Lecture No. 0261
Global Lamrim II
Lecture No. 0261
Lamrim Volume 1: Pg36L5
Tape No | 4B 19:29 ~ 20:13
Date: (2020-09-28 ~ 2020-09-30)
Topic: Apply the teachings to examine ourselves, not to criticize others
[4B 19:29 ~ 20:13]
However, one thing we need to know is once we have this understanding, we should not criticize others recklessly. When Buddhas and Bodhisattvas come to this world, how they manifest themselves is definitely in line with our worldly standard; namely, they may be our colleagues. The Buddhas and Bodhisattvas may look like us, and they accommodate themselves, intermingle with us, to guide us gradually. This is what we should realize. With this understanding, we can examine ourselves based on the teachings and apply ourselves to advance forward. Thus, what I mentioned earlier is meant for our own introspection. If we can examine ourselves with the Buddha Dharma we have learned, then we are on the right track. Never should we apply the Dharma to measure others. If we do so, we could be seriously wrong. So, the sutras teach us in every aspect that we should apply the Buddha Dharma for self-introspection. This should be understood, and this concept is very important! [00:46]
After having listened quickly to Master’s recording once, are you able to answer the questions that I am about to ask? The first question: Master said, “Nevertheless, there is one thing we need to know”; so, what is the one thing? Are you able to answer it? Master said, “Once we have this understanding, we should not criticize others recklessly.” [Master said] we should not criticize others. Is that correct? On what condition did Master say, “We should not criticize others recklessly”? “Once we have this understanding, we should not criticize others recklessly.” So, what have we understood? Based on our understanding of scriptural knowledge, experiential knowledge, and ethical discipline, we should not criticize others recklessly. Then Master pointed out a reason and what is it? “When Buddhas and Bodhisattvas come to this world, how they manifest themselves is definitely in line with our worldly standard.” What does this mean? It means that they are just like you and me, right? That is, they might be working together with us! Then Master even explained that they “may look like us, and they accommodate themselves, intermingle with us.” So, having studied a little of the Buddha teachings, if we criticize others recklessly, we may criticize the fellow colleague next to us without realizing that he or she could be a Buddha or Bodhisattva, correct? If this is the case, we would be committing grave transgressions! [02:08]
Hence, [Master said,] “This is what we should realize”; what should we realize? We should have the proper understanding about what? Is it scriptural knowledge or experiential knowledge? Or is it that based on what we have learned, we shouldn’t criticize others recklessly? Which is the one ? You can think it over. What should we do after having the proper understanding? Do you remember? You should study the teachings carefully to answer them. Are you able to answer now? Or your minds just go blank? For sure, some classmates’ mind would just go blank, right? Master said, “With this understanding, we can examine ourselves based on the teachings and apply ourselves to advance forward.” Thus, what does this proper understanding refer to? It is scriptural knowledge, isn't it? We apply scriptural knowledge to examine ourselves. Take notice! The essence of the Buddha Dharma, based on those words by Master, “for us to examine ourselves”; what does this mean? To “examine ourselves” is for our self-assessment, right? To assess how we have attuned ourselves to the teachings; that is, with the scriptural knowledge, we constantly reflect on [our three karmic doors:] our body, speech, and mind, and “apply ourselves to advance forward.” Pay attention! Before the phrase “advance forward,” these two words we need to remember, “apply ourselves” to advance forward! [03:23]
