菩提道次第广论手抄稿:旧版第十四卷B面
（手抄稿 第二册 p199）[00:04]
必定要把握得住。要不然人家说，这个人好，你也跟着他去。我听见各式各样的人，前几天有人告诉我，有人就告诉我，说：“这个卢某人啊很了不起啊！他对世间有这么多贡献，你们讲佛法好的，好了半天，你们有什么贡献啊？”我真的想想，我就当时想到了这个。所以我们进入佛门当中也是一样，喔唷，看看这个法师啊，喔，他能够打坐打几天，念佛念得如何，这个如何，这是好的，我们要辨别得清楚这个里边的差别何在？[00:38]
p. 24 (-1)
They need a way to discipline the mind that accords with the general teachings of the Conqueror.
【故须一种顺总佛教，调相续法。】
就这两句话，真正的善知识把整个的佛教的总体，它那个次第丝毫不乱，把握住这个原则。所以我刚才说，欸，他工地一动都没有动，像造房子一样，啊样子全无！但是啊他 (p200) 坐在这个办公室里面，这个蓝图啊就规划得非常精巧，天衣无缝，这个保证没有错！差别就在这里。[01:13]
The three precious trainings are definitely such a way, therefore, Maitreya indicated them with these three terms: "disciplined," "serene," and "thoroughly pacified."
【此即定为三种宝学，是故论说调伏等三。】
把它纲领说起来一定是这个三学—戒定慧，“调伏等三”。那么把这个东西开开来的话，我们又讲六度又讲什么，现在这个地方，开为十相，开为十相。现在我们看看这个十相是什么：[01:38]
With respect to what Maitreya said, "disciplined" refers to the training in ethical discipline.
【其中调伏者，谓尸罗学。】
调伏就是戒。[01:43]
The 《Sūtra on the Vows of Individual Liberation》 states:
【《别解脱》云】
《戒经》上面说：[01:47]
These vows of individual liberation are the bridle set with sharp nails. With constant effort they are fit for the difficult-to-rein horse of the straying mind.
【“心马常驰奔，恒励终难制，百利针顺衔，即此别解脱。”】
我们这个心像个马一样，所以叫心猿意马，心猿意马。为什么叫它马啊？这个马啊， (p201) 猴子一样，一天到晚叮叮咚咚……不停地，又快又利，这是我们的心相，就这样。等它跑累了，在那儿睡觉，就这个味道。虽然你经常地去努力要想制止它，不行，不行。那要怎么办啊？这个我们骑马的人啊，马上面有一个所谓马勒，这个非常地利；还有这个马靴上面有一个刺，这上面利得不得了，这样才能够调伏这个，这匹悷马。那么现在这个东西是什么？就是别解脱，所以这个戒有这么大的好处啊！[02:47]
Also the 《Exegesis of the Discipline》 states: This is the bridle for undisciplined disciples.
【又如《分辨教》云：“此是未调所化衔。”】
那么《分辨教》也是，这个上面告诉我们……啊，这个就是《阿含》，《阿含》。那个它说没有调伏，实际上这个通于大小乘的，大小乘由基本开始，没有调伏的人要去调伏他，就是戒。所以这个戒就是啊，调伏那些刚强众生的这个衔—那个我们骑马的时候，马的嘴巴里面有个东西拉着那里，一拉，就控制那个马的。[03:27]
Just as a trainer tames a wild horse with a good bridle,
【如调马师，以上利衔调悷马。】
就是调马的人，以最利的这种衔啊，调那匹悷马，刚强得很！[03:39]
(As is implied above, the senses pursue improper objects and, like wild horses, lead you to engage in unsuitable actions.) so too teachers learn ethical discipline to control their senses and to turn toward suitable actions with great effort.
【根如悷马随邪境转，若其逐趣非应行时，应制伏之。】
(p201) 我们这个五根就像一匹悷马一样，它一天到晚跟那个邪境转的。当这个根，要这个心猿意马，随着不应该作的境界走的时候，就要去调伏它，应制伏它，这个才是它戒的真正的精神。这个不是在外头，所以这个叫内学。假定我们偏偏都执着在形象上面，喔唷，我这个地方，怎么形象，这个外学！所以我们必定要懂得，当你心里面趣向于这个五欲境界，跟着境转的时候，要把它拉回来，第一步的功夫就是戒。[04:28]
Hence, teachers have "disciplined" their minds, which are like wild horses.
【学习尸罗，调伏心马，以多励力制令趣向，所应作品。】
那个才是我们学戒的目的，学戒的目的干什么？调伏这个心马。以种种的方法，非常努力地制伏它，制伏了它以后，使它心里面啊，趣向于应该作的地方。所以说这个不应该作的，止、不要作；应该作的，我们就要作，所以“止作持犯”，就是指这个而言，这个才是戒的真正的目标。这个心本来就是这样乱的，所以不是叫你消除它，叫你转化它，这个就是戒。现在我们休息一下。[05:26]
那么所以第一个就是：它这个先用这个东西来调伏。关于这个内容啊，现在单单在这地方，我们还不容易了解，也不必说清楚它。因为到后面在我们学的次第过程当中啊，自然而然会关于戒的内容说得很详细，这是我们要学的必然内容，这个地方我们只要晓得次 (p203) 第。一方面晓得次第，一方面晓得那个真正戒的精要在哪里，这个是非常重要的。这个我们开始第一步，一定要了解这个戒的精要是在这个地方。[06:11]
所以在这个地方我们要认识一件事情：未得正见谈持戒，暂时还谈不到。所以在未得正见之前，应该做的事情啊，就是应该具足“信心”，信赖这个善知识，听他讲。那么这个条件要靠什么呢？要晓得自己在病—自己在无明大病当中。那个时候你了解了自己的无明大病，心里上面才晓得说我起心动念都是错的，那个时候才肯依人家。否则总觉得自己对，总看见别人不顺眼，这个是一个必然的情形。[06:54]
