training ourselves, developing an attitude that is particularly agile towards afflictions. It is like practicing kung-fu, when we are under attack by afflictions, we fight back right away, retaliate it. [03:55]
Thus, in this section the text says: Buddha Dharma is like the ambrosia, which can resolve the issue. What issue? Do you still remember? It is for us to be totally freed from the cycle of birth and rebirth. Once this issue is resolved then we will arrive at the actual sublime state. Look! Through this succinct advice from Master, our vision is expanded right away. Normally, we hope to resolve financial matters, work issues, and interpersonal problems … Of course these are all valid concerns. However, when these concerns evolve into the primary issues in life, then very likely we would not have extra time or leisure to contemplate on the matter of birth and death. It is like without opening the window, we are not able to see afar. In terms of issues related to work, family or interpersonal relationships, we are unable to look beyond any of these to behold the root issue of birth and death directly. [04:50]
Therefore, the ideal goal in life that we should truly establish, shouldn’t it be freeing ourselves from the cycle of birth and death, achieving such a sublime state that we should seek assiduously! However, if we are to analyze our mind, our actions every day, do we normally seek liberation from cyclic existence and accomplish the state of omniscience? How do we catch ourselves and recognize that what we really care about is mistaken? Therefore, we must listen to the teachings! By listening to the teaching and comparing, we will know immediately, we will discover that we exert so hard to make a living, how come the sense of ambiguity is still there? We would feel something is not quite right! Hence, some people would say: “Not studying the scriptures for one day will make me look repulsive!” If we do not study the scriptures, we would completely be submerged in the arising afflictions without even noticing it. If we are unaware of it, there is no way for us to get out of it, nor will we have the strength to do so. There are no comparability and no contrariety. Even when we are enmeshed [in such afflictive entanglement] we felt, “Of course I have justifiable reasons. I have one thousand reasons for remaining in this mud pit. I have one thousand reasons for not forgiving you. I have one thousand reasons for not apologizing to you. [Why?] Because I have every reason to do so!” Despite having these hundreds and thousands of reasons, one aspect we fail to contemplate is the accumulation of negative karma, and who will have to endure and bear such suffering consequence? [06:24]
