菩提道次第广论手抄稿:旧版第十六卷A面
（手抄稿 第二册 p251）[00:11]
具上面这个三样条件的人，那个就堪为闻器，这个才是真正可以修学佛法，作为一个修学佛法的一个弟子。[00:18]
p. 28 (3)
He also says that if you have all these qualities, the good qualities of one who instructs you in the teachings will appear as good qualities, not as faults. In addition, he says that to such a fully qualified person the good qualities of fellow listeners will also appear as good qualities and not as faults.
【若具其三，则于法师所有众德，见为功德不见过失。犹非止此，即于听众所有功德，亦即于彼补特伽罗，见为功德非为见过失。】
你有了这个三样东西以后，那么对这个法师所有的种种的功德，你看见它，对！它是功德。下面这句话很有意思哦，“不见过失”，你不看见他的过失。反过来说，假定你没有具足这个条件的话，法师的功德你看不见，你看见他的却是过失。我们或者会怀疑：会吗？嘿！就是这个样，就是这个样。也许我们现在已经看过《密勒日巴尊者传》，也许 (p252) 没有看，至少上一次我们讲过中国祖师的公案，中国祖师们的公案—三位同参跑得去参一位善知识，不远千里跑到那地方去，结果他一看，门一关！把他关在门外，晚上了。到了第二天一盆冷水，一泼！那我们心里想想：“什么！这个大善知识，这样残酷的人哪！”啊，那你呀，不跟他打架，至少你到处去宣扬说：“啊，原来这个善知识，就这副德相！”处处地方去破坏他。嘿，不是，真善知识，真善知识！[01:45]
平常我们最好跑得来：“哎呀，某人哪，你辛苦啦，好啊！你难得出家！哎呀，现在地方处处现成的让你—嗨，我们这个地方，有种种条件，很优厚啊，你只要来，这个地方松得很欸！你要出去嘛就出去，要玩嘛就玩，要来听课就听课，不愿意嘛，你打打瞌睡也没有关系。”“好、好、好！这个地方好，真慈悲！”然后我跑到那地方，要求这么严格，动不动就呵斥你，这个不对、那个不对，“啊，这些人，怎么一回事情啊！”我想我们很容易体会得到这一点，对不对？不是说一定说，哦，这样的处处地方纵容你一定坏，而反过来说，呵斥你一定好，不是，这不是！我们一定要了解：他为什么而纵容你？为什么呵斥你？如果你了解这个内容，你正确了解的话，纵容你也对、呵斥你也对；你不了解的时候，纵容你也错、呵斥你也错，这个才是我们要了解的。那你凭什么能够了解他呢？你至少要自己具足，辨别他所以纵容你为什么，辨别所以呵斥你是为什么。你能够辨得清 (p253) 楚了，对！所以他下面说，你一定要具足这个条件，那个时候，你能够辨别得清楚是非，太重要了！[03:08]
我们必须要了解，我们无始以来都是在情染当中，我们总算宿生有善根，愿意放弃掉世俗的享受，跑到佛门当中来，内心当中至少应该认识，我到这里求的是什么。想想看，对不对？假定说抛弃了世俗的这种东西，居然跑到这个地方来，还要求得吃得好、穿得暖，你来干什么啊？所以我一直感激我当年的老师，我老师平常不会这么大声地吼，有时候也会呀！可是他经常提起的，会说一句话：“某人啊！你这样来，对得起你自己吗？你来的目的，就是这样吗？”就这么两句话，常常跟我说，我到现在这两句话，一直受用不尽，所以我这个地方特别地说一下。真正善知识的功德、过失，看不见啊！看不见啊！反过来，他今天这个地方需要你了，然后呢，用甜言蜜语说完了以后，然后你留在这里—哦，他倒不一定好欸！当然，他也有所谓“先以欲钩牵，后令入佛智”的悲心，有的呀！所以这个地方我特别说明一下，你一定要了解他的真正的动机、行相何处？[04:38]
那么，在这一点上面，所以特别值得一看的—《密勒日巴尊者传》。尤其是前面那一段，唉，这个老师的作风啊，也可以说我们现在这个世间上面，你绝不可能找到这么一个残忍的人，居然在佛门当中，实际上他是一个最了不起的大善知识。这里呀，我们也不(p254) 必说羡慕他有这么高的成就，他有这么多的善知识，我们自己想想看，如果这件事情碰到我身上受得了吗？你去好好地看看这个故事，受得了吗？这个是他的根本原因，所以啊，这个地方特别说明要具足条件。如果不具足怎么办呢？[05:31]
It is stated in Candrakirti's commentary that if you, the listener, do not have all these defining characteristics of a suitable recipient of the teachings, then the influence of your own faults will cause even an extremely pure teacher who instructs you in the teachings to appear to have faults. Furthermore, you will consider the faults of the one who explains the teachings to be good qualities.
