Lecture No. 0376
Great Ocean of Lamrim
Lecture No. 0376
Lamrim Volume 1: P47-L4 ~ L7
Date: 28 Feb 2022
Topic: How to uphold proper perceptions when facing injustice
Some people asked: with proper mindful recognition, would practitioners take the [Mahayana] path very happily? That so-called proper mindful recognition, should begin with the content in today’s discussion? [00:11]
Let us discuss where the happiness derives from. Such pleasant feeling would not fall from the sky by itself. Rather, such pleasantness comes after you have conquered suffering. Speaking of suffering, suffering is anything but causeless; namely, it must derive from certain causes. So, when we sense suffering, there must be its given causes, and the causes can be very complicated. But among those causes, the incorrect attention [V. 1, p. 301] is the most treacherous accomplice. The more incorrect thinking we fabricate, the more afflictive emotions we have. We all have experienced this when we are in the midst of suffering. [What should we do?] We should strive to emulate Bodhisattvas and engage in Bodhisattva’s deeds. Through the learning process, we purify this afflictive emotions and unpleasant feeling. We must have a pure mindset evincing through the [three karmic doors] – body, speech and mind. [00:58]
If [we are] to practice asceticism, some people would feel it is way too much to endure. So, how can we persevere with unfaltering persistence through the hardship of meditation practice/cultivation, instead of looking for another path that would be less suffering, but in fact not authentic? Why is that we are able to persist on this (cultivation) path? That is because we recognize that once we deviate from it – for fear of not wanting to endure grievance – the [pleasant] effect will by no means come about. Hence, we would follow the guidance by applying the teachings, walking the path that is purest and most authentic. Because the effect would also be very lucid - it is pure happiness free from any contamination. [01:33]
Since we are discussing at this moment, there is a question: Is it possible that you can determine whether you want to endure hardship or not? For example, sometimes there is a type of suffering: it will not arise if I am not applying the teaching into meditation practice, but if I apply the teaching, then I have to endure the suffering. But when faced with a certain arising condition, such suffering of unfairness would appear in our mind; what exactly is the root cause of this feeling? [01:58]
When I first read this section, my reaction was actually the same as everyone: “Must I endure the hardship [if I want to practice Buddha Dharma]?” Then this sentence caught my attention. Some people got stuck right there and ponder: “Is this [enduring hardship] the characteristic of Buddha Dharma?” Why did Master put forward his premise with a great fanfare that on the Bodhisattva path [such hardship is the process of mind-training]? Master also supported his point with one sound reasoning after another [in the teaching #373]: “but if we have to reconcile ourselves to do more, we would become very reluctant. One thing you must understand is that unless you do nothing, to engage in any task is to face unfairness; this is the first point. Besides, only through enduring unfairness that things can be accomplished.” Again, he followed by saying: “this is the characteristic of Buddha Dharma!” Please picture this: after hearing what Master said, would some of us become a bit dumbfounded? [02:44]
Master continued, “Give it some thought and see if you agree with it.” And then Master gave a very simple example – you can just sleep all day long, then there will not be the feeling of being treated unfairly or aggrieved. Once you decide to do something, you would feel unfair or aggrieved. The aggrieved feeling will arise as soon as you try to get something done. Master said “It would be nice to just lie there doing nothing; you wouldn’t have any chance of feeling wronged.” Would it be grievance-free by lying there doing nothing but sleep? Some people would still murmur: “Well, even while I am sleeping, I would sense unfairness in my dream.” And others would grumble: “That is right! If I had not done it, I would not have to endure such unfairness. The less involvement the less unfair feeling!” [03:21]
