Lecture No. 0363
Great Ocean of Lamrim
Lecture No. 0363
Lamrim Volume 1: P46-LL4~LL1
Date: 23 Feb 2022
Topic: Diligently study the pure Dharma, and help self and others destroy the cause of sufferings
The Lamrim teaching is like a mighty medicinal tree, however, only doctors have the capability to casually pick a leaf with confidence to cure [patients’] illness. While learning [and listening to] the explanation from the Master, we would realize and wonder why Master knew us really well? [He] analyzed us so thoroughly that [he] could catch [our] arising afflictive emotions. There is really no way for us to hide, and his analysis is precisely accurate! [00:22]
Thus, next our focus should be placed on “these reasons”, correct? So, what are exactly such reasons that must be learned/studied which enable us to sever suffering and afflictions for ourselves and others? Besides, why is that if [we] do not observe these reasons, they are not readily noticeable and so abstruse that it is also very difficult [for us] to understand [and grasp the points]? [00:42]
We all can listen to what Master said about this. If you all cannot remember what it is in this paragraph, you can listen again [previous teaching, i.e., the 2nd paragraph of the Master’s commentary]. Starting from, “So what are these reasons?” all the way to the passage ending with “It is difficult to explain to others, the results of causes that are obscure to oneself.” [00:57]
“So, what are these reasons?” What example did Master give? Can “suffering” be comprehended? Barely acceptable, and able to experience [and relate to it]. What about “the origin of suffering”? [We] are unable to trace the origin of suffering, is that correct? What is the reason that [we are] not seeing [the origin]? Take the example of, how does the cause give rise to the effect? Or how does karma arising from dependent origination work? Why is it so? For “It is not readily visible to us.” Thus, this question seems sort of mysterious and enigmatic, [they are] not something visible in front of our eyes, yet, we still hope to comprehend with our level of experience right away, is this right? So, what can be done about this? How unusual is this kind of learning approach! They are something we cannot see for now, yet at the same time we can experience them; so what are the method/approach that can be used to help other people to understand [the abstruse reasons] as well? Thus, [the Master said], it must be “you have to acquire personal experience and recognize the cause directly. Otherwise, it is impossible to explain the causality clearly.” [02:11]
Take the experience of upholding the precepts for example. While facing the arising condition, we respond to it, involuntarily following the latent propensity from beginningless eons, are [we] able to catch this aspect at that given moment? In [our] initial stage of [learning the Buddha Dharma, we learn to separate afflictive latent propensities from right mindfulness, that is, [we] need to make discernment in our mind while facing the arising condition, [we should exert our] vigilance [and] be able to recognize and make sensible judgment that this arising condition is the cause of suffering. For example, there are times while an afflictive thought of the suffering cause emerges, are we able to catch it? Like the affliction of attachment, at certain times, this attachment does bring a speck of enjoyment, yet such sense of [afflictive] enjoyment will cause [us] to descend to the three miserable realms or even unlock the door to the hell, all depending on the intensity of our affliction, and this is a suffering cause. However, from the very external/superficial point of view, the object seems to bring enjoyment, yet [deep underneath] it is actually a solid cause for suffering, moreover, some of them are very powerful cause of suffering. Therefore, the apparent manifestation turns out to [bring] completely opposite experience in its outcome. [03:23]
