Lecture No. 0380
Great Ocean of Lamrim
Lecture No. 0380
Lamrim Volume 1: P47-L13 ~ L15
Date: 24 Nov 2021
Topic: Reasoning in the moment, but overlooking the principle of cause and effect
Greetings to all! It is time for our Lamrim discussion again. In the previous teaching, we have covered the topic of “the cause of contradiction.” We will delve into it in detail when we discuss this part on the Introduction to the Four Interwoven Annotations. Today, we will again listen to Master’s explanation on the short passage. [00:18]
So, I specifically mention this point here; likewise, you will find it very helpful in many ways. Nowadays, we tend to easily argue with others, insisting that what we hold is reasonable and the opinions of others are not. Well! With the reasoning of us ordinary beings, it is fine when it is about secular matters; you can even win a lawsuit. However, in the context of the Buddha Dharma, you will fall to the hell realms. The reason lies right here. This is a very important concept; it is a very important concept! So, I just randomly bring it up. [00:48]
We have listened to this passage before. Today, we listen to it again. While studying Lamrim, I usually have the habit of listening to the commentary from Master repeatedly. This is because while listening for the first time, some students may pick up very little because their preparatory has not been done properly. If we could listen to the recording a few times, our mind would slowly and gradually quieten, and become meticulous. Therefore, we can repeatedly listen to the commentary a few times, or read it word for word carefully. [01:20]
Have you noticed? Master said: “This is a very important concept; it is a very important concept!” First of all, Master explained that he specifically pointed out that we would find it very helpful in many ways. Regarding “this important concept which is very helpful in many ways”, let me ask you one question: what does this message convey? After you have listened to the recording, are you able to answer it? [01:46]
It is: “we tend to easily argue with others, insisting that what we hold is reasonable and the opinions of others are not.” [01:57]
Let us introspect: how frequently does this habit occur? What does “easily” mean? Does it mean that there is no need for us to deliberately work on it; even without arising thoughts and intentions, such a habit seems to manifest itself immediately; reflexively, we begin; we begin to argue? What do we argue about? We reason; that is, we insist that what we hold is reasonable, while the opinions of others are not. Are you fully grasping what Master said about the state we ordinary beings are in while arguing with others? Now, let us examine. How did Master view this kind of state or this type of habit? [02:46]
Master said: “With the reasoning of us ordinary beings, it is fine when it is about secular matters; you can even win a lawsuit. However, in the context of the Buddha Dharma, you will fall to the hell realms.” Would this statement catch your attention and make you pause for a second? Do you feel that if we speak of Buddha Dharma with our ordinary beings’ arguing attitude, will such an attitude cause us to descend to the hell realms? Will we definitely descend to the hell realms? Some classmates would begin to contemplate at this point: “Well! Is this proposition presented by Master pervasive? What is its cause?” We can think about it, however, what is Master’s key intent here? Is it to remind us: with our habitual attitude – we tend to easily get into an argument with others, insisting that what we hold is reasonable and the opinions of others are not – we will descend to the hell realms if we continue with such an attitude in terms of studying the Buddha Dharma. [03:40]
Do you have doubt here? Why? For some, upon hearing it, would they feel a sudden tightness in their chest and start to get anxious or panicked? The moment they hear about descending to the hell realms, right away they become nervous. However, we should first calm our state of mind and begin to observe what condition the person who is trying to reason is in. [04:04]
First, for those who feel what they hold is reasonable and the opinion of others is not, are they in the state of learning? Why is that they are not in the learning mode? Why is that they are not in the state of learning, accepting, absorbing, or humility while reasoning? Is such state overbearing? Why is it so? Some of you answer: “Because they are justified and so forceful.” When we are justified, does it mean that we can be forceful? Let us analyze what kind of karma we are creating while we insist we are reasonable. Is such attitude overwhelmingly dominant? Then, what does this overwhelmingly dominant attitude mean? What about the objects we are facing: parents and sublime objects…? Are we going to be so righteous and forceful? That is, my reasoning is superior in the whole world, but disregard the objects we are facing! [05:02]
Some would respond: “I feel that what I hold is irrefutably right.” You are right! However, while we are facing our teachers, parents, or those upholding precepts and those with good qualities – namely, while we are expressing our reasoning to sublime objects, should our demeanour be very gentle? Relatively gentle. If we are not like this, then let us take a moment to introspect: is it possible that at the moment while we are reasoning, there is a certain desensitized quality in making choices in response to circumstances, or tainted quality. Or, is it that there is absolutely no clear determination of who the other party is, that is, having this kind of ignorance of not evaluating the object? Do reflect on it! [05:45]
