那么我们懂了，师父又继续剖析：到底懂了什么东西呢？「我的见解——我觉得对！」这个「对」是什么？如果在世间上就是懂了文字相，比对世间的话他是稍稍深刻一点，这个是没错的；师父说：「你可以说知识广博呀！但是学佛的话差十万八千里」，注意到后边那句话：「门都没摸到。」请问门在哪？摸到门的人和没摸到的人，会同时问门在哪吗？什么是「门」？ [02′30″]
所以一开头我特别强调，假定说在这个地方，大家没有办法真正地体会到的话，我们就不可能深入，不可能深入，这是个很重要的概念，这是个很重要的概念！所以，还是我们平常因为有这个概念，所以往往自以为认识就停在这个地方，你没有办法深入。那么，在这种情况之下，始终还是绕着两样东西：一个，我的见解——嗯，我觉得对！你这个「对」是什么？就是世间上面，以前不懂的文字，现在你懂得了文字相。这个文字是以世间的标准来说，有深刻一层的认识，这个是没有错，所以可以说你是一个知识分子。但是学佛差得十万八千里，门都没摸到——种下一个因。第一点。 [00′52″]
师父强调了一个问题：「假定说在这个地方，大家没有办法真正地体会到的话，我们就不可能深入，不可能深入，这是很重要的概念。」什么没有体会到就不能深入？然后师父又强调一遍：「这是很重要的概念！」体会到什么呢？往下想、往下看！师父说：「我们平常因为有这个概念，所以往往自以为认识就停在这个地方，你没有办法深入。」注意！懂了，懂了之后反应是什么？还会继续学习否？懂了这件事，还有什么味道可以再钻研的吗？什么都懂了啊！通常我们就会放弃探索，所以会导致我们没办法深入，在学习佛法上这是一个很致命的毛病。 [01′49″]
那么我们懂了，师父又继续剖析：到底懂了什么东西呢？「我的见解——我觉得对！」这个「对」是什么？如果在世间上就是懂了文字相，比对世间的话他是稍稍深刻一点，这个是没错的；师父说：「你可以说知识广博呀！但是学佛的话差十万八千里」，注意到后边那句话：「门都没摸到。」请问门在哪？摸到门的人和没摸到的人，会同时问门在哪吗？什么是「门」？ [02′30″]
在这一小段其实也不要想得太复杂，一想到：这说的什么意思？就蒙掉了。要想一想：又到了我的见解——我觉得这个对！一旦围绕着我觉得对、我的什么什么、我的什么什么的时候，就出现了师父在前面讲的——是来学佛的，还是来学「我」的？弄不好的话都是在学我，而且我见越来越强、越来越强，学什么都会加强自己的我见——就是我爱执。我爱执越来越盛的话，生命就越来越痛苦。 [03′12″]
所以所有这些经典上的文字，它就要指示——「我」，能看得到「我」吗？我的错误的想法、我的错误的见解、我的错误的感受。是要在这上面厘清楚，要真正地了解苦乐的来源源自于我们的心，再进一步解释——源自于我们对事情的看法。某一件事、某一件事发生了，那件事一定会产生那样的苦乐吗？为什么有些人也发生了这样的事情，他没有像我们那么痛苦呢？所以这件事上并不真正能代表苦乐，或者直接出生苦乐；出生苦乐的是源于我们对这件事的看法，有了那个看法之后，在我们的心上产生压力、悲伤，或者满足等等这样的情绪。 [04′14″]
所以要校正的不是正在发生什么事，要是外面的事情的话，谁能阻拦啊？比如说：「我现在在修禅定，天空，你不要打雷！孔雀啊，你不要鸣叫！」这怎么可能？或者说：「不要下雨，我正走在路上。」我们怎么可能让整个宇宙随着我的心意而转？怎么可能做到？那么我们这样一个在大宇宙中，看起来又非常具有灵性，可是又自觉渺小的人类，要怎么样达到自己的快乐呢？所以寂天菩萨就在他的《入行论》里说，如果你怕刺到脚的话，有一种人会选择这种行为：把大地上的荆棘都铲完，哪儿有刺脚的东西就去铲平它；还有一种人非常地聪明，他就穿个鞋，叫「片革垫靴底，即同覆大地」。只是把自己的脚穿上了鞋，就等于你好像拿了一个皮革，把整个大地都盖住了。 [05′21″]
同样地，我们觉得满世界都是问题、家里都是问题、满学校都是问题、工作单位……满满的都是苦恼！每个人身上好像都有这些不愉快。但是实际上只要把心里的问题解决掉，把我们对这个事情、对这些人、对家庭、对很多问题的认知调整一下的话，我们的感受也将会随之调整、随之改变，这就是佛法让我们逐渐去体会的东西。它正因为是在研究心的，每个人都有一颗心，你可以观察自己的心念，可以留心自己的感受。所以不是看看经就完全懂得了你自己的心，注意哦！是我们自己的心。每一颗颗的心，要透过经典来校对内心，在内心上完成离苦得乐的操作。 [06′14″]
所以这件事不能以自我为中心——我的经验、我的什么，因为我们没有离苦得乐的经验啊！当一个悲伤的心情生起，当一个怨恨的心情生起，我们都觉得我们是很有道理的啊！他这样对我，我怎么能不伤心？他这样对我，我怎么能不怨恨？那怨恨和伤心，请问是负面情绪还是正面情绪？一定是负面的，负面的就是伤人的！伤谁？当然伤自己呀！我们伤自己却觉得是非常有道理的，为什么？因为他这样对我，所以我伤心、我恨呀！可是伤心和恨，让我们的生命不是更加跌落到痛苦之中了吗？那么用什么办法可以停止伤心和恨别人呢？一定要调整自己对这个事情的看法，所以叫「调伏此一心，一切皆调伏」。 [07′03″]
到后面会慢慢接触到两个字叫——调伏。是向内调伏，就是调伏这个「我」。这个「我」比狮子老虎还可怕喔！而且好像它是隐形的一般，因为很多人都没有时间看「我」。因为眼睛都看别人、耳朵都听外面，每天走路都在看形形色色的事情，很少很少有时间专注在自己的身语意上。我的身体在做什么？我的嘴在说什么？我的心在想什么？哪些是不正确的，会给我自己和他人带来痛苦的？哪些是快乐的，会给自他带来愉悦的？我们有多少时间在检查这件事呢？ [07′50″]
还是那样，最正确的事情忽略了！所以师父就提到，为什么我们坐在这儿？我们就是要离苦得乐。师父说：「大家停一下，让我们自己做个警惕：我们在这个地方，来干什么？修学佛法。你为什么要修学佛法？说目的我们已经了解了，为了达到我们离苦得乐的目的」，注意！离开痛苦、得到快乐。有的时候我也想问大家：其实离开痛苦、得到快乐这件事，虽然是所有生命最本能的一个愿望，但是努力了很多年之后，还有离苦的这种勇气吗？多半是在苦缸里边泡著吧！想不起来离苦了；快乐好像也就那样，有的人活着都没力了！是被谁摧残的？是我生命遇到了什么事什么事、什么人什么人，还是我们没有明了这颗心、没有觉悟这颗心导致的呢？ [09′04″]
一旦我们发现：噢！问题的关键在于我没有明了自心、没有了悟这颗心，结果让我没有真正地离苦，会不会精神为之一振呢？因为所有的事情都出在别人身上的话，怎么去左右别人？正因为问题出在自己的身心上，所以正好自己可以解决呀！这多方便啊！不花一毛钱，什么都不用求别人！你听了之后就拿这个在自己心上操作。哪有一个实验室不花钱的？但是在你的心上开始实验离苦得乐这件事，不用求啊！就自己开始操作了。师父说比骑自行车还方便呢！骑自行车你还要有个车子，这什么都不用，你观察就可以了！ [09′46″]
观察，对我们来说镜子很重要、灯很重要，那么经典就是像镜子和灯一样的作用。在我们的生命中，善知识就指示这个方向，让我们在生命中不要迷失、不要迷失！「乐在这里呢、苦在这里呢！不要颠倒了，到苦的地方去找乐。」所以佛法是非常非常严谨的，它离苦得乐的方式也是非常准确的。正因为严谨，所以准确，甚至精确。 [10′19″]
所以我们常常这样去训练自己的心的话，就让我们的心非常地有力量、非常地明晰，因为会常常处在一种抉择和思辨的状态之中。注意！当你的心灵动地抉择和思辨的时候，你对你自己的情绪、你的看法、你对别人的方式会常常有一种警觉：欸！我现在在说什么？我在表达什么？我表达的东西会给自他带来快乐吗？比如我现在发生了一件事，我「咚！」的一声，就掉到那个苦恼的河里了，然后就沉在里边。可是学了《广论》之后，至少会觉得：这里是哪里？这里好像是伤感，我要赶快逃出来，不然会越沉越深！我必须要逃出来，我要游出来！哪怕泪流满面、哪怕筋疲力竭，也要朝着岸上游！我不要待在这种很负面的情绪里，因为不去对治的话，它会越来越难过、它会越来越深。 [11′14″]
所以师父讲的每一个字、每一句话，都告诉我们修行的门径在哪里，听了文字之后，一定要懂得在心上去找到文字的所破，或者所立是什么。佛法要在身心上去实践，这样的话，我们的脚步才走得非常地踏实。 [11′36″]