【若不完具如是器相，说法知识虽极遍净，然由闻者过增上故，执为有过。于说者过，反执为德。】
假定是你不具足这个条件的话—很重要呀！所以这里特别强调，我们修学佛法的人应该有的条件。下面究实说来，所以我们真正要学的，就是学看看我条件够不够，不够，赶快努力；够了，可以去找了。假定你是不完具的话，说法的知识，虽然“极遍”的净—极是绝对地对，遍是普遍地圆满—乃至于像佛一样，这真正圆满的，极遍地圆满，像佛一样乃至于，结果“由闻者过增上故，执为有过”。因为听闻的人，学的人自己本身有过失，这个过失的力量强盛的关系，他老师的真正德行看不见，还觉得这个老师的错误。请问你看见一个错误的老师，你愿意依靠他吗？第一个，不愿意，就是你逼不得已而靠在这地方，你看见他都是过失，你肯听从他的话吗？[06:52]
所以我以前常常听见这种话，听见怎么讲？“啊，这个师徒之间万一有了问题或者 (p255) 其他的，你就不理他，不理他，你看他怎么样？他就是莫奈何你呀！”就是这种味道。这算是好的哟，还没有翻脸，还就是这个样。那你说请问你怎么跟他学啊？他怎么教你？不吵还算是很好的啦！师徒之间这样的话，不斗争怎么办？师徒之间尚且如此，你跑到这里去，能教别人吗？所以古来的人说：“求忠臣于孝子之门”，有大道理，如果自己家里面都弄不好，居然说能够治国、平天下，无有是处。他可以用“术”，但是术是一种手段，真正要想把那个东西弄得真正好的，不靠这个。世间尚且如此，何况佛门。所以说他老师的功德看不见，由于自己的过失，“执为有过”。[08:10]
反过来，妙啦，他这个老师明明有过，他就反执为德。嘿，有过的地方，他觉得这个好啊！为什么？欸，这个老师很宽啊，他爱怎么办就怎么办哪，就是这个道理，很清楚、很明白。所以有很多地方，哦，这个人很慈悲，这是个慈悲王，反正你要钱，他就给你钱，你要玩，他就让你玩，然后你回去的时候，他总归给你吃。啊！痛心，真是叫人痛心啊！佛法里面是这个样，所以在这点我们特别地注意。[08:46]
Therefore, although you might find a teacher who has all the defining characteristics, it may be difficult to recognize their presence. Thus, it is necessary for the disciple to have these three characteristics in their entirety in order to recognize that the teacher has all the defining characteristics and in order then to rely on that teacher.
【是故纵得完具一切德相知识，然于其师亦难了知。若知彼已能亲近者，必须自具是诸德相。】
(p256) 所以晓得，纵然有很好的善知识—他圆满具足所有善知识应具的条件的那个，但是你不一定了解，“然于其师亦难了知”，为什么？你不具足真正观察的能力。“若知彼已能亲近者”，假定你要想了解他，必定要具足一些条件；了解了能亲近的，更需要这个条件，所以必定自己需要这个德相。那么这个德相是什么？下面休息几分钟，我们再来说。[09:46]
那么上面呢说明了这个一个大纲、一个原则，所以在这个原则之下，说修学佛法的人，真正能够修学佛法的人，他必定具足这个条件才可以，才可以找到善知识，而善知识尤其是修学佛法必不可少的。所以凡是这种都是关键问题所在，现在我们所以不得成就的，就是这个地方，现在我们听过这个里边的，实际上我相信极大部分的人，不要说不懂，乃至于听都从来没听说过，“啊！原来修学佛法，还要这样的呀！”请问这个不懂你怎么修学佛法？这样，就是这么简单法。就像我们世间很简单的一样东西，你说我要想去学一个工程师，而工程师哪里去学？学些什么？一窍不通！虽然有这个心，不行。那么佛法也是如此，实际上要求的条件更深，原则是通的。哪三个条件呢？现在分别来说一下。第一个正住，请看文。[11:06]
With respect to these three characteristics, "nonpartisan" means not to take sides.
