Lecture No. 0221
Global Lamrim II
Lecture No. 0221
Lamrim Volume 1: P34-L23 ~ L32
Date: 2020-05-11 ~ 2020-05-13
Topic: The purity of the speech of the master - Have the best and genuine intention to benefit others in mind（Four Interwoven Annotation)
Having listened to the stories of Tuo-zun brothers and the five hundred Mahayana teachers, now we will move on to the Introduction to the Four Interwoven Annotations. Let’s read the first line, the black print on the top of the Chinese text page 83. It says, “The scholars of the Nalanda are said to have explained the teaching by way of three purities”. Do you still remember what the three purities are? They are, “The purity of the speech of the master, the purity of mind of the disciple, and the purity of the teaching that will be explained.” Next, let’s look at Rinpoche’s explanation. It says, “What was the approach the scholars of the glorious Nalanda Monastery adopted to explain the sublime teaching? They ‘explained the teaching' by way of ‘three purities’; namely, they explained the sublime teaching by way of ‘the purity of the speech of the master, the purity of mind of the disciple, and the purity of the teaching that will be explained'. In terms of ‘the purity of the speech of the master’, if the master explains the content of the sublime scriptures flawlessly, this is what ‘the purity of the speech of the master’ means. As for 'the purity of mind of the disciple’, it means the mental continuum of the disciple is not contaminated with afflictions. Although the first purity, namely, ‘the purity of the speech of the master,’ primarily means that the master flawlessly imparts the meaning of the scriptures, in fact, the mental continuum of the master is equally important. In other words, it definitely doesn’t mean that as long as the master can explain the teaching flawlessly, the mental continuum and the intention of the master matter little.” It is not like that! “Literally, ‘the purity of the speech of the master’ doesn’t suggest that as long as the teaching given is correct, the purity of the mental continuum of the teacher is of little concern. Quite the contrary, the purity of the mental continuum is of vital importance. Hence, the purity of the mental continuum of the master is very crucial!” [01:38]
Rinpoche continued, “The teachers must contemplate that the teaching they give is beneficial to others, or will it benefit others? The master must give teaching with the genuine and best intention to benefit others. And this is fundamentally essential! [With the pure mental continuum of the master as a prerequisite,] the master can explain the meaning of the scriptures flawlessly; that is the true meaning of the purity of the speech of the master. Other than that, it is not acceptable to say that the teacher’s mental continuum is impure even though the teaching that is given is pure.” Rinpoche is in disapproval of such point of view. [02.11]
What Rinpoche explained struck me deeply after I have been under his guidance for so many years! Rinpoche has constantly repeated such concept; he has always been doing so and he has been exhorting us to follow suit. For example, whenever I turn to Rinpoche for advice, asking, “Rinpoche, I am about to see so and so at certain place; what should I pay most attention to?” Rinpoche usually would reply, “You should always have the best and genuine intention to benefit others in mind!” For all these years, he always reminds me about this statement! I remember when I just started studying Lamrim; I actually did not dare to give any teaching to others. However, at that time, a Dharma master took me to a nunnery and insisted that I give some teaching to the monastics in the nunnery. I was very reluctant to go at that time, mainly because I was afraid of saying something