Lecture No. 0382
Great Ocean of Lamrim
Lecture No. 0382
Lamrim Volume 1: P47-L13 ~ L15
Date: 17 Feb 2022
Topic: Listen to the Dharma, observe our existing behavior
[00:00]
When we listen to [the recording of the Master’s commentary on the] Lamrim, often we need to listen repeatedly. [Why?] Because some people do not really recall/remember much if they go over the teaching only once. [I] still remember when we first started listening to the Lamrim teachings at that time, [we] were very thrilled in the beginning, however we did not remember much afterwards, even after we listened to it for several times, we were still unable to savor the flavor [i.e. grasp the gist] [of the teachings]. Sometimes, we may have a hard time staying focused. The remedy to this poor concentration issue would require proper preparation before listening to the teachings, and to contemplate on the benefits of listening to the teachings. As much as possible, never should [we] take the preparatory lightly before attending each [Lamrim] class. Rather, [we] should listen to every teaching with sincere respect and devotion. Sincere devotion and respect will guide and direct our mind towards deeper and subtler wisdom, which is very beneficial to us! [00:44]
So, we have chosen [to conduct the class] by discussing the [teaching] together. [I] hope everyone would not have a superficial understanding from cursory observation about the teachings, [rather, we should] carefully apply what the Master had taught to analyze our current mind state, moreover, to catch those that need to be rectified and then [we] apply corresponding antidotes. [By doing it this way,] then we would gradually accumulate a kind of experience, and that experience is: what is the purpose of the Buddha Dharma? [It] is used to tame our mental continuum, to tame and subdue our mind; in other words, it is employed to treat this afflicted mind of ours and help us to eliminate suffering. Besides, if we work on [this mind training] diligently, we can achieve the anticipated peacefulness, gratitude, and positive train of thought. In addition to that, joyous perseverance on performing virtuous deeds etc., so on and so forth of those proactive mindsets. [We] can even recognize the abstruse Dharma nature of the mind, and obtain a breakthrough in terms of [our] meditating on/cultivation of the teachings. [01:40]
Thus, [if we] participate in this Lamrim class attentively, the sufferings such as anxieties, etc., that we have heaped up for a week, or 2 to 3 days, or feelings of being hurt will be subdued or relieved because having listened to the teachings in the class, we can stabilize and regain the peace of mind. In this case, then, after the Lamrim class, we would have some energy to manage and handle all kinds of challenges in life, we would not continue building up stress [nor feel very pent-up or bottled-up because of stress]; every class serves as a type of stress releaser, allowing us to complete a deep attention/care and comfort to our mind, and also [help us] untie the knots [we have in mind]. Since [we are] applying self-adjustment to our mind, the sense of spaciousness in our life would become bigger and bigger, then wouldn’t [our] stress resilience become stronger? [Yes, it] will be strengthened! Because there are more spaciousness in the mind, you are able to take on more loads, and would not be that sensitive and frail while interacting with others; When our ability to handle conflicts in our mind strengthened, then it will become easier for us to get along with people around us. [02:43]