Master continued, “Thus, what I mentioned earlier is meant for our introspection. If we can examine ourselves with the Buddha Dharma we've learned, then we are on the right track. Never should we apply the Dharma to measure others. If we do so, we could be seriously wrong.” Do you find these statements easy to understand? Yes, it is quite easy to comprehend the meaning. The meaning is very explicit the moment we hear it! Master said that we should not take the scriptural knowledge we’ve learned to measure others. If we do so, then we could be seriously wrong! Is it that serious? Measuring/Sizing up others is wrong, but self-assessment is correct; is that so? It is wrong to measure others. “So, the sutras teach us in every aspect that we should apply the Buddha Dharma for self-introspection. You have to understand this, this should be understood.” What should we understand? The scriptural knowledge is meant for our own introspection; by no means it is for us to measure others with the Buddha Dharma we have learned and judge other people in the world, or even find fault with whomever we meet. This is totally a mistaken practice of the Buddha Dharma. Why? For Buddha Dharma is meant for our own introspection. [04:27]
Having listened to the teachings, we should internalize what we have learned and put it into practice, following the guidance one step at a time. It is like you are to build a manor; you need to plan how to pave the road, plant the trees, draw the blueprint, where the swimming pool should be, so on and so forth. There are people building such manors. However, no one would take a perfectly planned blueprint of the manor to walk around judging other houses by saying, “That shabby house of yours, and your house is so worn-out….” It is not like that! You should start building this splendid manor on your own. Hence, you need to begin with self-improvement; this is what Buddha wishes us to focus on. [04:55]
Many vinaya scriptures also state: the spirit of the precepts is, in fact, not binding others with the rope of ethical discipline; rather, it is for self-discipline. Master Hong-yi also stressed strongly on this point; ethical discipline is for self-discipline. Speaking of self-ethical discipline, for the word “Vinaya”[precepts], would everyone feel kind of restrained? Actually, the real name for ethical discipline, or vinaya, is liberation; that is, [by abiding by ethical discipline], we can be emancipated from afflictions and sufferings. It is just like to untie a knotted rope. However, if we misinterpret it, we would see ethical discipline, or vinaya, as a kind of rope that ties us up. No! Ethical discipline is like a sharp sword; with that, we can cut off the rope of suffering and emancipate ourselves from samsara. That is why ethical discipline [for the monastics] is known as pratimoksa vows. It is to free us directly from samsara instead of binding us. Thus, the Buddha Dharma is meant for personal introspection; that’s how it works. [05:42]
