Lecture No. 0232
Global Lamrim II
Lecture No. 0232
Lamrim Volume 1: P34-LL9 ~ LL1
Date: 2020-06-18 ~ 2020-06-21
Topic: With our limited wisdom, apply the guiding principle to discern our virtuous teacher (II)
I will cite an eminent Master in the past as an instance. In Master Gyaltsabje’s Annotations of Compendium of Valid Cognition, he raised a question. Everyone do listen to it and see how this is related to what Master expounded in this section. Master Gyaltsabje said, “Then, while considering who will be my Teacher, and before this decision is made, am I able to perceive that this Teacher has achieved experiential knowledge on the path to liberation? Or prior to that, I have no idea at all? If I could perceive the Teacher’s achievement, it means I have already obtained the expedient means of eliminating suffering, which makes further seeking guidance from the Teacher meaningless! If I am completely clueless as to whom to rely on as my Teacher yet I still rely on someone, it means that I cannot distinguish whom I should rely on and whom I shouldn’t. If so, it follows that I would rely on whomever I encounter first.” To sum up, the question is this: since we have to find a revered mentor as our Teacher, how do we recognize his or her good qualities? Do you understand Master Gyaltsabje’s question? [01:18]
So, is there any fault in the above question? Master Gyaltsabje replied, “No, there is no fault.” He continued, “What I am referring to here is how people endowed with analytical capability seeking for virtuous teachers. In the beginning, they properly perceive some general criteria by applying valid cognition; besides, they discern some other subtler good qualities, and then consult others. And through generally acknowledged, they are able to discern some part of the Teacher’s good qualities.” Do you find what Master Gyaltsabje said is almost the same as what Master explained in this section? Although we have quite limited discerning capability, we are indeed endowed with some or a bit of such wisdom; this is what Master meant. Master Gyaltsabje said, “They discern some other subtler good qualities, and consult others”; this is generally acknowledged by everyone, going through the test of time and space, and it is also the choice of people with wisdom merits and people with blissful merits; thus “through generally acknowledged, they are able to discern some part of the virtuous teacher’s good qualities”. Isn’t this the same as what Master had stated? For this question, Master Gyaltsabje established the premise and drew a sound conclusion. [02:16]
Another explanation can be found in Master Gung-thang’s Commentary on Tsong-kha-pa’s Speech of Gold in the Essence of True Eloquence; he also drew the same conclusion, “So initially, even though practitioners are not able to apply positive measurement to validate the teacher’s good qualities of thorough knowledge of reality, they can, with their analysis of the nature of emptiness as stated in the sutras , discern the behavior and the speech of the teacher, and how he or she elucidates the Dharma. Through close observations, and conferring with others, they thus develop faith and rely on as their teacher.” So, it still requires practitioners to observe through the scriptures, [they can observe if the teachers are bestowed with the qualities as specified in the text.] In regard to one’s understanding of the scriptures, the same question arises - in terms of studying the scriptures, some delve deeply, while others may not study the scriptures thoroughly. Those with profound wisdom will go for in-depth study, while those wisdom level is not that deep will not study the scriptures deeply. Thus discernment or close observation is required; one also needs to consult with others. Thus what both Master Gyaltsabje and Master Gung-thang had brought up here was also mentioned by Master. [03:15]
Had Master not guided us on how to contemplate this topic, would everyone sense the dilemma, or some would rather just skip it? Why? Because we need to decide a virtuous teacher to rely on and once we make up our mind, we have to cultivate faith towards and recall the kindness of the teacher, and once the decision is made, the teacher-disciple relation can’t be changed. We have to abide by the teacher’s guidance in learning the Dharma. However, how can we solve this issue so as to be in line with the teaching with our limited discerning capability? Though Master just explained it very succinctly, provided us with a very clear and precise guideline; I wonder if this has a great impact in you? [03:49]
If we don’t explore this section deeply, we might consider it to be something quite common. However, by reviewing how the eminent Masters in the past established the premise and drew a sound conclusion in the commentaries, we come to understand what they discussed is the matter of measurement. Thus with the limited discerning capability and blissful merits, and by consulting with those with wisdom, are we able to find a true virtuous teacher to rely on? The answer is positive. [04:16]
【全球广论 II 讲次: 0232】
讲次 0232
标题 运用有限智慧，抉择善知识的标准（二）
音档 4A 07:13 ~ 08:42
日期 2020-06-18 ~ 2020-06-21
广论段落 P2-L9 ~ P2-L10 由是菩提道次引导分四……引导学徒之次第。
手抄页/行 第1册 P100-LL4 ~ P101-L6 ( 2016 南普陀版：第1册 P100-LL4 ~ P101-L7 )
手抄段落 那么还有一点……一个重要的条件。
00:00
我举一下祖师的例子。像贾曹杰大师所著的《释量论显明解脱道疏》有了这样的一个提问，大家可以听一听，看跟师父在这一段讲的有什么关系。说：“那么，在做了这样的观察的时候，是在认他为导师之前，就知道他有证达解脱道的功德吗？还是在这之前是不知道的？如果已经知道了，那就表明自己已经了解灭苦的方便了，所以再去寻求他就成为无义了！假设不知道就去依止，那就是还不能辨别谁是所应依止、所不应依止的，理当最初遇到什么人就依止谁。”这样的一个疑问——一定要选择一个这么殊胜的导师去学，但是我们怎么样去了解他的功德？问题有听明白吧？ 01:18
这样会不会有过失呢？回答：是没有这样的过失的。 “我这里所说的是具有观察的人寻求知识的轨理，他在最初的时候，用正量晓达粗分的义理，并且以伺察意了知其些许细分功德，然后又询问他人，并且透过共许，也能得知那一部分。”跟师父在这一段讲的是不是差不多？抉择慧没有特别特别地多，但是有伺察意——就是师父说有那么一点智慧。 “了知其些许细分功德，然后又询问他人”，大家共许出来，经过了时空考验的，有智慧的人选择的、又是有福德的人选择的，“透过共许也能得知那一部分”。是不是一样的？这是贾曹杰大师对这个问题的设问和回答。 02:16
再看贡唐大师所著的《辨了义不了义善说藏释难论》中，也做出了同样的结论：“所以在最初的时候，虽然还不能以正量证达他具足通达实性的功德，但是也要透过经中所说通达空性相的身语行谊，以及观察他所宣讲的教理，一方面自己观察，同时也询问于他人，然后发起信心而依之为师。”这一点是要透过经典去观察。透过经典还是有那个问题——同样是研究经典，有的人研究得深，有的人研究得浅；智慧深的人就会研究得深，智慧浅的人就会研究得浅。所以还是必须得用伺察意观察，同时也询问他人。贾曹杰大师和贡唐大师同时提到了这一点，师父也在此处提到了这一点。 03:15
这段话如果师父不在此处帮我们考虑的话，不知道大家会不会觉得为难，或者有些人就略过去了？因为要选择善知识，选择之后就一直要修信念恩，不能改变，要跟随他修学，所以只有一点点智慧的时候，怎么样去相应这件事情？师父用这么简短的一句话，给了我们这么明晰的准则，不知道诸位心里有没有一个震动？ 03:49
可能这段话不仔细讲的话，会觉得好像讲的就是挺普通的一件事情，但是再看一看祖师们在论典中所设问和回答的，就知道他还是在讨论一个量则的问题。当我们在拥有这一点点慧力，又有福报可以询问到那些有智慧的人的时候，我们是否可以依止到真正的善知识？应该是可以的！ 04:16