[Have we noticed] there are many teachings related to mindfulness and vigilance mentioned in the Lamrim? There are plenty of them. These mindfulness and vigilance can hew out a path, which is broader and full of joy, towards a far distance in our life, [this clear vision] will let our mind to not be tightly intertwined with the arising conditions. [With mindfulness and vigilance] in this case, the magnitude of us living harmoniously with the surrounding environment as well as with the people around us would also increase significantly. Why? This is because we have learned to show our gratitude to others and self-introspect, and both of these qualities are the prerequisites to achieve happiness in life, correct? We would return to and regain the gentler/softer mind state repeatedly. Such gentle mind state grant [us] the patience while handling our own issues, and also the tolerance, forgiveness, as well as gratefulness to others. Consequently, the degree of our self-reflection becomes more lucid, and such degree will gradually deepen more and more. The way we resolve issues would also be searched deeper into our mind, for the cause and its solution. [03:52]
Master said: If we apply the mundane reasoning to explain the Buddha Dharma, [the seed of] descend to the hell realms would be planted. While reading this part, if we go through it quickly, we would overlook it. [However,] if you take a moment to [read it through more carefully and] contemplate on [what the Master said] here, would there be a doubting voice arising in the mind, murmuring: Would [I] really descend to the hell realms if applying [mundane] reasoning [with others]? A serious doubt would arise in our mind, right! With such kind of doubt [arising in our mind], how can [we] be benefited from this part of Master’s commentary? Should we introspect and try to examine what state of mind we are in while presenting our viewpoints [over assertively and pushy]? Are [we reacting] very roughly? Regardless of the arising conditions [and who the recipient is], and with the rough attitude [on our part, we] put ourselves at risk, for such manner of presenting our viewpoints is unforgiving and pushy – very persistent and aggressive, correct? [04:43]
Here, is it possible [for us] to reflect on: [while insisting what we hold is right,] we are in fact in a very coarse and rough, i.e., in a very relentless and unsparing state of mind, [what if] the object [we are] facing is [a powerful and sublime recipient i.e.] the strength of actions, these two conditions put together, would there be the possibility that [we are] creating the cause to descend to the hell realms? It should be quite possible, right? Because when facing [powerful and sublime recipient i.e.] the strength of actions, [the slightest] bit of harm will also [bring out the cause of] descending to the hell realms! If Buddha had not taught us such truth, how could we possibly know the reciprocal relation of cause and effect? Were it not for the explanations the virtuous teachers gave us, [we] would be pretty muddled-headed about how to shield ourselves from [unwholesome] causality, [even though] we have heard the teaching. [Why?] Because, ultimately [we] would also be completely clueless about how and where to get started/a foothold. [05:26]
So, at the end of our discussion [on this section], suppose tomorrow again we are about to go back to the habitual tendency of applying mundane reasoning [and insisting what we hold is right] with coarse and rough, unsparing attitude, would the reasoning/concept taught by Master in the previous teaching arise in our mind at that point of time? Master’s reminder - [if we] apply the mundane reasoning to interpret the Buddha Dharma, [we are creating the cause of] descending to the hell realms, would we [be able to check if] this is the state we are in? And would we begin examining [our attitude] when we start off [reasoning]? [I] mean the power of introspection manifests in [our] mind – a power of vigilance is at work [and we] start to reflect [on ourselves]. [05:59]
