Lecture No. 0385
Great Ocean of Lamrim
Lecture No. 0385
Lamrim Volume 1: P47-L7 ~ P47-L15
Date: 19 Feb 2022
Topic: Faith is the gateway to entering the profound meaning of the Buddha Dharma
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.” Have you comprehended the profound meaning behind this statement? If we apply the reasoning of ordinary beings to interpret the Buddha Dharma, may I ask, why is that we will fall to the hell realms? Because the essence of the Buddha Dharma is Bodhicitta, renunciation, and the wisdom of emptiness, correct? What sets Buddhism apart from non-Buddhism is the wisdom of emptiness; that is, non-Buddhism does not comprehend the wisdom of emptiness! And ordinary beings are unable to perceive the wisdom of emptiness directly from conventional aspect; what does this mean? Without learning the Buddha Dharma, ordinary beings have absolutely no knowledge about the existence of the wisdom of emptiness in this world – in other words, they do not know that cyclic existence can be severed by applying remedy, and the remedy is the wisdom of emptiness. [00:48]
Even if practitioners apply themselves to meditative concentration arduously, and they reach the meditative concentration level of “state of neither discrimination nor non-discrimination,” which is the highest meditative concentration among the three realms, and they attain various supernatural powers like immortal beings! Their attainment could be so remarkable that it is very likely other people could not tell the difference, as though they are sages. However, if they have not relied on qualified virtuous teachers and received the teaching on the wisdom of emptiness and contemplated on it accordingly, despite having achieved such high level of meditative concentration, they would not know about the wisdom of emptiness. Yet, does the wisdom of emptiness exist? The wisdom of emptiness does exist; it exists above and beyond all phenomena. Besides, through mind training, our mind can cognize it and realize it. Of course, this requires the graded training on the stages of the path. What matters the most is that we must receive the guidance from virtuous teachers; in other words, we have to rely on virtuous teachers and listen to the immaculate sublime teachings. [01:33]
Hence, if ordinary beings who do not have this kind of understanding but directly apply their conventional way of thinking and narrow-minded vision, or even erroneous perception to interpret the wisdom of emptiness, can you imagine what would happen? Would the world not be in chaos? It would be too chaotic! If all the reasoning the ordinary beings have in terms of their understanding of the wisdom of emptiness can be used as the quantitative measurement, then it follows that their reasoning should be able to prove the existence of the wisdom of emptiness. However, just as Master Candrakirti mentioned in the Commentary on the “Four Hundred Stanzas”: the understanding or the perception ordinary beings acquired through the visual consciousness and the like is false and deceptive; besides, the perception ordinary beings have are valid only in conventional terms. Therefore, it is totally unreasonable and impossible that we can apply the conventional way of thinking to interpret the concept of the wisdom of emptiness! [02:19]
What does it mean by “false and deceptive”? That is, what manifests externally is incompatible with the true nature of reality. In other words, you have reverse viewpoints – hopelessly inverted views; whatever perceived, it is always perverted! Why? Because from the perspective of ordinary beings, they perceive worldly matters as if things are with intrinsic nature! Ordinary beings grasp on the concept of intrinsic nature, whereas the existence of all phenomena is built upon the concept that nothing exists intrinsically. May I ask under such circumstance, how is it possible for ordinary beings to explain the wisdom of emptiness that Buddha taught? Take heed! If they have never heard of it before, never even recognize it before, then it is utterly impossible for them to know what it is like. [02:59]