So, in the very beginning, I specifically emphasized that if we are not able to truly understand [the teachings] at the present time, we will not be able to fathom a more profound level. This is a very important concept, very important! Therefore, due to this constant perception that we have already embraced [the teachings], we often take it for granted and stop advancing [at that point.] We don’t know how to realize the [meaning of the teachings]. Thus, in this situation, two issues remain. One is “my view” – well, I consider this view to be “right”! But what does this “right” mean? [On what standard is it based?] [In comparison with] worldly convention, you are now aware of things you did not understand at the surface level. [We judge what is “right”] based on the conventional standard and that once we have gained a deeper understanding [our view of “right” is adjusted, yet still require improvement through even deeper understanding]. There is nothing wrong with it and shows that you are an intelligent person. However, it is [thousands and thousands] miles away from learning from Buddha, not even close to the entrance to Buddhism – [you simply] planted a seed. This is the first issue to consider. [00′52″]
The Master emphasized a problem, “If we are not able to truly understand [the teachings] at the present time, we will not be able to fathom a more profound level. This is a very important concept.” What [do we need] to understand in order to have further comprehension? Then Master stressed again that, “This is a very important concept!” What should [we] understand [from the teachings]? Let’s think further and move on! Master said, “due to this constant perception that we have already embraced [the teachings], we often take it for granted and stop advancing [at that point.] We don’t know how to realize the [meaning of the teachings].” Pay attention! [We claim that, we] have already understood! But what is our reaction once we have the “[I] have already understood” syndrome? Will [we] continue to learn more? Once [we feel that] we have understood, what else is left there for our further exploration? We [thought that we] have known everything! Usually, at this point, we will stop exploring, and that’s the reason why we can’t fathom further, and this is extremely disastrous in terms of learning Buddha Dharma. [01′49″]
While we [claim that we] have understood, Master continued to dissect what exactly do we understand? “My view – well, I consider this view to be ‘right!” What does this “right” refer to? When literally comparing with the secular understanding, this [‘right’] does have a little deeper meaning to it, thus in this case it can be considered as “right”. Master said, “You can be deemed as an intellectual person! However, it is [thousands and thousands] miles away from learning from Buddha.” Pay attention to the next statement: “Not even close to the entrance”. May [I] ask where is the entrance? For those who have found the entrance and those who have not found it, would they ask where is the entrance at the same time? What is the “entrance”? [02′30″]
Actually, [we] should not think too much into this short paragraph, upon the thought of: what does it mean? [We may] become baffled. By pondering it, then “my view” emerges again – I consider this view to be “correct”! Once [our entire concern] revolves around “I think this is correct”, I this and I that, my such and such etc., then it is just like what the Master mentioned earlier – are you here to learn from the Buddha or to learn from the “me”? If not handled tactfully, [we] may end up learning from the “me”, moreover our personal opinions become stronger and stronger, and more and more forceful; whatever we learn would further strengthen our personal opinions – this is the sign of self-grasping. Once the forces of self-grasping flourish and magnify, [our] lives will suffer more and more. [03′12″]
