Lecture No. 0381
Great Ocean of Lamrim
Lecture No. 0381
Lamrim Volume 1: P47-L13~L15
Date: 17 Feb 2022
Topic: Aware of the first reaction towards external conditions
Greetings to all! Again, it is time for us to discuss Lamrim. [00:04]
We will continue to further discuss the topic from the previous teaching. We may observe ourselves; our first response to the kind reminder from fellow practitioners sometimes could be deflecting back their words, snapping like a knee-jerk reaction. [Let’s contemplate:] Is such a response appropriate? The proper reaction is to listen well to what they have to say first, contemplate whether this makes sense, instead of snapping right back at them. [00:30]
Then, why is it that after hearing the teachings, we would hit back directly with a knee-jerk reaction? Could it be that we still do not know that the essence of the Buddha Dharma is to introspect? Or could it be that we are not yet accustomed to integrating the Buddha Dharma into our train of thought? As our habitual state of mind, the typical response we will have is: you voice your opinion; while I insist that what I hold is reasonable, you say I am wrong, but I think it is you who is making the mistake. That is how it is [we interact with others.] However, as for the Buddha Dharma, especially the guidance from the virtuous teachers, we must first take it to heart. We are, figuratively speaking, like a vessel; we should fill in the guidance, instead of hastily rejecting it or turning the vessel upside down. [Why?] That is because many instructions from the virtuous teachers are based on the scriptures and from their experiential attainment of the Buddha Dharma. The teachings may appear abstruse at first, but it takes time for us to figure them out before we realise that whether they are reasonable or feasible. That is, the first time we hear the teachings, we may not understand them, or even find them inexplicable, and some might even feel the guidance is completely unreasonable. Yet, once we spend time contemplating it, deliberate on it repeatedly with internal monologue, or consult the virtuous teacher again, one of these days we will suddenly understand it tacitly and find the guidance very brilliant! [In fact,] it may take some people up to ten years, twenty years or even an entire lifetime to grasp the profound meanings of the teachings. Thus, would it not be a pity if our first reaction were to toss the profound teaching right back? [Why?] Because we have not taken in the guidance and would not benefit from it! [02:09]
So, is it because our throwing back with our “first reaction”- this “knee-jerking response” that we cannot reap the benefit of listening to the Buddha Dharma? What is our first reaction? That is, we are not introspecting – our mind is not reflecting inwardly. That state of mind [reacting to the external conditions] is not observed. Then our mental continuum, like a torrential impetuous gush, as fierce and ferocious as a wild animal, not observing the external conditions at all. May I ask: what lies behind this primitive, impulsive response? It is self-protection, justifying whatever we say or believe. Why is it that whatever we say or believe stands to reason? This kind of reasoning is built upon self-centeredness, protecting the self! What are we protecting? Are we protecting the wealth of our virtuous roots or our afflictions? Or are we protecting our right mindfulness? Or is it the happy cause or the suffering cause that we try to safeguard? With our behavioural tendency or karmic imprint since beginningless eons, we would foster more afflictions if we cannot restrain from acting impulsively in any arising condition. As for fostering more afflictions, please contemplate what is increasing? The causes of suffering are storing up, and they will come to fruition in the future. [03:04]