So, in this kind of situation, if we are short of experience to reverse such perception, then [our] ignorance with such arising feeling would fool us - namely the so-called happiness [which is paradoxical], and [we] forget to analyze/discern, to observe, and to compare the outcomes, because [if we remember to do so, we] would discover that - such happy feeling is so transient, yet [we have to] endure the effect of descending to the miserable realms for very lengthy duration after pursuing such enjoyment! By discerning in this way, and if we are able to calculate and figure out the effect of such perception clearly, no one would swap the suffering in the hell realms for such petty gain and trivial benefits; no one would trade in his or her life in this way. Master described the greed or attachment as the fish bait, for that mouthful bite of the fish bait [on the hook] takes away the fish’s life; Aren’t those people who are baffled by the affliction of attachment and various afflictions the same [as those fishes]? Nevertheless, while we are ignorant and fooled, it is very easy [for us] to make such mistakes [with wrong choices]. Understandably, whether it is self-learning [on how to make personal discernment] or to guide others, we must be very, very, well-versed and conversant with such experience [and practice]. What do you all think? [04:31]
Furthermore, that is also why the first good quality of the virtuous teacher is [that he or she must have] the merits of pure ethical conduct [V.1, p.71] – abide by the precepts, the mind of the virtuous teacher must be completely subdued by [training in ethics, as indicated in the Nan-shan Discipline]: “Facing a multitude of arising conditions, there is no exception that ethical discipline cannot be applied”. [So], when facing the arising condition, the virtuous teacher [put the teaching into practice, to] experience how to abide by the ethical discipline personally, [or] as Master described : [meticulously abiding by the precepts is] “like facing the deep abyss, like treading on thin ice” - how virtuous teachers devoted their lives in upholding the vows and ethical disciplines, putting them into practice. Hence, when we know little about the truth, we would sometimes be very timid, yet at other times we can be very bold - timid when we should not be, yet not brave enough when courage is called for, [that is, untimely timidity and boldness], all of these are reversed [due to one’s inverted perceptions]. Once we have studied about the truth, and then learned what to adopt and what to cast aside, we will be very courageous to stand up for what is virtuous and correct, [on the other hand,] we will be timid and careful about unwholesome deeds [and thus] refrain from impetuous. [05:24]
Therefore, upholding the precepts should be handled very carefully, be hesitant and refrain from self-indulgence. As for this point, [it is essential that we know] how to be mindful in face of the arising conditions and then how to apply vigilance - as soon as [we] notice the mindfulness is missing, we should pick up vigilance right away? In the Serenity and Insight study/class, there is such a term being mentioned, “indulging in sensory happiness”, all it takes is the habituation: the more we [succumbed to and] habituated ourselves with self-indulgence, the harder it is [for us] to transcend from it. When that happens, the weightier our afflictions become. The same applies to [our] habitual hatred/angry attitude, which is also through repeated habituation that it becomes especially intense. If we cannot stop it, it will be impossible for us to detach from it. If [we] cannot [find a way to counteract it and thus] detach from [samsara] in this life, then it will be even more disastrous [and harder to disengage] in the next rebirth; if we do not [apply the training of such] detachment now, it will become even graver with a couple more hours of self-indulgency! [06:07]