Therefore, all recorded teachings in Buddhism sutras & scriptures are to point out this —– “me”. Can [we] notice this “me”? [Noticing] my erroneous way of thinking, my erroneous perception, and my erroneous feeling. We need to clarify these to truly recognize that, the sources of suffering and happiness arise from our minds, and to be more precise, they arise from our views toward a thing, a matter, an issue, or an object. [For example], something happened but will such thing necessarily lead to certain suffering or happiness? Other people might have the same encountering, yet they are not suffering as much as us? Therefore, this thing [which happened] can’t truly represent suffering or happiness; neither can it directly generate suffering or happiness. The causes of suffering and happiness arise from our perception of the thing/matter/issue/object, and once such perception arises, it will generate emotions such as tension, sadness or satisfaction etc. [04′14″]
Therefore, what needs to be rectified is not the ongoing matter. If it is up to the external conditions, then who can stop it from happening? For instance, “I am meditating now, so sky, no thunder please! Peacocks, no hooting please!” How can this be possible? Or, [one would] say, “Don’t rain, for I am walking on the road now.” How could we possibly make the entire universe to become the way I wanted it to be? How could this be possible? Hence, in such an immense universe of ours, human beings, who seem to be endowed with spiritual nature, yet conscientiously feel the sense of insignificance at the same time, how do [we] achieve personal happiness? Thus, Santideva Bodhisattva stated in his Engaging in the Bodhisattva Deeds that, if you are afraid of the feet getting pricked, some people may choose to shovel all thistles and thorns on the great earth – to remove all prickly items [everywhere]. However, those smarter people will put on shoes, as [analogically] described by “wearing just the leather of your sandals; [it] is like covering all the earth” [LR v.2 p.153]. By just simply wearing shoes on [their] own feet, it is equivalent to as if one has covered the entire earth with a piece of leather. [05′21″]
Similarly, we may feel that the entire world is filled with issues, every household is full of problems, so are schools, and workplaces, etc.;… all are laden with afflictions! Everyone seems to be burdened with such unhappiness. Yet, in reality, so long as [we] tackle and solve the problems [we have] in our mind – namely, what we need to do is to adjust our perception toward these matters, these people, within the families, and those many problems etc., then our feelings will adjust and change accordingly, and this is what Buddha Dharma can assist us to learn and understand gradually. Because Buddha Dharma is the study of the mind, and each of us has a mind, you can observe your own thoughts and be mindful of [our] own feeling. Therefore, it’s not just by reading the sutras that you can fully understand your mind, beware! It is about our own minds. Each mind needs to be checked and calibrated against Buddhism scriptures and to mentally accomplish the process of alleviating suffering and attaining happiness. [06′14″]