【◎ 其中正住者，谓不堕党类。】
(p257) 说“正住”是什么？就是从反面来显，“不堕”，堕就是陷在这个里边，自己执着在这个里边。“党”，就是自己的，有自己的执着，那么这个执着不是一般的，就是宗派之诤。宗派之诤，所谓党同伐异，跟他相同的，大家好，不相同的，排斥。这个目前，我想我们都可以感受得到，都可以感受得到的。大乘、小乘固然是诤，小乘当中一裂裂为十八部，实际上加起根本的，二十部。大乘又是性相、显密，又是什么教下，然后宗下，又是念佛的异方便。教下又开为三家，每一个地方都是，宗下又是五家、七宗。啊！那简直是支离破碎。但是，你真正把握住了解了以后，却不是支离破碎，变成什么？非常灿烂，非常灿烂，就这样，这个问题就在这里上。[12:23]
就像那个树一样，假定你是长得非常好的根、枝，然后大的主枝、分枝，然后分到细枝、叶、花、果，琳琅满目，美不胜收。万一你把握不住原则的话，一大堆堆在这个地方的话，啊！你简直不晓得怎么办是好。所以问题不怕你有这么多的差别，而怕你不善运用。那么现在我们这个状态不了解，所以执着自己的就对，排斥别人的。[13:04]
If you are partisan, you will be obstructed by your bias and will not recognize good qualities. Because of this, you will not discover the meaning of good teachings.
【若堕党执，由彼蔽覆不见功德，故不能得善说妙义。】
假定说对于这个分宗分派当中，你“堕”，就是你在这个上面执着，对于这个上面你 (p258) 执着的话，于是因为你执着的这个喜好，被这个东西遮盖住了。譬如说，我们现在常见的这种状态，就是念佛，除了这一个佛号以外，其他什么都不要了，不管你有多好的东西，他就是不行！参禅的，他又说教外别传，所有的经又不要，就是这个。这样不管你什么，他不可能见到功德，他只觉得这个是一个错误。佛法里边变成这种状态，你还谈什么弘佛法呀！弘固然谈不到，最开始的修也谈不到。所以弄到后来，我是觉得最圆满的方法，就是念佛吧，是，万修万人去，可是不幸的是，你这种都不要，都不要了。真正说起来，乃至于念佛的真正的诀窍他都没学到，请问在这种状态你怎么念得好？就是这个。所以他真正的这个功德见不到，由于这种执着，心里面见不到，就不能得到真正的妙义。这个妙义才是好的，是善的，因为你得不到这个妙义，你只看见他坏的那一面。[14:39]
不过这个地方，他说的党类是指就是分宗分派的，现在目前我们很可能还有另外一类，虽然不在佛法的宗派之中，可是却确实有这种现象。譬如说，我们来念书，跑得去干什么？啊，“混”它一张文凭，“混”几年！我为什么要提这个字，那是因为我的善知识当年呵斥了我，我现在心里印象很深。世间大家平常，常常说，只是说他倒不一定真的混，客气，“哎呀，我还不是在这里混混啊！”就这样。欸，人这个东西就很容易，好的不容易学，坏的很容易学。尽管我那个时候很少出门，可是出门几趟有的时候听见了，(p259) 欸，觉得这个谦虚倒是不错，那我也这么说：“唉！我还不是混混。”仁法师就跟我说：“欸，你怎么可以讲这个话！”我自己还觉得这个满谦虚，绝不可以！后来我了解了，你哪怕用一个字，那个字用在你的心里当中，就是一个恶劣的种子。[15:45]
所以古人他非常庄重，不要说出家，乃至于在家，他们古来的人，说孔老夫子说：“肉不正不食。”乃至于各式各样的，吃的东西你把它切得这个歪歪的，他就不吃它。然后古人写字的时候，磨墨他一定磨得很正的，这样。所以我们那时候小的时候不晓得，有时候歪掉了以后，回去的时候，父亲一定要呵斥；写字的时候，拿得端端正正。今天早晨有一个同修还来里头，我告诉他拿著书，我们刚开始翻书，第一件事情，那个书本翻开来了以后，我们平常随便把这个书本一翻，我现在做一个样子给你们看看。假如这本书这样的话，你很可能翻开来，随便这地方一翻，然后一摺，那里也摺、那里也摺。[16:35]
