Lecture No. 0374
Great Ocean of Lamrim
Lecture No. 0374
Lamrim Volume 1: P47-L4 ~ L7
Date: 30 Jun 2022
Topic: If you don’t compute the returns, the only choice is to withdraw
Thus, from this paragraph, we come to understand what Master’s earlier thoughts were, because [he knew] we would encounter grievances. Some people are willing to endure grievances if it arises from themselves. However, when it comes to grievances that arise due to others, how do they handle it? Some of them would just quit, right? “I give up! If there is too much hardship involved, I would rather not take it.” And they just make a quick exit! But if you are doing it for all living beings, and you ran away, how do you prevent it from happening? That is, you must weigh what you will gain by enduring it. If that is the case, should you calculate? Definite yes! Otherwise, once you feel wronged, you will stop. You would not take it, not even a bit of it. Furthermore, it is said, “What! When executing tasks one must endure unfair treatment. And only through enduring unfairness can things be accomplished. This is the characteristic of Buddha Dharma!” What a shock to hear this. Doesn’t it suggest that putting the teaching into practice is a big grievance itself? [00:47]
So, after suffering a great grievance, how do you handle it? We have to cultivate to attain forbearance with regard to the teaching of non-production [V.3 p.207 L.15 & p.324 no new production of affliction]. Beginning from applying the perfection of generosity, steadily, we form unwavering conviction and wisdom will arise in our mind. Therefore, this kind of forbearance is not something worthless, nor is it the conduct of self-torturing or a weird behaviour of self-abuse. Rather, it is a process with which [Bodhisattvas] have to undergo lots of arduous hardship for the sake of realizing the ideal purpose. Due to individual karmic forces, [it is inevitable that] they need to undergo these hardships. However, since they know how to handle such hardship, they endure it willingly! [01:19]
So, what does “know” refer to? Contemplate what we have exchanged our grievances for? As long as we are willing to endure, we will be able to take it. For example, if now we review the commentary again: “Oh! So, to accomplish the goal [of benefiting others,] one has to undergo grievance. We can only accomplish the goal by being aggrieved. Oh well!” Now, reflecting on this statement, are you willing to accept it? You would be more open to accept it than before, and you would not reject it, right! At first, our reaction is to reject this line of thought, questioning why Master put it this way? [01:46]
In fact, what Master said in this page, whatever Master proposed, our reaction is to oppose it? Did you notice it? “Why it is a must for us to account what we will gain when taking the Bodhisattva path?” Second one: “Why do we need to be aggrieved when applying Buddha Dharma?” We would feel, “Why did Master interpret it in this manner? This is exactly what we do not want!” The standpoint held by Master is the direct opposite of ours, thus we are left with no other alternative. Would you think of it this way? This method of persuasion is really difficult, my take is that the reasoning [presented by Master] is very persuasive and powerful, and this is known as taming the mind. [02:19]
My take on these 2 passages is, Master boldly and decisively directly struck the weakest but prickliest spot in our mind, and then he provided a clear answer. Did you notice? In this session [of discussion], for every sentence, our reaction is, No! No! No! No! This is what this session is like. Unless you pretended to be docile or meek, saying feignedly, “Ah! Sure, yes, yes!” Unless you pretentiously hush up the “ka-ji” (the opponent’s point view in Tibetan). Otherwise, the reasoning Master put forward is very cogent and well-grounded, like every sword is striking in your face. There is no way for you to defend your position, you have to face what you do not want to endure and do not want to concede. [02:52]
[(You murmur), “The Bodhisattva path is altruistic, but how can you right off the bat tell me I have to reckon what I will get in return?” “Who says that this undertaking involves grievance? I just would not take it, I have another way to work it out.”] Master further indicated that this is the characteristic of the Buddha Dharma! It is even more astonishing with every word Master said here. Let us review it together, the first one, “we think by doing a little bit of service to others is fine;” sounds acceptable. [The next one,] “but if we have to aggrieve ourselves even a little bit, [we] would not do it” many people act this way. And then what is next? “One thing you must understand is that unless you do nothing, to engage in any task is to face unfairness;” this is a strong proposition? That is fine! And this is the first point. Next, “only through enduring unfairness can things be accomplished;” Oh! If that is the case, it is acceptable. And it continues, “this is the characteristic of Buddha Dharma!” “Wow! We would think this is too strong a statement! As Buddha’s disciples, if we do not acknowledge this characteristic, is it like saying I am not accepting Buddha Dharma? Isn’t this label way too big for us, this is really crushing!” One blow after another, we are completely knocked over onto the ground. I do not know what your take is when reading this part. Are you all dizzy? Did you feel a surge of rebellion arising? Or are you afraid to hit back and pretend it is fine? [03:53]
(Venerable: so, is it true that “enduring grievances to get the task accomplished” is the characteristic of Buddha Dharma?)
