Lecture No. 0383
Great Ocean of Lamrim
Lecture No. 0383
Lamrim Volume 1: P47 L13 ~ L15
Date: 18 Feb 2022
Topic: Stay vigilant, recognise and analyse to prevent causes of suffering
One more point: while listening to the teachings that we can relate to, then we would be alert to the content and thus safeguard against afflictions. Why? Because in the Lamrim [V.1 chapter 3], on “the benefits of hearing the teaching” section, it says “you stop new accumulation of these obstructions”. Are you able to find it in the text? Will the facilitators be so familiar with the text that they will know which page it is on right away? That is at the bottom of page 66. The text says, “If you explain and listen to the teachings in such a manner, then you will unquestionably receive the aforesaid benefits even from a single session. You will clear away all the karmic obstructions that have accumulated through not taking to heart the instructions on hearing and explaining the teachings and that result from not respecting the teachings and the teacher and so forth. Further, you stop new accumulation of these obstructions.” See how powerful it is by merely listening to a session of the teaching properly! All the karmic obstacles we have created out of showing disrespect for sublime recipients can be cleared away! Besides, the new accumulation of such obstruction can be stopped so that the cause of falling into the miserable realms is severed. Thus, if we can properly get ready the preparatory and listen to the teachings earnestly, then our lives can be greatly benefited. [01:02]
Many people would say, “It could be that I cannot remember the teaching if I only listen to it once. To be able to remember the teaching, I have to repeatedly listen to it afterwards. It seems that I cannot recall the teaching the next day if I only listen to it once.” However, I think another alternative may possibly work; that is, if you could concentrate on listening to the teaching single-mindedly once, [I believe] the teaching will often arise in your mind clearly. [Why is that so?] That is because in our daily life, we can find similar experiences. For instance, maybe we felt hurt by what someone had said before and somehow we would just hang on to it, and that statement would always replay from time to time. Would there be such case? It just reruns time after time. Actually, the person who made the comment, that incident, and the timing will never return again, yet we are replaying the hurtful words over and over again; like it will never go away. Why is that it will leave such deep imprint on our mind? That it replays automatically! So, my question is: if the hurtful words can rerun again in our mind, why can’t the Dharma teachings be replayed automatically? [01:52]
There is an analogy of stone carving and writing on water, or making drawings on water. That is, as for what the Buddha taught, the best for us is to imprint the meaning of the Dharma in our mind, like carving on the stone. If we cannot – we are constantly forgetful about the guidance while facing arising conditions, then keep on practicing it all the time is the remedy to fix it! Yet, as for the afflictions, they should be like drawing on water – very light and plain that it just disappears right away; this is the best way to handle afflictions. [02:18]
So, during the discussion, if we can stay single-minded while listening to the teaching, then we will be able to allow the guidance to be imprinted deeper and deeper in our mind; then we will be able to clearly identify what we should rectify. As indicated by Master on “perceive clearly,” we can discern what to be rectified properly. Thus, next time when the similar type of affliction reappears in our mental continuum again, we can identify it right away with proper perception. Once we spot the affliction, we would be alert and the awareness will arise as depicted in the Engaging in the Bodhisattva Deeds “to remain still like a piece of wood” [chapter 5, #48]; we would not further proceed to follow along the affliction again. [02:50]
