Lecture No. 0355
Great Ocean of Lamrim
Lecture No. 0355
Lamrim Volume 1: P46-L19 ~ L22
Date: 13 Mar 2022
Topic: Each word in the scriptures can be used for mind cultivation
Very well! We will continue to listen on.
[5B 17:34 ~ 5B 19:45]
Let’s read the next part:
Here, [in the context of the Lamp for the Path to Enlightenment] to know that all the teachings are free of contradiction means to understand that they are the path by which one person becomes a Buddha.
In what way are the teachings free of contradiction? We have to realize that all the teachings we need to fully comprehend are all of the instructions guiding an ordinary being all the way to the state of Buddhahood. “Pudgala”, also is a Sanskrit word, translated into Chinese meaning, “a person who is subject to endless rebirth”; namely, a person is circling endlessly within the six realms of cyclic existence. In other words, usually it refers to all sentient beings, human beings, with various terms, different names. Simply put, it refers to an individual, a sentient being. If you want … regarding terms like pudgala, generally you don’t need to ask too many questions; if you are serious about learning, you should consult the dictionary more frequently to have some general idea ahead of time. Thus, when we gradually delve into the teachings, I’ll explain those terms in detail when needed. If you can preview the teaching and look up the terms in the dictionary in advance, then when I mention them, you will be able to recognize their meanings deeper immediately and obtain accurate understanding. [01:17]
Here, I want to specifically point out one thing: do not take these words at face value. Now we have not yet acquired the complete teachings because of our own karmic force. What we actually engage in may turn out to be merely papanca [the conceptual proliferation we each grasp on in our argument]. If we are blessed to receive the encompassing teachings, we will know each one of the terms corresponds to a specific Dharma characteristic, and provide the best explanation to the Dharma characteristic. So, when a specific term is mentioned, we can recognize what the Dharma refers to directly. Now, the Buddha Dharma we are discussing is about our physical and mental suffering, it is these! We will be able to recognize clearly what it is; and that’s the one [the Dharma is trying to help us recognize suffering]! Thus, it’s really beneficial to learn and study the tenets [to gain scriptural knowledge]! Based on this reason, I encourage you all to earnestly put in more effort. Over the course of time, when you face any arising affliction or [encounter obstacles] in terms of meditation practice/cultivation, etc., you will have the feeling of: Ah! How wonderful! I didn’t respond in the way I used to; my previous latent propensities are gradually and steadily purifying and eliminated. [02:14]
In the text, it says: “Here, [in the context of the Lamp for the Path to Enlightenment] to know that all the teachings are free of contradiction means to understand that they are the path by which one person becomes a Buddha;” Here, Master explained the word, “Pudgala”, or one who is subject to endless rebirth, meaning a sentient being with the mental continuum will constantly cycle in the six realms of existence. Then, Master provided us with a method to study the scriptures. In the process of studying the tenets the Buddha taught, we would encounter many terms that are new to us. We can frequently look them up in the dictionary, and that should be the Buddhism dictionary, right? We need to consult the Buddhism dictionary as much as we can. Besides, Master said: “If you want … you should consult the dictionary more frequently … ahead of time,” meaning we must preview the lesson, and while previewing the lesson, we would notice: well, there is a new term in the teaching and it is something I have not heard before. Master wished we would look up the dictionary. Not sure how many class facilitators or classmates have such kind of habit? In fact, it is pretty good to refer to the dictionary as much as possible. [03:07]