Some may say this: “Suppose I am speaking to a child; I am fully aware that the object I am facing is a child. Since he or she does not understand principles, I have to discipline him or her.” However, what exactly is the object that manifests himself or herself here as a child? Must he or she definitely be an ordinary being? We do not know who he or she is in their past lives; what if he or she is a Bodhisattva? [06:07]
Why is that when we ordinary beings reason, it will lead to such effect? What is the cause? When we speak, we are engrossed in our own projected aura, it is as if we are enclosed in a case yet we are not aware that while we are reasoning things out, we are generating a powerful cause of suffering. Why is that when we are speaking overly assertively and feeling completely justified, feeling what we believe stands to reason, we would instead end up descending to the hell realms? For sure, while discussing the Buddha Dharma, one possibility is that there may be some kind of defamation of the teaching. Let us analyse. Definitely, there is ignorance in the discernment of karmic cause and effect, so very likely we would create a suffering cause within the most terrifying chain of karma and causality. While reasoning without being mindful of karma, we may thus show disrespect to our parents, teachers, the Three Jewels, and the monastics; they are included in the criteria for powerful actions [V.1 p. 231], correct? If we are disrespectful toward these powerful recipients, or even give rise to anger and hatred, all of these are karmic causes leading to the hell realms! [07:00]
This is the law of cause and effect the Buddha explained to us. For those newer classmates who have not covered the karma section, you can take a look at the Lamrim [V.1 p. 231]. You can open to that page now: “(b’) A brief discussion of the criteria for powerful actions”. It is explained from four aspects. It says in the text, “Strength in terms of recipient: There is strength in actions directed toward the three jewels, gurus, those who are like gurus, parents, and the like, for, though you direct no intense thoughts toward them and do them only small harm or help, the ensuing misdeed and merit is great.” It means if the objects we are facing are the respectful recipients, then even a minor meritorious or non-meritorious action would produce extremely huge effect! This for sure includes happy effect and suffering effect. However, the point that Master indicated here is definitely the suffering effect - the effect of downfall to the hell realms. [07:40]
Regarding what Master explained in this passage, if we do not know how to put it into practice, we can reflect on our own state while reasoning, and what kind of karma we are generating while reasoning: when we want to discuss topics with others, how do we conduct the discussion? We still need to reason. How to present it? Is it possible to leave a bit of room for observation - like during a discussion: “Well! This is how I see it; what is your point of view?” We can discuss on equal footing, without insisting that in the end my reasoning must be right and yours must be wrong. Instead, we can listen attentively to what others have to say to us. [08:12]
While reasoning in this way, there must be a sense of “you listen to my viewpoint and in turn I would listen to yours”. Have you noticed this is how it is like in the debate forum? One will definitely listen well to the other person, raise some questions and listen to the other person; that is, listen to the other person’s reply and after hearing the other person’s reasoning, will again give him a response; after that, the other person will again reply, and then again give a response… So, by no means is it a presentation of one person speaking from beginning till end. Rather, it is based on the logic of debating, a state of communication based on equal exchange. [08:41]
Secondly, alas ordinary beings! Over here, there are too many misconceptions in the cognition of ordinary beings. For example, if an ordinary being has a deep ignorance about karma and its consequences, then when he reasons in an aggressive unruly state, completely losing the ability to restrain, everyone should think about this: would he be mindful of cause and effect? He probably does not have the energy to pay attention to cause and effect; he would be entirely expressing his own reasoning! Hence, if one is unable to restrain the mind or unable to command the mind, one will generate the causes of suffering. But why will this lead to downfall to the hell realms? It is precisely because the cause to descend to the hell realms is created! It is built in at that given moment! [09:23]
When we present our viewpoint volubly, if we fail to uphold precepts, it means we are not safeguarding our mind. Without guarding our mind carefully, we would not be able to uphold ethical discipline properly. Without properly upholding ethical discipline, very likely we would transgress the vows; hence, we would incur the karmic effect of descending to the hell realms; for sure, it is certain that precepts have not been upheld properly. Not properly upholding precepts - later on in the four causes of an infraction, which includes disrespect, carelessness, various afflictions, etc, and also some states of ignorance. [09:49]
Thus, when we speak plausibly and volubly, we are not in the learning mode; we even forget who the recipient is, treating everyone the same way. Pay attention! How odd is this! When we feel that we are in the right, in that moment, we totally neglect the major principle of the law of cause and effect! We can even disregard the cost, as if just arguing incessantly is enough. If our words and mind are like a vehicle that is completely out of control, recklessly charging forward in disregard of everything else, it would probably be quite frightening for an ordinary being to enter such a state. What do you think? Everyone, please observe yourself! [10:32]
Very well! Here are some assignments:
First, when you usually discuss this section, what aspect do you focus your effort on?