What Master interpreted is, you need to calculate what you will get in return, than you [will be willing to] put in the corresponding effort. This is totally a rational calculation with precision, the kind of computation of highly intelligent beings. Not the kind of spirit that agrees that Buddha Dharma is to endure grievances. It is not like that. We have to read these two paragraphs [from the commentary in teachings 372 and 373] together. Why do we have the 2nd paragraph [in teaching 373], that is, why he said what he said in the previous one [in teaching 372]. Specifically,, we must reckon [our returns], because we will undergo the feeling of unfairness. If we do not calculate, we would not be able to go on once we feel wronged. I really doubt you have understood this section. [04:22]
(Venerable, “Otherwise” is a very important entry point.)
Correct! “Otherwise” plays a very crucial role in understanding [the message Master tried to convey]. [04:28]
(Venerable: my take on the word “otherwise,” implies there are two options, either withdraw [from the effort] or reckon what you gain in return. Because this is our current state, without reckoning [what we will get in return], the only choice is to withdraw [from the endeavour].)
Master is not worried about challenging the most rebellious spot in our mind. He is not like us. When dealing with rebellious children, (we are out of wits) … Now we are in the rebellious stage on the Bodhisattva path, no matter how Master put it, [we feel that] it is not right, instead he should let us have our way. If he let us have it our way then we would not be able to become Bodhisattva, so Master challenged our rebellious attitude directly. Take a look! What Master put forward is completely different from what we have in mind, totally going against what we assume things should be? Can you feel that? This proposition Master put forward is very forceful and pretty awe-inspiring! Do you sense it? [04:58]
What I care more is when reading this paragraph, did you overlook the word “otherwise”? [The word “otherwise” is very important here] since the 2nd paragraph of Master’s commentary is totally to support the proposition in the previous paragraph. After reading the preceding paragraph in the commentary, we would have a great doubt, why do we need to reckon the return? All we have to do is just be altruistic, from the beginning to the end, completely and purely. Why must we reckon what will we get in return? Thinking in this way makes light of our aspiration. Tainting the practice on the Bodhisattva path with the sense of selfishness, we disagree with this very much. “What is going on?” We would think somehow it is just not right. And then we continue reading the next paragraph [of Master’s commentary], “Applying Buddha Dharma means undergoing lots of unfair treatment? Alas! This….” It never occurred to us that there is a bridge between the two sections – because unfairness is for sure to come about, we need to bear in mind the reasoning [that Master] put forward in the previous paragraph. [05:36]