This is the principle of doing nothing and no grievance will take place, right? We can discuss from this angle. Suppose we were to consult Master about this, he would for sure refute this premise with tons of sound and well-grounded reasoning. We always get caught up with the task-oriented mentality – because of doing it, I have such grievance; so I might as well stop engaging in such deeds, so that I would not feel aggrieved. It seems that this is the only way we can come up with. So, could there be another option: is there a way to get rid of the grievance once and for all? Namely, the feeling of unfairness is completely removed from our mind stream; [in the end we would feel] it is nothing but the object that we carried along previously on the path; once we applied an antidote, the feeling of grievance would be wiped out completely. Why don’t we look for such an alternative? [04:09]
So, is it true that we would not feel aggrieved if we choose to do nothing but sleep our day away? What exactly are we discussing here? It is not about how to avoid grievance, but about how to recognize grievance and what are its remedies, or even the prescription to eradicate it from the root cause. What is the exact characteristic of Buddha Dharma? It is to purify our afflictions! That is, getting us through these feelings of grievances and surpass suffering to reach the most wonderful future – that is the state of free from any suffering. How will we not be intimidated and discouraged by these grievances and suffering? How will we not be misled and deceived by these feelings of unpleasantness. Moreover, we can understand: the insight of why we have to endure such suffering, and what will the expected effect be after I have overcome it? [05:02]
If we are used to the habit of overcoming adversities, would we take the present transitional grievance as reasonable? It is because we are not proficient in mind training/cultivation! My strength in changing our perception is not strong. The reason I feel aggrieved [in the face of arising conditions], is not because of any incident, the external environment, it is unreasonable to only consider the external environment. In fact, we must hold ourselves accountable for the feeling of grievance in our mind. If we take our fair share of responsibility, our perception will be changed! And then we can perceive the arising condition from different aspects. Of course, this mind training requires deep skills, but at least we can begin such training here and now. [05:35]
Hence, once we undergo such training, we would establish: why is that we cannot accept being treated unfairly? Yes! We can handle it! Moreover, chances are we can take it joyfully. This is how to transform the adversity into the provision on the path – while we feel mistreated, we should know how to uphold proper perception mindfully. [05:59]
Before we are able to uphold proper perception mindfully, some of us would feel defeated when facing mistreatment! What we want is – do not follow along with the aggrieved feeling; is this right? Following the aggrieved feeling means the more we are stuck in such thought, the more grievances we will feel, the more unjust we will feel. If we put ourselves in the centre of the universe to consider the surrounding conditions, our grasping on the self is greater than the sky, we would perceive ourselves as the most mistreated one in the whole world, the entire universe, among all sentient beings, even to the extent that the entire world let us down. Have you noticed: at this juncture, our erroneous perception is running rampantly, causing more trouble? Because such erroneous way of thinking exemplifies the perverted view that the grievance pervades everywhere! We are totally unable to see the advantage of benefiting others; rather, what we sense is merely the aggrieved feeling, and such unfair feelings enshroud all the goodness. Is this not “the barrier of a leaf blinds the view of the mountain”? What should we do then? Three words: uphold-proper-perception [constantly being mindful]! [07:13]
Very well! Time for assignments: while feeling mistreated, how do we uphold proper perception mindfully? Please discuss this among yourselves, ok?
The 2nd assignment: Master said in teaching #375: “it will, first of all, tell you what the advantages are if you follow the teachings, and what the disadvantages are if you don’t follow the guidance; namely, the author discerned clearly the pros and cons. Once you grasp the point, you are inspired to follow the guidance.” May I ask: if we have not practiced it, how can we know what the advantages are [if we follow the guidance], and what the disadvantages are if we do not? How do we experience these advantages and disadvantages, then after thinking it through and say, “I want to follow the guidance”?