So, what we strongly hold to be true on the surface, or the few things we believe worth our efforts to fight for, will turn out to be adding to the suffering causes and, in the future, add to the suffering effects we will have to bear. Have you, who have studied the Lamrim for many years, noticed this is how it works in our mind? [As indicated in the Way of the Bodhisattva, Chapter 1 #28,] “For beings long to free themselves from misery, but misery itself they follow and pursue. They long for joy, but in their ignorance destroy it, as they would their foe”. Isn’t this mentioned in the Engaging in the Bodhisattva Deeds, depicting our current state of mind? Or have you already reached the state in which you can remove suffering as you wish and attain happiness at your will? [03:43]
Indeed, some people are truly observant and vigilant while presenting their opinions. How do they observe? They may express, “This is what I think; I have not reached any conclusion yet. How do you perceive this matter? I would love to learn how you perceive it. And if your viewpoint makes more sense than mine, then I would definitely adopt your suggestion.” Yet, [undeniably,] there are other people who would reject directly, “Your viewpoint is not well-grounded, and mine is absolutely correct!” Obviously, the latter response indicates that they do not perceive themselves as having been stricken with illness, right? Such an attitude reveals that they do not perceive themselves as having been stricken with illness. [04:08]
Are there any new classmates who do not know what “thinking of yourself as a sick person” is? [V.1 p. 58] Learning the Buddha Dharma requires listening to the teachings; yet, having listened to the teachings, practitioners do not see themselves as sick persons, then the Buddha Dharma they have learned would not become the medicine to cure their illness of afflictions. When ordinary beings do not view themselves as sick persons, it is not possible for them to tame their afflictions in front of the virtuous teachers. Rather, they are so assertive that they think whatever they hold is plausible and reasonable. [If their viewpoint is declined,] they would feel grievance. Why? The reasons we believe we are right are only so in terms of secular reasoning. What is ordinary beings’ reasoning? They are getting more enmeshed in afflictions, churning up more suffering causes and reaping the suffering effect in the future. Therefore, this way of reasoning does not help practitioners to advance on the path [to enlightenment]! [04:39]
The most fundamental perceptions of causality, as well as the wisdom of emptiness, have not yet been established; with confusion about karma and its effects and confusion about the meaning of reality [V.1 p. 316] in our mind stream, we are, more often than not, muddleheaded when facing arising conditions, and it is very likely for us to transgress weighty negative karma. Hence, [we] must be extra cautious! What should [we] be extra cautious about? [We should] be careful not to inflict the cause of descending to the hell realms! The cause of descending to the three miserable realms! When facing sublime recipients or strength in actions directed toward respectful recipients, a simple veneration on our part would bring us tremendous blissful rewards. However, if we do otherwise, we would also heap up the greatest suffering cause. Therefore, as for our initial knee-jerk reaction when hearing what others say or noticing whatever movement the external conditions are having, we need to adjust and be mindful of our snap reaction, and this requires cultivation/meditation! [05:25]