这个佛经上面有过这么一段公案，实际上这是一个故事。有一个地方啊，它这个地方每年啊，固定到了某个季节它就下毒雨，下毒雨。譬如我们这里黄梅，到那时候老下雨；譬如北方到春天的话—落沙，固定到那个时候一定会有这个东西来。那么这个毒雨啊，就是空气当中含了一种有毒的东西，这个倒不是把我们毒死，把我们会弄得昏迷的。那么下了这个雨以后，那个水里面都含了这个东西，大家吃了以后，这个人就会颠倒。那么过了几天以后呢，这个水就流走了，自然而然地清净的水又来了，慢慢地就又恢复过来。所以这个地方的人，每年都晓得，到了那个时候有段莫名其妙的日子，自己也不晓得什么原因，谁也都不知道。啊，但有的人早一点清醒觉得奇怪，到最后大家都清醒了，但不知道 (p204) 这个原因何在！[07:58]
那么就是有一个绝顶聪明的人，他经过了长时观察以后，他就想：可能这个雨有关系。所以他事先啊经过了多少时候观察以后，他就想：大概这个。所以他到那年那个时候下雨的时候，他就不喝下下来的水，自己事先储好的水啊，饮这个水。结果别人饮了这个水，果然没错，像吃醉了酒一样，大家颠颠倒倒的，生活完全颠倒了，是非完全颠倒了，他保持得很清醒。因为他保持清醒，所以他就劝别人，说：“某人啊！你做错了！不对啦！”结果啊那个人不但不听他的，反而觉得：我会怎么错啊？你颠倒了！觉得这个人没什么好说的，劝别人去。结果劝一个人还好，跟他吵了一架就算了。劝两个人，到处去劝人，结果不但人人劝不醒啊，而且人人反过来说：“这个家伙疯了，这个家伙疯了！”最后那些被他劝过的人，大家都觉得这个人疯了，没有疯的人就把他关起来，打了一顿，关在监牢里边，就这样。一直等到事情过去以后啊，找这个人怎么找不到了？发现他在监牢里边，“欸，这个你好端端地，怎么跑到监牢里边去啊？”他真是有苦说不出。这是个笑话。[09:18]
但是这个故事说明什么？说明了当我们众人都在无明颠倒当中啊，这个有正确认识的人在我们看起来觉得不对的，觉得不对的，这也是一个事实。那我们现在眼前啊，处处地 (p205) 方都是这样，我们不必说佛法。譬如说：就我们中国人来说，我们中国人两个朋友，大家难得见了面，一起大家吃一个馆子，吃完馆子，一定说：“我请你，你请我。”外国人可不是啊！喔！大家见了面了，说：“那我们就一起去吃饭吧！”吃过了，“多少钱啊？”参佰块钱！两个人，每一个人壹佰伍拾块。要我们看起来：“这是什么话！”你就看不上眼他。反过来他也看不懂你，觉得大家吃过了各分各的，你们怎么拉拉扯扯的，干什么啊？世间没有一个事情例外的，我想我们应该了解吧！[10:07]
这为什么要说这个事情呢？就是在我们正式开始学，一下要想把正见把握住，这个很难！那你既然没有把握住正见，你觉得不能学，那你就没有机会了。所以这是为什么第一个先要认识说我自己有了病，那然后呢你就肯信赖依靠他，这个才是我们学进去必然的条件。所以前面一再说，这个法则不仅是佛法，世间所有的事情都如此。等到你样样弄清楚了，要想再做的话，没有一个事情做得通。第一个，我们，我们没有今天，不可能有今天，就长不大。你绝对不可能说：“妈妈的奶是什么？我弄清楚了再吃。”长大了，“饭为什么要这样去做？弄清楚了饭再去吃！”哪有这个可能！这个细讲起来，这是我们必定应该的，这个也是世间的正见随顺着。这是这一点上面啊，换句话说我顺便一谈，我们要了解这个戒的这个行相。
(p206) 那么有了戒以后，第二个讲定。因为你在粗猛的现行上面，不让它乱走，那个是粗猛的现象慢慢地降伏了。你如果不降伏，尽管你关在屋子里面，你心里面还是胡思乱想，那时候你能定吗？你定不下，如果你勉强硬在那坐的话，这是为什么人家学定，一定出毛病的。你完全学不成，倒也就算了，反正浪费一点时间，打打瞌睡胡思乱想也就算了。你如果真正地硬把它制抑下来，因为那个心里面非常地猛啊，那时候就要出毛病了，那时出毛病了。所以现在人家说，动不动走火入魔啊，就是这个道理。如果你定基好的话，一定很容易，这个我们要清楚，进一步那个时候就学定。[11:58]
"Serene" refers to having accomplished the training of meditative concentration. Meditative concentration is a mental state in which the mind remains peacefully withdrawn. This is achieved by means of a reliance on mindfulness and vigilance in your ethical discipline, turning away from wrongdoing and engaging in good activities.
【寂静者，如是于其妙行恶行，所有进止，由其依止念正知故，令心发起内寂静住，所有定学。】
那个就是定学。由于我们前面晓得：啊，这个是该作的妙行，所以以前不习惯不想作，现在去作；这个是不该作的恶行，以前尽管一向欢喜，现在不要作。妙行应该进，恶行应该止，这样。那么要想这样作的话，是什么啊？依念正知，一定要有正确的认识，心心念念。所以如果说你能够这样制伏了粗猛的，进一步把已经调息的那个心，一方面呢心里已经习惯了怎么样去调伏自己，一方面把粗猛的降伏了。所以进一步就用这个来调伏 (p207) 细的，这个时候得到这个心相叫做“定”。这个“戒、定”有这样必然的层次，必然的因果关系。假定说我们这个戒就是说表面做一样的话，那个定跟它毫无关系变得，要晓得这个。那么那个时候，内心就发起“寂静住”，心就安住在最寂静的状态，这个定。那么有了这个定以后呢，然后把这个宁静的心啊，再去深细地观察，才了解世间的真实的状态，这个叫做“慧”。所以 [13:29]
"Thoroughly pacified"
【近寂静者】
为什么叫“近寂静”呢？它不是寂静，完全寂静相，但是要相当寂静地去观察，才能够把世间的真正的真相看清楚，这个才是智慧。所以[13:44]
refers to having accomplished the training of wisdom.
【依心堪能奢摩他故】
依定学，“奢摩他”就是梵文，翻成我们中文：定、等持、等至等等。那么这个奢摩他什么呢？“心堪能”。我们现在是没有力量的，胡思乱想，啊，不是向上昂就是向下沉，你要叫它听你招呼，就是像生牛皮一样，一动都转不动，这样。所以你得到了定以后，那心就如你所欲而转，你要怎么办就怎么办，所以叫“心堪能”。[14:16]
This is done by specifically analyzing the meaning of reality in dependence on meditative serenity, wherein the mind becomes serviceable.
【观择真义发起慧学。】
(p208) 那个时候你才能够真正地观察那个真义，心散乱根本看不到，那是慧学。[14:26]
However, to have only the good qualities of knowledge that come from disciplining the mind with the three trainings is not sufficient.
【如是唯具调伏相续，三学证德，犹非完足。】
这个就是戒定慧三样东西。但真正教人，这三个够吗？还不够，还不够，那么下面还要几样东西。[14:43]
Teachers must also have the good qualities of scriptural learning.