There are times when we hear Master’s discourse, the teaching would leave a mark in our mind profoundly; so much so that sometimes the teaching will arise again and again and often it will arise in our mind stream effortlessly. That is because we have confidence in the virtuous teacher, which in turn rewards us a very strong blessing power - with the sincere devotion on our part and the compassion of the virtuous teacher – the blessing will arise from the combined efforts. Is there this possibility? Yes, it is possible! Because of your concordance, the teaching from the virtuous teacher will strike a chord in your heart. What if your concordance has not reached that level? No worry, since our mind is without intrinsic nature, all we have to do is repeatedly work on it, and gradually the teaching from the virtuous teacher will stay with us. By that critical moment: please remember to get a grip on ourselves so that we will not create negative karma! Would you all feel this indeed is worthy of our effort, correct? [03:33]
While we are discussing certain conditions that will produce hell-bound causes, the topic we have covered is: if the object is a powerful and sublime recipient, and our mental condition totally matches with what is described here, we become very troubled and our mind is pinched. It seems that while listening to this part [regarding how we react to sublime recipient] and after we analyzed our usual attitude, we would then remain in an extremely apprehensive condition, so what to do about this? [04:00]
I like to tell you all: whenever such apprehension arises in our mind, please do not get bogged down with it – it is way too painful! [We should know that] our fear is the hell realm effect; before the maturation of that effect, we still have the ability to change. Let us dissect this mindfully: if we face the object of sublime recipient with very strong indignation, then downfall to the hell realms is for sure. Therefore, in the face of the sublime recipients, we need to safeguard against indignation. Do you agree? Is this right? Besides, what we should safeguard against is the disrespectful attitude, blazing afflictions, etc. – all these unfavorable conditions. If we are not vigilant about our mind in the face of the sublime recipients, it is very easy for us to create very grave cause to descend to the hell realms. [04:44]
The primary focus of the section is on: feeling apprehensive is not the effect that the Buddha Dharma is trying to guide us to achieve; rather, eliminating our suffering is the outcome that the Buddha Dharma tries to reach. Hence, we should analyze: the effect of downfall to the hell realms has its corresponding cause, and we should recognize such cause. Once we recognize the cause, we should prevent that cause from happening. Thus, in order to prevent such cause from being created, we need to recognize the cause. Before such kind of causes appears, we need to stay alert. Take heed! Staying alert suggests the mode of vigilance is activated; in other words, we have the discerning ability! Pay attention! We will be able to differentiate what karmic deeds I am engaging at this moment: well, I need to be on guard! [05:27]
If we noticed: Ah! Unknowingly, such cause is created again! What should be done? Never should we just leave it there; rather we should repent immediately, like applying such remedies such as the 35 Buddhas Repentance practice; that is, there are available antidotes to apply. Another misperception [we should avoid] is: “The hell realms effect has not ripened yet, so I do not have to be overly concerned about it anyway.” Thus, with this kind of mentality, we continue handling matters with our ongoing perfunctory attitude. If it is so, then we will [mindlessly] enter the state of being ignorant about the causality, which will actually cause us to create more negative karma and lead us to the three miserable realms. So, such attitude is definitely not encouraged! Therefore, either being too negligent or too wary is not recommended. [05:58]
So, with the discussion on this section today, we need to be careful in terms of our discerning ability. Take notice: being able to discriminate means the ability of discerning what conditions will lead us to the cause of downfall to the three miserable realms. Do you know what those conditions are? If you can identify them, before such conditions arise, we would better stay alert and take preventive measures to safeguard against them. By doing so, this is the most secured winning strategy. [06:24]
