Lecture No. 0347
Great Ocean of Lamrim
Lecture No. 0347
Lamrim Volume 1: P46-L10 ~ L18
Date: 01 Aug 2021
Topic: Clear understanding of the true nature of suffering I
Very well! Let’s continue to listen to the next paragraph. [00:04]
[5B 08:32 ~ 5B 10:51]
Therefore, he [the author] explained one concept, and what is its content? This was [the advantage of having the capability to apply the teaching - explained above], this is it. With this understanding, you would be able to thoroughly resolve it [to attain nonabiding nirvana]. [00:18]
This is what Buddha is telling us. Next, there are four aspects: “that which is to be thoroughly known, that which is to be eliminated, that which is to be manifested, and that which is to be cultivated.” This “thoroughly,” in fact, applies to all four statements. This is to say, that which is to be thoroughly known, that which is to be thoroughly eliminated, that which is to be thoroughly manifested, and that which is to be thoroughly cultivated. Essentially, the thoroughly known, then thoroughly eliminated, thoroughly manifested, and thoroughly cultivated are the Four Noble Truths that Buddha taught – suffering, origin of suffering, cessation of suffering, and the path to cessation. This is suffering that you should know, this is the origin of suffering that you should eliminate, this is the cessation of suffering you should manifest, and this is the path to cessation you should cultivate. What is the meaning of these four? Let me briefly explain. Now, didn’t you experience the suffering in this world? [Do you] intend to eliminate them? Then this is the sign of true suffering. Before this recognition of yours, you will have no way to eliminate them. For instance, we are going to remove the weeds, what do the weeds look like? If you don’t know, how can you remove them? At least you should recognize them in order to remove them. So, now, someone is harming me, who is harming me? You have to find that person – it is the same here! So, for the true suffering, you have to identify it [01:43]
So, “deities and humans” are endowed with this capability. Being humans indicates that we have this kind of capability, that is, the capability of understanding the Four Noble Truths in order to attain the ambrosial state. Next what did the Master explain first? The word “thoroughly” right? Thoroughly in “to be thoroughly known, thoroughly eliminated, thoroughly manifested, and thoroughly cultivated,”. Thereafter, the Four Noble Truths were mentioned, the Four Noble Truths. Master said: “What are the four? Let me briefly explain them first.” [02:16]
What did Master explain? The first question is, do you feel severe suffering in this world? Everyone would unanimously reply, “Yes and it is painful!” Do we want to eliminate it? “Yes!” Then, “the true nature of suffering, before we recognize it” Master replied directly, “there is no way for us to get rid of it.” Isn’t this like a returning boomerang concept? When asked: are you experiencing suffering? “Yes!” Do you want to eliminate it? “Yes, I want to remove it!” However, before we recognize the true nature of suffering, it is impossible for us to get rid of it. It also entails that based on the methods we know now, there is no way whatsoever to eliminate [suffering]. [02:49]
We continue to think, “Why is there no way for me to eliminate it?” Master immediately brought forth the example of pulling out weeds, which is weeding, right? However, those who do not farm probably have no idea how serious this is. Suppose I am to distinguish the wheat seedling from a young weed, I have no way to tell them apart. [Without distinctively knowing which is which], some people probably would specifically choose to pull out the wheat seedling, while others could pull out both of them, since the weed and wheat are sometimes difficult to differentiate when they are young. There are also some grain seedlings, as long as they look like grass it is difficult to tell them apart. [03:18]