You probably would like me to split my assignments into separate parts; handle one assignment, then pause, and then, you discuss, right? [10:50]
Secondly, can you see that kind of habitual reaction that arises in you from time to time? Can you recall it? If you can remember that you had harmed others in such manner, or showed no respect for others, you can make amends. For example, by apologizing or expressing gratitude, or even practising the 35 Buddhas Repentance. Because the cause to downfall to the hell realms has not ripened into its effect yet, there is still time! Such opportunities are precious, for you still have time to repent! [11:15]
Thirdly, if you want to apologize or express gratitude but have no motivation to act at all, or you are hesitant, why is that? Do we always have the opportunity to apologize or express gratitude? “All conditioned phenomena are impermanent”! [11:36]
Fourth, I hope you will not fall into suffering because of this kind of reflection, just change! If you still feel very uncomfortable, you can try to sense Master’s loving compassion to protect us with all his heart! Try to sense it, as if
Bathing in the Buddha Light! [12:00]
Alright! This is it for this lesson and I am leaving you with some assignments! [12:06]
【广海明月 讲次: 0380】
讲次 | 0380 (2021-11-25 ~ 2021-11-28)
标题 | 讲道理当下，却忽略了因果道理
《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: 2021年11月24日)
00:00
大家好！又到了我们研讨《广论》的时间了。上一讲我们讲到“相违因”的部分，在讲到《四家合注入门》的时候我们再详细地学习。今天我们重听师父的一小段讲解00:18
所以我说到这个地方特别告诉你们一点，同样对你们也有很多地方很用得上。现在我们平常动不动就跟人家讲道理，就是我这个有道理，他这个没有道理。对不起！我们凡夫的道理，你讲凡夫可以，跟人家打官司你可以打胜，讲佛法的话你会下地狱，原因就在这里。这个很重要的一个概念，很重要的一个概念喔！所以说我这个地方随便一提。00:48
这一段前面听过了，我们今天就重听一遍。在学习《广论》的时候，我通常会采用重复地听师父讲解的这种习惯。因为一开始听的时候，有的同学听闻前行没有做好，所以第一遍听的时候可能什么也没听到，多听几遍的话，心就慢慢地、慢慢地静下来，然后也变得细致了，所以可以反复听几遍，或者一个字、一个字地仔细读。01:20
有没有注意到？师父说：“这个很重要的一个概念！很重要的一个概念喔！”首先师父说：在此特别告诉我们的，而且在很多地方用得上。那“这个重要的概念，在很多地方用得上的”，问大家：要告诉我们什么呀？你们听完了可以答上来吗？01:46
就是“我们平常动不动就跟人家讲道理，就是我这个有道理，他这个没有道理。”01:57
向内观察一下，这种习惯频率多高？“动不动”的意思是什么意思？是不是不用刻意串习，甚至不用起心动念好像马上就来了，任运就开始了，开始讲？讲什么呀？讲道理──就是我这个有道理，他这个没道理。师父提出的这种凡夫的讲道理的状态有清楚吗？那我们现在看一看，师父对这种状态或者这种习惯是持什么看法？？02:46
师父说：“我们凡夫的道理，你讲凡夫可以，跟人家打官司你可以打胜，讲佛法的话你会下地狱。”你们的注意力会在这一句话停下来吗？大家会觉得我们凡夫的道理讲佛法会下地狱吗？一定会下地狱吗？有人学到这个地方的时候就开始考虑：“欸！师父的这个说法周不周遍啊？因是什么呀？”可以去思考，但是师父此处的用心是什么呢？是不是在于提醒我们：用我们平常的那种状态──动不动就讲道理，觉得自己很有道理、别人都是不对的──去面对佛法的话，会下地狱的。03:40