In terms of facing the object of sublime recipients, one straightforward approach we can adopt is to be grateful and respectful at all time. When we are about to face the sublime recipients, first we make preparation – abiding in the right mindfulness. [Why should we make a fuss over it?] That is because if we do slight harm or kindness, the effect can be either very positively auspicious, or very dreadfully detrimental. Accordingly, if we are often respectful toward others while discussing the Buddha Dharma – with veneration, chances are we are less likely to engage in deeds that will bring about troublesome effect in our future rebirth. [06:58]
Hence, with regard to the feeling of terror, I hope everyone can shift the attention from feeling frightened to the ability of analyzing what is the cause to descend to the hell realms; in other words, instead of being overwhelmingly scared, and we shrink into a corner at our wits end feeling horrified. The reason the Buddha imparted the law of cause and effect is not to terrify us; rather it is to help us develop awareness of sensing the suffering causes, so as to take preventive measures to stop the suffering causes, correct? In this way, I consider this a very positive attitude to study the law of cause and effect. [07:36]
So, for those who tend to habitually fall into the state of feeling frightened and anxious when they come across the discussion on the hell realms section, they need to put effort into making necessary adjustment. One way to make adjustment is to take deep breath; another way to adapt is, “Ah! See I am in the horror attack state again!” You try to detach yourself from the sense of horror, and analyze: the feeling of horror will not do any good to me; what matters the most now is to apply remedies to counteract the hell bound karmic deeds that have not ripened yet; I have to repent properly to remove that cause completely. So, we should shift our focus to proactive action! Act on it! But how to shift? Repent! Repent what was already done, and do our best to prevent those yet to be created negative karma – properly safeguard our mind! [08:22]
【广海明月 讲次: 0383】
讲次 | 0383 (2021-12-06 ~ 2021-12-08)
标题 | 正知察觉、遮止苦因
《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18日)
00:00
再一个，在听法的时候，听闻到相应的地方就会防护烦恼，因为听闻胜利里有一条就是新造作截其流。同学能找到多少页吧？班长会不会很熟啊？一说你们就知道是多少页？第23页。说：“若讲闻法至扼要故，依是因缘，则昔所集于法法师，不恭敬等一切业障，悉能清净。诸新集积亦截其流。”你看听这一座法它的力量有多大！过去于殊胜境不恭敬的这些业障悉能清净喔！还有新造集的就不要再造了，截掉了恶趣的恶业那个因了。所以当我们具足听闻的前行，认真地闻法的时候，是会对自己的生命产生非常大的饶益的。01:02
很多人会认为：“听一次我是可能想不起来的，我必须过后还要做很多很多的功夫，好像听一次第二天现不起来。”但是我觉得也是有这种可能性，就是你用全部的注意力听一次，然后之后就会常常明现。因为你可以在我们的经验里找到这种事情。比如说：我们会因为别人伤害自己的一句话，然后就记着了，他那句话老重放。会不会有这样的？就一直重放。其实那个说话的人、说话的那件事和那时光已经永不会再来，但是那伤害自己的话就会重放，还好像永不磨灭一般。为什么印象那么深？它就自动地重播呢！那能自动地重播伤害，不能自动地重播法义吗？01:52
所以就会有一个譬喻说刻石头和画水──就是在水上画画，那我们最好把法义像刻石头一样刻在心里。如果没办法，对境数数地遗忘，那常常串习就是解决之道！画烦恼要像画水一样，轻轻淡淡的，甚至马上就没有了，这最好了。02:18
所以在研讨的时候，如果我们能全神贯注，让我们的心深刻、再深刻，清晰地抓住那个所破，就是抓住师父所讲的那个“明辨力”，认识它是什么。等到下一次我们的相续里再出现这种烦恼的状况的时候，我们一下就认识它，用正知辨识它；一旦辨识出之后，我们就会警觉，然后就会出现像《入行论》所说的：“如树应安住”，我们就不会再往下进行了。02:50
所以有的时候师父的开示一经入耳，就会非常地深刻进入内心，然后就会反复地重现，有的时候是毫不费力地重现。当然这是说我们对善知识有信心，具有一个很大的加持力、我们内心的虔诚，还有上师的悲心，这所有的力量合起来。有没有可能会这样呢？会的！所以你就很相应。但是如果没有达到这样，你也不用苦恼，因为心是无自性的，你透过反复地努力，也是能够慢慢地记住。到那个关键时刻就是：请控制住自己，不要造恶业！大家会不会觉得这是非常值得努力的，对不对？03:33
在讨论某一种状态会造地狱因的时候，我们讨论到：如果对境是具力业门，自己又完全符合这种状态，然后心里非常非常害怕，心就揪在一起了，好像看到了这一行字、观察到了自己的状况之后，就会处在一种极度恐怖的状态，这要怎么办呢？04:00
想跟大家说：当我们的内心生起恐怖的时候，不要滞留在那个恐怖的时间──太痛苦了！因为我们恐怖的是那个地狱的结果，而现在还没有成熟为那个结果，我们还是有能力改变的。我们可以用一些心力来分析：如果是以非常强猛的嗔心对具力业门，那就会下地狱，所以对具力业门，我们要防范的就是嗔心。同意否？对吧？还有不敬、烦恼炽盛等等各种状态，我们对于殊胜境不防范自心的话，就非常容易造集很猛烈的地狱业。04:44
所以这个地方主要的注意力：恐怖，不是佛法要达到的一个结果，止息痛苦才是要达到的一个结果。所以我们要去分析：地狱的果报是有因的，那因是什么我们要认得；一旦认得了那个因之后，我们要在因上防范；那防范因就需要认得这个因，当这个因要现没现的时候，我们内心要生起警觉的状态。注意！是一种警觉的状态，就是正知力，你会判断了！注意！下判断此刻我造的是什么业：欸，我要小心了！05:27
当我们发现：啊！一下子又造了那个因了，怎么办呢？就是千万不要放置不管，马上去忏悔，因为有三十五佛的忏悔法，是有法可以对治的。那么另一种偏失就是：“反正现在还没有感得地狱果，所以我也不用那么特别在意。”还继续马马虎虎的，那这种状态可能你会进入业果愚的这个愚昧，真的会造三途的恶业，这种状态是极不可取的！所以太松和太紧都是不可取的。05:58
所以，我们今天听了这段之后，要留心一下自己对自己的判断。注意：判断就是识别某一种状态可能会去造作三途的因，那种状态你知道吗？如果知道了的话，在那种状态要来之前就赶快去防备，这是最稳妥能胜利的。06:24
那么对于具力业门，其实有一个很容易的方式，就是保持感恩心和恭敬。当你要去面对具力业门的时候先要准备一下，就是提正念，因为这个是稍作损益结果就要嘛很好、很好，要嘛很糟、很糟。所以平常的时候，如果能怀着一种尊敬的心来跟别人讨论佛法的道理，一种很恭敬对方的状态，这可能是不容易给我们引生后世麻烦的一个状态。06:58
所以我会觉得在特别特别恐怖的这个问题上，希望大家能把注意力挪到去察觉什么是地狱因，而不是只是很害怕、很害怕，却没有解决方案，然后心缩成一团，吓得不得了，可是却想不到办法。因为佛陀说因果不是为了恐吓我们，是为了让我们生起能够察觉苦因的这个察觉力，而且遮止苦因，对不对？这样的话，我觉得才是我们学习因果的一个很好的状态。07:36
所以一听到地狱，就心里习惯性地滑到非常恐怖、非常紧张的那种状态中的同学，你要注意去调整自己。一种调整就是深呼吸；一种调整就是：啊，看一看我又开始进入恐怖的状态了！你把你自己和你的恐怖稍稍分离一下，观察一下：这个恐怖没有什么好处，最重要的是怎么解决还没有发生、还没有感果的那个地狱业，一定要把它的因忏悔掉。所以注意力应该挪到行动！行动！怎么行动？忏悔！已经造了就要忏悔，没造的就要警觉了，好好地防护自己的自心！08:22