You may claim: “[It is difficult because] they bear lots of similarities. [To tell the difference between] suffering and happiness, wouldn’t it be very easy? They are so clearly distinguishable, I am definitely able to tell them apart!” This is the question Master wanted to ask next. Let’s listen on. [03:28]
Maybe people will say, “How could you not recognise suffering?” Pardon, but, in general, we ordinary beings just don’t recognize true suffering! To be precise, we do not recognise the origin of suffering. You always probe on the nonessentials, so the more fumbling there is, the further away you get. This is its root cause, the origin of the cause. Actually, in our world, everyone is an exception, everyone wishes to eliminate suffering and obtain happiness. Yet, due to lack of true understanding of the real nature of suffering, we end up dealing with it on an ad hoc basis, this is wrong. Therefore, we need to clearly identify [the origin of suffering.] [04:11]
How could we not recognize what suffering is? Master said we ordinary beings just do not recognize what suffering is – we do not know about suffering! What does this not knowing refer to? We have no knowledge of the root cause of suffering. Since we have no idea about the root cause of suffering, Master said we are busy with (nonessentials,) the “branches” and “leaves”, correct? It gets further and further away, and this is the fundamental issue. Actually, when listening to this part, we would be full of doubt – why is it that I have put in so much effort [meditating on the teachings], but I was told that I am working hard on the “branches” and “leaves”, [and worst still,] ended up deviating further away? Master said: “This is the fundamental issue.” Actually, after reading this paragraph, when we just started learning our Lamrim, we were quite confused, right? [04:50]
Here Master said, actually in this world there is no exception, everyone wishes to eliminate suffering and obtain happiness. Yet, the true nature of suffering, we have not recognized it. Pay attention to these words, “have not recognized”, the true nature of suffering. You may ask, “Is there a true nature of suffering? Suffering is suffering, isn’t it? Who would think about what the true nature of suffering is?” Not only does suffering have a true nature, on top of that we have to recognize it. This should be a brand-new concept, right? When we think about suffering, we want to get away from it as fast as possible. Who would want to research suffering? Will there be anyone to research on suffering? Doctors would study all kinds of illness, right? So being sick is suffering. For the suffering of the mind, we may feel that it is the job of the psychiatrist to research on it. Nowadays, there are many anxiety disorders, many types of illness we would think of. However, this suffering, if we just focus on the real nature of suffering, we still need to recognize it clearly, Master said, “Therefore, we need to clearly identify [the origin of suffering].”. Regarding this topic, actually I do not know how you are applying this short section in your daily life? [05:48]