我父亲那时候教我就不是，新书拿到了以后，他第一件事情，一定在那个书缝那个地方，非常有规矩的。譬如这一本书，拿到一般人手上的话，他就会随便在这个地方一来，然后这个地方摺一条印子，你们看见那个书面上面，这一条印子就歪成这个样子。不，小的时候，我父亲一定是这样，在这个地方先轻轻地划一条印子，或者拿一根尺按在这地方，然后这地方叠一下，然后那地方叠一下。看一下对不对，叠对了，把那本书摊在那个 (p260) 桌上面哪，认真地这么来一下，前面做一下，后面再做一下。我一直到现在养成功这好习惯，你不妨到我书架上面去看看，如果这本书是属于我的话，我第一件事情打开来一定做这个。[17:27]
后来才晓得，是，修学佛法以后往往大家说：“欸，修学佛法在你的心啊！”大家不懂得佛法，佛法的“心”是什么？难道是像我们世俗的肉团心吗？难道是我们世俗的，讲那个哲学当中心物二元的心吗？佛法它讲心的话，没有一个例外的，讲到识，识怎么起来的？“三事和合触”，跟那个境不能分开的，非常清楚、非常明白。所以我们不懂得佛法，所以往往说这种很可笑的话。但他有他的道理哟，因为我们不了解，所以自己也就开口开得太早，没有听清楚之前就什么？也可以说乱，乱干什么？乱盖，乱盖一通，就这个毛病。那么所以在这种状态当中，他自然而然每一个地方就会很重视、很规矩。[18:34]
现在我们这地方主要地说，慢慢、慢慢地连他这个党执都把握不住了。于是在这个地方就产生刚才这种现象，就是“混”，所以仁法师就告诉我这个话。结果呢你慢慢、慢慢地，混的人固然在混，不混的人弄到后来也混了。这个千真万确的！你要想向上面去学，千辛万苦，可是你要向下流的话，容易极了！我想大家都有这个经验吧？你在这里很好地用功，然后呢有几个人旁边，在那里，你开始的时候觉得他们这么不用功，弄弄、弄 (p261) 弄到后来的话，你也觉得：好了，算了！算了！跟他们一起。再加上别人说：“哎哟，某人啊，这个人好了不起哦，他要考第一名呀！他要干什么呀！”他的心里想：“唉，好了，好了，好了！大家一起混混正好，来得舒服。”所以，这一点就是说他们古来的人虽然荡，他荡来荡去，还荡在里头。我们现在荡来荡去荡到外头来了，这个是好可怕、好可怕！[19:47]
所以跑到这个里边去，既然你的目的，只是为混一张文凭的话，要苦苦地在那地方念它几年，又让你这个不可以，那个不可以，又叫你做这件事情。想想：“哎呀，我在我那个小庙上面真方便耶，有吃、有穿样样现成，跑到这地方来受尽了苦！”如果这张文凭的价值比较高一点，还把它苦几年，反正我摸摸鱼，摸过去就算了。如果这一张文凭的价值不高的话，那就完了！所以我特别说，这个虽然是个笑话，就是换句话说，说明你内心当中应该有什么—先摆平，说不要把我以前那种概念用到这里来，把它放平，千万不要受这个概念的影响，你一受这个概念的影响，你就完了！[20:35]
As Bhāvavivekastates in his Heart of the Middle Way: Through taking sides the mind is distressed, whereby you will never know peace.
【如《中观心论》云：“由堕党恼心，终不证寂静。”】
因为你堕在这个里边，这个“党”，是那种烦恼，就是执着嘛！党就是个执着嘛！现在执着法尚且不可以，你现在执着非法就可以了吗？执着了法尚且不能证寂静，请问你执 (p262) 着非法，不堕落，哪里去？说：[21:06]
"Taking sides" is to have attachment for your own religious system and hostility toward others'.