At this point, many teachers may mutter, “I am a teacher, so I have to discipline my students…” While disciplining students, we can discipline ourselves as well. We can also reflect on our mistakes made while disciplining the students; thus, we get to improve ourselves every day. Why? That is because, while learning from Buddhas and Bodhisattvas, we are all students and disciples as well. Thus, no matter who we are or what social status we have, we all have to study earnestly and apply scriptural knowledge to discipline and improve ourselves to perfect the best self-benefiting, then we can benefit others. This is what the most fantastic and beautiful journey should be. [06:16]
So, let’s review the advice again from Master over this short paragraph: “If we can examine ourselves with the Buddha Dharma we've learned,” and what’s next? Master said, “then we are on the right track. Never should we apply the Dharma to measure others. If we do so, we would be seriously wrong.” Let me ask you all again, “Is it wrong to measure others?” What if I appreciate others for their good qualities? Will I be wrong as well? No, you won’t be wrong! Did Master say that you are at fault if you appreciate others for their kindness and good qualities? Not at all! What is at fault is the attitude of constantly criticizing others and even criticizing others recklessly. When as soon as something happens, and need to find the chief culprit, it will definitely be someone else. Anyway, it is always the fault of others, the fault of this world, the fault of all the people in this world. Whatever it is, just could not find our fault – the fault of our ignorant mind. Master said this is absolutely wrong! When we see other people, we tend to perceive them from the aspect of fault finding. [07:09]
As we all know, all of us would have a judging mind; if someone next to you always nag about your shortcomings all day long, it is really impossible for you to be happy. Then you do something trying to please this person, hoping to hear some praises or something approving in return, probably all you get is nothing but a bout of tongue-lashing. As a matter of fact, if people are constantly bombarded with criticism, negative comments, complaints, grumblings, their life would be totally messed up by these negative remarks. They will even live depressingly, unable to be happy. [07:46]
It is very simple! Would you like to be criticized every day? Would you like to be picked on every single day? If you don’t, then you should not criticize others in this way. We should take the mirror of the teachings to reflect on ourselves and apply the ethical discipline to assess ourselves, rectifying our own behaviour by the practice of self-discipline; I believe this is the most realistic benefit of the Buddha Dharma. Master would remind us over and over again in his entire Lamrim commentary to never find fault in others. We should always be grateful when thinking of others. That is, whenever we look at others, we should always fill with gratitude or with a humble perspective that we are able to learn something from them. Whatever unfavorable or unpleasant things happen, we would look for the cause inwardly instead of putting the blame on others. This may sound like a very simple concept. However, if we really put it into practice, we will find ourselves transformed from a person full of grudges or resentments into someone full of gratitude. Those who are filled with gratitude are much blessed! If we always think it is the fault of others, yet it is not that easy to change or rectify others, then when will we ever be blessed? If I feel the entire world owes me an apology, then how can I be blessed? I am the one being hurt deeply, and there is no way for me to gain happiness. [08:50]
