Lecture No. 0209
Global Lamrim II
Lecture No. 0209
Tape: 3B 19:22 ~ 21:31
Date: 2020-03-30 ~ 2020-04-01
Topic: from “the purity of speech of the master”, discuss the mindset to uphold while giving help to others
Let’s listen to the next two paragraphs. [00′03″]
[3B 19:22 ~ 21:31]
Then, what are the three qualifications? He [Lama Tsong-kha-pa] said that the first one is about the teacher – the teacher’s purity of speech, which involves two aspects: the first aspect is the “master”, for example: teacher-of-precepts and the teacher-of-Dharma. In other words, the teacher who gives the teaching should have pure integrity. Also, the second part is the purity of the teacher’s instructions. Why should we explain it from two aspects? Is it possible that the instructions from someone with integrity could be tainted? Yes! Why? Of course, there are no doubt that if the teacher does not uphold the purified practice, then the teaching given would not be pure. However, even if the teacher is upholding the teaching in practice, there could still be issues with that form of purity. I will explain it further. [00′53″]
Generally, we know as well, that before one has experienced solving one’s own problems, trying to help others resolve such problems is not possible. Thus, the purity is accredited when one’s afflictive issues have been resolved. This purity has two prerequisites: the first one is to have a complete understanding of the tenets; the other is to actualize the scriptural knowledge; and reach the attainment of indisputable awakening. Although the teacher may be endowed with these qualities, however, while explaining the teaching, he/ she might use a general method of explanation that does not accord with the capability of the listener. For instance, let us now use an example in the mundane world: Oh! There is a great scholar and we invite him to give us a speech. To have a great scholar give a speech, there could be two possible scenarios: one is that he/she presents his or her expertise in its entirety to us, the other possibility is that the target audience of the session. Suppose here today, is a group of children who also admire the great scholar; the scholar is invited to give a talk for the sake of inspiring these children. May I ask, would it be appropriate for the great scholar to present his/her expertise in its entirety to these children? No! Therefore, both purities [namely, the pure integrity of the teacher and the suitable instructions given] must be complete. This is the “purity of speech of the master”. [02′16″]
Let me ask you all a question; Master said, “What are the three qualifications?” What do these three refer to? Let’s look it up in the Lamrim text [v.1 p.34]; what is the emphasis here? It is purity, right? The first purity is “the purity of speech of the master”, and in this what does it encompass? Explained: the pure integrity of the master and the purity of the instructions. Then at this point comes a question, asking: “Well, since the master has the pure integrity, is it possible that his or her instructions are not pure?” Master followed by giving us an explanation. [02′50″]
So, let me ask everyone another question. Master said, “Generally, we know as well that…” What do we know about? We know that “before one has experienced solving one’s own problems, trying to help others resolve such problems is not possible.” Do we usually have this recognition? Yes. Then Master continued to say, “Thus, the purity is accredited when one’s afflictive issues have been resolved. This purity has two prerequisites.” Let’s pause here for a moment. [03′17″]