When we begin to examine ourselves, we would actually discover our momentum of coarse and rough reaction would not be that strong, because [we] spare one part of [our] mental effort in examining: “Well? What kind of cause am I creating now?” “Am I an ordinary being?” This answer is very clear and obvious. [The next self-reflection question is:] “So, [am I] applying the mundane reasoning to interpret the Buddha Dharma?” Sounds like that is [what I am doing]. “Master said if we are not cautious enough, we would create the cause of descending to the hell realms!” [With this teaching as a reminder, we should] then further examine: “What is the object I am facing? Is the object [a powerful and sublime recipient, i.e.] the strength of actions?” “Oh! Yes. The object is [a powerful and sublime recipient i.e.] the strength of actions. Then I should definitely not lose respect!” So, [we] would pay extra caution and better collect ourselves, correct? [06:38]
Then, some classmates would confess: “The hard part is that though I have heard it and seems like I also understood it, while I am presenting my viewpoints with others, Master’s advice seems difficult to appear, as if completely forgotten, as if [I had] never heard of it before. So what should be done?” In fact, some experiences [of other classmates] might differ from one another. For instance, while studying and listening [to the teaching], the perception you attain from it is very clear and strong connection to the teaching is sensed, chances are you would remember it right away the next day. It is particularly true if it is under a very powerful arising condition, because of the powerful arising condition, while we are listening/studying the teaching, the seed was planted the day before. And the seed will serve as [a kind of memory to associate with] - Ah! When such [similar] arising condition arises, and since the advice from Master serves as a cure for such condition, the connectivity of the memory is associated. Hence, I believe it is possible when we are insisting what we hold is right, the advice from Master will re-appear in our mind. Would the teaching arise in our mind though we only heard of it once? The answer is positive. [07:34]
So, why is that [the teaching] will arise in [our mind stream]? Again, we can explore it further to see, is there re-appearing possibility? Suppose while we are listening to this part of Master’s commentary, the monastics also would pause at this point and begin to contemplate, discussing this part for several lessons, [they] take this statement from Master to introspect, then some monastics would search the scriptures for reliable validation, [some would analyze it from the angle of] causality, the key point is to reflect on what is arising in our mind, and to rectify it by examining our habitual tendency. What should be rectified? That is, [we should be able to] identify the situation that is likely to cause us the downfall to the hell realms. Suppose when I apply mundane reasoning [and insist what I think is right and argue] with others, and I may generate the cause to descend to the hell realms, then the analysis should be: what is the cause? How is it generated? [08:21]
Thereafter, if [we] found it and it is the right cause, does that mean [we] find the part to be rectified? Great! After identifying what is to be rectified, next time when such habitual tendency arises again in our mind stream, we then will face the same challenge, then Master’s reminder will reappear. What does that imply when the Master’s reminder arises in our mind? In other words, we become aware! I would know it is time to apply the antidote immediately: “Ah! No! Here [I am] again facing the critical condition.” Sometimes we would stop [from creating more negative karma], right? That is because [the power of vigilance and the teaching from the virtuous teachers] work in pairs, this is what the power of vigilance is for, such that when the condition arises, this power of vigilance would arise. That is, the [affliction] and its antidote arise together—and this occurs after one has listened to the teachings. It is not the case that only the affliction arises while the antidote remains absent. [09:00]