【尚须成就圣教功德。】
还要成就圣教的功德，这个圣教功德叫什么？[14:50]
Therefore, "wealth of scriptural knowledge" refers to being erudite concerning the three scriptural collections and the like.
【言教富者，谓于三藏等，成就多闻。】
还要对这个经律论成就多闻。你真正地要教他的话，跟单单自修不一样。自修你摸清楚你修的路；要想教别人的话，要广泛地了解所教的对象。虽然你还没有真正证得佛地，可是佛的经验，完完整整地在说，你有了这个戒定慧的这个功力再去看的话，就这个整个的总相、别相，你有一个清楚的概念，那时去帮助别人就对了，所以他还要博通三藏。这个多闻功德，就是对教法的丰富的认识。所以，[15:36]
Geshe Dromdön-ba said that when the "gurus of the Mahāyāna" give an explanation, they must cause their students to have a deep understanding. When they are putting the teachings into practice, they must demonstrate what is helpful at a time when the teaching is on the wane, and what is useful in the situation at hand.
【善知识敦巴云：“言大乘尊重者，谓是须一，若讲说时，能令发生无量知解，若行 (p209) 持时，于后圣教，能成何益，当时能有何种义利。”】
那么这个善知识敦巴尊者就说：这个大乘佛法当中的师长，是什么样呢？他呀，那一位师长说的时候，能够发生无量知解。不是简简单单地就是告诉你：“就这个！”不是！他能够各方面问题都了解、都解决，对于认识—质正量圆，这么圆满的认识。那么然后你照着去修行的时候呢，他一定次第不误，眼前得到什么样的利益，将来究竟果位是如何，所以因果之间丝毫不差，次第步骤一点不乱，这个才是真正的善知识。所以说这个地方，告诉我们的真正的，正是引导我们《华严》这条大王路的原因在此，在这里。那么更进一步呢叫“达实性”，说不但是了解得透彻，还要通达实性。[16:59]
"Knowledge of reality" refers to a special training in wisdom—
【◎ 达实性者，是殊胜慧学，】
前面已经说了戒定慧了，这个慧，跟这个地方达实性的慧，差别在哪里呢？因为真正的慧啊，我们说起来有三个次第：闻、思、修。而闻思修当中又开成六个：“闻”、“闻所成慧”，“思”、“思所成慧”，“修”、“修所成慧”。那么这个达实性就是“修所成慧”—已经真正地通达法无我。那个大乘的达实性的地上菩萨—见道以后，这样。[17:35]
the knowledge of the selflessness of phenomena. In another way, it is said to be best if the teachers have a perception of reality; but, if they do not have it, it is acceptable for them to know reality through scripture and reasoning.
【是谓通达法无我性，或以现证真实为主。此若无者，说由教理通达亦成。】
(p210) 真正从这个地方的要达实性，是要通达实性的，这是地上菩萨。如果说万一没有的话呢，教理证成也可以，那个就是加行位上，乃至于资粮位上面也可以—“闻思相应”的。平常呢，这个天台所谓“大开圆解”啊，就这个，可以了，可以了！这个都是加行位上的，那个时候有这个老师。下面德增，[18:12]
Although teachers are endowed with these good qualities of scriptural learning and knowledge,
【◎ 如是虽能具足教证，】
第四是特别讲教，第五就是证。刚才前面，不是第四第五，就是说“教富”跟那个“达实性”两样东西，一个是教，一个证，这两样功德。那么戒定慧呢，统摄的，这么说啊！[18:32]
it is not enough for them to have good qualities that are equal to or lower than those of their students; instead, they need qualities that surpass those of their students.
【若较学者或劣或等、犹非圆足，故须一种德增上者。】
如果他的这个成就跟你一样啊，或者比之于差，这个不行。当然对我们来说，我们一点名堂都没有，稍微有一点很好了。可是真正修学佛法的人啊，从下脚第一步，一直到成佛，等觉还要依靠善知识。所以这个地方既然称善知识，他这个圆满的德相，换句话说，总是要比你呀，还要来得高明的！不过单单高明够不够？还不够，譬如像我们一点名堂都没有，他像三脚猫懂几下，这个也不行。所以这个次第我们要很清楚的，很清楚的。他至 (p211) 少的条件是什么呢？就是说：三学当中有这个次第，还有呢德行比你增上。如果你一点都没有的话，他有了三学，当然比你高了，这个。[19:31]
The 《Verses about Friends》 says: People degenerate by relying on those inferior to themselves; By relying on equals, they stay the same; By relying on those superior, they attain excellence; Thus rely on those who are superior to yourself.
【《亲友集》中作如是说：“诸人依劣当退失，依平等者平然住，依尊胜者获尊胜，故应亲近胜自者。】
那么《亲友集》上面告诉我们这么说—这是菩萨造的论—啊，诸位啊！如果你依靠差的人的话，你就退失。所以后面特别告诉我们，我们修学佛法一定要依靠善知识。最好的是善知识，最坏的就是恶知识。你如果靠不如你的话，你就退步了，依平等者大家不能进步，如果说依比超胜于你的，你就获得进步。所以我们应该亲近超过自己的。[20:14]
p. 26
If you rely on whomever is superior—thoroughly pacified and endowed with ethical discipline and exceeding wisdom— You will become superior even to those who are superior.
【所有具最胜，戒近静慧尊，若亲近是师，较尊胜尤胜。”】
所以这些道理当中啊，他又把善知识的相又说一下，应该什么啊？以戒定慧为主，而他也超过于你，依着这个次第，这样来的这种人，是最超胜的、最精彩的。那么另外一个祖师，[20:43]
Pu-chung-wa said, "When I hear the stories of excellent persons, I emulate them."
【如朴穷瓦云：“闻诸善士史传之时，我是向上仰望于彼。”】
(p212) 朴穷瓦就是刚才说的敦巴尊者的三个，三子之一，传他法的最主要的。他自己怎么说啊？他说：“我看见那个前辈啊，那些祖师菩萨的传记的时候，啊，心里好羡慕、好仰望啊！”这我也是有这个经验。所以我也鼓励诸位啊，刚开始多看那个前人的传记，多看因果典型的故事，你自然而然启发向上的好乐之心，不必在理论上面了解得很多。[21:25]
前面没有基础，你先了解这个理论，不一定好，这个次第井然，次第井然。你有了这样的心，然后那个理论一认识，马上派上用场；你没有这个基础，认得了理论的话，往往会害你。到那时候，你的眼睛啊，是高不可攀，看看样样东西都不在眼下，这个时候“如天成魔”啊，你就会辛苦无比！这个事情是最痛苦的事情！眼前只是心里面不知如何是好，完了以后呢，这种心情就是把我们引导当中啊，向下堕落的因素。当你真正地了解业这个行相以后的话，你一观察就这么清楚。到那时候，你自己会害怕，到时会害怕。所以我们现在要看那个善知识他们怎么作。[22:20]
Ta-shi said,
【又如塔乙云：】
又另外一个善知识，[22:23]
"I imitate the elders of the Ra-dreng monastic community."