此处你们有疑惑吗？为什么？还有人听了会不会心头一紧，开始着急或者恐慌？因为一听下地狱就紧张了！但是我们应该首先把心境平静一下，开始观察一下讲道理的那个人是什么状态？04:04
首先一点，觉得自己有道理、别人都没有道理的状态，有没有进入学习状态呢？为什么没有学习的状态？为什么不是在学习、接纳、吸收或谦恭的状态下讲道理呢？那是一种很跋扈的状态吗？为什么？有人回答说：“理直气壮。”理直就一定要气壮吗？所以我们可以分析一下那个讲道理的时候所造作的业，它是碾压一切式的吗？那么，碾压一切是什么意思呢？我们的对境：父母亲、殊胜对境……，也要这样去理直气壮吗？就是我的道理天下第一，可是却不看对境啊！05:02
然后有人回答说：“觉得自己一定是对的。”你是对的！但是在我们跟师长、跟父母、跟具戒者、跟有德者……，就是跟殊胜境在讲道理的时候，是不是意气要很柔啊？要相对地调柔。如果我们没有这样子，那我们可不可以观察一下，这里边是不是有一分当下讲道理的时候，在对境的这个取舍上的麻木，或者说浑浊，或者说对境完全没有清晰地判断对方是谁，有一个对境没有判断这样的一个愚昧？观察一下！！05:45
这里边有人说：“那我跟小孩子讲，我知道他是小孩，他不懂道理我要教训他。”那小孩这个对境到底是什么呢？他一定是一个凡夫吗？到底他前世是谁我们也不知道，万一是菩萨呢？06:07
们没有注意到讲道理的时候在造作一个强大的苦因。为什么振振有词的时候、觉得非常有道理的时候，居然会下地狱呢？当然这里边讲佛法，可能有一种是谤法，分析一下，肯定是在业果的取舍上有一个愚昧，会在最可怕的因果上造作了一个苦因。在讲道理的时候没有注意因果，不恭敬父母、不敬师长、不敬三宝、不恭敬出家人，这些都是具力业门，对吧？如果我们对具力业门不敬的话，甚至发嗔恨心等等，那全部都是地狱因啊！07:00
这个就是佛告诉我们的因果。如果新同学没有学过的话，可以去看《广论》131页第10行。你们现在可以翻一下：“第二兼略开示具力业门”，就分四个：“由福田门故力大者。谓于三宝、尊重、似尊、父母等所，于此虽无猛利意乐，略作损益，能得大福及大罪故。”这里边就是说：我们的对境如果是具力业门的话，那么我们稍作损益就会有极大的果报！当然这里面有乐果和苦果，但师父在此处说的一定是苦果──就是地狱果。07:40
如果师父讲的这段话，我们不知道从什么地方去用功的话，我们可以从自己讲道理的状态、讲道理的时候所造作的业去观察一下：我们想跟别人讨论，我们怎么讨论呢？我们还是要讲道理。怎么讲？是不是可以留一分观察，就是讨论的时候：“欸！我是这么看的，那您是怎么看的？”我们可以平等地讨论，没有最终我的道理一定对，你的一定不对，然后就倾听对方和自己交谈。08:12
这样地讲道理，一定是有一种你听我的、我听你的。大家有没有注意到辩论场上是这样的？一定会听对方、问对方、听对方──听对方的答案，然后听到对方的道理的时候，再去给对方一个回应，然后对方再回来，再回去……。所以他不是一个人从头说到最后，是一个用辩论的理路、一个平等交换的沟通的状态。08:41
再一个，凡夫啊！这里边有太多的颠倒在凡夫的认知里边。比如说如果这个凡夫有深刻的业果愚，那么在讲道理的时候、张牙舞爪的状态中，完全失去摄心的这股力量之后，那大家想一想：他会不会注意因果呢？他应该没有力气注意因果，全部都在讲他那个道理了！所以，如果不能摄持内心、不能控制内心的话，就会造作苦因。那么为什么会下地狱？就是因为有地狱因哪！在当下。09:23
当我们振振有词的时候，如果没有注意到护戒，就是没有护心，没有护心的话就没法好好持戒，没法好好持戒就可能会犯戒，所以会感得地狱的果报，这里边肯定是有一个没有好好持戒的东西。没有好好持戒，后面“犯戒四因”里边有说不敬啊、放逸啊、烦恼炽盛等等，还有一些愚昧的状态。09:49
所以都是在我们给别人讲道理的时候，没有进入到学习的状态，甚至完全忘记对境是谁，不管谁都一样。注意，非常奇怪！当我们觉得我们有道理的当下，却忽略了因果这个大道理！居然可以不计代价，好像只有拼命讲就可以了。如果我们的语言和心就像一辆失控的车，不顾一切地朝前冲去，一个凡夫进入这种状态，应该满可怕的吧！你们认为呢？大家可以观察一下自己吧！10:32
好！留几个作业：
第一、你们平常研讨这一段的时候，会从哪一点用功呀？
大概你们要把我这几条作业分着，一条作业然后就要停，然后你们要讨论，对吧?
10:50
第二、你能看到自己动不动就来的那种现行吗？能回忆出来吗？如果你回忆得出来曾经用这种状态伤害了别人，或者对别人不尊重，可以补救一下。比如道歉或感恩，甚至你可以拜三十五佛忏，因为那个地狱因还没有感得果，来得及呀！多好的机会，可以忏悔呀！11:15
第三、如果你想道歉、想感恩，却完全没有行动力，或者很迟疑，请问为什么？我们有可能永远都有机会道歉或感恩吗？“诸行无常”呀！11:36
第四、希望你不要因为此种反省陷入痛苦，改变即是了！如果你很难受，你可以试着去感受一下师父慈悲保护我们的心吧！感受一下，有如
佛──光──照──耀！12:00
好！这一讲讲到这儿，我留作业了！12:06