If we analyse the cause of descending to the miserable realms from the perspective of individual karmic conditions, what kind of state of mind, what kind of train of thoughts, and what kind of verbalization will generate these causes? The causes are: the untamed, intense and strong emotions, without introspection whatsoever, and lacking the motivation to study the scriptures; besides, if we have all the afore-mentioned conditions while facing the sublime recipients, it could be very, very dangerous! We will accumulate grave negative karma and bring to ourselves weighty suffering effects if we do not repent properly. [05:58]
Hence, when hearing this section, we should analyse our current state of mind, and that is to evaluate introspectively. As Master said: “the reasons we claim to be reasonable are only so in terms of conventional standards … However, in the context of the [ultimate truth in] Buddha Dharma, we will go to the hell realms with such attitude.” May I ask: are we fully aware of what state of mind we are in? As I mentioned earlier, how do we verbalise it? What is it we express that will cause our downfall to the hell realms? We must find it in our current state of mind. So, what does our current state of mind refer to? [Our state of mind manifests] physically, verbally and mentally! [06:29]
While arguing assertively and pushily with others, have we noticed that we are projecting a high-voltage aura? The moment that we are strongly assertive about our viewpoint, the intensity of such karma is very powerful. If what we create were the negative or unwholesome karma, we are inflicting the most intensified reaction when facing the sublime recipients, such as parents, teachers, and those upholding precepts. This is a totally insane, crazy attitude – untamed, impulsive, and disrespectful. We do not even bother to check the weightiness of these sublime recipients. We do not have the wise intention to safeguard our minds. All these actions are extremely dangerous. What does it mean by dangerous? That is, in the future, the unwholesome karma will come to fruition. Therefore, based on the scriptures, while facing sublime and powerful recipients, our mere action of damaging or benefiting will incur weighty suffering or a happy effect, respectively. Master reminded us here: we should bear this advice in mind and do as much as we can to avoid generating the causes of descending to the hell realms; or it would be even better if we can completely restrain ourselves from engaging in any possible cause to end up in the hell realms! [07:27]
So, it says in the text: “Thus, it is contradictory to propound that you should not train in the scriptural collections of the Hinayana because you are a Mahayana practitioner” Does this have anything to do with the commentary from Master [in teaching #380]? What is its correlation? Question: With the attitude of “being a Mahayana practitioner, I should not receive the training in the scriptural collections of the foundational vehicle”, would I descend to the hell realms? If our discernment is based on the perspective of cause and effect, this statement is definitely a paradoxical concept, correct? [Why is that so?] They neither understand Mahayana practitioners nor realize the importance of the