Just as [the fear of] suffering can be converted to the reason of taking refuge in the Three Jewels, the fear of falling to the miserable realms can also become the reason for taking refuge in the Triple Gem, because we want to search for an object of refuge to dispel such fear. Thus, sometimes the more fear we have about descending to the miserable realms, the determination for refuge-taking becomes stronger, that is because we would want to search for a solution! So, sometimes the more stringent the arising condition is, the more strikingly conspicuous the instructions from the virtuous teachers are – just like the sunray streaming through the dark clouds. Actually, [the fear of descending to the miserable realms and strong yearning for taking refuge in the Three Jewels] work in pairs: one is the antidote of the other. [09:34]
【广海明月 讲次: 0382】
讲次 | 0382 (2021-12-02 ~ 2021-12-05)
标题 | 听闻法义、观察现行
《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
我们在听《广论》的时候，常常需要反复地听，因为有人听一遍真的是没有什么印象。还记得我们当初听《广论》的时候，刚开始是很高兴，但是都记不住什么，甚至听好几遍也听不出滋味；有的时候可能是很难专注，很难专注的这个问题就需要做听闻前行、思惟闻法胜利，对每一节课的准备尽量都不要马虎，要用恭敬、虔诚的心来闻法。虔诚和恭敬，会将我们的心引向更深的智慧，这对我们是非常好的！00:44
那我们选择这种研讨方式，希望大家不要走马观花，仔细地把师父讲的结合现行的这种观察来观察我们的现行，并且在现行中能够抓到所破去对治。然后慢慢我们就会有一种经验，这种经验就是：佛法是做什么用的呢？是拿来调伏相续的，就调伏我们的心，就是来对付我们这颗痛苦的心，让我们摆脱痛苦的；而且努力可以达到我们期待的平静、感恩、正向作意，还有精进行善等等这些积极的心态，甚至去体认心的甚深法性，取得在修行上的突破。01:40
所以这一节广论课好好地上的话，那么我们在一周或者两、三天所累积的焦虑等等痛苦，或者说被伤害了，就会感觉到听课的时候平复下来了、内心稳定了下来。这样的话，听完课之后我们将有余力去应付生活中各式各样的挑战，我们就不会一直累积压力；每一节课都会是一种纾压，都会对自心完成一个很深度的关注和抚慰，还有解开那个结。由于调整内心的缘故，我们生命的空间感就会越来越大，抗压力会不会变强呢？会变强！因为心里的空间感变大了，你可以承载更多东西，与人相处的时候也不会那么敏感和脆弱；我们处理自心矛盾的能力变强的时候，那么跟周围人相处的时候也会容易。02:43
从《广论》里学的正念和正知多不多呀？满多的。这些正念和正知将在生命中开辟出辽阔、愉悦的一个远方，当下让我们的心和境不会缠得那么死。这样的话，对于周围环境，还有共处的人的和谐度也会增大很多。因为什么？因为我们学会了感恩别人和反省自己，这两者都是幸福的必要条件，对不对？我们会一次又一次地回到柔和的心境中。这种柔和的心境会有耐心对待自己的问题，也会有一种宽容的、宽恕的，或者还有一种感恩的状态对待别人。这样的话，我们自我观照、清醒地观照、观察内心的层次就会逐渐地加深，我们解决问题的方式，也会越来越从心灵的深处去找寻问题和它的解决答案。03:52
师父说：以凡夫的道理来讲佛法的话会下地狱。看到这个，如果我们迅速地看过去也就忽略掉了，如果你在这个地方停下来观察一下的话，心里会不会有一个声音说：讲道理就会下地狱吗？我们会现起一个很大的疑惑吧！面对这个疑惑，要怎么受用师父讲的这一段呢？是不是我们要去观察一下自己，在讲道理的时候现行是什么呀？是很粗猛的吗？不分对境的、很粗猛的话，那就是有点危险的，就是所谓得理不饶人的这种状态，对不对？04:43
那在这其中是不是可以观察一下：我们的心处在一个非常粗猛的状态，对境却是具力业门，这两者合在一起的话，会不会有造下地狱的因的可能性呢？应该是有可能，对吧？因为对到具力业门，轻轻地损害也会下地狱！像这样的道理佛不说，我们怎么能知道如是因感如是果呢？如果善知识不解释的话，我们听了，但是这个因果要从什么地方去下手防范也会糊成一团，因为终然也不知道下脚处在哪里。05:26
所以当我们讨论完了之后，比如说明天我们又开始在讲道理了，又开始进入讲道理的那种粗猛现行的时候，前一节课学的师父的理路会在那个时候出现吗？师父的提醒──以凡夫的道理来讲佛法就会下地狱，那我是不是这种状态？我们会不会在讲的时候就开始观察了？就是心里现起一个观察的力量──一个正知的力量就开始观察。05:59
当我们开始观察自己的时候，就会发现其实我们的势头就没有那么猛了，因为有一个心力抽出去观察：“欸？我现在造的是什么因啊？”“我是凡夫吗？”那不用考虑了。“那是以凡夫的道理在讲佛法吗？”也很像。“师父说：不小心会造地狱因喔！”那再观察一下：“我的对境是什么呀？是不是具力业门啊？”“喔！是具力业门，我千万不要失去敬意喔！”所以就会格外小心了，就会自己收摄了，对吧？06:38
那有的同学就说：“难点是我听是听了，好像也听懂了，但是讲道理的那个当下好像很难现起师父的教诲，就是像忘记了、没听过一样，那怎么办呢？”其实这里边也有不同的经验。比如说：如果你听闻的时候见解非常地清晰、感受强烈，可能第二天马上就会想起来。尤其如果处在一种特别特别猛烈的状态之下，因为那个猛烈的状态在头一天听法的时候，我们就埋下了一个种子，那个种子就是──啊！当这种状态出现的时候，师父的法义就是为了治这种状态的，所以那时候记忆的连结性就会那样连结。所以我认为是有可能在开始讲道理的时候师父的法义会出现。听一次会不会出现？有可能会出现的。07:34
那为什么就会出现呢？我们可以再去观察一下，有没有可能出现呢？比如说在听闻师父的这段的时候，像僧团的法师们也会在这个地方停下来开始思考，讨论了好几节课，就这一句话向内观察，然后有的同学去找教典的依据、因果，主要是在现行中去找、在我们的习惯中去找所破。所破是什么呀？就是找出一段我们可能会造地狱因的状况。如果是我跟人讲道理的时候我有可能会造地狱因的话，那就分析一下到底是什么东西？怎么造的？08:21
然后如果找到了、找对了，那是不是找到了所破了？那好！找到所破了之后，以后这种状态又出现了，我们又面临这种危机，然后师父的提醒就出来。师父的提醒出来意指什么？就是我们警觉哦！我马上要开始对治：“啊，不好！现在又开始进入危险状况。”我们有的时候就停下来了，对不对？因为它们就是一对组合，那个警觉力量就是为了警觉这个的，所以这种状态一出来，它警觉力量就出现了。就是它和它的对治法会一起出现，听完法之后会这样；不会只有它出现，可是对治法却没出现。09:00
就像苦会成为皈依的因，怖畏恶趣这种很怖畏的感觉也会成为皈依的因，因为我们会想要去寻求一个解决这种怖畏的皈依境。所以有的时候越是恐怖恶趣的因，我们皈依的心就会越强，因为我们会寻找解决方案啊！所以有的时候反而是境界逼迫得越猛，善知识的教诫就会像穿破乌云的那个阳光一样，它会越鲜明。因为它俩真的是一对组合，它就是它的对治。09:34