Suppose one day we develop some problems with others, at that moment when we are arguing with others, we would feel that we clearly know what the issue is, right? For example, why do so many people in this world like to quarrel, especially with people close to us. The closer we are, the easier it is for us to pick a fight. We rarely pick fights with strangers, right? We always fight with someone we are more familiar with. Why do we fight with people we know well? It is because people who are close, are those who spend time together day in and day out, and inevitably there will be disagreements and many other things. When fighting with others, especially the one who feels he has reasons [to stand his ground], or those who remain silent but is resisting within his mind, do you think the person would be clear where the problem lies? He is very clear! He would think, I know exactly where the problem lies, and I am also very clear where improvements should be made. As long as you do that, it will be fine. So, [based on this understanding,] isn’t it easy to remove the cause of suffering? Isn’t it simple to recognize suffering? The incident that just happened, this and that, 1st, 2nd, 3rd points done! [Our analysis would go like this.] This is what went wrong, you should do this to correct it, it is resolved, isn’t it? Isn’t it decisive? Isn’t it easy? Isn’t this the way we handle matters day in and day out? Is this crude or delicate? [We would claim,] “It is very delicate, let me recount the whole event, and it is your fault!” [06:56]
So, after we have learned this part, if everyone can [ponder on] what Master said, “we do not recognise the origin of suffering. You always probe on the nonessentials, so the more fumbling there is, the further away we get.”. That is, we have not truly recognized the origin of suffering, we cure the head when there is a headache, we cure the leg when the leg is in pain [dealing with it on an ad hoc basis]. Take notice! This is wrong. Why is it wrong? That is because we have not clearly recognized the true nature of suffering, so the prescription we apply is also mistaken. [07:25]
So, for this issue, I think the way everyone applies what is in this section, possibly on a certain day, again you fall in that pit that you have fallen one thousand times before, despite the fact that you have tried to circumvent it, but you could not. For the thousandth time, you fall in the same pit again. While in the pit you would think you are absolutely right, and it is really very clear [what the problem is], you feel you know this matter inside out! So, we demand self-righteously for the other party to change, or request the other party to do such and such. At that time, other than being full of ourselves in the head, will there be any strength left in our mind to suddenly think of what Master has advised in this section? In fact, “we have no idea where the root cause of suffering lies!”. If at that time this statement flashes across our mind, would that reduce a bit of our anger, our righteous indignation? At that juncture, would we spare some moments to reflect on and analyze, well, my breathing now is not very smooth, my facial expression could be very fiendish. If a snapshot was taken [at this time], it would be very unsightly. [Why?] Because I am venting my anger on others, expressing a feeling of disdain about others, because I feel that the other party is wrong from head to toe, and I am the one who is reasonable [and sensible] and I am the one who does not need to improve. [08:29]
So, the thought “by asking others to improve, my life can then become better” is fumbling around the nonessentials, and the more we fumble about, the further and further away we get. This is how we mess up? At this moment, what is the cause of my suffering? Is it he did something wrong or is it I cannot stand that he did something wrong? Or is it my aversion? At that juncture, if we suddenly become aware, recalling Master’s advice, and then spare some effort to analyze our three karmic doors, we would notice instantly that we are fuming [over this matter]. This is because many people, when they are angry, feel that they are reasoning with others, they just feel their reasoning are absolutely clear. I am just trying to quote an example. [09:07]