【堕党类者，谓贪着自宗，瞋他法派。】
这个是这个地方的正解、正解。就是说因为他堕党类，所以他对自己的自宗，啊！觉得好得不得了。现在我们都是这样的，这个我想我们很明白，每一个宗派他都总觉得他的好，对别人哪就排斥、排斥。那么为了使我们内心当中更相应起见，我们要把这个原则，运用在我们现在的身心上头，这一点很重要，很重要！所以，的的确确把我们原来的不相应的心理，要想办法去净化它。[21:46]
除了这个以外，乃至于譬如说我们现在说，各人由各人不同的地方来，说我这个地方这个规矩是这样的，他那个地方他那个，这样的话，你觉得他的不对，我觉得那个不对，这种心理都应该渐渐拿掉。所以尽管我来了以后，我也满重视这个东西，可是本来这里常住的老规矩，原则上面，次要的，我都一律照着规矩来。说下面这个地方要供一杯水，好，供一杯水；这个地方要这样做，好，那样这样去做；要上供，好，上个供；那里还要上，好！那有什么关系嘛！你把握住根本，自然而然慢慢慢慢地一样地来。有的人唱念的时候要用这个调，好、可以，那个调，好、可以，你只要不流。我们先把握住根本，这种 (p263) 主要的概念就从这个地方来的。注意着！所以下面说：[22:40]
Look for it in your own mind and then discard it,
【应观自心，舍如是执。】
现在了解了这个道理以后，进一步怎么办哪？欸，用它，马上看看自己的心里面—一看，很清楚，然后呢那个地方把它舍掉它。舍掉了另外一面，那个法就种到你心上了，那个时候我们就有希望了，那个才是对的。所以：[23:03]
for it says in the Bodhisattva Vows of Liberation: After giving up your own assertions, respect and abide in the texts of the abbot and master.
【《菩萨别解脱经》云：“应舍自欲，敬重安住，亲教轨范，所有论宗。”】
那么现在这个正住，为什么要正住啊？要去学。既然要去学的话，执着了你的，你不行。普通一般的人执着，大家起争论，现在你要跟着人去学，你跑到这个地方的话，一定要照你的，那怎么办？那当然不行！所以，尤其是这个大乘戒，小乘还比较马虎一点。换句话说，进来第一步就告诉你：“舍自欲”，把你自己心里想的这种想法，你希望的拿掉、舍掉，要“敬”而“重”。“重”是恭敬，什么啊？亲教轨范，那个你所依止的亲教师—常常说“和尚”，所以亲教师，他的轨则、他的方法，然后呢，安住在这个上头，这个才对，这个才对。[24:02]
(p264) 所以我现在还记得，好有意思，那么大概有二十多年以前，那时到一个地方去，我自己觉得，唉呀，这个地方啊，好像这个，总是有意见，这个不对、那个不对，应该怎么办，应该怎么办。那个时候，我就遇见一个善知识，跑得来问我，他就说：“某人啊，你这个意见倒是很不错欸，可是你的目的，你是来教他呀，还是跟他学呀？”我想了半天，一点都没错，我是跟他学，我却要求他这个样，这不是很颠倒吗！这不是很颠倒吗！所以我们这个地方，每一个地方都是非常值得我们仔细检点，来仔细反省的地方。而这个里边真正重要的，还是什么呢？真正重要的还是概念问题，所以习惯改倒是容易，概念的认识就比较难。我想这里最近这里刚开始，尽管是乱哄哄的现象，可是我看得见在座的大部分同修，在这上面做得非常好。一旦有了这个概念认识了，很快容易转得过来，这就是好现象，我顺便一提。好，有了够不够？看下面。[25:22]
Question: Is just that one characteristic enough?
【◎ 若念唯此即完足耶，】
说假定是这样，欸，有了，够吗？不行！为什么？继续下去，看。[25:33]
Reply: Though nonpartisan, if you do not have the mental force to distinguish between correct paths of good explanation and counterfeit paths of false explanation, you are not fit to listen to the teachings.