【“我于惹珍诸耆宿所，而作目标。”】
(p213) “惹珍”那个就是敦巴尊者当年造这个庙。阿底峡尊者圆寂了以后，那么敦巴尊者就接受了他的教法，在那里造一个庙叫惹珍寺。譬如说我们说前面的博朵瓦、朴穷瓦、慬哦瓦，乃至于后代的，像西藏的什么白教、黄教，主要的这个渊源，都从这个地方流出来的。以我们现在来说的话，我们就盛唐的那些大善知识，说我们把那些前面的前辈作为我们的目标。所以说，[23:08]
Thus you must emulate those whose good qualities surpass your own.
【是须一种目向上望增上德者。】
我们要这样作，一定一心仰望他，层次很分明。我们现在看佛跟菩萨，一看总觉得远的不得了，这个佛动不动就把生命脑髓就舍出去，我们太远了。看看祖师啊！就对我们很近，所以自然而然他对我们呢有这样的一个接引的功效，就像法华里边说的化城喻品，那么这些祖师们对我们来说，也是个化城，我们更从这个上面找到这个方向，再向上看，就看到最高的佛陀的情况。[23:51]
These six qualities—being disciplined, serene, and thoroughly pacified, having good qualities that surpass those of the students, the wealth of knowledge from studying many scriptures, and thorough knowledge of reality—are the good qualities obtained for oneself. The remaining qualities—being energetic, having skill in instruction, possessing loving concern, and abandoning dispiritedness—are the good qualities for looking after others.
【如是六法，是自所应获得之德，诸所余者是摄他德。】
上面这个是善知识自己应该的，那么下面那些呢，就是帮助别人的！这个真正的善知识，除了自调以外，他还要帮助别人，帮助别人。下面呢在这个地方有一句话很重要，在 (p214) 说那个帮助别人之前，有这么一段话。为什么要这样说？看一看：[24:22]
Further, it says: Sages do not wash away sins with water, they do not clear away beings' suffering with their hands, they do not transfer their own knowledge to others; they liberate by teaching the truth of reality.
【此亦如云：“诸佛非以水洗罪，非以手除众生苦，非移自证于余者，示法性谛令解脱。”】
这佛啊，不是拿水来把你的罪洗掉，也不是用他的手，他虽然有神力神通，欸，没办法帮你除掉苦，也绝对不是以自证的移到你身上面。他怎么？把那个法的真实的内涵告诉你、开示给你，教你这样认真去做，得到解脱。那为什么这个地方要插这段话？这个地方特别告诉我们，善知识的行相认得了以后，你从善知识那里得到……，不是说善知识啊，你只要靠着他啊，然后他就把你一口气一吹，然后呢像泥塑木雕捏一捏，把你捏成一个佛，不是的。把这个佛法的道理告诉你，你还是要很认真努力精进去学，那时候得到解脱。[25:24]
这是为什么我要鼓励诸位看那个善知识的传记，否则的话，我们大家总觉得：“哎呀，现在我是凡夫啊，然后我在这里磕了一个头，磕到哪一天的话说不定开悟了！啊，好！”没有这件事情，绝对没这件事情！必然的没有一个例外的，你一定要了解，那时候我们听闻。听闻啊如果你把握不住这个原则的话，也是这样的，越听越远，是越讲越远！ (p215) 这个重要的概念。下面才告诉我们：[25:58]
Thus, buddhas perform no action—such as "washing away others' sins with water"—other than looking after others by accurately showing them the path.
【若除为他说无谬道摄受而外，无有以水洗罪等事。】
所以总结一句话，一句话：除了把正确没有错误的这个，告诉你摄受以外，其他的绝无任何方便能够净化你的罪。在这个地方我提一个问题：既然佛告诉我们说，没办法净除我们罪的话，应该说来说去讲“法”，那么然后呢讲完法我们要念“法”，为什么我们要念“佛”呢？不是好像有矛盾吗？大家想想看！现在我们要念佛，假定是照他这样的话，那么要念法啊，这个念佛不是没有用了吗？欸，念佛有用的！关键在哪里呢？这个考考你们，下个礼拜，你们啊每一个人给我一点答案。然后呢我在这里看了这个答案，再给你们评分，等一下我再说明这件事情。[27:13]
Among the four qualities of looking after others,
【其中四法】
那么下面就是说这个开始帮助别人的这个方法，先说第一个，[27:26]
"skillin instructing disciples" refers to being both skilled in the process of leading disciples and
【善巧说者，谓于如何引导次第而得善巧。】
下面说“善巧说”，不但你懂，而且你懂了以后，要懂得怎么善巧地表达，是说引导 (p216) 的次第要懂得善巧。[27:46]
adept at causing them to understand.
【能将法义巧便送入所化心中。】
能够把这个道理啊，很巧妙地，很巧妙地能够灌输到听的人的心目当中去，心目当中去，这个很重要。[28:05]
"Possessing loving concern" refers to having a pure motivation for giving the teachings. That is, the teacher teaches with a motivation of love and compassion and does not look for gain, respect, and so on.
【悲愍者，谓宣说法等起清净，不顾利养及恭敬等，是由慈悲等起而说。 】
什么叫“悲愍”呢？说你说法的时候—当然这利他的说法啦！那个时候“等起”，就是你说法的相应的这个心情要清净，不是不净说法。现在这一点是最难避免、最难避免！说实在地，我们真的说法的人啊，是为了利养名闻而去说法的人，这种人不太多；倒是什么，就是自己的习气相应的，这样。我们习气当中深细的不说，十恶业当中，语四业当中—绮语。这个绮语就是无始以来就好欢喜说，说闲话，欸，就是你坐在这里没什么事情继续说，嘴巴痒得很耶！正好有这堆人坐在这地方听你讲法，你讲得很来劲！通常啊我们最难避免也就这种状态，倒不一定是真正地自己说为了贪名闻利养，但是这个跟烦恼相应的，这个不行。[29:18]
14b Commentary
English LR v.1 p.71(COMMENTARY V.2 P.199)[00:04]
So it says here, to “have the result designated as a good quality of knowledge,” which will be very important for our future progress of earnest application, very important. [You] must have a good grasp of this. Otherwise, when people say, “This person is great,” then you will follow him. I have heard of this from all kinds of people. Just the other day, someone told me, “This certain Lu person is very remarkable! He has so much worldly contribution, whereas, for those of you who talk about the greatness of Buddha Dharma for quite a long time, what is your contribution?” I seriously thought it over and it reminded me of this [“result designated as a good quality of knowledge”]. Thus, the same applies to those of us entering the Buddha Dharma. Wow, look at this Dharma Master, ah, he is able to sit there and meditate for several days, chanting Buddha’s name up to a certain state – this [aspiration] is good. We have to clearly distinguish the differences [between true attainment of meditative state verses designated as having the attainment]. [00:38]
They need a way to discipline the mind that accords with the general teaching of the Conqueror.