If the guidance in this short section can come into mind at that juncture, we will recognize right away, at this point, the true nature of our suffering, is it because he mishandled the matter? What exactly is the actual cause of my suffering? Or is it because he made a mistake, and I cannot stand such a situation. I am unable to take it, I have limited forbearance, and that is why I suffer so much. If that is the case – lack of patience, then all I have to do is enhance my forbearance. Why do I keep blaming him? So, we will very quickly find a way out. [Why?] It is because if we constantly put the blame on others, then it is not a way out. So, the more we work hard on the “branches ends”, the further we will go wrong! [09:44]
When living together, especially in the current pandemic situation, many family members were restricted from going out [at will], and spent the whole year together. Consequently, there is no way to hide when conflict arises. Every day looking at the computer all day long, there will be times you would get tired it. Eventually, you will have to have a meal with them some day! You have to do many things together. So, what do you do at that moment? We must listen to the teaching well, must listen to the teaching well! Listening to the scriptures and enhancing our capability in our practices, we can then skilfully handle our emotions as well as those of our family members’. [10:11]
Hence, every time when you fall into the pit that you have fallen one thousand times before, you are able to reflect on Master’s advice at that moment the anger is quelled, would you be able to sense a bit of refreshing coolness? I think everyone can give it a try! But first memorize this advice! Whenever we are full of self-righteousness and believe that we are totally reasonable, we must be aware that what we are looking for is the fundamental issue, we are not fumbling around the nonessentials. However, this is not the view held by Master. [10:40]
If we can recollect what Master said here, we will have a basis for comparison, we will recognize that my understanding of what is happening now is very shallow. According to Master what I assumed to be the fundamental is actually the “branches” (nonessentials). What I consider to be the approach to resolve the conflict, in Master’s eyes, it is inverted, it is mistaken and the more we handle matters this way, the more we suffer. [If we can recollect this piece of advice,] we would not push the conflict into the deeper end, and we would stop. Stop means, first you stop your thoughts, then stop your speech. Do not, again, put the blame on others, then calm down the agitated feelings, there are some people who even try to pacify the rage. In this way, others would not have to suffer the brunt of our anger every time we are afflicted. So, we have to pacify our mind from within. [11:24]
This short advice has the power to quell the afflictions in our mind. It all depends on how much effort you put into practicing it. Usually, this advice is very effective for those who are inclined to get angry when they believe they have every reason to get mad. Will those who are at fault still get mad easily? Unless they are trying to cover up on purpose, otherwise those who are at fault usually would feel embarrassed and apologize right away. Those who are self-righteous would feel that the truth is in their hands, the other party is at fault, so it is reasonable for the other party to apologize. It is usually more difficult for those who believe that they are reasonable, to apply the teachings as they are unwilling to change. That is why their improvement is very slow. They have lots of justifications, with no sign of improving their habitual tendencies. We should reflect from Buddhas and Bodhisattvas’ viewpoints, we should reflect from virtuous teachers’ viewpoints. [12:08]
【广海明月 讲次: 0347】
