Lecture No. 0352
Great Ocean of Lamrim
Lecture No. 0352
Lamrim Volume 1: P46 L10 ~ L18
Date: 13 Aug 2021
Topic: Bravely observe the true nature of reality of this mundane world
If this were how the Buddha Dharma is, would everyone be afraid? Would you be afraid? Are we not always talking about how to achieve happiness? How come we begin from recognizing suffering? Would we resist in our hearts? Because when it comes to the topic of suffering, we become afraid and want to retreat from it! Everyone wants to obtain happiness. The faster we can get it the better. [00:36]
Why not expound happiness first? Do you still remember what was Master’s reply? [00:45]
The first reason is: “This is because we ordinary beings would take what suffering is as happiness, for we do not recognize suffering.” [00:52]
If we have not heard of Buddha Dharma, hearing this statement might surprise us. Why is it that what we commonly recognized as happiness in this world is actually suffering? In Buddhism, would there ever be a day that living beings in the three worlds (Trailokya) and the six realms of rebirth - who are dominated by Yama, the Lord of Death - be able to obtain faultless happiness [V.1 P.250]? Is there such a thing as ultimate happiness [in this mundane world]? No, there is no such thing! Since cyclic existence is by nature laden with suffering and the truth of suffering, so there is no ultimate happiness [in cyclic existence]. If we were to talk about what happiness is, in fact we have not experienced the joy that transcends beyond cyclic existence, therefore we do not know what is blissfulness, what do we only know? We only experienced less excruciating pain; by no means it is pure happiness. Only sages who actually break free from the Lord of Death, escape the chain of recycling in the three realms of existence, and attain the wisdom of emptiness, can have such attainment. Such a sense of happiness is unfamiliar to ordinary beings, correct? Then, what kind of happiness do we know? The type of happiness we know of, according to the Buddha, is the suffering of change! It is the temporary relief from suffering. Thus, speaking of happiness, we usually would take the inverted perception of happiness as the true happiness, but in fact what we take as happiness is subsumed under the truth of suffering. [02:32]
Therefore, Master explained that [the Buddha] exerted great effort trying to tell us what suffering is, so that we will focus our attention on it, by recognizing it and one-pointedly wanting to remove it. This is of primary importance among priorities. If [the Buddha] had brought up the topic of happiness, we would unwittingly think of the worldly enjoyments, greed, gluttony, having fun, clothes, and enjoyment. These can never be fixed at this level. Because when it comes to happiness, the worldly enjoyment is the only kind of happiness we [human beings] know of. We have never experienced happiness that is free of suffering. Hence, there is no way for us to relate to the happiness that Buddha taught. Nor do we have the slightest idea of what “the permanent, the bliss, the self, and the pure” are all about. We can only try to imagine what they are like. It is simply beyond our conceptual understanding. [03:23]