The main point of this session is: how to handle grievance? How to help you conquer those obstacles on the path to achieve the Knowledge of paths? Sometimes when I read this part of Master’s commentary, I seem to hear him say, “Ah! Dear children, go ahead! Do not be afraid! [Because] by reckoning what you will get in return you will be able to conquer the grievance. No problem, you will be able to hold out!” So, the spirit from this section is very courageous, and it fits perfectly with the Bodhisattva path’s aspiration. Those walking the Bodhisattva path should be proficient in such computations. [06:05]
It is hard for me to imagine, “that knowing the paths of the three vehicles is the method for bodhisattvas to achieve the goal they have set.” [V.1 p. 47] Still, Master has pinned the point on our aspirations, putting forward a well-grounded interpretation, urging us with a tightly interconnected reasoning. This approach is really hard for me to imagine! And I am very surprised! [06:26]
【广海明月 讲次: 0374】
讲次 | 0374
标题 | 若不计算收获，只能选择退心
《广论》段落 | P9-L6 ~ P9-L7 阿逸多云……由道种智成办世间利。”
音档 | 6A 09:50 ~ 6A 11:16
手抄页/行 | 第1册 P167-LL3 ~ P168-L8 ( 2016 南普陀版：P167-LL2 ~ P168-L10 )
手抄段落 | 现在我们也是如此……那你弄了半天你就赚不到钱。
(更新日期: 2022年6月30日)
00:00
所以讲到这一段的时候，我们就知道前面师父为什么那么想，因为我们会遇到委屈这件事。为自己的委屈，有的人就愿意受了，遇到为他人的委屈怎么处理呢？有的人干脆不干了，对不对？“我放弃！太辛苦就不做，我才不受这个气。”他跑了！但是如果你是为芸芸众生，你跑了，你要怎么遮止这件事呢？就是你一定要算算你忍下去会得到什么。这样的话，要不要算呢？一定要算！不算的话，委屈一来你就停了，一点点都受不了。而且说：“什么！要做事情一定要委屈，而且只有在委屈中才能成办事情，这是佛法的特质！”一听就吓到了，这样不是说修行就是受一个大委屈吗？00:47
但是请问受一个大委屈，怎么处理这个大委屈呢？要修无生法忍。从布施开始一步一步地让我们内心坚定，让我们内心有智慧。所以他不是很没有价值的受委屈，也不是折磨自己的、虐待自己的一个很奇怪的行为，他是为了一个理想奋斗的过程中必须经历的这些艰辛──因为各自的业力，他要经历这些艰辛，而且他有办法对付这种艰辛，他愿意去经历这种艰辛！01:19
办法就是什么？考虑自己是拿这个委屈换什么，只要你愿意你就可以接受。比如说现在再看的话：“喔！原来做事情一定要委屈，在委屈中才能成办事情，好吧！”那这句话你们现在看一看你要不要接受呢？会比刚才的接受度高一点，你就不反抗了吧！一开始是心里反抗嘛──为什么这么说？01:46
其实师父讲的这一页，师父讲到哪儿我们是反抗到哪儿，你们有注意到吗？“为什么菩萨道非得要计划自己得到什么？”然后第二条是：“为什么佛法一定要委屈？”我们都觉得：“师父为什么要这样？我们就是不想要这样！”所以师父完全站在了我们的对立面，然后让我们无处可逃，你们会认为吗？这样的说服是很不容易的，我觉得是很强而有力的，这应该叫调伏。02:19
我觉得师父在这两段的阐述中大刀阔斧，直击内心最脆弱的、最反弹的那部分，然后给出清晰的答案。有发现吗？这节课！每讲一行我们都觉得：No！No！No！No！就是这样的一堂课。除非你假装你很柔顺，你假装说：“啊！是、是、是！”除非你装腔作势，不把那喀计（他宗）拎出来，拎出来师父就是刀刀都逼到你眼前，你退不了的，你要面对自己那个不愿承受的东西、不愿意承认的东西。02:52
“菩萨道是利他的，你怎么上来就让我算我自己得到什么呢？”“谁说是委屈！我就不想委屈，我有不委屈的路。”而且师父还说：“这就是佛法！”这几句话一句比一句吓人。你看嘛！第一句“我们做一点点，自觉得可以。”那好，可以的。“稍稍委屈一点就不行”，很多人是这样。然后呢？“要晓得要嘛你不做事，要做事一定要委屈。”这宗强硬吗？那好吧！这是第一个。接着，“而且只有在委屈中才能成办事情。”喔！这样、这样可以。然后接着说：“这是佛法的特质喔！”“啊，这太强势了！我们是佛弟子，如果我不承认这个，就等于说我就没有要佛法了吗？这个帽子是不是太大了？这简直太强大了！”一记一记的重拳，我们彻底被打昏在地，我不知道你们是怎么看这一段？你们有晕了吗？有现起强烈的反抗意识吗？还是你不敢反抗，假装没事？03:53
（法师：所以“委屈求全”真的是佛法的特质吗？）
师父要诠释的是：你要算你得到多少东西，然后你去付出多少东西。它完全是一个精确的理性的计算，是高强度的大脑那种计算，不是说委屈就是佛法的精神啊，不是这样，这两段要连起来看。因为为什么会出现后一段，就是说他前一段为什么这么说。就是你必须计算，因为你会经历委屈，你不算的话，你委屈的时候你就走不了了。我很怀疑你们没有看懂这一段。04:22
（法师：“否则的话”，这句话真的是很重要的切入点。）
对！“否则的话”那是最严重的眼睛点。04:28
（法师：弟子觉得“否则的话”指出只有两条路：退心或计算你会得到什么。因为我们眼前状况就是如此，如果不计算，那就只有选退心。）
所以师父不在乎挑战我们内心中最反弹的那个东西，他不像是我们，有时候对小孩有反弹的东西的时候（我们会没办法）……。我们现在就是在菩萨道的叛逆期，他怎么讲都不对，反而就要顺着你，顺着你也不能成为菩萨，所以就师父直接挑战那个。你看！就全逆着的，全逆着说的，你们感受到吗？所以这一段的宗是相当地强硬、相当地威风的！你们感觉到了吗？04:58
我比较在意你们在看这一段的时候，是不是“否则的话”丢掉了？因为后一段完全是为了成立前一段的立宗。我们看了前一段之后，我们就很大的疑惑：为什么要算？就完完整整地、清清净净地利他就好了，为什么一定要算自己要得到什么？这样给我们一种一点不高尚的感觉、菩萨道还修得很自私的感觉，我们很拒绝这种。“这是怎么回事？”就是好像心里不太对。然后看下一段又觉得：“佛法就是委屈的吗？哎哟，这……。”没想到它俩中间却是有一个桥──因为会遇到委屈，所以你要用上面的思路。05:36
这节课要讲的是：怎么对付委屈？怎么让你战胜要成办道种智所遇到的那些障碍？我有时候看到这一段好像听到师父说：“啊，孩子们，去！不用怕！因为你可以用透过计算你得到什么的方式，来战胜这种委屈。没问题，这样就可以过来！”所以这一段的精神是非常勇悍的，很符合菩萨道的精神──行菩萨道的人是精于打算的。06:05
我很难想像“诸欲饶益众生，由道种智成办世间利”，师父还是踩到我们要发心那个点上，给我们提出非常有力的依据，用这样一个严密的环环相扣的劝说。我很难想像！我很惊讶！06:26