Let me give out the 3rd assignment! When we are inspired to follow the guidance, what are the next systematic steps? [08:09]
~~~ ~~~ ~~~ ~~~ ~~~
Commentary from teaching #372:
[6A 08:59 ~ 6A 09:50]
We will again use the example mentioned earlier – how a businessperson strikes a deal with customers; as the customer gains the benefit from the business deal, and the business owner delivered to you, the customer, what you need. At the same time the business owner makes the profit. So, these are not two irrelevant matters. Similarly, this is the starting point, from which we apply the Buddha Dharma. Also, why is that I use this commonly known example as an analogy? That is, we can immediately recognize: oh! So this is how Buddha Dharma works, by understanding this concept the effect [of Mahayana aspiration] will be greatly enhanced. Otherwise, whatever we do for others, we would feel reluctant to serve. What we have to recognize is that we are the ones truly receiving the benefits! The more we do for others, the more benefits we gain, just like a businessperson; when everyone is using your products, you become the most successful business owner. [00:53]
Commentary from teaching #373:
[6A 09:50 ~ 6A 11:16]
The same applies to us now. Otherwise, we think by doing a little bit of service to others is fine, but if we have to reconcile ourselves to do more, we would become very reluctant. One thing you must understand is that unless you do nothing, to engage in any task is to face unfairness; this is the first point. Besides only through enduring unfairness things can be accomplished; and this is the characteristic of Buddha Dharma! Give it some thought and see if you agree with it. It would be nice to just lie there doing nothing; you wouldn’t have any chance of feeling aggrieved. If you engage in more tasks, like serving meals, after finishing eating, people complaining that certain dish is tasteless or salty, or not greasy enough or too greasy. That is the way it is; and it is absolutely true. This is why, in the six perfections, each perfection builds on the previous one. Perfection of generosity is comparatively easier, but upholding ethical discipline is hard. Upholding ethical discipline may become relatively easier, while practicing patience is difficult. What is the object for true forbearance? It is the Bodhisattva state of attained forbearance with regard to the teaching of nonproduction [V.3 p.207 & p.324]. Only when you are able to achieve that level of forbearance is it possible for you to talk about expedient means, and then next is the perfection of joyous perseverance. After this achievement, then you can actually achieve perfection of meditative stabilization and the possibility to achieve the perfection of wisdom insight. This is what we should understand. It is the same with the case of doing business. Sometimes businessperson will run into some picky customers! If you are not able to satisfy their demand, when they come to buy things from your store, your attitude says, “Take it or leave it; that is how I run my business!” These customers will certainly not return again, and you will not make money after all of your hard work. [01:41]
Commentary from teaching #375:
[6A 11:16 ~ 6A 12:13]