Thus, Master explained: “for beginners, the Buddha did not mention happiness; instead, he focused on explaining suffering.” Do you fear hearing or reading about the worldly truth that the Buddha disclosed? But the true nature of cyclic existence will not disappear simply because we are afraid! So, if we aspired to fully understand the true nature of reality, we need to be patient and continue listening. The reason for discussing suffering is not for us to immerse in it – just leaving us immersed in suffering after the discussion. Rather, the real purpose of disclosing suffering is for us to analyze it, and to understand how suffering comes about. It turns out there is the cause of suffering, and the cause of suffering can be identified and then removed. The issue is brought forth so that we can look for a feasible solution. We look for a feasible solution so that we can put it into practice, thoroughly bringing it into effect. This is how we can resolve suffering, and it is a continuous and connected process. [04:26]
So, we can bravely continue to listen [well to the guidance], and to recognise it. Because we can see Buddha who taught us the truth of suffering and the Four Noble Truths, had attained such unconstraint and ultimate happiness in the end – Buddhahood. The Buddha, who was totally free from any tinge of suffering and had all the encompassing blissfulness, revealed to us that cyclic existence is laden with suffering. Hence, we should break free from the cause and effect of such suffering and earnestly strive to achieve the encompassing happiness. [04:59]
When discussing this section, did you realise (what Master said), it is totally going the opposite direction of our habitual tendency? Are you aware of that? When we start to breakout of our old habits, would it be difficult in the beginning? We would feel awkward. Thus, for those (beginners) studying Buddhism, at the beginning, Master would repeatedly emphasize, “recognize it! Identify it!”. We must recognise it! (Master) stressed that we have to listen to the teaching meticulously so as to detect what is going on in our mind. This is definitely the first thing for us to recognize. What should we recognize? We have to recognize what is suffering and then identify the causes of suffering. Only after we have removed the causes of suffering can we obtain happiness. If we want to achieve happiness right after studying Buddhism, without going through (the drill of) listening, contemplation, and meditation/practice, it is evidently not realistic! So, we should not think: Ah! If we are not able to obtain instant happiness, then it is not worthwhile to learn the Buddha Dharma. In fact, we have to dedicate a great deal of time and effort to meditate on the teaching, just like a tree takes 10 years to grow into a sturdy tree! If we want to master any crafts, it would also take us about 10 years of effort, starting from being an apprentice under the master’s guidance, practicing the skill over and over again, and then assisting the master for a couple more years. It takes so much time and effort to master a craft. It is even more so when it comes to battling against the causes of suffering in our lives and conquering our “self”. Thus, to learn how to face with our mind, to recognize our mind, and then remove the causes of suffering within our mind, it needs to go through the progress of listening, contemplation, and meditation/cultivation. [06:34]
