Lecture No. 0351
Great Ocean of Lamrim
Lecture No. 0351
Lamrim Volume 1: P46-L10 ~ L18
Date: 06 Mar 2022
Topic: Only by recognising suffering can we then obtain happiness
We will continue listening to the next paragraph.
[5B 14:14 ~ 5B 15:53]
What do we do next after we eliminate suffering? Well, at that time, the state that we reach is the thorough and complete eradication of all suffering. He did not mention happiness; when suffering is alleviated, naturally we will become happy! Why is it that happiness usually is not mentioned in the sutras, especially during the beginning stage of Hinayana training? This is because we ordinary beings’ happiness is indeed suffering but we do not recognize suffering. So, the Buddha exerted great effort trying to tell us the concept so that we focus our attention on suffering, recognize it, and single-mindedly want to remove it. If the Buddha also mentioned happiness, unconsciously, we will think of happiness again, such as the secular happiness of gluttony, having fun, adorning with garments, and enjoyment. It would never do us any good. Thus, at the beginning stage, the Buddha did not mention happiness; instead, he focused on expounding about suffering. Later, when expounding on Mahayana vehicle, he again brought forth suffering with its specific significance. Thus, we have to understand that the systematic teaching the Buddha had arranged has its importance. The Buddha first taught the Four Noble Truths – suffering, its origin, cessation, and the path. Later, the Buddha taught the permanent, the bliss, the self, and the purity. What are all these for? For us to truly and ultimately arrive at the state which is also our aspiration. Namely, this is the state that we really want. However, to reach this state, you yourself have to apply efforts and practise to attain realization. So, it says in the quote, “that which is to be thoroughly manifested” comprehensively and perfectly. Not comprehensively and not perfectly - arhats or pratyekabuddhas. Comprehensively and perfectly – Buddhas. Therefore, if you wish to arrive at this state, what do you do? Apply the teaching and put it into practice! This is the last “path” - the path to cessation. [01:45]
Master said: “What do we do next after we eliminate suffering? Well, at that time, the state that we reach is…” What kind of state will we arrive at? Please answer it. “The thorough and complete eradication of all suffering.” We can reach this state in our life. Now, let me ask you: “Would you dream about this goal?” That is, the thorough and complete eradication of all suffering. Perhaps, one of these mornings when we get up, we may think: “I want to resolve all suffering thoroughly!” Will we have such a thought? Humans do not dare to have such high hopes, correct? How could it ever be possible for us to completely resolve all suffering? We would feel contented as long as the suffering is not that excruciating, right? How could it be possible to resolve suffering completely! [02:35]