In the course of studying the Buddha Dharma, we cannot comprehend without relying on our conventional understanding, correct? But through the conventional understanding, we cannot fully comprehend the supramundane teachings taught by the Buddha. Why is it we cannot fully comprehend the content of Buddha Dharma by relying on our secular perception? That is because the content of the Buddha Dharma is beyond our existing experience and cognition. Thus, it says in the Lamrim: “without a guru, how can we succeed in traveling to a place where we have never been, having just been reborn from a miserable realm?” [V.1 p. 70] How could you possibly know what it is like as to a place you have never been before? If you do not understand the scriptural knowledge. If we apply our limited experience to interpret the Buddha Dharma, obviously our understanding would be incorrect! [03:41]
So, just because we are not able to comprehend the supramundane Buddha Dharma with our worldly perception, we claim what the Buddha taught is contradictory to our understanding, and because of that, we take what Buddha said to be wrong or unreasonable; we may thus reject, deny, disrespect, or even defame the Buddha Dharma. May I ask: with such behaviour, will we create the cause of grave non-virtuous karmic effect because of our attitude toward the Buddha and the sublime teachings? The weighty non-virtuous karma means descending to the hell realms, right? Does this make sense? By inference, this does make sense! [04:10]
The Buddha, based on the two truths [conventional and ultimate], imparted the sublime teachings to us. With regard to the ultimate truth – the concept of the wisdom of emptiness, this is definitely not something we ordinary beings can comprehend. If we base on erroneous worldly perceptions to evaluate the profound teaching of the wisdom of emptiness that the Buddha taught, we would only perceive what the Buddha said to be unreasonable. [04:28]
Since ordinary beings’ intellect cannot directly comprehend the profound intent of the Buddha Dharma in the initial stage of learning, one must enter it through other approaches. What is this approach? It is faith! Right! In the Treatise on the Great Perfection of Wisdom, it says: “Faith enables us to enter the teaching, and wisdom helps us to cross to the other shore.” One of the sutras also states: “Faith is the prerequisite of good qualities – a procreator of them, like a mother who then protects and increases them.” [V.1 p.80] So, as for those very profound meanings that right now we are temporarily unable to comprehend, is there any preparatory we can do beforehand or is there any approach we can adopt to enter? What kind of preparation? That has to be faith! Can faith be separated from reverence? It cannot; it is a reverent heart. [05:08]
It is not only the profound teachings such as the wisdom of emptiness we ordinary beings, with our erroneous perception, cannot understand right from the beginning. Even when virtuous teachers give us many mind training instructions, we cannot fully understand the teachings the very first time we hear them. For example, examining our mind and analysing our afflictions. Most of the time, we would feel that we are absolutely reasonable and totally unable to see what should be rectified [on our part]. At moment like this, if we are unable to perceive and comprehend and thus slander, we create grave offensive karma toward virtuous teachers as well as the sublime teachings simultaneously. [05:41]