This states that a genuine, virtuous teacher would not confuse the order of the general teaching in its entirety. He is able to grasp this principle. That is why, in the case I used just now, well, the architect sits in his office without any sign of building a house, no sign at all! However, he sits in the office designing an ingenious blueprint perfectly. This is guaranteed to be without any flaws! This is the difference. [01:13]
The three precious trainings are definitely such a way. Therefore, Maitreya indicated them with these three terms: “disciplined,” “serene,” and “thoroughly pacified.”
The general outline must be these three precious trainings – ethical discipline, meditative serenity, and wisdom insight – “disciplined, serene, and thoroughly pacified.” By expanding these [three precious trainings], we further include the six perfections and so on. Here, it is expanded into ten qualities. Now, let’s take a look at these ten: [01:38]
With respect to what Maitreya said, “disciplined” refers to the training in ethical discipline.
Disciplined refers to the precepts. [01:43]
The Sutra on the Vows of Individual Liberation (Pratimoksa-sutra) states:
This is quoted from the Vinaya Sutra
These vows of individual liberation
Are the bridle set with sharp nails.
With constant effort they are fit
For the difficult-to-rein horse of the straying mind.
Our minds are like horses, so they are referred to as “restless and whimsical” – the monkey or horse mind. Why say that it is like a horse? [Most] horses are like the monkey, constantly trotting without stopping, acting quickly and abruptly; this is the sign of our mental state, just like that. By the time the horse is tired from running, it will fall asleep. This is the way they are. Even you constantly try to control it, it is impossible to be controlled. So what should be done? For those who ride horses, we need a bridle, which needs to fit well. Also, sharp spurs on the boots are the way to tame the horse that is difficult to rein. Now what is this rein? It is the monastic vows. Thus, the vows have such great benefits! [02:47]
Also the Exegesis of the Discipline (Vinaya-vibhanga) states:
This is the bridle for undisciplined disciples.
Also, the Exegesis of the Discipline tells us – well, it is the Agama Sutra. This undisciplined disciple actually applies to both Mahayana and Hinayana. The foundation of both vehicles is to tame the undisciplined using the precepts. Thus, the precepts are the bridle for undisciplined living beings. When we ride the horse, we pull on the bit in its mouth to control the horse. [03:27]
As is implied above, the senses pursue improper objects and, like wild horses,
The trainer uses an effective bridle to tame the undisciplined horse – the unyielding one! [03:39]
lead you to engage in unsuitable actions. Just as the trainer tames a wild horse with a good bridle,
Our five sensory faculties are just like a wild horse – constantly spinning around external non-virtuous objects. When the faculties – the monkey or horse mind – follow an inappropriate object that is the time to tame and discipline it. This is the true spirit of the precepts. It is not the external appearance. Instead, it is the training of the mind. If we just focus on the external image of “wow, I am here creating the image”, this is the external appearance! Therefore, we must recognize when our minds are ruled by the five sensory faculties spinning around the external objects, we need to bring it back, and the first applicable antidote is the precepts. [04:28]
so too teachers learn ethical discipline to control their senses and to turn toward suitable actions with great effort. Hence, teachers have “disciplined” their minds, which are like wild horses.
This is our purpose of applying the precepts – what is the purpose? It is to discipline the horse-like mind. Diligently apply various methods to tame it, and, once it is tamed, try to direct the mind to a proper direction. Therefore, with respect to what should not be engaged in, stop from doing it. We have to do what should be engaged in, so this is what the “guideline for proper behavior” is referring to. This is the true purpose of the precepts. The nature of the mind is restless; however, it is not for you to eliminate it. It is for you to transform it. These are the precepts. Now let’s take a recess. [05:26]
So the first thing is to apply the precepts to discipline. With regard to the content, for the time being we are unable to understand it, so there is no need to go into detail. Later, due to the sequence of the teachings, the precepts will surely be discussed in great detail. This is the required study for us. Here, all we have to know is the systematic order. On the one hand, it is [for us] to know the systematic order. On the other hand, we need to recognize the true essence of the precepts, this is very important. The first step for us is to ensure the understanding of the essence of the precepts specified right here [to discipline our minds]. [06:11]
Therefore, we have to recognize one thing here: to talk about upholding the precepts before recognizing the correct view, the timing is not there yet. Thus, prior to obtaining the correct view, we should generate “faith” – to trust and rely on the virtuous teacher and listen to him. Then, what does this prerequisite depend on? It is the recognition that I am sick – in the midst of the great illness of ignorance. By then, you recognize your own illness of ignorance, and have the awareness that all [your] mental activities are wrong. That is the time when you willingly rely on others. Otherwise, you will think that you are always right and view others negatively; this situation is inevitable. [06:54]
In the Sutra, there was a case; actually, it is a story. There was a place, every year during a certain time, toxic rain would fall – rain with toxins in the air. For instance, during our rainy season here, the rain falls constantly. And in the North [of China], in the spring, there are always sandstorms during a certain season. The toxic rain is due to the toxins in the air, which may not be strong enough to kill us, but it would cause us to go into a stupor. After this type of rain, the substance contaminated the drinking water, which made those who drank it act in a wild manner. A few days later, the [contaminated] water receded, and the water resumed its original purity. Thus, everyone would gradually return to his or her regular states. Local people were aware of this annual event – a period of strange days – but no one knew exactly what the cause was. Well, some came to their senses sooner and found it strange. Eventually, everyone woke up without knowing the cause! [07:58]
There was an extraordinarily smart man, after having observed these events for a long time; he believed that it had to do with the rain. So after analyzing this for several years, he believed: “that could be it.” So the following rainy season came, and he refrained from drinking the rainwater. Instead, he drank the water that he had set aside ahead of time. Consequently, everyone else drank the rainwater and, sure enough, they became drunk and acted deranged – life was turned completely upside down, and right or wrong was reversed. Even then, this smart man remained very clear. Because of his clarity, he tried to convince others, saying, “So and so! You are wrong! It is erroneous!” Yet others not only would not listen to him, but they even thought, “How can I be wrong? You are mixed up!” [The smart man] sensed that he was unable to engage with this person, so he moved on to the next person. As a result, to persuade one was fine, the worst case was having an argument. He tried to convince two or more, but the effect was not only they did not see the situation clearly, rather, they turned around and claimed, “This guy is crazy, out of his mind!” In the end, those that he had tried to convince, all agreed that [this smart man] was out of his mind, and the so-called sane men locked him up after beating him, this was what happened. It was not until after the rainy season that this man was nowhere to be found. Later, he was found in the jail, “Well, you are a decent person, how did you end up in the jail?” This smart man felt like it was all a terrible joke. [09:18]