Pay attention! If we preview the teaching and wherever there is something we do not quite understand, we can look it up in the dictionary. Then, Master said: “then when I mention them, you will be able to recognize their meanings deeper immediately and obtain accurate understanding.” I want to ask you all: why is that Master would say we would be able to understand the deeper meanings once he mentioned them, if we have consulted the dictionary beforehand for something I do not quite understand? Why would he say so? Do you have this kind of experience before? [03:33]
For instance, in school, after the teacher introduced a new term, we would try to understand its literal meaning, right? First we will try to understand what a new term means. As for what lies behind the literal meaning, the deeper aspect, usually we cannot understand it right away. Accordingly, there are different levels of understanding a new term. But, if we can first recognize the definition of the term, by the time when Master explained it, he would usually pinpoint directly to the depth of the mind training aspect of this term. And when the definition of the term is given to us again, it would be like a review for us; then we can directly cut across the definition part, and examine what exactly the term indicates. [04:06]
Master followed by saying: “I want to specifically point out one thing”; so what problem did Master specifically want to point out? Do you remember what you just heard? He said: “do not take these words at face value. Now we have not yet acquired the complete teachings.” So if we consult the dictionary [for any term we don’t understand], does this count as a kind of effort we put into the study? The dictionary has all the terms, so after I consulted the dictionary, and by reading this definition over in the Lamrim class, does it count as the effort I put into the study? Master answered the question we have in mind; he said: “do not take these words at face value. Now we have not yet acquired the complete teachings because of our own karmic force. What we actively engage in may turn out to be merely papanca [conceptual proliferation].” If we just grasp the literal meanings of certain terms but do not fully understand what those terms indicate, very likely we are talking through our hat [when sharing what we find from the dictionary in the class]. [04:49]
So, Master said: “If we are blessed to receive the encompassing teachings,” meaning after receiving the definition of the term, [we would] become crystal clear about the definition, and the exact Dharma characteristic it pinpoints. Master continued: “So, when a specific term is mentioned, we can recognize the Dharma directly.” Does this mean that when a specific term is brought up, the taming force carried in this term would arise towards our mind and body. Is this what it means? [05:17]
Master said: “that’s the one!” When you heard this part, would you stop to contemplate what this “that’s the one” mean? Take the Five Great Treatises we are learning now for example. Many people would feel: “Well! All I know is just the literal meaning of the text; as for any progress I have made in terms of mind training, there is not much. That is, I only understand the terms literally.” However, Master put extremely great emphasis on the literal understanding of a text or a term. Because if our understanding of the literal meaning of a text or a term is based on the instruction passed down from the lineage, then each word on every sutra and every commentary passed down from the pure lineage, none of it cannot be used for cultivation of [our] mind, each word can be applied for mind training. [05:58]