Meanwhile, for this good quality of the virtuous teachers, as it goes without saying that their virtues must have been accumulated through many years of training, with such attainment, what can we learn by following/relying on the virtuous teachers closely? [We can] learn how they meticulously uphold the precepts such that they have gained such good quality, right? [Only by so doing] can [we] emulate and learn the core skills of the virtuous teachers on [how to attain such true integrity]! Hence, [the reason] we rely on excellent teachers and virtuous companions is to attain the most immediate benefit of having a human form in our next rebirth. In order to have this human form again, [we] must uphold the precepts! The prerequisite for having the human form in the next life is to abide by immaculate ethical discipline, supported by the six perfections of generosity and the like, that is, upholding the precepts meticulously without any transgression is the basic warrant [for us] to be reborn as human! Hence, one of the key good qualities for the virtuous teachers is excellence in upholding the precepts. The virtuous companions or excellent teachers we rely/follow have to be much superior to us in terms of upholding ethical discipline. Generally speaking, their virtues and good qualities have to be far surpassing than ours; otherwise they [most] probably would not be qualified as virtuous teachers. If [the teacher or companion we choose to rely on is] not better than we are [in terms of the ethical discipline], it is likely we will descend along with them as well. [07:09]
Thus, Master mentioned here [in the previous teaching]: why is that after [we] want to benefit all living beings, then [we] should study diligently [if we] want to [help others] sever their afflictions and [also] guide them how to study well? Because such effort is not [something we] can successfully accomplish overnight. [Rather,] the effort and abilities come from our earnest learning of the scriptural knowledge and putting what have been learned into actual practice, then [the practitioners have] to monitor their mind stream, to [safeguard their three karmic doors] day in and day out, [fine-tuning the erroneous thoughts], one by one, day after day, month after month, year after year! [Only by doing] so that the practitioners can cast aside the latent propensities from beginningless time, and be freed from the worldly/sensual desires/defilements, right? [This is how they] can live a life free from [worldly/sensual] desire, with full sense of cool refreshing and with contentment after detachment from [worldly/sensual] desires yet also filled with boundless joyfulness. Therefore, [all] these require [practitioners to persistently] battle against afflictions, which are also counted on the experiences passed down from the qualified lineage. [08:01]
Regarding the cause of suffering, for the nature and the feelings of suffering cause manifested in our mind, sometimes it manifests the other way around, opposing to its true nature, and this is only an example of what? The law of cause and effect. What about the wisdom of emptiness? And many other Dharma categories in the later sections [of the Lamrim]? As indicated in the quote, “It is difficult to explain to others, the results of causes that are obscure to oneself”! [08:17]
Up to this point, we can [take a moment to] reflect on ourselves again: while we think of wanting to help a person, would our thought reach the depth of [wanting to] severe the suffering causes in his or her life? Do we approach a living being with such a reason to help that living being? [We want] to [help] destroy the suffering cause in his or her life, [but] are we able to discern the suffering cause? Have we used our heart and mind to analyze the suffering cause conscientiously? Even after [we have] discerned the suffering cause, would we be sure of the systematic approaches to help the person? [Will we be able to know] what is the most difficult challenge he or she [will] face? Have [we] made thorough discernment [for them] in this way? [In another word], a tailor-made plan mapped out in detail for each individual. And then what are the feasible solution that can be applied/used when the most difficult challenge/obstacle emerge? How [do we] accompany that person through this arduous path? All these are what the practitioners who aspire to help sentient beings to destroy the suffering effect for self and others – namely the aspired Bodhisattvas should learn, consider and be prepared for, correct? Indeed, these practitioners should seriously take all of these into account and consider - can this living being climb up this [learning] curve? Should the systematic steps be denser [and