What is the moral of this story? Isn’t it true that we are all in the midst of derangement? We think that those with correct perceptions are wrong and incorrect – this is so true. Look around us now; this is a very common situation, not to mention the Buddha Dharma. For instance, for us as Chinese people, when two friends who rarely see each other may meet in the restaurant for a meal, it would certainly turn into “I treat you or you will treat me.” Whereas westerners wouldn’t be like this! Well! When friends meet and say: “Let’s go eat!” After the meal, “How much?” It is three hundred [Taiwan] dollars! Both of them would split the cost and each person would pay half of it. For us, it would be: “How can it be like this!” You may disagree with the westerner’s style. On the contrary, the westerner also could not understand you – they may feel it is normal to share the cost after a meal and why are you people fighting over the bill, what for? All worldly things are without any exception [different perception from different culture background]; I believe we should be able to understand this! [10:07]
Why is there a need to bring these up? In the very beginning of our learning; it is not easy to grasp the correct views immediately! Since you don’t have a handle on the correct views, you feel unable to learn. If that is the case, you will miss the opportunity to study. Thus, this is why [we] have to first recognize that “I am ill” and become willing to trust and rely [on the teacher or doctor]. This is the requirement for us to enter into the domain of the teachings. So it was repeated again and again in the preceding discussion. This principle is not just within Buddha Dharma, it is the same for all worldly matters. [If you wait for] when you have perfect clarity to apply it, things do not work that way. First, it will be impossible for us to be here today, impossible to last until this day – we may not be able to grow up. You would definitely not say, “What is in the mother’s milk? I have to know clearly before drinking it.” When we grow up, “Why does rice need to be cooked this way? I have to find out before I eat it!” How could this be possible? In a subtler sense, this also aligns with proper worldly views [having trust or faith first before engaging in a task]. So from this perspective – in other words, I just bring them up in passing – we have to understand the apparent attitude of the precepts. [11:11]
After the discussion of ethical discipline, the next topic is meditative serenity. Because you are able to discipline your coarse affliction when it arises, then the coarse affliction will gradually subside. If you don’t discipline it, although you are locked up in the room, your mind will still be wandering around; at that time, can you concentrate? You will be unable to concentrate, even if you force yourself to sit there and meditate – this is why some people learning meditative serenity will definitely have flaws. Whereas, if you are totally unable to learn it that might be fine. In any case, just waste some time dozing off or submerged in your wild imagination, that is all. If you tried hard to suppress [untamed mind]; because the mental force is strong, that may be the time when things will go wrong, and the meditation will be at fault. Nowadays, many say that the wrong force easily possesses them. That is because of this. If you have a sound foundation of meditative serenity, advancement is very easy. We must be clear about this, and then advance meditative serenity accordingly. [11:58]
English LR v.1 p.72
“Serene” refers to having accomplished the training of meditative concentration. Meditative concentration is a mental state in which the mind remains peacefully withdrawn. This is achieved by means of reliance on mindfulness and vigilance in your ethical discipline, turning away from wrongdoing and engaging in good activities.
This is meditative serenity. From the text earlier we learned that, ah, this is virtuous and should be done and, for those unfamiliar things that we didn’t feel like doing, now [we need to] do it. For the nonvirtuous deeds, refrain from doing them – although the preference has always been there, now [we] stop from doing it. Virtuous deeds should be acted upon, nonvirtuous ones should be stopped, and this is how it should be. Therefore, by doing this, what is it considered? It is the reliance on mindfulness and vigilance in your ethical discipline – proper recognition and mindfulness are required. If you can tame the coarse affliction in this manner, the next step is to apply this tamed mind. On one hand, the mind is already familiar with how to discipline itself so the coarse affliction is tamed. The following step is to practice to tame the subtler [afflictions]. This time, the appearance of the mind is known as “meditative serenity.” This “ethical discipline and meditative serenity” have this certain reciprocating sequence, the cause and effect relationship. If we consider this ethical discipline as just superficial pretense then its relationship with meditative serenity becomes totally separated, and this should be noted. By then, the mind will “remain peacefully withdrawn” – the mind maintains the most peaceful state, this is the meditative serenity. Upon attainment of this meditative serenity, then apply this pacified mind to further analyze on a profound level to recognize the true reality of the worldly condition; this is “wisdom.” Thus, [13:29]
“Thoroughly pacified”
Why is it called “thoroughly pacified”? Regardless of whether it is serene or thoroughly serene state, a certain degree of serenity is required when analyzing to honestly see clearly the true nature of worldly reality, this is wisdom. So… [13:44]
refers to having accomplished the training of wisdom. [14:16]
This is done by specifically analyzing the meaning of reality in dependence on meditative serenity, wherein the mind becomes serviceable.
Regarding meditative serenity, it is “shamatha” in Sanskrit. Translated into Chinese, it means meditative stabilization and so forth. So what is shamatha? It is to enable the mind to become “serviceable.” We don’t have this capacity now – [our] thoughts running around, ah, either too excited or too depressed. You try to dominate the mind, yet it is just like rawhide. You cannot make it flexible, just like that. So, after your attainment of meditative serenity, the mind will do as you wish, whatever you wish, hence it is called “serviceable”. [14:26]
However, to have only the good qualities of knowledge that come from disciplining the mind with the three trainings is not sufficient.
By then, you can truly analyze the ultimate truth, which is not accessible to the distracted mind. This is the training of wisdom. These are the three precious trainings: ethical discipline, meditative concentration, and wisdom. However, to actually teach others, are these three sufficient? It is not sufficient, not at all. Following requirements are needed, as well. [14:43]
Teachers must also have the good qualities of scriptural learning.
The good qualities of scriptural learning are also required. What are these good qualities of scriptural learning? [14:50]
Therefore, “wealth of scriptural knowledge” refers to being erudite concerning the three scriptural collections and the like.