Therefore, [we] must handle this task [of alleviating suffering and attaining happiness] without being self-centered [according to] my experience or my whatever, because we don’t have the experience of alleviating suffering and attaining happiness! When feeling of sadness arises, or when feeling of resentment arises, we would all consider our reasoning to be well justified! He/she treated me like this, how could I not be sad? He/she treated me in such way, how could I not feel resentment? [May I] ask such resentment and sadness are negative or positive emotions? For sure [they] are negative, and negative emotions are harmful to people! Who will be harmed? Of course, the harm would be inflicted upon ourselves! We harm ourselves and yet consider it to be very well justified, why? Because he/she treated me in such way, therefore, I am sad and feel grudged! However, sadness and grudges would only befall our lives further into the abyss of suffering, won’t they? So what approach [can we] take to stop feeling wretched or stop resenting other people? [We] must adjust our perception on the thing/matter/issue/object, as described in the phrase, “if you conquer the single mental state of anger, it is like vanquishing all your enemies.” [LR v.2 p.153] [07′03″]
Later, [we] will gradually get to know the word “conquer”. [It] is to conquer from within, that is to tame this very “me”. This “me” is more horrible than lions or tigers! Moreover, it seems like invisible because many people don’t have time to look into this “me”. [Why?] Because our eyes are drawn to look at others, [our] ears are drawn to listen outwardly, every day while walking, [we are] attracted to variety of things/matters/issues/objects, and very rarely do we have time to pay attention to our own physical, verbal, and mental activities. What am I doing physically? What am I saying verbally? What am I thinking mentally? Which of them are incorrect and will bring suffering to myself and other people? Which ones are happy and will bring joy to myself and others? How much time have we spent on such examination? [07′50″]
Still, [we] neglect the most essential issue! So, the Master reminded us as to why are we sitting here? For we want to alleviate suffering and attain happiness. Master then said: “Let’s pause for a moment now and, as a reminder, ask ourselves the question, ‘what is the purpose for us to be here?’ [The purpose is] to study Buddha’s teaching. Why do [we] need to study it? [We need to] understand that the purpose [of studying Buddhism is] to accomplish the eradication of suffering and the attainment of happiness.” Take heed! The [purpose] is to eradicate suffering and attain happiness. Sometimes I also would like to ask you all that, although the most fundamental aspirational instinct in all living being is to eradicate suffering and attain happiness, however, having strived hard for many years, do you still have the strength and courage to eradicate suffering? [I believe that] most [people] would [just give up and] continue soaking in suffering! Eradication of suffering seems to be forgotten; The same also applies to happiness, some people even lose their vigour and vitality in lives! Who ruined it? Is it because [I have] encountered certain things or certain people in my life, or is it because we don’t understand this mind or have yet to attain the awakening mind? [09′04″]