more meticulous]? How much drinking water and provisions are required? Then [some prescribed] medicine may also need to be prepared because he or she would get hurt! And then [we] assist him or her to complete this ascend to the summit, this also represents [what] the living being has transcended in his or her life. [Think about the arduousness throughout the whole companionship], then to accompany him or her along the path through all kinds of hardship, teaching a person, accompanying the person, learning how to notice the suffering cause in that person’s life, also how to [help] sever the suffering cause, and overcome his/her suffering cause, by applying immaculately pure Dharma teaching. [09:56]
So, what is the immaculate approach? Is it the means to [assist us all the way to] reach this goal/purpose directly? Is it the straightforward way to alleviate suffering and attain happiness? And what is this straightforward means to alleviate suffering and attain happiness? Is it the two approaches the Buddha taught: the scriptural knowledge and experiential knowledge? [Thus,] in order to sever both suffering cause and suffering effect for self and others, we must study diligently, earnestly learning from the great sutras and scriptures, otherwise “it is difficult to explain to others, the results of causes that are obscure to oneself!” [10:25]
【广海明月 讲次: 0363】
讲次 | 0363 (2021-09-20 ~ 2021-09-22)
标题 | 勤学清净正法，摧伏自他苦因
《广论》段落 | P9-L4 释量亦云……不现彼难宣。”
音档 | 6A 00:04 ~ 6A 03:22
手抄页/行 | 第1册 P163-L1 ~ P164-LL3 ( 2015、2016 南普陀版 )
手抄段落 | 那么下面是……所以叫不现彼难宣
(更新日期: 2022年2月23日)
00:00
《广论》就像一棵大药树，但是也只有医生才能信手摘一片叶子就可以治病。在学习师父的讲解的时候，发现师父怎么那么了解我们呀？把我们研究得透透地，抓烦恼现行，真是无处可逃，准确至极！00:22
那么接下来我们的注意力要放在“这个道理”，对不对？到底要学习一个什么样的道理，我们才能够帮忙自他摧伏痛苦、烦恼？而且这个道理不去观察的话，它为什么不是眼前看得见的，又是很不容易懂的呢？00:42
大家可以听一听师父是怎么讲的。如果这一段你们忘了的话，可以重听一遍。是从“那么什么道理呢？”开始，到“所以叫不现彼难宣。”00:57
“那么什么道理呢？”师父在这里举了什么呀？“苦”可以吗？勉强可以，眼前可以体会得到。那么“集”呢？苦的原因就看不到了，对不对？看不到的原因是什么？举一例，因是如何生果的，业感缘起是怎样的，对不对？因为是“不是眼前能看得到的东西”。那这个问题就有点玄了，不是眼前能看得到的，然后我们又希望它在眼前可以体会得到，对不对？那这件事要怎么办呢？这是一个什么样的奇特的学习方式？眼前又看不到，然后它眼前又可以体会得到，那用什么样的办法能让别人也领会呢？所以，一定“自己要亲自地体会得到，眼前当下认识”，如果不是这样的话，是没办法给别人说清楚的。02:11
比如说持戒的经验。当我们的心对境的时候，就跟着无始劫来的习气跑了，这一点能不能当下认知到呢？最初学会把烦恼习气和正念分开，要在自心上观察抉择，对境时，自己的正知力要能够知道、能够判断现起来这种东西是个苦因，比如说有的时候苦因的念头现起来，自己能不能判断得出来呢？譬如贪烦恼，然后它的特点是有时候会带点乐受的，有的乐受的结果就是三恶趣、甚至是开启地狱的门，就看我们是烦恼到什么程度，这就是一个苦因。可是如果从非常表面的感觉来看，它的感觉是貌似乐受，但是它却是一个着实的苦因，而且有的是极其强烈的苦因。所以它显现的东西，跟它结果的感受是完全颠倒的。03:23
那么在这种状态下，如果我们把它颠倒过来的经验不足的话，就会蒙昧于生起来的这个感受，也就是那个所谓的乐受，而忘记去衡量、去观察、比对那个结果，因为观察之后发现──乐受的感觉是如此地短促，而为了这个乐受堕落恶趣的果报却那么漫长！这样我们抉择之后，如果这个概念能够算得过来，是没有人愿意为这么点的蝇头小利，去地狱里受苦的，没有人想这样交换自己的生命。师父把贪欲形容成鱼饵，就为了那一口鱼饵，鱼就失去了生命；迷惑于贪烦恼中的人，还有各种烦恼的人，又何尝不是如此呢？但是愚痴的时候就容易犯这些错误，所以如果自己要学或者能够引导他人，这个经验是必须非常非常纯熟的。大家认为呢？04:31
还有，为什么善知识的德相第一个就是戒的功德、戒律，他一定要向内调伏，就是“森然万境，何事非持”。当他对境的时候，他把他自己持戒这个经验，比如师父说：“如临深渊、如履薄冰”这样一个状态，他是怎么样用生命去实践这个状态的。所以我们获得的真理很少的时候，我们会很怯懦、有时又很大胆──在不该怯懦的时候怯懦，在该勇敢的时候却不够勇敢，这都是颠倒的。一旦我们学习了真理，然后会了取舍法之后，我们将会为正义、会为正确的勇敢，为罪业而怯懦，不敢造次。05:24
所以持戒的都是非常小心的，不敢去放纵自己。那么就这一点来说，对境如何去提正念，然后如何正知──迅速地看到正念不见了然后马上提起正念？我们在讲到止观的时候，这个所谓的“耽着乐受”，有时候就是串习，你越串习，就越出不来，然后越出不来，烦恼它就会越重；嗔习气也是一样的，也透过串习而变得特别地强烈。这件事我们如果不停止的话，我们就没有办法出离。那这一生还不出离，来世就更惨；此时不出离，再串习两小时就会更严重！06:07
而善知识的这个德相，因为他这个功夫一定是练出来的，练出来之后，我们跟随在善知识的身边能够学到什么？学习到他持戒的这个本事、这个功德，对不对？才能够学到善知识这些看家的功夫、这些真本事！所以我们亲近善知识、亲近善友，最需要得到的一个眼前的利益，就是来世得人身嘛，来世得人身，一定要持戒呀！净戒为根本、施等为助伴，清净持戒就是人身的基础啊！所以我们的善知识的德相，才是戒功德要超胜，我们跟随这个善友或善知识，他一定戒德超胜自己。一般都是远超胜自己的，如果不如自己，那可能就不能为善知识了；如果不如自己，你跟着他有可能也就下去了。07:09
所以师父在这里边提到说：为什么想要利益众生之后，接着想要摧伏他人的痛苦要勤学，勤学要教会一个人如何地学习？因为这不是一朝一夕就能练就的功夫，是要在经典上学，学了之后对境要实战，然后每天要看着自己的心，就是一个念头、一个念头这样的淬炼，然后一天一天、一个月一个月、一年一年地这样练出来！所以修行人才能够背离无始劫来的习气，离开欲尘，对不对？才能过上那种离欲的人生，然后在离欲之后觉得满心清凉、满足，而且又无限地欢喜。所以这些一定要战斗烦恼，这也一定要经验传承。08:01
提到“苦因”的这件事，苦因的本质和它现起来的感觉，有的时候是反的，是颠倒的，而且这仅举是一个什么？因果。那空性呢？还有后面很多的，还是“不现彼难宣”啊！08:17
谈到这里的时候，我们可以再反观一下自己：当我们想要去帮忙一个人的时候，我们想到的深度是去摧毁他生命里的苦因吗？我们是基于这样的一个原因去靠近一个生命、想要帮忙一个人吗？摧毁他生命的苦因。我们有看到那个苦因吗？有用我们的心眼观察到那个苦因吗？当观察到那个苦因后，有没有确定帮忙他的次第是什么？那么他遇到的最难的点会是什么？有这样详细地抉择过吗？就是为他人详细地做个计划。然后当这个最难的点出现的时候，用什么方法？这一路的艰辛要怎么陪伴？是不是这都是一个发心要摧伏自他苦果的这样的一个人──就是菩萨的发心要学的、要算的，对不对？他真的是要计算的──这个有情能不能爬上这个坡啊？次第要密一点吗？要准备多少水啊？要粮食啊，然后还可能要准备药，因为他会受伤啊！然后帮他完成这次登顶，也就是这次对他自己生命的超越。然后在这一路的陪伴、摸爬滚打中，教一个人、陪一个人，学习怎么样地去看到他自己生命的苦因，又怎么样地对治他的苦因、战胜他的苦因，用清净的法。09:56
那么清净的办法是什么？是不是直达目标的办法？直接离苦得乐的办法？那直接离苦得乐的办法到底是什么？是不是佛陀的教证二法？要想摧伏自他的苦因和苦果，一定要勤学、勤修诸大教典，否则“彼方便生因，不现彼难宣”啊！10:25