So, the Lamrim class, where we spend many years learning, is for us to experience such a process. Take “Suffering, Origin of Suffering, Cessation of Suffering, and Path to Cessation” for example. If we use a short duration of thirty-minutes to hear these terms only, how can we put them into practice? How will our spiritual laboratory operate so that we can produce happiness? The whole process involves many experiments, that is, we need to gather everyone together to discuss, invite Venerables and those with the experience, to help us evaluate our progress. This involves constant self-analyses in the mind, and the continual exploration and contemplation of the scriptural teachings over and over again. This process of learning should not be evaded. We do not need to be particularly concern about the confusion, loneliness, or temporary feeling of lack of accomplishment we may encounter on the journey to pursue the elimination of suffering and attaining happiness. Why? Because this is the right path, keep going on it. As long as the method is correct, suffering can definitely be removed. [07:42]
To recognise suffering first, what sense of achievement would we have? We will discover that suffering is more intensified than we think, what sense of achievement can this bring? We can only exclaim: “Wow! My mind will begin to feel afraid. So, this is what cyclic existence is like, which is totally new to me. I even thought that I was living happily in a beautiful garden!” Some children would think they are living in paradise! For some children, the suffering that they feel when they were younger was not very intense. However, during the process of growing up, they would gradually feel suffering bit-by-bit-by-bit feeling more and more intensified. Hence, this suffering strikes us pretty hard both physically and mentally. If we do not remove it, it will keep striking us forever. Thus, we choose to practice, and we must practice, in order to sever the causes of suffering. then we are able to reach the shore of happiness. [08:43]
So, from the very beginning we should bravely observe the true nature of reality of this mundane world. Using the Dharma teachings taught by the Buddha, following Buddha to see the truth, are the only right path that can eliminate suffering and attain happiness. If we do not follow (the guidance from) Buddha and virtuous teachers to earnestly explore suffering or even the causes of suffering, then life after life we are “trying to stop water from boiling by scooping it up but pouring it back to the pot”! With this (leisure and opportunity) human form, we can actually “rake the firewood from under the pot”, to truly resolve the suffering and causes of suffering in our life – we, [humans] are endowed with this capability. If we have not realized the value of this human form and we pursue worldly enjoyment, fame and gain, then it will be a great pity. [Why?] Because this human form can bring us to sacred fruition and allows us to attain the entry level of Bodhisattva. The stages of the path will enable us to realize the wisdom of emptiness and attain entry level of Bodhisattva or the like. So, if we exchange this precious human form for petty reputation or some personal gains, how undeserving it is for us to live such a life! What do you all think? [09:48]