wrong in terms of Dharma teaching. So, I asked Rinpoche, my guru, and the guru replied, “If they sincerely hope you to go there and give them some teaching, then just go!” I said, “What should I particularly pay attention to?” Rinpoche gave me the same advice, “You should always have the best and genuine intention to benefit others in mind; this intention has to be very sincere and genuine!” Ever since then, Rinpoche has constantly reminded me about this when I entreat advice from him about matters, major or minor. He always reiterates how very important this attitude is! [03:32]
Therefore, regarding “the purity of the speech of the master”, Rinpoche explained that the mental continuum of the teacher who gives the teaching must be very pure; namely, his or her impartation of the teaching is definitely not for the sake of profit, honour, fame or the like. When giving teaching to others, the teacher should not be looking at getting compliments in return, or wish for any worldly benefits; rather, the purpose of giving teaching should and always be for the sake of benefiting the mental continuum of others, eliminating their causes of suffering, and planting the causes of happiness, that is, to manifest the compassionate nature of Dharma – eradicating suffering and attain happiness. If the teachers can impart the teaching with such a pure motivation deep down in their hearts, this is what Rinpoche specifically pointed out here, the true meaning of the purity of the speech of the master. Suppose the teachers can explain the scriptures flawlessly, but their motivation is for the sake of personal reputation, or various worldly benefits, then this is not the purity of the speech of the master as stated in this section. [04:27]
I believe we should keep this advice from Rinpoche at heart. Whether facilitators conduct Lamrim discussion class, or Dharma masters go out to give teachings, they all should contemplate on this piece of advice: the masters of this lineage passed down such a rule, and virtuous teachers also instructed their disciples accordingly. Thus, let’s examine the motivation deep down in our minds: why do I come to study Lamrim? With what intention do I discuss Lamrim with others? Why do I discuss the teaching with others? Do I have a genuine and pure motivation to benefit others from the depth of my heart? These are what virtuous teachers value the most! [05:05]
【全球广论 II 讲次: 0221】
讲次 0221
标题 轨范语净：怀有真实饶益他人之心（四家注）
音档 -
日期 2020-05-11 ~ 2020-05-13
广论段落 P2-L6 ~ P2-L8 此中传有二派释仪……应如后释。
入门段落 第1册 P83-L1~P83-LL3 诸智论师……但所说的法仍是清净的。
00:00
听完了陀尊兄弟和五百阿闍黎，我们可以接着看一下《四家合注入门》第 83 页，看第一行的黑字。 “诸智论师，许由三种清净门中诠释正法”，哪三种还记得吧？ “谓轨范语净、学者相续净、所说法清净。”下面看仁波切的讲记，说：吉祥那兰陀寺所有的智者是用什么方式来讲说正法呢？以“三种清净门”来“诠释正法”，就是“轨范语净、学者相续净、所说法清净”，以这三种清净门来诠释正法。所谓“轨范语净”，轨范师对于清净论典的内涵所作的无谬解释，即是“轨范语净”。 “学者相续净”，就是指弟子们相续不掺杂烦恼。同样地，前一个“轨范语净”的意思，虽然主要是指无谬解释论典的义理，然而轨范师的相续清净也很重要，并不是只要讲得好就可以，而轨范师本身的心续、意乐不好却没关系。不是这样的！从字面上看来，没有说轨范讲得好就可以了，不用管相续清不清净，其实相续清净才是主要的。所以轨范的相续清净是非常重要的！ 01:38
仁波切在这里说：“一定要思考这对他人是有利益的，或者这对他人是否能有利益？一定要怀有利益他人的心才说法，这是根本！在这之上言语清净──能无谬宣说论典义理，这才是轨范语净的意思。除此之外，不能说即使轨范师的相续不清净，但所说的法仍是清净的。”仁波切不承许这种说法。 02:11
这一点在跟仁波切学习这么多年，感触是非常深的！仁波切是这样讲，也一直是这样做的，也是这样教我们的。比如说每次我有什么事情请问仁波切：“我要去哪里见大家，仁波切！我应该最注意什么？”仁波切通常会说：“要怀有真实的饶益他人的心！”多少年都是提醒这一句话！我最初刚学《广论》，其实不太敢为别人讲。但那个时候就有一位法师带我到比丘尼寺院，非得要我给那个寺院的法师们讲课。我当时不是很想去，主要是怕讲错，然后就请问上师。上师说：“如果他们那么希望你去的话，那就去吧！”我说：“那到底要注意什么呢？”仁波切就说那句话：“要怀有饶益他人的心，这个心要非常地真切！”从那个时候开始仁波切就是这样说的，以后大大小小的事情问下去，这个都非常重要！ 03:32
所以这个“轨范语净”，上师解释说一定要说法师的心续是清净的，绝对不是为名闻利养而说。为别人说法的时候，不是希望能得到赞美，或者希望一些现世的利益，绝对是为了饶益他人的心续，能够拔除苦因、能够种乐因，展现法的悲悯性──拔苦与乐。如果在内心的深处能够真实地以这样纯粹的动机去说法的话，仁波切在此处的意思是说这才是轨范语净。只把经典的意思解释得没有错，但是意乐里如果是为了自己的名声、为了种种的现世利益而去说法的话，不是此处所说的轨范语净。 04:27
我想这一点，仁波切的教诲我们要记在心上。在广论班研讨也好、法师们出去说法也好，我们都以这一条想一想：祖师们传承下来的规矩是这样的，善知识的教授是这样的，那么观察一下我自己内心深处的意乐，到底为什么来学《广论》的？到底为什么跟别人一起研讨《广论》？到底为什么去说法？内心深处有没有一个真实饶益他人的心？这是善知识最在意的事情！ 05:05