Once we discover that: Oh! The key issue is because I don’t understand my mind, or fail to realize this mind, and it turns out to be the reason why I couldn’t truly eradicate suffering, [will such discovery] inspire us? If others are to be held accountable for our wellbeing, then how can we possibly influence them? Because all problems and sufferings arise exactly within [our own] body and mental stream, therefore, this is just the right opportunity for us to resolve it by ourselves! How convenient! There is no cost to it, and there is no need to ask others for help! Upon hearing about the [teaching], just apply it and operate within our mental momentum. Is there any laboratory that costs nothing? But the experiment to eradicate suffering and attain happiness on our own mind is self-sufficient – [there is] no need to ask for help! Each of us can operate on our own. Master said that it is more convenient than bicycle riding! To ride a bicycle you need to have a bicycle first. However, practicing [eradicating suffering and attaining happiness] requires nothing but your own observation and examination! [09′46″]
In order to observe and examine, mirrors and lights are very important to us. Likewise, the function of sutras and scriptures equates to mirrors and lights in our lives. What the virtuous teachers have pointed out is this direction so that we won’t be lost in life – not to be strayed [in life]! “Happiness is here; suffering is here! Don’t turn the other way around by looking for happiness in suffering or looking for suffering in happiness.” Of course, no one will seek for suffering. However, [we] will not attain what we desire if [we] switch over to the opposite side. Thus, although the Buddha Dharma is meticulously rigorous, its approach to eradicating suffering and attain happiness is also very accurate. Because of its rigor so its accuracy is even in exact precision. [10′19″]
Hence, if we always train our minds accordingly, our minds will become very powerful, and very clear, because [we] will be in a constant discerning, and analytical state. Take heed! When your mind is in a state of agile discerning, and analyzing, you will frequently become vigilant of your emotions, your opinions, and your attitude toward others: Eh, [beware]! What am I trying to say now? What am I trying to express? Will my expression bring happiness to myself and other people? For instance, something happened to me now and with a “plop,” I fall into the current state of afflictions and submerge in it. However, after learning Lamrim, at least I can identify what is this disposition? It felt somewhat sad and wretched, and I need to quickly get out of this feeling; otherwise, [I] would submerge myself even deeper! I must escape, I must swim out of it! Even in tears, no matter how exhausted, [I] have to swim across toward the shore! I don’t want to dwell on this extremely negative emotion, for without applying a remedy, I will be more and more saddened and submerge deeper and deeper [in this negative emotion]. [11′14″]
Thus, every word and every statement that the Master said, are all pointing out to us where the entrance of practising the teaching is. After listening to the teaching, we must learn to recognize on our mind on what the text is trying to rectify and what to establish. Buddha Dharma should be applied on our body and mental stream, only by doing so, that we can take every step very firmly. [11′36″]
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