However, if we are grateful to others, we would always feel that what we have done for others is still not enough, and then we would feel we have received lots of kindness from many, many people, they have already provided us with too much help; how could we ever pay them back! Hence, we won’t complain about others or claim, “My misery is all because of you”; we would not draw such an odd argument. Why? we are irresponsible for our own cause and effect. If we blame our misery on others, this shows that we don’t believe in causality! [09:18]
【全球广论 II 讲次: 0261】
讲次 | 0261 (2020-09-28 ~ 2020-09-30)
标题 | 以教理衡量自己，莫批判他人
《广论》段落 | P3-L5 获得功德事理分二……如理修行获证功德事理。 今初
音档 | 4B 19:29 ~ 20:13
手抄页/行 | 第1册 P123-LL6 ~ P123-LL1 ( 2016 南普陀版：P123-LL7 ~ P123-LL1
手抄段落 | 不过有一点我们要了解……这个是非常重要的！
(更新日期: 2021年5月19日)
00:00
不过有一点我们要了解：我们不要了解这个东西随便妄加批评别人。这个佛菩萨到世间来，一定示现我们世间共同的量则，跟我们哪，所谓同事，他也跟你一样，跟我们混在一块儿，然后呢慢慢地接近，引导你。我们应该有这个正确地认识，然后有了正确认识，自己衡量自己，努力爬上去。所以刚才这种道理，是用来衡量我们自己，只有修学佛法，你能够拿这个标准衡量自己就对了，不要看别人，看别人的话你就错了。所以处处地方佛经上面都告诉我们哪，你要了解这个，要了解这个，这个是非常重要的！00:46
很快地就听过了，听过之后我提问题能答上吗？第一个问题：师父说：“不过有一点我们要了解”，那一点是什么？能答上吧？说：“不要了解这个东西随便妄加批评别人”，这是不是说不能批评别人，对不对？“不能随便妄加批评别人”，前面还有条件吗？“我们了解了这个东西，不要随便妄加批评别人”，我们了解了什么呀？了解了教正法、证正法、戒律之后，不能随便妄加批评别人。接着师父指出一个原因，什么原因啊？“佛菩萨到世间来，一定示现我们世间共同的量则。”什么意思？好像跟你差不多，对不对？就是可能跟我们同事啊！然后师父还用了一个“跟你一样，跟我们混在一块儿”，所以如果学了点佛法的教理，乱去批评别人，有可能批评到旁边那个同事，他是佛菩萨你不知道，对不对？这样的话罪过就大了！02:08
所以“我们应该有这个正确的认识”，什么是正确认识呀？哪个正确认识？是教正法还是证正法？还是我们了解了一个东西不要妄加批评别人？哪一个？你们可以想一想。有了正确的认识之后要怎么办呢？有了正确的认识怎么办，还记得吗？你们要仔细地看教理才能答。现在能答上吗？还是一片空白？肯定有的同学大脑空白，对不对？“有了正确认识，自己衡量自己，努力爬上去。”所以这正确认识看起来是指什么？教正法，对不对？你拿教正法衡量自己。注意哦！佛法的中心，师父用那几个字说出来──“自己衡量自己”是什么意思？“衡量”是秤自己有多重的意思是吧？看看是怎样的。就是拿这个教正法一直对着自己的身语意，然后“努力爬上去”。注意！“爬上去”前面还有两个字，记得哦，叫“努力”爬上去！03:23
“所以刚才这种道理，是用来衡量我们自己，只有修学佛法，你能够拿这个标准衡量自己就对了，不要看别人，看别人的话你就错了。”这几句话好理解吗？好理解哦？一听就明白！师父说拿了教理之后，不要去衡量别人，衡量别人直接就错了！有这么严重吗？衡量别人就会错了，然后看自己的话就对了，是这样吗？看别人的话就错了。“所以处处地方佛经上面都告诉我们哪，你要了解这个，要了解这个。”了解什么呀？拿这个教正法是要在自己的心上改变自己的，不是让我们拿这个佛法的标准去批判世人，甚至走到哪儿都说别人错，这个就是把佛法全部都用错了，因为佛法是要在内心上去实践的。04:27
听了这样的教理要在内心上实践，就照着那个教理一步一个脚印地做，就好像你盖一个庄园，然后你怎么修路、怎么种树、怎么画图、哪里有游泳池，有的人就盖这样的庄园。你不是拿了这个完美的庄园的图之后，四处去说：“你那个破房子、你那个破房子……”不是这样的！你要动手盖自己的这个华丽的庄园。所以自己要开始努力改善自己，才是佛陀希望我们做的。04:55
在很多律典里也有讲：戒律的精神实际上不是拿这个戒律的绳子把别人绑起来，戒律的精神是律己的。弘一大师也非常强调这一点，就是要律己。谈到律己，这个“律”字，不知道大家会不会觉得好像就代表约束？其实戒律的真正的名字是解脱，解脱就是把我们从烦恼和痛苦中解脱，恰恰是解开绳索的意思。但是理解错了，就以为戒律是一个绳子把我捆起来。No！戒律是剪断痛苦绳索的一把利剑，让我们得到解脱，所以才叫别解脱戒。它直接是释放我们的，不是捆起来的。佛陀的教理，必须要向内心看才可以的。05:42
讲到这儿，可能很多老师心里就嘀咕了：“我是老师，那我就得管小孩……。”一边管小孩也可以管自己，管小孩管得错误的地方自己也可以知道，也可以每天进步。因为在跟随佛菩萨的过程中，我们都是一个学生、都是一个弟子，不管是什么身分、什么地位，好好地修行，拿教理来约束自己、改善自己，完成最佳的自利，然后才能利他，这才是一个最美的旅程。06:16
所以在这一小段师父告诫我们的，再复习一遍：“拿标准衡量自己”，后面接着什么？“就对了，不要看别人，看别人的话你就错了。”我再问大家一句：“看别人就错了吗？”如果我看别人的功德呢？会错吗？不会！这里边师父是说你看别人的恩、看别人的功德都错了吗？不是！是总是批判别人，而且是随便地就妄加批判别人，一有什么事情发生，要找一个罪魁祸首的话，一定会找到别人。总之都是别人的错、天下的错、世人的错，就是没有找到自己心上的无明的错，师父说这叫大错特错了！07:06
大家知道我们自己或者别人都可以内心有个衡量，如果你旁边有一个人，从早到晚整天说你不好的话，你真的是很难快乐的；你做了一件事情希望能够让他高兴一点，说一点赞美的话或者说一个认同的话，可能劈里啪啦就一顿批评。其实常常听到批评、常常听到否定、抱怨、发牢骚，很多人的生活会被这些语言搅得一团乱，甚至过得非常地低靡，很难快乐。07:43
很简单！你喜欢天天被人批评吗？你喜欢天天被人指责吗？如果不喜欢的话，那就不用这样去指责别人。拿教理的镜子来照自己，拿戒律来衡准自己，加强自己的修为，我觉得这是佛法最真实的利益。师父会在整本《广论》的讲解里边一直提醒我们：千万不要老去批评别人，提到别人的时候要怀有感恩心。当我们这个心看向别人的时候，是怀着感恩，或者他有什么地方我能够学习的一个谦卑的角度。然后发生什么不好的事情的时候，从自己的身上找找原因，不要都说是别人弄的。这个听起来很简单的原则，如果我们会去操作的话，会从一个痛苦的人变成一个感恩的人，感恩的人就幸福多了！如果都是别人的错，别人没那么容易改，那我们何时能够幸福呢？全天下的人都对不起自己，自己怎么可能幸福？自己就是那个被伤害得最深的人，是无法获得快乐的。08:47
可是我们一旦怀着感恩的心对别人，总觉得自己对别人做的还是不够的，那我们就会觉得我们受恩于很多、很多人，那个人已经给我太多、太多了，我怎么报答也报答不完！所以就无从去对别人发牢骚，或者说：“我这么不幸都是因为你”，就不会得出这样的奇怪的理论。因为自己不为自己的因果负责，推在别人身上，这是不信因果吧！09:15