scriptural collections of the foundational vehicle for a person on the path to Buddhahood. Why would they think Mahayana practitioners should not study the scriptural collections of the foundational vehicle? Their understanding of being a Mahayana practitioner is very shallow; they also neglect one important and indispensable role that the foundational vehicle plays in a living being's progress toward achieving Buddhahood. Such a view is a very inverted perception of the Buddha Dharma. Let us contemplate: would such an attitude harm both self and others? This is what we call ruining a practitioner’s wisdom eyes! We cannot even bear to think about what kind of grave effect it will incur! Just like the perverted view on the wisdom of emptiness will cause us to descend to the hell realms. [08:26]
In this “cause of contradiction” section, Master reminded us of the law of cause and effect; that is, what reciprocal effect will arise from such point of view. My take on this is that everyone should keep the teaching in mind and contemplate well! [08:44]
【广海明月 讲次: 0381】
讲次 | 0381 (2021-11-29 ~ 2021-12-01)
标题 | 觉察对境的第一反应
《广论》段落 | P9-L8 ~ P9-L9 故有说云……是相违因。
音档 | 6A 16:58 ~ 6A 17:26
手抄页/行 | 第1册 P171-L7 ~ P171-LL5 ( 2016 南普陀版：P171-LL6 ~ P171-LL2 )
手抄段落 | 所以我说到这个地方……所以说我这个地方随便一提。
(更新日期: 2022年2月17日)
00:00
大家好！又到了我们一起研讨《广论》的时间。00:04
继续上一讲的主题：当我们观察自己，可能被同行善友善意地提醒的时候，有的时候我们会第一反应会把对方的话弹回去，那么这样的反应正不正确呢？正确的反应应该是先把对方的话听进去，考虑考虑有没有道理，而不是直接回击回去。00:30
那么为什么我们听了佛法的道理，会直接回击回去呢？是不是还不懂得佛法的理路是要向内观察？或者还不习惯实践佛法的思路？因为平常的状态，我们大概就是：你说你的道理，我说我有理；你说我错，我说你的错，就是这样的。但佛法，尤其是善知识给的东西，一定要先听进来，就像一个容器一样，先装进来，不要忙着否定或者器倒覆。因为善知识讲的很多的道理是出自于经典，有时是他实践经典真修实证的功夫，我们乍听之下是很难理解的，需要花时间去琢磨，才会觉得这是合理的或者是可行的。一开始会弄不明白，甚至莫名其妙，有的甚至觉得是非常不合理的。但是一旦我们花下时间去思考，去反复、反复地内心和自己讨论，或者再去请问善知识，有一天心领神会，突然觉得这个道理是很高明的！有人会花上十年、二十年，甚至毕生的时间才领会深义。那这么深的道理，如果我们第一反应就弹回去，会不会太可惜了呢？因为没有受用啊！02:09
所以是不是我们没有受用佛法，就输在“第一反应”？第一反应是什么呢？就是没有向内观察──没有观察那个状态，然后我们相续里那种很猛烈的、像洪水猛兽这样的一个状态就直接出来了，对境不观察。请问：原始反应是什么？就是保护自己，自己有道理。自己有什么道理？以自我为中心的道理，保护自己啊！保护自己什么呢？是保护自己的善法财还是烦恼？还是保护正念呢？想保护的是乐因、还是苦因呢？由于无始劫来的烦恼习气，我们对境如果不调整，只能增长烦恼。增长烦恼，大家想想，会增长什么啊？就增长苦因，将来就会结苦果。03:04
所以很多看似合理的理由，我们是非争不可的这样的一些事情，都是在增长苦因、增长将来的苦果。学《广论》这么多年的你们，有发现是这样吗？“众生欲除苦，奈何苦更增；愚人虽求乐，毁乐如灭仇。”我们的现行是不是正是《入行论》所说的？还是你们已经到了除苦就会除苦、求乐就会求乐？03:43
像有的人讲道理，他是有一分观察的，怎么观察呢？说：“我是这样想的，我还没有决定我的想法，那你怎么想？看你的想法合不合理，你的想法如果比我高明，那我就用你的。”但有的人会采用直接回绝：“你的就是不合理，我的就是完全正确！”很显然，后者是没有病者想，对不对？他这种状态是没有病者想。04:08
新同学有没有不知道“病者想”是什么的？学习佛法要听闻，听闻没有病者想，佛法就不会成为疗烦恼病的药。一个凡夫没有病者想，在善知识面前就不可能向内调伏，反而觉得自己处处都是有道理的，然后就会满腹委屈。什么道理呀？凡夫的道理。凡夫的道理是什么？搅烦恼啊！造苦因啊！将来结苦果，所以他没有向上一路啊！04:39
最基本的业果见和空性见还没有建立出来，就是业果愚和空性愚全部都存在，这种状态下触境即昏，非常容易造集很大的恶业，所以一定要小心啊！小心什么呢？小心地狱的因啊！三途的因啊！对殊胜境、具力业门略略作一些恭敬，就能得到大福报；但是如果去损害，也能造集最大的苦因。所以我们的第一反应，就是听到别人说什么，或者外境有什么动静，我们要调整的是我们的第一反应，要修炼！05:25
从我们个人造业的状态去分析──是什么状态、是什么思路、是什么语言导致了地狱因呢？未加调伏的强烈情绪、完全地不向内观察、没有学习的心，还有那一刻所有的状态，要是对着具力业门的话，那就是非常、非常危险的！会造集很可怕的恶业，会感得极大的苦果，如果没有忏净的话。05:58
所以我们听到这一段的时候就要观察自己的现行，在自己的现行里面去看。比如师父说：“用凡夫的道理去讲佛法的话会下地狱。”请问：那我们自己知不知道我们到底什么状态？就像我刚才举的：什么语言？在讲什么的时候会下地狱？一定要在自己的现行里面找到。现行是什么呢？身、口、意啊！06:29
那么在讲道理的时候，有没有观察自己有的时候会有一种很可怕的猛烈的势头，因为觉得自己特别、特别有道理，所以那个时候的造业一定是很猛的。但是一旦造错了的话，就会用最强猛的意乐面对具力业门，比如说：面对父母、师长、具戒者，非常疯狂的一个状态，不调伏、冲撞、不敬，甚至也不对这个境观察一下这是具力业门，没有这种保护自己内心这样一个聪明的作意，这都是极其危险的行为。危险是什么意思？就是将来会感大苦果。所以在经典里边写的，对具力业门略作损益会感得极大的苦果和乐果，师父在此处提醒我们，如果能放在心上，少造多少地狱因，甚至地狱因不要造啊！07:27
那么“故有说云，是大乘人故，不应学习劣乘法藏者，是相违因”，和师父最后这一小段开示有什么关系呢？请问：抱持着确定“是大乘人，不应该学习劣乘法藏”这个见解，会不会下地狱呢？是从因果的角度上去抉择的，因为他讲的肯定是相似法，对吧？既不了解大乘人，也不了解劣乘法藏对一个人成佛次第的重要性。为什么他认为大乘人不应学习劣乘法藏呢？就是用一个非常肤浅的想法去定义了大乘人，也否定了所谓劣乘法藏在一个有情成佛的次第中它不可或缺的作用，他以一个非常颠倒的见解去诠释了佛法。大家想一想，这样会不会自害害人呢？就是所谓坏人慧目啊！这个果报真的不堪设想！就像颠倒说空性也会导致堕落地狱。08:26
所以此处师父在“相违因”的这个部分，提醒我们的是因果，就是怀着这样的见解会有什么样的果报。我觉得是大家应该放在心上好好想一想的！08:44