Also, this requires being erudite in the sutras, precepts, and commentaries. For you to truthfully teach others, it is different from self-study. For self-study, just figure out the path you want to be on, whereas teaching others requires broader understanding of the audience. Although you still don’t have the actual attainment of Buddhahood, Buddha’s entire experience in its totality is telling you to apply the effort of the three precious trainings [ethical discipline, meditative serenity and wisdom] to clearly distinguish the general and specific teachings. With your clear conceptual understanding, then helping others should be not too far off. Thus, [the teacher] still needs to have a wealth of scriptural knowledge. The good quality of hearing is to support the understanding of broader scriptural knowledge. Thus, [15:36]
Geshe Drom-don-ba (dGe-bshes[‘Brom]-ston-pa) said that when the “gurus of the Mahayana” give an explanation, they must cause their students to have a deep understanding. When they are putting the teachings into practice, they must demonstrate what is helpful at a time when the teaching is on the wane, and what is useful in the situation at hand.
Virtuous teacher Drom-don-ba said: “What is this Guru of Mahayana like? When the guru speaks, the students will be initiated with deep understanding.” It is not merely telling you, “this is the [knowledge] you need!” It is not like that! The Mahayana teacher is capable of resolving all sorts of issues, totally settling them. As for the recognition of the encompassing teachings – it is of virtuous and complete quality, and perfect knowledge. Therefore, when you practice accordingly, he will teach you in a systematic order unmistakably – what is the immediate benefit and what will the future ultimate effect be like? Thus, it is flawless between cause and effect, and the systematic sequence is completely in order. With these [good qualities], he is then a true virtuous teacher. So, here, the true instruction is to guide us to the cause of taking the grand path of Array of Stalks Sutra [proper quality, sufficient quantity and systematic order]. Furthermore, next is the “knowledge of reality.” This refers to not only thorough understanding, but also requires having the knowledge to understand true reality. [16:59]
“Knowledge of reality” refers to a special training in wisdom
The three precious trainings [ethical discipline, meditative serenity, and wisdom] were mentioned in the preceding discussion. What is the difference between this wisdom and the wisdom in the knowledge-of-reality? For ultimate wisdom, we can describe it in three steps: study, contemplation, and meditation. It can be further extended into six sub-steps: “study” and “wisdom arising from study”; “contemplation” and “wisdom arising from contemplation”; “meditation” and “wisdom arising from meditation.” Hence, this knowledge of reality is the wisdom that arises from meditation – the actual attainment of selflessness of phenomena. That would be the Mahayana entry level Bodhisattva after reaching the *path-of-seeing. This is how it works.
[*Please refer to attached chapter 4 supplemental material of 5 paths from ordinary beings to Buddhahood – path-of-accumulation, path-of-preparation, path-of-seeing, path-of-meditation, and path-of-no-more-learning.] [17:35]
the knowledge of the selflessness of phenomena. In another way, it is said to be best if the teachers have a perception of reality; but, if they do not have it, it is acceptable for them to know reality through scripture and reasoning.
The actual reference of this knowledge of reality is to attain the knowledge of the selflessness of phenomena that will be the entry-level Bodhisattva. If this is not fulfilled, it is acceptable if [the teacher] knows reality through scriptural reasoning. That would be at least at the path-of-preparation and above, or maybe path-of-accumulation who is aligned with “study and contemplation.” Usually, this is in reference to the Tian-tai school’s so-called “reaching a level of great understanding” ah, that is it – [this teacher] with such qualification is good enough! These are all on the path-ofpreparation. At that time, rely on this teacher. Next is the quality that surpasses those of their students. [18:12]
Although teachers are endowed with these good qualities of scriptural learning and knowledge,
The fourth quality is wealth of scriptural knowledge and the fifth quality is knowledge of reality. The former is about scriptural knowledge and the latter is experiential knowledge. These are the two good qualities. As for the ethical discipline, meditative serenity, and wisdom [the three precious training] preside over [these two good qualities]! [18:32]
it is not enough for them to have good qualities that are equal to or lower than those of their students; instead, they need qualities that surpass those of their students.
If the teacher’s good qualities are equal to or inferior to yours, this will not work. Of course, for us, we don’t even have too many good qualities, and those who have some are considered pretty good. However, for actual Buddhist practitioners, from the very first step all the way to Buddhahood, even the level before Buddhahood still requires reliance on excellent teachers. Here for this excellent teacher’s perfect qualities, in other words, after all, he has to be better than you! Is merely being better enough? No, it is not enough. For instance, if we don’t know much and he shows off like a jack-of-all-trades, this will not do either. Thus, we have to be very clear about the systematic order, be very clear. What is the minimum qualification for the teacher? It is: [the teacher] should have gone through the stages of the three precious trainings and in addition, have good qualities that surpass yours. If you don’t have any [good qualities], then for him to have the three precious trainings, of course he is better than you. [19:31]
The Verses about Friends (Mitra-varga) says:
People degenerate by relying on those inferior to themselves;
By relying on equal, they stay the same;
By relying on those superior, they attain excellence;
Thus rely on those who are superior to yourself.
The Verses about Friends tells us this. This is a commentary written by a Bodhisattva. For all of you! If you rely on one who is inferior, you will degenerate. Later, it specifically explained that in order to train in Buddhism, one must rely on an excellent teacher. The best is to have an excellent teacher. The worst thing that could happen is to have a bad teacher. If you rely on someone inferior to you, then you will regress. If you rely on someone who is equal to you, then no one can improve. If you rely on someone who is superior to you, you will make progress. So we must rely on those superior to us. [20:14]
If you rely on whomever is superior - thoroughly pacified
And endowed with ethical discipline
And exceeding wisdom -
You will become superior even to those who are superior.
Among these reasons, this commentary repeated the characteristics of excellent teachers again. What should [they] be like? These should be primarily based on ethical discipline, meditative serenity, and wisdom. The teacher should also be superior to you. Following this systematic order, this type of person is the most superior and excellent. Now another great teacher, [20:43]
Pu-chung-wa (Phu-chung-ba) said, “when I hear the stories of excellent persons, I emulate them.”