Thus, for those who are aspired to take the Mahayana path, let me tell you what is exceptionally great about the Lamrim: that it does not proclaim how great the Mahayana path is or what it is all about right away; it is not just like that. Rather, it will, first of all, tell you what the advantages will be if you follow the teachings, and what are the disadvantages if you don’t follow the guidance; namely, the author discerned clearly the pros and cons. Once you grasp the point, you are inspired to follow the guidance. And then you will think about how to accomplish it. The guidance for you is to start from the basic level step by step; your capability will be increased. Once your capability is enhanced, you are able to recognize the benefits, as well as refrain from unwholesome deeds, thus your appreciation is deepened. With deepening appreciation, gradually you advance on the path – and achievement will arise! That is how it works. So, this is the substantial and sublime benefit of following the guidance of the Lamrim! If you continue with the study, you will come to comprehend how it differs from the other texts. [00:57]
【广海明月 讲次: 0376】
讲次 | 0376 (2021-11-04 ~ 2021-11-07)
标题 | 面对委屈如何提正念
《广论》段落 | P9-L6 ~ P9-L7 阿逸多云……由道种智成办世间利。”
音档 | 6A 11:16 ~ 6A 12:13
手抄页/行 | 第1册 P168-LL7 ~ P168-LL1 ( 2016 南普陀版：P168-LL6 ~ P169-L2 )
手抄段落 | 所以真正修学大乘佛法……自然会了解不同于其他的地方。
(更新日期: 2022年2月28日)
00:00
有人问：如果有正确的认识，对这条路会非常愉快吗？那所谓正确的认识，应该是从今天讲的这些内容开始？00:11
那我们就讨论愉快是从哪来的？愉快不是自己从天上掉下来的，一定是你战胜了痛苦之后的愉快。谈到痛苦，也没有无缘无故的痛苦，一定是有它的苦因。所以当我们感到痛苦的时候，一定是有因的，那个因可能很复杂，但非理作意就是一个极大的帮凶。越非理作意，痛苦就越深，这个大家在受苦的时候，都有感受到。所以我们应该努力地去学习菩萨行，在学习中去净化这个苦受、这种不愉快，我们一定要有一个净化的思想、身口意的操作。00:58
如果一定要修苦行的话，有人就会觉得是很委屈的，那么我们怎么样能够坚忍这个苦行，而不去找一个不怎么苦行却是不纯粹的道呢？我们为什么可以坚忍地行在这条路上？就是因为我一旦偏离了之后、我一旦怕苦不想受委屈之后，果也就没有了，所以我们会去行最纯粹的、最清净的道。因为它的果也是非常清澈的──就是纯乐，不夹杂其他东西。01:33
所以，谈到这一段的时候，就有一个问题：委屈是你想受就受，不想受就不受的吗？比如说有的时候有一种苦就是，如果我不想修行是不会受的，我想修行就会受。但是一碰到某种对境，我们内心就会出现委屈的这种苦受，它的根源到底在哪里？01:58
一开始我看到这一段的时候，其实也跟大家一样的，说：“一定要受苦吗？”然后会被这句话吸引。有的人就卡在这儿了，说：“这就是佛法的特质吗？”为什么师父在这里讲明，在菩萨道这里边，这么大张旗鼓地提出了这样的一个立宗？而且他后面是连环地一个顶着一个这样的推理，说：“稍微委屈一点就不行。要晓得你要嘛不做事情，要做事情是一定委屈，这第一个。而且才只有在委屈当中，才能够成办事情，”然后又说：“这个是佛法的特质喔！”大家想想，这一堆话说完之后，有人会不会有点目瞪口呆？02:44
后面说：“试想大家对不对？”然后师父就举了一个最简单的例子说，你就天天睡在那里，就没委屈了；只要你一起来做事情就有委屈，只要开始做事情就会有委屈。师父说：“最好睡在那里，一点都不委屈。”什么也不做，睡在那里就不会委屈吗？有人会觉得：“啊！我睡在那里，做梦还委屈。”还有人说：“对呀！我不做这件事，就不会受这么多委屈，少做一点就少委屈！”03:21
这就是什么也不做就不会委屈的宗，对不对？我们可以这样去讨论一下，如果去跟师父讨论的话，师父肯定有上千条的理路把这条理路破掉。我们总是停留在事相──做了这件事，然后我产生了这样的委屈；我们不想有这样的委屈，我们就不去做事，就只有这一条路。那还有没有一条路就是：可不可以把委屈连根拔掉？就是委屈这件事在我们的心续里彻底消亡了，它只不过是我们走前一段路的时候跟着的一个东西，一旦它被对治了之后，委屈就彻底消亡了。我们为什么不寻觅这样的路呢？04:09
所以，睡在那里什么也不做，就不委屈了吗？我们要讨论的到底是什么？不是怎么样逃开委屈，而是要讨论对委屈的认知，以及对治方法，甚至是根治的方法。所以佛法的特质到底是什么？净化烦恼啊！就是要我们穿越这些委屈、穿越这些痛苦，达到最美好的未来，就是没有苦的。我们怎样不会被这些委屈和苦受吓住、不会被这些不愉快所诳惑，而且能够洞悉到：我之所以会遇到这种苦受，然后我会穿越过去的那个未来是什么。05:02
如果我们习惯这样去穿越的话，我们会不会觉得现在受一点委屈也是合理的？因为我的修力不够强啊！我转心的力度不够强。我受委屈的原因，不是因为什么事情、外相，仅仅是外相的不合理，内心里肯定要有自己的一份责任的。我们把自己的这一份责任负责起来之后，我们就转心啊！就心能转境。当然这要很深的功力，但是至少我们可以开始。05:35
所以，一旦我们这样训练之后，我们就会成立：委屈为什么是不能面对的呢？是可以的！而且有可能是可以高高兴兴地接受。这就是一个如何转违缘为道用，在感受到委屈的时候，应该如何提正念。05:59
在还不会提正念的时候，有人一委屈就要沉沦了！我们要的是──不要随着委屈一起沉沦，对吧？沉沦的意思就是越想越委屈、越想越委屈。如果把我自己做为宇宙的中心、做为整个周围的中心去考虑的话，我爱执比天还大，就成了全世界、全宇宙、所有众生中最委屈的那一个，甚至觉得全世界都对不起自己。有没有发现：这个时候，我们的非理作意开始张牙舞爪、开始闯祸了？因为它已经把委屈周遍了，四处都是！完全看不见成办利他行的胜利，只是单单一个委屈的感受，就遮蔽了一切美好。这是不是“一叶障目，不见泰山”呢？那怎么办啊？三个字──提─正─念！07:13
好！留作业：在感受到委屈的时候，怎么提正念啊？请你们去讨论一下，好吧？
第二个作业：师父说：“说你这样做有什么好处，你不这样做有什么坏处，就把那个利害分析得非常清楚。当你体会到这利害以后，你想：那我要去做！”请问：我们还没有去做，怎么知道这样做有什么好处，不这样做有什么坏处？我们怎么体会到这利与害，然后想开了说：“那我要去做”？
再留一个第三题吧！当我们想到“那我要去做”之后的次第是什么？08:09