Let’s examine the first prerequisite: “before one has experienced solving one’s own problems, trying to help others resolve such problems is not possible.” Let’s recall the times when we are discussing issues with others, how many types of scenarios could there be? One of the scenarios is: “We may feel that our perception of the problem is very clear, why can’t you understand it?” Hence, we would think: There are no issues from my end, I can also help you resolve your problem, it is just your refusal to heed my advice!” Is this right? Another scenario would be we ourselves slipping into a kind of emotional ditch, feeling that I am very clear-minded, however, what is clear then is probably the feeling of suffering; most likely we perceive our reasoning to be clear; however, if we listen to our reasoning again after the surge of emotions subsides, we would most likely feel ashamed! We may ask ourselves, “What was I talking about when I was emotional?” Hence, Master explained here: Usually we are aware that it is impossible for us to help others solve their problems if we don’t have such experience resolving our own problems. In fact, this problem is a very serious one, akin to a resounding bell! [04′20″]
While I read this sentence – usually from Master’s commentary, I would occasionally take a pause and ponder on it. If I have not resolved my own issues but still want to help others with the problems they have, how should I go about it? One answer to that is to adopt the attitude of learning; instead of a mindset that I’m trying to help others, it could be requesting others to help me. Therefore, for all class facilitators, and many who consider yourselves to lack competencies, yet for inexplicable reasons are assigned by others onto a position, at moment like this, you will become very clear about the situation, whether your mind stream is disturbed or not, or whether you are able to uphold the proper cognition while facing arising conditions or dealing with matters, such a feeling will be crystal clear upon observation. Facing such situations would I totally drop the responsibility, or after shouldering the responsibility and then developing some self-awareness, understanding that all these arising conditions in fact serve as opportunities provided by everyone for me to enhance my practice. Thereafter with a humbled and modest mentality, I serve the masses using this mindset? Instead of having the attitude of: I am capable of resolving all issues, so if you don’t listen to me, then it’s your fault. The discussion of this topic will conclude here, using this bit to self-examine. [05′27″]
【全球广论 II 讲次: 0209】
讲次 0209
标题 从“轨范语净” 谈帮人应有的心态
音档 3B 19:22 ~ 21:31
日期 2020-03-30 ~ 2020-04-01
广论段落 P2-L6 ~ P2-L7 胜那兰陀诸智论师……圣教盛行，
手抄页/行 第1册 P89-LL1 ~ P90-LL3 ( 2016 南普陀版：第1册 P89-LL1 ~ P90-LL2 )
手抄段落 那么哪三样东西啊……这是“轨范语净”。
00:00
接着我们来听第二段。 00:03
那么哪三样东西啊？他说第一个，老师──轨范语净。这个里边包含了两样东西：第一个就是“轨范”，就是尊长，譬如我们说轨范师、亲教师，换句话说解释说法的这个尊长，他自己本身清净；还要他所讲的清净。为什么要分两方面来说？难道说这个人清净了以后，他讲的还不清净吗？对！为什么？当然，他如果本人自己没有修持的话，那讲出来一定不清净，可是自己有了修持以后，他那个清净还有问题，这个就解释一下。 00:53
平常我们也晓得的，说自己没有解决问题，帮忙别人解决是不可能的，那么自己要解决了，那个算是清净了。这个清净需要两个条件，第一个，教理上面要有圆满的认识，然后这个教理还有验证上面的、确定不疑的悟证的境界。他虽然有了这个，可是因为说的时候，也许他平常一般地说，也许对机不相应。譬如说：我们现在拿世间来说吧！哦！现在有一个大学者，我们请他来给我们演讲。那么这个大学者来演讲有两种可能，有一种可能呢，就是把他自己学的圆满的内容告诉我们；还有一种，也许他所对着机，说今天有一个地方，一些小朋友啊大家也仰望这个大学者，所以为了使得那些小朋友心目当中有一个仰望起见，请他来去讲。请问那个大学者能跟些小朋友讲说圆满的道理吗？不行！所以这个里边是两样东西都圆满，这是“轨范语净”。 02:16
问大家一个问题，师父说：“那么哪三样东西？”是指哪三样东西？可以看一下《广论》，重心是什么？清净，对吧？第一个是“轨范语净”，这里边包含了什么？说：尊长他本身清净、所讲的清净。这时候就会有一个问题，说：“欸，尊长他自己本身很清净，讲的还不清净吗？”师父在下面就做了一个解释。 02:50
那我再问大家一个问题，师父说：“平常我们也晓得的”，晓得什么呀？ “说自己没有解决问题，帮忙别人解决是不可能的”，这个平常我们晓得吗？晓得。接下来说：“那么自己要解决了，那个算是清净了。这个清净需要两个条件”，我们先在这儿稍事停一下。 03:17
先看第一个，“说自己没有解决问题，帮忙别人解决是不可能的。”想想我们在跟别人讨论问题的时候，有几种状况呢？有一种状况就是：我们会觉得我看这个问题看得是非常清楚的，你为什么就是不明白呢？所以会觉得：我自己是没有问题的，我也是可以帮你解决问题的，只是你不接受罢了！对不对？还有的是自己陷入到一种情绪的障碍里边，觉得自己是很清楚的，但是那时候可能是苦受满清楚的──应该是自己觉得理路很清楚，但是如果那个情绪的感觉过去了之后，再把自己的理路重新地听一下，应该多半会惭愧吧！说：“那时候在情绪中的时候，我讲的到底是什么？”所以，这里边说：平常我们都晓得自己没有解决问题，帮忙别人解决问题是不可能的。其实这问题是很严重的问题，像洪钟一般！ 04:20
我自己看了这句话的时候──通常看师父讲的，我偶尔会停下来思考。如果自己没有解决问题，还想要帮忙别人的人要怎么办呢？就是抱着学习的态度──不是去帮人的，可能是请别人帮自己的。所以所有带班的班长，还有很多觉得自己还没有什么能力，但是就莫名其妙地被推上带人的这样一个位置，这个时候会特别清楚自己遇到事情、对境的时候，自己心里寂不寂静、能不能提起正念，那种感觉自己观察一下就了了分明的。在这种状态下是什么都不负责任，还是负责任之后有一点点自知之明，知道这些所有的境界实际上都是大家成就我修行的，然后抱着一个谦卑的心态承事大众，用这样一个心态？而不是说：我能解决所有的问题，如果你不听我的话那就是你的错。这个问题就讨论到这里，一点点观察自己。 05:27