Take notice! At that time, the state we reach is the thorough and complete eradication of all suffering before the Buddha explained such a state to us, it is almost beyond our imagination, and we think that such ultimate and exalt state is beyond our reach. We all take that there is suffering naturally in the course of life. How can there be no suffering? Because of suffering, we appreciate happiness! Without the contrast of suffering, how could the preciousness of happiness be appreciated? This is how we would think when there is no way out. However, if there is no suffering but only happiness, and we become happier and happier, wouldn’t that be even more wonderful? But how can we achieve such happy days? Human beings do not dare to have such high hopes because we do not have the means. However, the Buddha discovered this path, and he also successfully traversed it! [03:17]
Therefore, Master explained why happiness was not mentioned in the beginning. It is because “when suffering is alleviated, naturally we will become happy!” Do you all agree this is so? Is it because when suffering is resolved, we will then be happy? Do we concur with this process? We would think: “In the first place, we ought to enjoy happiness!” However, we consider that the most crucial matter in life is resolving suffering, happiness then follows subsequently. Or, would we think we should be happy in the first instance, and we should begin to be happy immediately? Please reply. [03:52]
For example, we would always take that suffering should not happen in our life, and there should be happiness forever and all the time. Thus, it is really odd that in this world which is filled with afflictions and all kinds of suffering, there are many, many people, including you and I, who would feel: “Shouldn’t we be very happy? Why is it not happiness?” Is this right? However, what the Buddha pointed out in the first problem is to “recognise suffering” and then “eliminate suffering”. Hence, this issue, put forth first for us to face, surprisingly, is the truth of suffering! Is this similar to what we would usually expect in our life? Would we consider: “The reason I go to kindergarten, primary school, secondary school, and university, is to recognize suffering.” Is this the case? No! All to achieve certain kind of happiness, correct? We do many things in order to obtain some kind of happiness. But please take a look! Right from the start, at the very beginning, the Buddha taught us that: “We must recognize what suffering is, and then find out the cause of suffering, rather than talking about happiness. Once suffering is resolved, naturally happiness arises!” Are we able to notice the opposite of our habitual tendency? Nobody would think of recognizing suffering first and then removing its cause; nobody would realise that happiness then follows. Rather, we expect instant happiness. [05:15]
The sense of urgency to have instant happiness, or putting it this way, we do not measure the wide gap between this and the happiness that the Buddha mentioned. In our mind, we just want to obtain happiness; we urgently and desperately want to obtain the feeling of happiness. Thus, we then “try to stop water from boiling by scooping it up but pouring it back to the pot”! That is because we do not analyse. We want to use the habitual means we have been accustomed to for thousands of years, or for many eons and numerous eons, indeed, countless eons, to pursue and attain happiness right away. Therefore, we learn from Master’s discourse here that this is totally the opposite of our habitual tendency! Never would we think about recognizing suffering first, nor would we think that after removing suffering, happiness then follows. All we want right from the beginning is instant happiness; whatever it takes, happiness is what we want - we achieve happiness our way! What means do we use? The means to change others or alter external conditions. [06:07]