So, from Buddha’s initial aspiration, accumulating merits in the middle, and finally attaining the ultimate enlightened, Buddhahood, are all based on the great compassion that the Buddha has for us. Buddha pointed out to us that we actually have such a mental potential, that is, we have the capability to achieve Buddhahood. Such capability is still strikingly noticeable, no matter how confused we are, how wretched we are in the six realms of the cyclic existence, or even how long we have been fried in the oil cauldron of the hell realms. This special and amazing capability is what the pudgala [Sanskrit for ordinary being] are endowed with. Because of this capability, we are able to break free from suffering and achieve happiness. For all living beings have this same unique motivation to alleviate suffering and the desire to pursue happiness. Regardless of when we begin to recognize what suffering is, or regardless of when we begin to learn that the causes of suffering actually can be removed, it is never too late for us to begin applying the teaching. [11:00]
【广海明月 讲次: 0352】
讲次 | 0352 (2021-08-12 ~ 2021-08-15)
标题 | 勇敢注视世间的真相
《广论》段落 | P8-L11 ~ P8-L13 今初……所应修行，
音档 | 5B 14:14 ~ 5B 15:53
手抄页/行 | 第1册 P153-LL3 ~ P154-LL6 ( 2016 南普陀版：P153-LL2 ~ P154-LL6 )
手抄段落 | 断除了以后怎么办呢……所谓道谛。
(更新日期: 2022年3月7日)
00:00
如果佛法是这样的，大家会怕吗？你会怕吗？不是都讲怎么样达到快乐吗？怎么一开始要认知苦啊？我们的心里会有排拒感吗？因为一讲苦就怕了，就想往后逃啊！所有人都想要得到快乐，而且要越快越好地得到快乐。00:36
为什么不先讲乐呢？还记得师父的回答是什么吗？00:45
第一个原因：“平常我们世间人的快乐，它正是痛苦。”00:52
如果从来没有听过佛法，听到这句话，可能会心里一震：为什么平常我们世间人的快乐，它正是痛苦本身呢？在佛教中，六道轮回里被死主所控制的三界有情有真正快乐的那一天吗？有彻底无苦的快乐吗？是没有的！因为它是被苦和苦谛所摄的，所以是没有真正的快乐的。跟我们谈快乐，其实我们没有经验到超越轮回的快乐，所以不知道什么叫快乐，只有什么？只有没有那么苦而已，是没有纯净的快乐的。真正地摆脱了死主，摆脱了三界这个轮回锁链、证悟空性的快乐，圣者才能够得到，凡夫是不知道那个感觉的，所以那样的快乐是不知道的，对吧？那么我们知道什么呢？我们知道一种乐，那种乐佛陀会认为这就是坏苦啊！就是苦的渐息灭位。所以谈到乐的时候，我们会把平常凡夫认为的那个颠倒的乐认为是真正的乐，但其实它是被苦谛所摄的。02:32
所以师父说：讲了半天道理，重点要摆在痛苦上面，认得了痛苦，一心一意地拿掉它。这才是重中之重。如果又提起快乐的话，不知不觉又想起世间的快乐，贪啊、吃的、玩的、穿的、乐的，这些在这样的层面上永远都没有办法弄好的。因为谈到乐，我们就只有经验这样的乐，那种无苦的乐我们是从未经验过的，所以不知道佛陀说的是什么。“常、乐、我、净”也不知道是什么，只能用想像的，甚至用想像的也想像不出来。03:23
所以师父又说：“刚才初机的时候，他不讲这个乐，一定讲苦。”大家怕听到或看到佛陀所说的这个世间的真相吗？但是不会因为怕，真相就不存在了啊！所以要了解真理的话，就要忍耐，继续地听下去。因为讲了苦，也不是就把我们自己泡在那个苦里边、讲完就放在那儿了。讲了苦的目的正是为了要分析苦，了解痛苦是怎么产生的，原来是因为有因，它是可以拿掉苦因，然后除掉的。提出了问题就是要寻觅解决方案，寻觅解决方案是为了实践，把这个解决的方案能够彻彻底底地做出来，就是解决痛苦的实践方式，它是一向连贯的一个过程。04:26
所以我们大可以勇敢地去倾听、勇敢地去认知。因为我们可以看到给我们讲苦谛的佛陀、讲四谛的佛陀，他最后是获得了那么自在、大乐的一个佛果，就是完全没有一丝丝痛苦、所有的快乐都圆满的佛陀来给我们讲世间是苦的。所以应该离开这样的苦因和苦果，真正地去达到圆满的快乐。04:59
讨论到这一段的时候，有认知到“它跟我们习惯上心里走的方向完全是反的”，有认知到吗？当我们走一条跟我们的习惯相反的路的时候，一开始会吃力否？会觉得不方便。所以学佛的人，一开始师父会一直强调说：认得！认得！一定要认得！强调我们一定要认真地听法，认清我们内心里正在做什么，一定先要认得。认得了什么呀？认得了苦，然后认得了苦因，把苦因拿掉才能够得到快乐。如果学佛立刻就想得到快乐的话，没有经过闻思修，这显然是不现实的！所以我们不能认为：啊！如果不能够马上地得到快乐，就不值得我去学。实际上修行是长久的时间用功的一件事情，就像一棵树要成材的，十年！我们学一个手艺，也是跟师傅学几年，然后自己再练一练，还要帮师傅再几年，加在一起算一算大概也就十年功夫下去了。学一门手艺尚且如此，何况我们要战胜我们生命中的苦因、我们要战胜自己，所以我们学习要面对内心、认得内心，再拿掉内心的痛苦的因，它是需要一个闻思修的过程。06:34
那么在广论班里边长年地学下去，就是经历一个这样的过程。比如说“苦、集、灭、道”，那么如果仅用一个很短的三十分钟听个名字罢了，怎么操作呢？我们这个心灵的实验室要怎么操作才能够出现快乐呢？这个过程要经过很多次实验，就是我们大家要聚在一起探讨，请法师、有经验的人，来评判我现在是怎么样的，要经过很多次对内心的观察、对经典的反复地探索和思考的过程。我们不能够回避这样的学习过程，也不用特别特别在意在追求离苦得乐的这个路上我们碰到的迷惘、孤独，或者说暂时没有成就感。为什么？因为这条路是正确的，走下去，只要方法正确，一定会离开痛苦。07:42
先认知苦，请问会有什么成就感呢？发现苦比原来更深刻了，这能有什么成就感呢？只能说：“哇！心里会开始害怕，原来轮回是这样子，我都不知道，我还快快乐乐地以为是住在花园里呢！”有的小孩就以为是在天堂里呢！有的小孩小的时候感觉的痛苦不是很强烈，慢慢地长大发现痛苦一点、一点、一点……越来越强烈。所以这个苦对我们身心的打击是很剧烈的，如果不把它拿掉，它会永远地打击我们。所以我们选择修行，也必须修行，才能把这个苦因断掉，然后才能达到那个乐的彼岸。08:43
所以一开始要勇敢地注视这个世间的真相，用佛陀给我们讲的法，要跟着佛陀去看真相，因为真实的路才能离苦得乐。如果我们不去跟随着佛陀、跟着善知识，真正地探索什么是痛苦，乃至什么是苦因，我们就生生世世都在“扬汤止沸”呀！得到了人身这个时光，是正可以“釜底抽薪”真正解决我们生命苦和苦因的大好的时光，我们拥有这个能力了。如果没有认知到这个人身的价值，还是把它用在追求世间的安乐、名闻利养上，实在是太可惜了，因为这个人身可以为我们换来圣果、可以登地，道次第是让我们可以去证空性、获得登地这样的一个果位；如果拿这么宝贝的人身，只是换来一点名闻、换来一点利养，这一生实在是太辜负自己了！大家认为呢？09:48
所以佛陀从初发心、中集资粮、后成就正等觉的佛果，都是源自于对我们的大悲心，佛陀告诉我们实际上我们心中有那个力量，就是有成佛的那个能力。这个能力无论我们迷惘到什么程度、在六道里轮回成了什么样子，甚至在地狱的油锅里炸了多久，我们这个能力还是很光显。这个能力就是补特伽罗很奇特的能力，因为有了这个能力，我们才能够有能力离开痛苦、达到快乐，因为所有的生命都是有这样的一个奇特的离苦、想要趣向快乐的动力，所以无论什么时候，我们开始认知到了、我们开始学习到原来苦因是可以拿掉的，我们开始修行的时候永远都不晚。11:00