讲次 | 0347 (2021-07-26 ~ 2021-07-28)
标题 | 认清苦的真正内涵（一）
《广论》段落 | P8-L11 ~ P8-L13 今初……所应修行，
音档 | 5B 08:32 ~ 5B 10:51
手抄页/行 | 第1册 P151-L3 ~ P152-L3 ( 2016 南普陀版：P151-L4 ~ P152-L4 )
手抄段落 | 那么他说明一个道理……所以我们要认得得清楚。
(更新日期: 2022年3月16日)
好！那么接着我们听下一段。00:04
那么他说明一个道理，那么说明的内容是些什么呢？就是这个，说这个东西，你如果了解了以后，那么彻底可以解决的。00:18
这就是佛告诉我们的，下面说，四样东西：“所应遍知，所应断除，所应现证，所应修行。”这个“遍”字，实际上通下面四句的，就是说所应遍知，所应遍断，所应遍证，所应遍修。本来这个所应知，然后所应断，所应证，所应修，就是佛说的苦、集、灭、道四谛──此是苦汝应知，此是集你应断，此是灭你应证，此是道你应修。那么这个四样是什么意思呢？先简单说明一下。说你不是现在在世间觉得很痛苦吗？要去掉吗？然后这个真正的痛苦的真相，如果你不认识之前，你没办法去掉它。譬如说我们现在说要拔草，那个草到底是什么样，你不知道，你怎么拔？至少你要去掉这个东西，你要认得它。所以现在这地方有人害我，那么谁害你啊？你把他找到嘛，就这样。所以这个真正的苦，你要找到。01:43
那么“若人若天”，有了这个能力，“人”标志着我们会有一种能力，这个能力就是希望达到甘露胜位我们应该了知四谛。然后师父先讲了什么？“遍”字，对吧？这个遍──遍知、遍断、遍证、遍修。接着讲到四谛，四谛这里边，师父说：“这四样是什么？先简单地说明一下。”02:16
师父说明了什么事情？首先第一个问题：世间觉得很痛苦吗？所有人都会异口同声地说：“痛苦！”要去掉吗？“要！”那么“真正的痛苦的真相，如果你不认识之前”，师父直接回答说：“你没办法去掉它。”这会不会像是一个回旋刀那样的理路？说：痛苦吗？“痛苦！”要去掉吗？“要去掉！”但是真正的痛苦你不知道前没有办法去掉，就是说按我们现在这种方式是没有办法去掉。02:49
我们接着又想：“为什么我就没有办法去掉呢？”师父马上举了一个拔草的例子，是拔草吧！但是不农耕的人可能不知道这件事有多严重，比如说小麦苗和草小的时候，我是分不开的，去拔的话可能有人专挑小麦苗拔掉了，有人是一起拔掉了，草和小麦很小的时候是分不开的。好像还有一种谷物的那种苗，就是有点像草那类型的都分不开。03:18
你说：“那种是类似的，苦和乐那还不是很简单吗？那是分得挺清楚的，我一定能分得开！”这就是接下来师父要问的问题，继续听。03:28
也许有人说：这个苦难道还不知道吗？对不起，一般来说我们凡夫真正的苦就是不知道！应该这么说，就是苦的根本在哪里不知道，你总是在那个枝枝叶叶上面去弄，所以是越弄越远、越弄越远，这是它的根本问题，这是它的根本问题。其实我们世间，没有一个人例外的，都希望去掉苦，都希望得到快乐，可是因为对那个苦的真正内涵没有认清楚，所以你总归头痛医头是脚痛医脚，就弄错了，这样，所以我们要认得得清楚。04:11
苦难道不知道吗？师父说一般我们真正的凡夫就是不知道，苦是不知道的！这个不知道是不知道什么？苦的根本在哪里不知道。然后苦的根本在哪里不知道，师父说我们会在枝枝叶叶上去弄，对吧？越弄越远、越弄越远，这是根本问题。其实讲到这一段的时候，应该一开始听的时候是满腹狐疑的──为什么我费了这么大努力，都说我在枝枝叶叶上去努力，越弄越远呢？师父说：“这是它的根本问题。”其实看了这一小段，我们一开始学《广论》的时候是非常疑惑的，对不对？04:50
师父在这里边说，其实在世间没有一个人例外，我们都是希望去掉苦、希望得到快乐的，可是因为对苦的真正内涵没有认清楚，注意这三个字──“认清楚”，苦的真正内涵。说：“苦还有内涵啊？苦不就是苦吗？谁会去想苦的内涵呢？”但是苦不但还有内涵，还要去认清楚，这是一个崭新的概念吧！我们想苦的话我们就赶快离开它，谁去研究苦啊？有人会研究苦吗？医生会研究各种病，对吧？那病是苦的。心里的痛苦可能我们会觉得心理学家会研究，现在就是有很多什么焦虑症、各种毛病我们会去想。但是这个苦如果单拿出个苦的真正内涵，还要认清楚，师父说：“所以我们要认清楚。”在这个问题上，其实我不知道这一小段大家平常生活的时候是怎么用的？05:48
比如说有一天我们跟人家产生问题之后，在跟别人争论的当下，我们会特别清楚我是知道问题在哪里对不对？比如世间为什么那么多人喜欢吵架，尤其是亲人吵架，越熟悉的人越吵架，你很少跟陌生人吵架吧？都是熟悉的人吵架。为什么熟悉的人吵架？因为熟悉的人天天在一起嘛，就会有磕磕碰碰、有很多东西。在吵架的时候，尤其是讲道理的那个，或者不讲道理在心里对抗的那个，大家会不会觉得问题在哪儿他清不清楚？他非常清楚！他也会认为：问题在哪儿我清楚，要改善的我也清楚，只要你这么做了就可以了。所以拿掉苦因的方式简不简单啊？认识痛苦的方式简不简单？刚才发生这件事怎么样、怎么样，一、二、三讲完了！这件事的错误怎样、你怎么样改，是不是就结束了？利落吗？轻松吗？我们从早到晚是不是都这样处理问题的？这是粗糙还是细腻呢？很细致呀，我把刚才的过程全讲一遍，就是你的错呀！06:56
那么学了这一段之后，如果大家能把师父的这个话：“苦的根本在哪里不知道，你总是在那个枝枝叶叶上面去弄，所以是越弄越远、越弄越远。”就是苦的真正的内涵没有认清楚，头痛医头、脚痛医脚，注意！就弄错了。为什么弄错了呢？就是苦的内涵没弄清楚，然后药也给错了。07:25
所以这个问题，我想大家运用这一段的方式，可能是某一天你又掉下一千次那个坑里了，你想绕也绕不过去，第一千次你又掉在这个坑里，掉在这个坑里的时候你会觉得自己对极了，简直清晰极了，觉得这件事你全部都了解了！所以我们会理直气壮地要求对方改变，或者做一些什么、做一些什么。那个时候脑海里除了觉得自己是非常非常有道理的，会不会有一个余力忽然想到师父这段话呢？“实际上苦的根本在哪里我是不知道的！”这句话如果在那个时候出现的话，我们的火气、我们的理直气壮会不会少一点？在那一刻会不会抽一点时间看一看、观察一下：欸，我现在呼吸好像不太平顺，我的表情可能很狰狞，要是有个摄像机照下来的话可能是很难看的。因为我在对别人发脾气、在嫌弃别人；因为都觉得别人全身都是毛病，而我是有道理的、我是不需要改善的那一方。08:29
那我要求对方改善，所以我的生命才会改善的这种想法，是在那个枝枝叶叶上去弄，越弄越远、越弄越远，所以就弄错了吗？我现在当下的苦因是什么？是他做错了，还是我看不惯他做错了？还是我的嗔心？那个时候如果突然意识到、想到师父的这段话，然后抽点余力观察一下自己的三业，就立刻发现自己在发脾气。因为很多人在发脾气的时候，觉得自己在讲道理的，觉得自己的道理是非常清楚的。我只是试举一例。09:07
所以这一小段，如果在那个时候能够出现的话，就会当下让我们认识到：此刻的苦的内涵，真的是他把事情做错了我才这么苦吗？真正的苦因到底是什么？还是──他是做错了，我对这种状态我不能忍耐；我没法忍耐、我的忍耐力不够，所以我才这么苦。如果我的忍耐力不够的话，我就增强我的忍耐力好了，我为什么要一直怪他呢？所以我们很快就找到出路出来。因为一直怪别人，它就不是一条出路，所以在枝末上努力，越来越错越远嘛！09:44
人们共住在一起的时候，现在疫情阶段，有很多家人就必须不能出门，在一起度过一年。所以这种状态下很多矛盾你也没处躲，天天看电脑也有看厌倦的时候，总有一天也要一起吃饭吧！要一起做很多事情。这个时候要怎么办呢？就一定要好好听法，一定要好好听法！听法加强自己的修力，能够善巧地处理一下自己的情绪还有家人的情绪。10:11
所以，如果在每次都掉下一千次的那个坑的地方，你能把师父的这一段话想一想，当下息却那个嗔心的火，是否能感到些许的清凉？我觉得诸位可以试试！但前提是把这一段话背下来！比如说当我们理直气壮、有百分之百的理由的时候，一定会意识到我们找的就是根本、我们努力的不是枝末，但是师父的看法不是这样的。10:40
当我们稍稍忆念一下师父的法语，我们就会有一个对比性，就会意识到：其实我对于当下发生的事情的认知是很肤浅的，此刻我认识的根本就是师父眼中的枝末。我认为的解决矛盾的方式，在师父看起来就是颠倒的、就是弄错了，就会越弄越苦。这个时候就不会一直把矛盾向深了推进，就会停手。停手的意思：你先停住念头，然后停嘴，不要再去责备别人，然后把激动的那个心情，甚至有的人非常愤怒的心情试着平复一下。这样别人也不容易在每一次自己发嗔心的时候都遭难，所以自己要降伏内心的东西。11:24
这一小段话，就可以有降伏内心的力量，看你用它串习的角度有多强。因为通常那种自己越有道理越发脾气的人，用这条是很管用的。理亏的人脾气还很大吗？除非是他故意掩盖，否则理亏了通常都气短，就马上赔不是。因为你看那个很理直气壮的人，都觉得真理在他手中，错误在别人手中，所以别人应该道歉。通常都是常有理的会修行起来比较麻烦，他不太容易改变自己，所以进步缓慢，动辄道理一大堆，习气一点都没动。要看一看佛菩萨的观点、看一看上师的观点。12:08