Do you agree with this view? Do you notice the total difference from our habitual tendency? Comparing it with our mind, for example, when you get up in the morning, will you think: “Today, I want to recognize suffering and its cause, and then I want to remove the cause of suffering.” Would you think of it this way? Many people would think: “I want to live happily today and be greeted by others’ well wishes!” How to achieve happiness? First, recognise suffering and the cause of suffering; only when the cause of suffering is removed can we become truly happy. So, attaining happiness requires some earnest effort, meaning we need to study and listen to the teachings! We still need to undergo all these processes – learning, confusion, bewilderment and feeling lost…. We would experience these. Studying Lamrim is the same as well because its learning process is similar. First, recognize suffering and even go further to recognise the cause of suffering. [06:47]
【广海明月 讲次: 0351】
讲次 | 0351
标题 | 认识苦，才谈得到快乐
《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6日)
00:00
好！我们接着听下一段。
断除了以后怎么办呢？欸，那个时候达到的状态，是彻底圆满地解决一切痛苦。他没有讲快乐，痛苦解决了嘛，当然快乐了！为什么佛经里面通常不讲快乐，尤其是小乘初机的时候？因为平常我们世间人的快乐，它正是痛苦，我们不认得它；所以跟你讲了半天的道理，你重点摆在痛苦上面，让你认得了痛苦，一心一意拿掉它。如果说他又提起快乐的话，你不知不觉地又想起快乐，又世间的快乐，又贪吃的、玩的、穿的、乐的，那对你永远没得好弄的。所以刚才初机的时候，他不讲这个乐，一定讲苦。到最后大乘的时候，他又提出来，是有它的内容。所以说我们要晓得，他佛安立的次第，有他很重要的，所以先讲苦集灭道，后来讲常乐我净。那么这个是什么啊？要你真正最后达到的境界，也就是我们希望的，说这个才是你真正要的。但是要达到这个，你要自己修行而现证的，所以这个同样地说“所应遍证”，要普遍圆满。不普遍、不圆满──罗汉，或者缘觉；普遍、圆满──佛陀。那么你要想达到这样，做些什么呢？修行嘛！这个最后的一个“道”，所谓道谛。01:45
师父说：“断除了以后怎么办呢？那个时候达到的状态”，那个时候达到的状态是什么？答一下。“彻底圆满地解决一切痛苦。”我们的生命会达到这样的一个状态。现在问大家：做梦会梦到这个目标吗？就是彻底圆满地解决一切痛苦。我们有一天在早晨起来的时候，会想：“我要把一切痛苦彻底解决掉！”会有这样的念头吗？人是不敢有这样的奢望的，对不对？我怎么可能解决所有的痛苦？只要不要那么苦就满足了，对不对？怎么可能把所有的痛苦都解决完！02:35
看一看！那个时候达到的状态是彻底圆满地解决一切痛苦，这样的状态在佛陀没有告诉我们之前，几乎是不可想像、没法企及的一个高度。我们都会认为有苦的人生是很自然的，苦怎么可能没有呢？有苦才会有乐嘛！如果没有苦的话，怎么显出乐珍贵呢？我们走投无路就这样想了。但是如果没有痛苦、全是快乐的话，而且越来越快乐，那不是更美吗？但是那样的日子怎么才能得到呢？人们不敢奢望，因为没有路可走。但是佛陀发现了这条路，也成功地走完了这条路！03:17
所以师父说没有一开始讲快乐，“痛苦解决了嘛，当然就快乐！”大家认为是这样吗？是因为痛苦解决了，然后就快乐了吗？我们会承认这个过程吗？我们会认为：“本来就应该享受快乐呀！”我们会认为人生最紧要的问题是把痛苦解决了，然后才是快乐，还是认为我上来就应该快乐、马上开始就应该快乐？请回答。03:52
比如说我们总认为痛苦是一件好像不该来的事情，而快乐就是应该永远常在。所以非常奇怪地，在充满烦恼、充满各种痛苦的这个世界，很多人、很多人，包括你我在内，我们都觉得：我们应该很快乐吧？为什么不是快乐呢？对不对？可是佛陀指出的第一个问题却是“认知苦”，然后是“解决苦”，所以先推到我们面前这个问题，居然是苦谛！跟我们平常对人生的期待一样吗？说：“我上幼儿园、上小学、上中学、上大学，就是为了认识苦。”是这样吗？不是吧！都是为了得到某种快乐，对不对？我们都是为了得到某种快乐才做很多事情的。但是你看看！上手，一开始佛陀教我们：“必须要认知苦，然后知道苦的因，没有讲快乐。把痛苦解决了，当然就快乐了！”能注意到这个习惯的相反吗？差异非常地大！没有人想在一件事里先认识到苦、把苦因拿掉，之后才是乐；上来之后就想要乐。05:15
马上就想要得到乐的这种急迫感，或者说这种跟乐很悬殊的距离也没有去丈量，只是心里想要得到乐，很急切地、很迫切地想要得到乐的感觉，然后一定就“扬汤止沸”吧！因为没有去分析啊，就想要用自己用惯了千万年的、好多劫好多劫的、无穷劫数的那个方式来上手，一上来就要达到乐。所以我们看到此处师父这两句话，它是跟我们的习惯完全是反的！我们不会想先认识苦，我们也不会想拿掉苦然后才是乐，我们上来就是想要乐的，不管什么，反正就是要乐──用我的方式达到乐！用什么方式呢？就是调整别人、调整外境的方式。06:07
你们认同这个想法吗？有看到跟我们习惯性的完全差异性吗？对比内心的时候，比如说早晨起来你会想：“这一天我要认识苦、认识苦的因，然后把苦的因拿掉。”会这样想吗？很多人都想要：今天要过得快乐呀、人家祝你快乐呀！怎么才能够快乐呀？先认知苦、认知苦因，把苦因拿掉才能快乐。所以快乐是要奋斗的，是要学习的，是要听闻的！还是要经历这些过程──学习、迷惘、找不到自己……，还是要经历这些。学《广论》也是，因为它过程就是这样──第一个要认知苦，乃至苦因。06:47