Therefore, Buddhas and Bodhisattvas sympathize with us ordinary beings, for being so far off from the teachings, and yet so close to afflictions. Whole day long, we are together with afflictions, how could we not suffer? This is the most unfortunate aspect for us! Yet, fortunately we have encountered Lama Tsong-kha-pa’s teachings. [And] Master tirelessly gave us such teachings over and over again! I am not sure if you can sense it after I have talked about it? Would you feel that you are be able to pull yourselves out from those mundane concerns and begin to pay attention to the issue of the direction of life? When we begin to notice the actual anguish of birth and death, we would be able to let go of those [trivial] issues. However, when those trivial matters escalate to become the primary concern of our existence, and we do not have time left to resolve the biggest issue [of cyclic existence], isn’t this topsy turvy? If we do not rely on Buddha and virtuous teachers’ Dharma voice, how could we be aware that we are amid absurdity, and how then can we reverse it? Are you listening? [07:35]
【广海明月 讲次: 0344】
讲次 | 0344
标题 | 听法──截断烦恼、止息痛苦（一）
《广论》段落 | P8-L11 ~ P8-L13 今初……所应修行，
音档 | 5B 06:07 ~ 5B 07:33
手抄页/行 | 第1册 P150-L5 ~ P150-LL4 ( 2015、2016 南普陀版 )
手抄段落 | 他这个里面怎么说呀……那个才是真正殊胜的地方。
(更新日期: 2022年3月15日)
00:00
在这里边还提出了“甘露胜位”，就是佛位。佛位才是我们最应该想要得到的，但是观察一下自己，通常二六时中常常被忘记的恰恰是这个吧！而那些芝麻绿豆的所求，常常萦绕于我们的心上却是很难被忘却的，对不对？比如：“他该做这个他没做，他不该做这个他反而做了。”总之，就是心里这些非常不平的东西，一直在那儿搅来搅去、搅来搅去。可是一旦听法之后，听到师父这样的法音，真的会一下子抽离，让我们从现行的烦恼中、现世的烦恼中直接抽离在法上。所以为什么法性悲悯呢？有拔苦与乐这样的作用啊！在听的当下就会感觉到清凉几许啊！因为我们终于有时间去想一想那个非常重要的问题：痛苦的因到底是什么？为什么这么痛苦？是生死吗？不是这几个人绕来绕去、绕来绕去就这么点事情，生死事大啊！无常迅速，生死事大！01:43
念死，有的人念死就先悲叹，觉得快死了。其实念死不是这样念的，我们在《广论》中有非常如法的念死的思考。应该是觉得要好好地造善业——由于怖畏恶趣念及皈依，皈依要做的就是深信业果、好好地造善业，要珍惜每一次、每一个当下的光阴，要造善业！当下的光阴可以精确到一秒、一秒、一秒的。真正的念死的态度是非常积极的，不是悲哀的。它不是说：“啊！人生苦短，我就要死了！”不是这样念的。而是说：生生死死、生生死死不间断的这个轮回，那么这个轮回中，我们是由业力所捆绑的，要造集善业才能感得人天的果位，我们要特别注意造集善净之业！这个善净之业可以由不堕落恶趣、忆念暇满人身、希望来世能得暇满；还有念及轮回的苦，去修戒定慧；还有念及如母有情的苦，去希求一切遍智等等，这样的意乐发起的。03:00
我们造集善净之业不是为了做给谁看的，因为自己将来会受报。所以我们对于具力业门所造这个业，这个问题要特别地小心，因为非常小、非常小的、很不起眼的一件事，会感得一个特别大、特别大的果。它是双向的，就是恶小苦果大，善小结果乐果强，是一样的。常常去抉择这些的时候，我们就不可能会用很长的时间去搅烦恼，就要赶快出来、赶快出来！要赶快忏悔呀！训练自己、一直训练自己，养成了一种对于烦恼特别机灵的状态，好像练武功一样，烦恼一来伏击自己的时候，马上就打回去、把烦恼打回去。03:55
所以在这里边说：佛法就像甘露一样，能够把这个问题解决。什么问题啊？还记得吧？是把生死完全地解脱，解脱了生死的问题之后，那才是真正殊胜的地方。看一看！透过简短的师父这样的一小段话，我们的视野一下子就辽远。因为平常都希望解决钱的问题、工作的问题、人际关系的问题……，当然这也是问题，但是一旦这些问题变成了生命最大的问题之后，我们可能就没有时间、无暇去想生死的问题了。没有像开一个窗子可以望远一样，在工作的问题上、家庭的问题上、人际关系的问题上，无法透过这个问题去直接看一看生死的这个根本问题。04:50
所以真正我们应该确立的生命的理想，是不是要解脱生死、到达那样殊胜的地方才是我们应该孜孜以求的呀！可是观察一下自己的心，还有二六时中所做的，我们平常所求的是了脱生死、是希求一切遍智吗？但是我们怎么能够知道我们平常的所求是错的呢？就是一定要听法呀！一听法、一对比，就立刻对比出来了，发现这一天拼死拼活地争斗，怎么觉得有点浑浑噩噩？不太对呀！所以有人才会说：一天不学经，面目可憎啊！不学经典，就会完全跌入到现行的烦恼中，完全地不自知；不自知就不能自拔、也没有力气自拔，没有可比性、没有对比性。甚至搅进去的时候还觉得：“我当然有理由，我有一千个理由不出这个泥坑，我有一千个理由不原谅你，我有一千理由就是不给你道歉，因为我觉得我太有道理了！”可是这成千上万个理由里边，就是没有考虑到恶业的累积，还有它的苦谁来受的这个问题。06:24
所以佛菩萨悲悯我们凡夫离法太远了，可是却跟烦恼那么亲近，整天跟烦恼和在一起，这怎么能不苦呢？这是我们最不幸的地方！但是我们幸运地遇到了大师的教法，而且师父是这样孜孜不倦地为我们讲啊、讲啊！我不知道我讲完之后，你们会有感觉吗？会感觉到心一下子从平常的那些事情上，开始注意到这个生命方向的问题，当我们开始注意到真正的生死之痛的时候，其实平常那些事情也就放下了。可是一旦那些芝麻绿豆的事情升级到最严重的问题，而最大的问题却没有时间解决，这是不是就是一种颠倒呀？而这种颠倒如果不依靠佛陀的法音、善知识的法音，我们如何知道自己在颠倒之中，又如何能够颠倒过来呢？有在听吗？07:35