Pu-chung-wa was one of the three spiritual sons of Venerable Drom-don-ba, the main one receiving Drom-donba’s mind training. What did Pu-chung-wa say? He said: “I have noticed past practitioners, those biographies of ancient teachers and Bodhisattvas, ah; I emulate and venerate them so much!” I also have this same experience. So, I too encourage you all to read more about the great teachers’ biographies and stories of cause and effect. You will automatically be inspired to advance. It is not necessary to understand too many concepts. Without the preceding foundation, if you try to understand these concepts, that may not necessarily be good – the sequence should be correct - orderly. With this attitude, then, upon understanding the concept, it can immediately be applied. Without this foundation, knowing the concept may very possibly harm you. By then, your eyes will look at others with haughty air, nothing will be right in your view. At that time, it is like “a helpful deity that turns into a demon.” Ah! You will have unparalleled hardship! This is most miserable! [21:25]
Without the preceding foundation, if you try to understand these concepts, that may not necessarily be good – the sequence should be correct - orderly. With this attitude, then, upon understanding the concept, it can immediately be applied. Without this foundation, knowing the concept may very possibly harm you. By then, your eyes will look at others with haughty air, nothing will be right in your view. At that time, it is like “a helpful deity that turns into a demon.” Ah! You will have unparalleled hardship! This is most miserable! For now, it may be that [we] don’t know what is appropriate. Later, this kind of mentality will lead us to downfall. Once you truly understand the subjective aspects of karma, as soon as you will analyze it, it becomes evident. By then, you will be frightened. Thus, we now need to observe what the excellent teachers do. [22:20]
Ta-shi said,
This is another excellent teacher. [22:23]
“I imitate the elders of the Ra-dreng (Ra-sgreng) monastic community.”
“Ra-dreng” was the monastery built by Venerable Dromdon-ba during his time. After Venerable Atisha passed away, Venerable Drom-don-ba inherited the teachings and built the Ra-dreng [Reting] Monastery there. For instance, the aforementioned Bo-do-wa, Pu-chung-wa, and Jen-nga-wa, and even the later generations such as Kagyu and Gelug schools, their main teachings came from this Monastery. So for us [Chinese] now, those great teachers at the prime of Tang dynasty can be described as the elders we want to emulate. Therefore, [23:08]
Thus you must emulate those whose good qualities surpass your own.
We must emulate them wholeheartedly. The steps are very clear. When we see Buddhas and Bodhisattvas now, we would feel, wow, they just feel too far away. Buddha readily sacrificed his life, head and marrow to others. We are much too far from this act. But when we look to the ancient teachers! They seem closer to us. Thus, naturally, they can influence and guide us. Just like in the *Chapter of the Parable of the Manifest City in the Lotus Sutra, those ancient teachers are just like a city of manifestation to us. We can find our direction from the [ancient teachers], and continue to look ahead, eventually seeing how the Buddha is, at the highest level.
[*Please refer to tape 1B for the explanation of the Parable of the Manifest City] [23:51]
These six qualities being disciplined, serene, and thoroughly pacified, having good qualities that surpass those of the students, the wealth of knowledge from studying many scriptures, and thorough knowledge of reality --- are the good qualities obtained for oneself. The remaining qualities --- being energetic, having skill in instruction, possessing loving concern, and abandoning dispiritedness are the good qualities for looking after others.
The above are qualifications that excellent teachers should possess, and the remainder is to look after others! For a true excellent teacher will not only discipline himself, but he will also help others and support them. The following statement is very important. Prior to helping others, there is a passage here. Why does it say that? Let’s take a look: [24:22]
Further it says:
Sages do not wash away sins with water,
They do not clear away beings’ suffering with their hands,
They do not transfer their own knowledge to others;
They liberate by teaching the truth of reality.
Buddha does not use water to wash away your sins, nor does he use his hands. Even though he has supernatural power, well, he cannot remove your suffering and he absolutely can’t transfer his knowledge to you. What will he do? He will truthfully tell you the contents of the teachings, explain to you, and teach you to apply earnestly to attain liberation. So why does the author insert this section here? This is to specifically tell us: after recognizing the characteristics of an excellent teacher, you rely on an excellent teacher [for higher attainment]. It does not mean that, as long as you lean on him, then he will just blow air at you and shape you like a clay statue so that you morph into a Buddha. It is not like that. Buddha tells you the principles of Buddha Dharma. You still have to earnestly learn and apply diligently. At that time, liberation will arise. [25:24]
This is why I want to encourage you all to read the biographies of great teachers. Otherwise, we may always feel, “Alas, I am an ordinary being now. I will prostrate over here and maybe one of these days through the prostrations, enlightenment will happen! Ah, that would be great!” There is no such thing, absolutely no such thing! There is never an exception to this. You must understand. Thus, we have to listen to the teachings. If you listen without grasping the principle, then the same result will happen – the more [you] listen, the further [you are from the teaching]. The more the teaching is explained, the further you are! This is a critical concept. Next, it tells us: [25:58]
Thus, buddhas perform no action --- such as “washing away others’ sins with water” other than looking after others by accurately showing them the path.
To sum this up in one statement: besides accurately showing you the path by looking after you, there is definitely no other way to wash away your sins. Here, I will ask a question: since Buddha told us that there is no way to wash away our sins other than to give us the “teaching,” and, after listening to it, we have to be mindful of the “Dharma.” So why do we need to be mindful of “Buddha”? Doesn’t this sound contradictory? Everyone think about it! Now we want to be mindful of Buddha and if, according to this statement, we should be mindful of the teaching, wouldn’t mindfulness of Buddha become useless? Well, being mindful of Buddha is useful! What is the key point? This is a test for you. Next week, each one of you will give me an answer. And then I will grade you based on the answer. I will explain this again later.[27:13]
Among the four qualities of looking after others,
Next, the text explains how to look after others, [we will] go over the first one. [27:26]
“skill in instructing disciples” refers to being both skilled in the process of leading disciples
This “skill in instructing disciples” is not only that you have to understand, but also, [you] need to know how to skillfully explain it. This sequence is about the skillful means of guiding others. [27:46]
and adept at causing them to understand.
Deliver the concept so that it is skillfully imbued in the mind of the audience; be adept at causing them to understand. This is very important. [28:05]
“Possessing loving concern” refers to having a pure motivation of giving the teachings. That is, the teacher teaches with a motivation of love and compassion and does not look for gain, respect, and so on.
What is “possessing loving concern”? It is when you are explaining the teaching – of course it is to benefit others! The “motivation” means your motivation of teaching has to be pure instead of impure. Nowadays, this is very hard to avoid, very difficult to avoid! Truthfully, for those who give the teachings, there aren’t many who will do it for material things, fame, profit, etc. However, what do [we] do? We do what accords with our latent propensities, just like that. Let’s not talk about the subtle and deep latent propensities. Even for the ten nonvirtuous deeds, [just take] senseless speech among the four verbal actions [for example]. Senseless speech is the desire from beginningless time to speak, to speak about useless things. Sigh, that is, you sit there with nothing to do and talk continuously, can’t help but saying something! There happens to be a group of people sitting there listening to you, so you talk with great enthusiasm! Normally, this is the hardest situation for us to avoid. It is not necessarily for the sake of fame, honor or profit, yet it corresponds with affliction. This will not work. Therefore, the actual explanation of the teaching is done with “possessing loving concern.”