Master said: “Now, the Buddha Dharma we are discussing is about our physical and mental suffering;” the [pudgala, or] “one who is subject to endless rebirth” is the very reason we are engrossed in suffering. The karmic force dominates all living beings in the cyclic existence – namely, ending comes when we do not want it to end, and beginning comes when we do not want it to begin. For example, when we do not want to die, death arrives; who would want to be reborn to the three miserable realms? But the wretched signs of the miserable realms are emerging. Or we do not want to lose money, but money is gone. In sum, there are many sufferings of not getting what we want springing up; this is because the entire six realms reveal the conditions that the karmic force binds us. Matters often turn out to be the opposite of what we had expected. [06:38]
So, the Buddha Dharma “is about our physical and mental suffering” – “one is subject to endless rebirth.” After having understood the meaning of this term, we come to realize that this term actually means: pudgala is another name for a person who is bound to the cycling in the six realms of existence. If I continuously cycle in the six realms of existence, getting reborn over and over again without generating wholesome karma, that means I would not have the human or deity form which will enable me to study the Buddha Dharma. Thus, with proper understanding of the term “pudgala”, or “one who subjects to endless rebirth”, a very intense and pervasive suffering incur – very excruciating suffering! [07:09]
So Master said: “Based on this reason”, what reason? [Master continued,] “I encourage you all to earnestly put in more effort,” meaning [that we need to put in more effort to study] the scriptures, right? Then, over the course of time, when we face many arising afflictions, we would feel: “Ah! How wonderful! I did not respond in the way I used to.” That is because we have listened more [to scriptures], as many Buddha Dharma terms are pointing out our mental arising signs, or revealing that we do not know how to attune ourselves to our physical and mental conditions. Once we have more understanding [by studying more], we would know how to subdue our mind. For example, some people would say: “Alas! I am not able to put in more mental effort lately.” When we are unable to uplift our spirits, it means that we are into worry, sorrow, pain, and vexation, right? When we are submerged in worry, sorrow, pain, and vexation, we should think of some pleasant Dharma categories like: recollecting Buddha’s kindness, remembering teachers’ kindness, remembering the benefits of Bodhichitta, the advantage of leisure and opportunity of human form, correct? The kindness of the Three Jewels, the significant meaning of leisure and opportunity… All these are the Dharma categories that will bring joy to our mind; when we are joyful, we would not be depressed. Try to think of joyful, pleasant things like: observing the good qualities of the Sangha community, observing certain Venerable’s merits, even the good qualities of Master Atisha – we have just discussed the good qualities of Master Atisha – think about those great commentators, and Master Xuan-zhang. Just by thinking of Master Xuan-zhang, who translated [the Chinese version of] the Perfection of the Wisdom Sutra, we can be joyful for a long time! [08:31]