So, what should we do about it? With regard to what we cannot perceive or comprehend, we can at least hold it in awe! Because it truly exists! Thus, at this point, the best and the most important thing we need to do is to take refuge in the gurus and the Three Jewels with genuine sincerity and devoutness. Therefore, at the initial stage of learning, having pristine faith is extremely important; namely, we should first develop pure faith so as to uphold the teachings. [06:09]
It says in the Lamrim: “Stay on a low seat. Show the glory of discipline. Look with an eye of delight. Show respect and one-pointed obeisance, as if drinking a nectar of words.” [V.1 p. 58] “Stay on a low seat” depicts a humble attitude showing the glory of discipline; how is the glory of discipline revealed? It requires the practitioner to tame within, instead of disciplining or taming others. Taming our mind is a virtue! And smiling while listening to the teaching, as if one is drinking nectar, describes the practitioner being at ease and joyful. And with this kind of state of mind, by virtue of faith, the practitioner practises repeatedly. They repeatedly apply the principles they have studied to introspect and tame their minds accordingly, so that they can cultivate pure faith in teachers and the Three Jewels. [06:50]
So，by gradually fulfilling the prerequisites do we stand a chance to comprehend the profound Buddha nature given the fact that in the beginning we, the ordinary beings, cannot comprehend the profundity of the Buddha Dharma? We do have the opportunity! Because we have the aspiration to eliminate suffering and attain happiness! Every grain of truth removes a part of our ignorance – ignorance on the wisdom of emptiness as well as the law of cause and effect. As we all know, ignorance on karma and its effect causes the downfall to miserable realms; whereas ignorance on the wisdom of emptiness leaves us in cyclic existence for a long time, enduring the suffering of rebirths. Therefore, resolving all of our suffering relies on understanding the truth and validating the truth. And the Buddha is the eminent teacher, the great healer, who imparted the way to eliminate suffering and attain happiness to us; How can we not have faith toward such great healer; how can we not develop veneration? [07:38]
Hence, when we do not comprehend the Buddha Dharma, what should we do? We should first accept it with respect and pristine faith. After we have taken refuge in the Three Jewels, we do have such pure faith in our mind. However, pure faith is not blind faith, for we can make discernment from a reasonable perspective when we are in doubt. That is, we would not jump to any conclusion based on our current state of understanding. [08:03]
Moreover, when we receive the teaching on mind training and we have some questions to ask our teacher, I will illustrate this with an example called “Empty Your Cup”. That is, when beseeching teaching from virtuous teachers, but you are full of opinions, just like a cup of water filled to the brim, may I ask how can your virtuous teachers add an extra drop of water to your cup that is already full? The reason is that the cup will definitely overflow. So, “Empty Your Cup” means to be humble and open-minded, letting go of those worldly perceptions we ordinary beings have and sincerely receiving guidance from the Buddha about our life and how to deal with all the problems we face in life: what are the issues? What are those feasible solutions? What is the sequential order? How to get started? All these are clearly illustrated in the stages of the path; particularly, the steps cannot be mixed up. [08:43]