【虽能正住，若无简择善说正道，恶说似道，二事慧力，犹非其器。】
假定你没有力量，没有力量简择，就是分别观察，然后呢，来辨别他对、不对，这个 (p265) 力量。对的叫“正道”，这个是善说。另外恶的，他不一定说开起口来跟你吵架骂你，不是的，叫相似法，叫“似道”—欸，说得好像，但是坏了。譬如说我们这样，平常现在太多人欢喜讲：“啊！这个《金刚经》是最上乘。”的的确确是最上乘，它告诉你破相，不要执着。所以我们说：“唉，你不要执着嘛！你这么执着干什么？”“对啊！不要执着嘛，所以早晨你何必说一定要上早殿的时候，说那个分秒无差。反正我三点钟睡不着，三点钟也可以，想睡的时候，八点钟也不妨，你不要执着嘛！”你说这个话，有没有道理啊？欸，它听起来很有道理呀！[26:52]
所以我曾经遇见过，几年以前，他有一个同修，很想出家，后来还俗了。他因为想出家，所以跑到一个出家人的团体当中，住了一些时候，哎呀！生了不晓得多多少少烦恼。后来他临走的时候，怎么说啊？他说：“这个东西，它这个佛法真好，它完全讲圆融自在。所以我结果跑到这地方，既不圆融，又不自在，又要那样，又要这样，又要这样的。唉，实在是你们讲的什么佛法！”跑掉了。我实在是当时就有一点啼笑皆非之感，啼笑皆非之感。佛法里面教我们不要分别是什么？很简单，今天最严格的要求之下，你了不动心，了不动心。所以真正这种真正大成就者的话，你给他赞叹，他也不动；你给他毁谤，他也不动；你给他最好的供养，他也不会为你而动；你把他把所有的供养拿走了，乃至于 (p266) 杀了他，把他身体炸掉了送到它阿鼻地狱当中，他还安住这地方，如如不动，这个叫不分别呀！这个才对呀！现在我们这个地方随顺着习惯，最好的环境，你爱怎么办，就怎么办，这个叫不分别的话，你说这个什么？似说！“似道恶说”。[28:33]
所以为什么他前面告诉我们，佛法的有没有，要靠有没有师承正解这个内容。我们现在都随智聪辩，翻了几部经，觉得懂了没有错，正好这个配自己的胃口，完了！所以你一定要辨别得清楚，一定要辨别得清楚！你没有这个能力的话，不行、不行！所以真正修学佛法，一定是什么—戒，来制伏你的习气，制伏你的烦恼。粗猛的制伏了以后，然后学定。然后你深细地观察世间一切的法相，找到最后，原来不见一切法的自性。平常你这个执着都是错误的，所以在这种情况之下，你能够安住在这个本来空性上面，不动它。如果说你单单自己安住在上面，就是小乘。[29:28]
16a Commentary
English LR v.1 p.75 (COMMENTARY V.2 P.251)[00:18]
He also says that if you have all these qualities, the good qualities of one who instructs you in the teachings will appear as good qualities, not as faults. In addition, he says that to such a fully qualified person the good qualities of fellow listeners will appear as good qualities and not as faults.
Once you possess these three qualities, then you are able to identify all the good qualities of the teacher, you identify it and yes! These are the good qualities [of the teacher]. The next statement is very interesting – “not as faults”; you don’t see his faults. On the other hand, if you don’t have these qualifications, you will not be able to see teacher’s good qualities and, instead, just see his faults. We may doubt: “Is that so?” Yes! This is exactly what will happen, just like that. Perhaps at least we have already read the Biography of Milarepa, or maybe not. At least, last time we reviewed the stories of ancient Chinese Masters, like the one where three monks went to consult a virtuous teacher. They travelled far yet, upon arrival, the teacher shut the door and locked them outside overnight. The following morning, [the teacher] dumped a basin of cold water on them, splash! We might imagine, “What! This great teacher is such a cruel person!” Ah! Maybe you will not fight with him, at least you will share this with others by saying, “Ah! So this teacher has this attitude!” and defame him in every possible way. Well! It was not the case, that was [the good quality of] a true virtuous teacher! [01:45]
Often, we might come along and hear this, “Ah, so and so, you work too hard, very well! It is not easy for you to become a monastic! Well, now, in this place, everything is readily available to you. Well, this place of ours has many favorable conditions and, as long as you are here, it is very relaxing! If you please, you can go out to play or attend classes if you wish; otherwise, it is fine for you to take a nap.” “Very well, that is good! This place is great, very kind!” Later, if you go to another monastery where the restrictions are very rigid, you would be easily berated for nothing – this is wrong and that is incorrect. “Ah, what is wrong with these people, what is going on?” I believe it is very easy for us to comprehend, is that right? It doesn’t necessarily have to be pampering you in every aspect or, on the contrary, berating you is always good; no, not like that! We have to recognize why he pampers? And why does he berate you? If you recognize the reason with proper understanding, both being pampered and berated are acceptable. Otherwise, either way would be wrong; this is what we should understand. What is the recourse for you to understand him? It is at least you need to become endowed with the ability of knowing why he pampers or berates you. With this discernment, then it is right! So, next, the author says that you have to be endowed with these characteristics, by then you will be capable of telling the difference clearly, this is too important! [03:08]