If we feel discontent every day, not happy about this or that, often like to get mad, speaking words like a spiny porcupine hurting people wherever we go, what kind of attitude is this? It is anger, right? If the continuum of anger is too strong – whatever we see, we are dissatisfied, what should we contemplate on at this point? We should contemplate the faults of angry attitude. We should know that with arising angry attitude, we would lose the peacefulness at the present moment, and we may descend to the miserable realms in the next rebirth; we would also violate many precepts due to this angry attitude. After assessing the consequence, you would feel having this angry attitude does no good to anyone because the present peaceful state of mind is destroyed. One who is with angry attitude would have problem sleeping well – cannot have a good night sleep because too many pent-up emotions; whoever is around is picking on me; whatever I see, I want to release my pent-up emotions and argue with them. On the section of the perfection of patience in the Lamrim, the faults of anger is described extensively – both present life and future rebirths; descending to the miserable realms is the most frightening! [09:25]
If we constantly study the scriptures by putting in more effort, that would be more than just understanding a specific term in Buddhism. Some people asked: “Ah! How many years have you discussed the Lamrim?” The reply is: “Some of us have studied the Lamrim for more than 20 years.” “More than 20 years! So have you applied the teaching into actual practice?” This sounds like when we are studying the teachings we are totally not applying them into actual practice. In fact, are we counteracting negative karma while we are listening to the teachings? While we are listening to the teachings on the great benefits of the text that we have mentioned earlier, and one of them is “the greatness of enabling one to refrain automatically from great wrongdoing,” which we will learn later; this section is teaching us how to counteract many of our ongoing afflictions; we are reminded not to create such kind of unwholesome karma again. Buddha Dharma begins from listening to the teaching. So, we should not consider that listening to many Lamrim teachings for many years indicates that we totally have not applied the teaching into actual practice. [10:03]
What is the actual application of the teachings? Applying the teachings to introspect is one; taming the afflictions internally is another; upholding the precepts is also the actual practice, correct? There are many types of the actual practice of the teaching. Let us contemplate: can cultivating faith in the virtuous teacher be counted as the actual practice of the teachings? Yes too! Is developing faith in the Three Jewels also the actual practice? Knowing the significance of the leisure and opportunity of the human forms, we cherish well the leisure and opportunity we have; is this abiding by the teachings? Yes, it is! Some practitioners are not giving themselves accurate assessment, so after their own assessment, they become downhearted. How could listening to the guidance on the Stages of the Path – the Three Principal Aspects of the Path, which is flowing from scriptures like the Perfection of Wisdom Sutra and the Ornament for Clear Knowledge, for 20 years have not benefited us physically and mentally at all? If that were the case, then [I am wondering] to what extent such unwholesome non-virtuous deeds are? Besides, if one does have such kind of dense unwholesome karma, how could it be possible that he or she can continue studying the Lamrim for many years without interruption? So, such kind of persistence [with the Lamrim study] is also a marvellous virtuous root! Accordingly, please do cherish the causes and conditions we have to study the Lamrim one round after another! [10:55]