Given that we have encountered such great teachings, and met virtuous teachers of this pure lineage who can explain the sublime teaching to us, we are indeed a group of very fortunate people endowed with blissful merits. Thus, everyone should have faith in this teaching! As indicated in a scripture: “we should not refute the ultimate wisdom based on the worldly perceptions we ordinary beings have”, meaning we had better let go of our own views so that we can see afar and want to see the boundless state of object of knowledge – the state in which the Buddha and virtuous teachers try to guide us to comprehend. Would such way of life be much more splendid? Why should we be limited in our own experience and refuse to move forward? What do you think? [09:38]
Here are some assignments, ok? [09:41]
The 1st assignment: suppose you are stuck by something bothering you now, if you keep thinking “the reason I am stuck in this current difficult situation is due to the faults of other people,” can this attitude help solve the problem? [10:04]
The 2nd one: if I cannot resolve problems, what kind of solutions should I look for? [10:10]
The 3rd one: in this teaching from Master, have you found the answer? What is the answer you found? Can this answer help you resolve what is bothering you now? [10:26]
【广海明月 讲次: 0385】
讲次 | 0385 (2021-12-13 ~ 2021-12-15)
标题 | 信心是趣入佛法深义的门径
《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19日)
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。”有没有理解这句话它后面深刻的意涵？我们用凡夫的道理讲佛法的话，那请问现在为什么会下地狱呀？因为佛法最核心的内涵应该说是菩提心、是出离心、是空性，对不对？最区别于外道的是空性，外道就没有理解空性啊！而凡夫是无法现见空性的，什么意思？凡夫在没有听闻的状态下，是完全不知道世上有个空性存在的──不知道生死轮回是可以对治的，而且对治它的法就是空性。00:48
所以就算我们努力修定，勤苦修行修到非想非非想处定，就是已经得到三界最高的定了，可以发很多神通，像神仙一样！甚至别人已经分辨不出来，好像你是圣人，但是如果没有亲近善知识听闻空性、思惟空性，那空性对于具有最高定这样的人也是如同不存在一般，因为他不知道。但是空性存在吗？空性是存在的，它存在于一切存在的诸法之上，而且透过我们的心是可以被证知的、可以被了解的──当然要经过道次第的修炼，最重要的要善知识的指导，要亲近善知识听闻无垢的正法。01:33
所以如果一个不了解这一切的凡夫，直接用凡夫的道理，用他的这个狭窄的境界，甚至颠倒的境界去诠释空性的话，大家可以想一想会出现什么事情，会不会天下大乱？太乱了！假设凡夫的道理对于空性而言可以作为定量的话，那么凡夫的道理应该可以证明空性是存在的。但是就像月称论师在《四百论释》里边所说的：眼识等世间见所缘的内涵只是虚妄欺诳的法，而且世间见也只是在世间安立为量而已，所以用凡夫的道理来解释空性完全是不合理，也是不可能的！02:19
什么叫“虚妄欺诳”呢？就是它所显现的和实际存在的是不相顺的，意思就是你把事情完全看反了、无可救药地看反了，只要一看就反！为什么呢？因为在凡夫看起来就像有自性啊！凡夫就认为有自性，实际上诸法存在是以无自性而存在的。请问在这样的状态下，凡夫怎么解释佛法中的空性呢？注意！如果他从未听闻过、从未见过，那根本不知道这是什么。02:59
我们在学习佛法的过程中，我们是离不开用我们世间的认知去理解的，对吧？但是世间的认知并没有办法完全地了解到佛法出世间的内涵。为什么以我们世间的认知无法真正了解佛法的内涵？因为佛法的内涵是超越我们已有的经验、已有的认知的。所以《广论》上说：“我等无间从恶趣来，想要去从来没有去过的地方”，你怎么知道你没去过的地方什么样呢？如果没有了解教典的话。如果这时候凭借我们已有的经验去理解佛法的话，显然会理解错误吧！03:41
所以如果我们因为世间的认知无法了解佛法出世间的内涵，就认为佛法所说的与我们的认知是有相违的，然后就认为佛法所说的不对、不合理，排斥、否定、不恭敬，甚至诽谤，请问会对于佛陀和正法造下极重的恶业吗？极重的恶业就会下地狱，对吧？合理否？这样推下来是合理的！04:10
佛陀依着二谛为我们宣说正法，在这之中，胜义谛──空性的意涵，不是我们一般的凡夫所能理解的，以带有错乱的世间的认知去衡量佛法所说的甚深的空性，只会觉得佛法所说的是不合理的。04:28
以凡夫的理智一开始既然无法直接了解佛法的深义，那就必须用其他的方法趣入，什么法？就是信心吧！对吧！在《大智度论》中有说：“信为能入，智为能度。”佛经中也有说：“信为前行如母生，守护增长一切德。”所以对我们暂时无法了解的深义，能让我们最终了解的前行也好，或者说从哪个门进去呢？要做什么准备呢？那一定是信心吧！信心能离开恭敬吗？离不开的，恭敬的心。05:08
不仅仅是像空性这样甚深的法，不是我们用我们凡夫带有错乱的认知能够一开始就了解到的，即便是像善知识教导我们许多调心的教授，也不是我们一开始听受的时候，就第一时间能明白的，比如说看内心、看烦恼，多半都觉得自己非常有道理，根本就看不到那个所破。这个时候，如果因为看不到、不明白而诽谤，同时对于善知识以及正法也造下了重罪。05:41
那么我们应该怎么办呢？对于我们看不到的、我们不知道的，怀有敬畏之心吧！因为它存在呀！所以在这个时候，我们能做的最好的、最重要的环节，就是要修习对上师三宝虔诚的皈依之心。所以一开始的净信很重要，先生起净信而受持。06:09
在《广论》里边有说：“处极低劣座，发起调伏德，以具笑目视，如饮甘露雨。”“处极低劣座”就是一个谦下的心态，发起了调伏。怎么调伏？就是向内调伏，不是调伏别人，是向内调伏，就是一种美德啊！然后微笑着听啊，像饮到甘露一般，他是很舒适的、他是有喜悦的；然后在这样的状态下，由信心能趣入，一再地串习，再用所闻的道理观察相续向内调伏，对上师三宝修净信。06:50
所以在这样的一系列的条件下，最终本来像我们这样无法了解佛法深义的凡夫，有没有机会通达甚深法性呢？是绝对有机会的！因为我们有离苦得乐之心啊！每一个真理都去除我们的一分无知，而这分无知就是对空性和业果的无知。大家都知道，对业果的无知会掉落恶趣，对空性的无知会让我们久处轮回而受生死之苦，所以我们的一切痛苦是要靠了解真理、实证真理来解决。而佛陀就是给我们讲怎么样去离开痛苦、得到快乐的那个大善知识、大医王，我们岂能对这样的大医王没有信心、没有敬信？07:38
所以当我们遇到不了解的佛法的时候，应该怎么办啊？要以恭敬心、净信心先去接受。当然我们皈依佛法之后，这个净信是有的，但净信不是盲目的，他会在一个合理犹豫的角度去抉择，他不是一个以我现在的状态去了解，然后就定论。08:03
还有一点，尤其是当我们听到调心教授去请问的时候，有一个公案叫“倒空你的杯子”。就是如果你装着满杯的水来了之后，请问善知识怎么样在你的满杯水里再倒下一滴呢？因为一定会溢出来。所以“倒空自己的杯子”是要有谦恭的、空灵的心，放下自己那些凡夫的知见，认真地听受佛陀对于我们的生命、对我们生命的问题：什么问题？什么解决方案？次第是什么？下脚处是什么？这一切道次第都解释得非常地清晰，尤其是次第不可以倒乱。08:43
我们现在遇到了这么好的教法，遇到了能够清净地解释这个教法的传承善知识们，所以我们是非常非常有福报的一群人，所以大家要有信心啊！教典中说“不能以凡夫的世间见而破斥出世间的真实智”，就是在告诉我们：放下自己的知见，我们才能看到辽阔，想要去看无边无际的所知的境界，而那就是佛陀、善知识引领我们想要去了解的所知的境界，那样的生命不是很美吗？为什么要局限在自己的经验里不肯前行呢？你们认为呢？09:38
布置一下作业好吗？09:41
第一个，如果你的心现在正遇到一个让你卡住的地方，如果你一直是抱持着“因为别人的错误所以让我现在处在这种困顿中”，请问这能不能解决问题呢？10:04
第二题，如果不能解决问题，我们应该寻求什么样的答案呢？10:10
第三题，在师父的这一讲次中，你有发现答案吗？你发现的答案是什么？能解决你当下的困顿否？10:26