I recall the time when I wanted to begin the Great Ocean of Lamrim teaching the 2nd round; I asked my virtuous teacher: “For the parts every Lamrim classmate is very familiar with, I do not have to repeat them? I will focus on the more obscure parts, making this round of the teaching as elaboration on somewhat difficult points.” Then Rinpoche asked me: “Why do you want to skip the teachings that everyone already knows?” I replied: “Because they already know.” Rinpoche then replied: “Yes! They know it, but have they actualized the teaching?” [The guidance is:] before we have actualized the teachings, we need to keep on practicing them time and again, again and again. The application of the Buddha Dharma requires [we practitioners to] practice continuously and repeatedly. Because before the teachings can arise spontaneously in our mental stream, we have to keep learning and studying; we should not feel bored just because we have heard the teaching before; we have not actualized what we learned before, but we just want to hear something new. We should constantly listen to those Dharma categories that we have heard before, and keep practicing them repeatedly until our mental continuum is transforming. This is the purpose of listening to the teachings! Correct? [11:43]
So I believe that in this section Master was teaching us the approach we should adopt in terms of learning the Buddha Dharma: he emphasized the importance of preview, and a thorough understanding of the meaning of the scriptures is of great significance as well. That means we must put effort into understanding thoroughly the literal meaning of the terms; this is a must. [We] Cannot explain arbitrarily, [we] need to abide by the instructions passed down from the lineage. With such pure and authentic guidance, we can put in more effort, for sure our mental continuum would transform. It is impossible that the Buddha Dharma, solely for the purpose of taming afflictions, providing a cure for suffering would not work for you; why is that you are exempted? Would the Buddha particularly leaves certain people out when benefitting living beings? Buddha’s Bodhichitta is all-inclusive, why is that I cannot be salvaged? Is it possible that I do not follow Buddha’s advice? Where do I fail to understand the point? Hence, we should not beat up ourselves! Contemplate on this: improving 0.01 each time is fine, or the progress of 0.001 is also good! [12:31]
Some people are inclined to nag, and once they start, they can go on for 3 hours non-stop. [Or] tend to get into an argument for a long while. Some people are disquieted for as long as 15 days when thinking of other parties’ afflictions continuously. Suppose they can keep nagging at others for 3 hours; if they can shorten their nagging to two hours and 59 minutes – just stop nagging with one less minute, then that one minute is a kind of improvement! In general, we should be able to improve one minute, a minute at a time, and this is also a successful improvement! [12:58]
Hence, we should be positive about the vigilance and mindfulness we have developed over the course of time by studying the scriptures. Based on what we have learned from the scriptures, we have put a lot of efforts into taming our afflictions, though so minute and subtle that sometimes we do not even notice the progress; I believe this is a kind of improvement we have accumulated and progressed stepwise over a period of time. So, everyone, please do not belittle the motivation and determination that we have in self-improve. [We] need to persist with the effort! [13:24]
【广海明月 讲次: 0355】
讲次 | 0355
标题 | 经典上的每个字都可以拿来修心
《广论》段落 | P9-L1 达彼一切悉无违者……补特伽罗成佛之道
音档 | 5B 17:34 ~ 5B 19:45
手抄页/行 | 第1册 P155-L6~P156-LL7 ( 2016 南普陀版：P155-L7~P156-LL7 )
手抄段落 | 什么？下面看……慢慢地会净除掉。
(更新日期: 2022年3月13日)
00:00
好！我们接着往下听。
下面看：
达彼一切悉无违者。谓于此中解了是一补特伽罗成佛之道。
怎么样说它一切圆满无违呢？要晓得呀，所有的这些东西我们通达了解，说这些东西是一个人成佛的全部的道理。“补特伽罗”也是梵文，翻成功我们中文的话叫“数取趣”，是不断地在六趣当中那么转。换句话，我们通常的有情哪、人哪、种种的名词，种种的名词，现在我们简单地说，就是我们一个人、一个有情。如果你们要……凡是关于这类东西，平常的时候也不必多问，自己要想真正肯用功，应该多翻字典，先有个概念。那么在本文本论慢慢地深入的时候，碰到重要的时候，我会详细说明。你如果自己事先先肯翻字典看的话，我到那个时候一说的话，你马上就深入它的意义，这个会有正确的了解。01:17
那么这里我特别说明，不要看它一点文字上面的通达，那是因为平常我们现在没有得到完整的教授，这也是我们自己的业力，所以大家在戏论当中。你真正得到了完整的教授，它这个名词，每一个的名词的名相，它针对着这个每一个法的法相，针对着这个法相是最好的解释。所以当你说明这个名词的时候，这个法你就认得得很清楚。现在讲的法，就是我们身心的痛苦，就是这个！你会认得得清楚，就是它！所以它这个学教有这么大的好处啊！基于这个理由，所以我鼓励你们好好地自己下一点功夫。到那时候你们会对眼前的很多烦恼、修行等等，会感觉到：啊，真好啊！不会像以前老样子，这种毛病慢慢、慢慢地会净除掉。02:14
“达彼一切悉无违者。谓于此中解了是一补特伽罗成佛之道。”这里边师父解释了“补特伽罗”──数取趣，不停地在六道里投生这样的一个有心续的有情。接着师父讲了一个学习方法，因为我们学习佛法的教理的时候，也会遇到很多以前没有听过的名词，说多翻字典，应该是佛教字典，对不对？佛法的字典，多翻一翻。而且师父说：“事先先肯翻翻字典的话”，就是一定要预习，预习发现：欸，这里边出现了一个新名词，我原来没有听过的。然后师父希望我们查一查字典，不知道多少班长或者同学们建立了这样的习惯？其实常翻字典还是很好的。03:07
注意！如果事先预习，不懂的地方翻一下字典的话，接着师父说：“我到那个时候一说的话，你马上就深入它的意义，这个会有正确的了解。”我想问大家：为什么师父说我们事先翻字典看了，然后他一说我们马上就能深入它的意义呢？为什么这样说？体会过吗？03:33
比如说上学的时候，老师讲了一个新名词的时候，我们完全都在理解它字面的意思，对不对？先明白这什么意思。至于它那个字面后面更深刻的内心的东西，通常都是没法同时了解的，所以理解它是有个层次的。但是如果我们事先把这个词的定义了解清楚，师父一讲就会讲到内心的部分，然后再把定义再讲一遍的话，就像是一个复习一样，我们就可以直接跨越定义的部分，去研究那个定义它所显现的到底是什么。04:06
所以在这里边师父说：“我特别说明”，特别说明一个什么问题呢？记得刚才听的吧？说：“不要看它一点文字上面的通达”。我们想那翻字典，就好像觉得这也是功夫吗？字典上有，那我看完之后，好像到广论班把它看一看，这算是功夫吗？师父接着就回答我们内心的疑问：“不要看它一点文字上面的通达，那是因为平常我们现在没有得到完整的教授，这也是我们自己的业力，所以大家在戏论当中。”文字的通达，如果你没通达了，可能是乱说一通。04:49
那么师父说：“你真正得到了完整的教授”的话，解释了这个名词，每一个名词它的定义、针对它的法相都是非常清楚。师父说：“当你说明这个名词的时候，这个法你就认得得很清楚。”说这个名词的时候，这个名词所载有的对我们身心那个调伏的力量就会显现出来。是这样的一个意思吗？05:17
师父说：“就是它！”这个“就是它！”你们听到这一段的时候，会停下来想一想吗？像我们现在学五大论，很多人会觉得：“哎呀！我也没有什么修心，我只是文字上了解了一些，是表面文章。”但是师父对文字的了解是非常非常重视的，因为如果我们对文字的了解是有传承教授的话，那么每一个佛经上的、每一个论典上清净地传承下来的，没有一个字是不能修心的，每一个字都可以拿来修心的。05:58
师父说：“现在讲的法，就是我们身心的痛苦”──这个数取趣就是我们的痛苦，轮回的众生不得自在地被业力所自在，不想结束的时候得结束、不想开始的时候得开始。比如说不想死的时候，死期到了；然后谁会想要投生三恶趣呢？三恶趣的恶相明现了。或者不想要丢钱，然后钱也没了。总之很多求不得苦的东西是非常非常炽盛的，因为整个六道就是显现为一种被业所自在的状况，跟自己的想法有的时候是完全反的。06:38
所以，“就是我们身心的痛苦”──“数取趣”，了解了这个定义之后，我们会知道数取趣原来就是：我没有结束六道轮回之前就是我的代名词。我不停地在六道里转世、不停地在这里投生，而且如果没有造一个好的业的话，是不会有修学佛法能力的这个人天身的。所以在这个“数取趣”这个词里边，凝聚了非常非常深刻的、广阔的痛苦、残酷的痛苦！07:09
所以师父说：“基于这个理由”，什么理由？“所以我鼓励你们好好自己下一点功夫。”是在经典上嘛，对不对？然后到那个时候对眼前很多的烦恼修行，会感觉到：“哎呀！真好！不会再像以前的老样子。”听得多了，因为佛法的很多名词是指示内心的行相，或者揭示很多我们不知道的对于身心状况的调治，一旦了解多了之后，我们会知道这个心怎么对付。比如说，有些人说：“哎呀！这一段时间我的心力提不起来。”提不起来就是忧悲苦恼嘛，对不对？忧悲苦恼的时候，就要想一些欢喜的法类，比如说忆念佛恩啊，忆念师恩、忆念菩提心胜利、暇满人身胜利，对不对？三宝恩德、暇满义大……，这些都是令我们的心会生欢喜的法类，欢喜的时候心就不会低迷。常常想一些欢喜的事情，比如说观察僧团的功德、观察某一个法师的功德呀，甚至是想一想阿底峡尊者的功德──刚刚讲完阿底峡尊者的功德──想想那些大论师，还有玄奘大师，光是玄奘大师翻译了《般若经》这件事，我们就应该高兴很久了！08:31
那天天对一切都不满意，对这个也不满意、对那个也不满意，常常爱翻脸，说话就是像刺猬一样到处刺人，这是什么心啊？嗔心对吧？嗔心的续流太猛，看什么都要说一下、都不顺心，这个时候应该去思惟什么？嗔心的过患。要考虑到生起了嗔心之后，现法的安乐会失去、后世会堕落，为这个嗔心的延续我们也会犯很多条戒律。然后掂量一下结果，你会觉得延续这个嗔心对我自己没有好处，因为现法乐就被破坏掉了。一个有嗔心的人，睡眠都有问题──没法睡，气得睡不着，看谁都觉得那个人是针对我的，看什么都想去刺他一下。在《广论》里边的“忍辱品”的部分广泛地宣说了嗔心的过患──现法和后世，最可怕的是后世会堕落！09:25
所以如果常常地听闻这些教典，好好地下点功夫的话，这就不是名词的问题了。有人说：“啊！你们研讨《广论》研讨多少年？”说：“有的人都学二十多年。”“学二十多年，你们实修了吗？”好像我们听闻的时候就完全没有实修。其实听闻的时候会不会对治恶业啊？你听闻的时候，比如说前面讲那几种胜利，其中有一个“极大罪行自趣消灭”，我们后面会学到，会对付我们很多正在进行的烦恼，会给我们提醒以后不要造这样的恶业。佛法是要从听闻开始的，不能认为自己听闻了很多年《广论》完全都没有实修。10:03
实修是什么？结合内心就好，向内调伏就好了，你守戒的话就有在实修，对不对？实修有很多种，比如说对上师修信是不是实修呢？也是啊！对三宝修信是不是呢？知道暇满义大，好好地珍惜暇满，是不是也是依教奉行？也是的！有的修行人对自己的评价根本不符合事实，所以评点完了之后，自己就完全地低落了。怎么可能听闻《道次第》三主要道、从《般若经》流出来的、从《现观》流出来这样的教典，学了二十年对我们的身心会完全没有饶益，那恶行得到什么程度？而且如果有那么深的恶行，怎么可能在这个《广论》的学习中一直不间断地学习啊？这份坚持也是一个大家很了不得的善根！所以一定要好好珍惜一遍又一遍地学习《广论》的因缘。10:55
像在第二次讲全广的时候，我曾经请问过善知识：“是不是大家知道的我就不用讲？我讲一些难点，变成是那个难点稍微解释一下。”然后仁波切说：“为什么大家知道的就不讲？”我说：“因为大家都知道。”仁波切就说：“大家都知道，做到了吗？”没做到就要一遍、一遍、一遍、一遍地串习，佛法就是要重复、重复地学习。因为你还没有变成是自己心续里的就要学习，不能听过了再听就完全没有欢喜心、没有实践力了，就想听一些没听过的。应该重复地听闻那些已经知道的法类，并且串习到内心很熟练直到改变相续，这才是听闻的目标嘛！对不对？11:43
所以我认为这一段师父告诉我们学习方法──强调预习的重要性，强调了解教典文义的重要性。就是这个文字上的功夫是一定要通达、一定要了得的，不能乱解释，要有传承的教授。如果得到了这样的清净教授，自己下点功夫，一定会改变心续的。不可能专门治痛苦的佛法就治不了你，为什么你就除外呢？佛陀度众生的时候只把某一个人除外了吗？他的菩提心无所不包啊，为什么就度不了我呢？是不是我没有听佛的话呢？是哪儿没学懂？所以不要老去打击自己！考虑一下：每次进步0.01也可以，进步0.001也可以！12:31
有的人就爱唠叨，一唠叨有的人唠叨三个小时停不下来，吵架也吵很久；有的人想别人的烦恼会想十五天停不下来。如果唠叨别人唠叨三个小时，那你可不可以改成两小时五十九分，一分钟你停下来，那一分钟就是自己的进步啊！从这儿开始一般都能做到，一分钟、一分钟进步，这也是成绩呀！12:58
所以要肯定自己由于熏习教典之后产生的正知和正念，乃至根据教典我们所做的哪怕是非常非常微小、自己好像都觉察不到的那种向内调伏，我觉得这也是一个循序渐进的功夫的积累。大家千万不要轻视自己想要改变自己的那股动力和决心，要坚持下去！13:24