We have to recognize that, from beginningless time, we are in the midst of contaminated emotion. After all, for the most part, we are endowed with virtuous roots and, thus, willing to forsake worldly enjoyment to enter the Buddha door [as a monastic]. At least the recognition in our minds should be: what am I seeking here? Think it over, is this right? In the case of forsaking worldly things yet coming here still expecting good food, warm clothing, then why are you here? Thus, I am always indebted to my teacher back then, he usually would not yell, but sometimes he would! However, he often would say, “So and so! You come here with this attitude, are you being fair to yourself? Is this just the purpose for you to come here?” With just these two statements, [he] often would remind me and, up to now, I am still immensely benefited by it. This is why I have to specifically explain it. A true virtuous teacher’s good qualities or faults are not comprehensible! They cannot be seen! On the contrary, today he needs you here and, after [his] sweet talk, you stay – his motivation may not be good! Of course he may have the so-called “First inspire with the hook of yearning, then guide by wisdom of the Buddha” with such compassion. There are some [teachers] like that! Thus, I specifically explain this to you, and you have to recognize his true motivation and characteristic. [04:38]
Therefore, the concept above makes it especially valuable to read The Biography of Milarepa. Especially in the beginning, sigh, the teacher’s cruel attitude definitely cannot be found in our time now. Surprisingly, [this happened] in the Buddhist community, actually, [the teacher Marpa] is the most remarkable virtuous teacher. Here, let’s not envy Milarepa’s high achievement. He had so many virtuous teachers. Let’s think it over: if this story happened to me, can I endure it? You should read this story carefully; would you be able to handle it? This is the author’s fundamental reasoning, thus, here, it specifically explains the qualifications. What if the [student’s] qualifications are lacking? [05:31]
It is stated in Candrakirti’s commentary that if you, the listener, do not have all these defining characteristics of a suitable recipient of the teachings, then the influence of your own faults will cause even an extremely pure teacher who instructs you in the teachings to appear to have faults. Furthermore, you will consider the faults of one who explains the teachings to be good qualities.
In the case where you lack the qualifications – this is very important! So, here, the emphasis is specifically on the qualifications that we Buddha Dharma practitioners should have. In fact, the following teachings – if we are serious about learning them – is the study of finding out whether or not I am qualified. If not, hurry to strive at it; if we have sufficient qualities, then begin looking [for a teacher]. If you don’t have the defining characteristics, although the teacher is “extremely pure” – which means absolutely encompassed – even like the Buddha, as perfect and thorough as Buddha, however, due to “the influence of your own faults, cause even an extremely pure teacher who instructs you in the teachings to appear to have faults.” Because the listener – the student – has strong influence of personal faults, he is unable to see the teacher’s good qualities and may even consider the teacher to be at fault. May I ask, if you see a teacher in error, would you be willing to rely on him? First of all, you may be unwilling – even if you were forced to stay here and all you saw were his faults, would you be willing to abide by him? [06:52]
Hence, I often heard this in the past, what was it? “Well, if there are issues or something between teacher and disciple, just ignore the teacher. Leave him alone, and see what could he do? He just can’t do anything about you!” With this attitude, which is considered pretty good. Not yet turning against [the teacher], only having this [ignorant] attitude. So the question is, how are you going to learn from him? And how is he going to teach you? It would be considered not bad if there are no arguments! If this is the relationship between teacher and disciple, how can there be no conflict? The relationship between teacher and disciple is such, in an environment like this, would it be possible to teach others? So the ancient saying of “a loyal minister should be found from a well brought up family” has sound reasoning. If one can’t even take care of the family affairs and claims to be able to manage the state affairs or bringing peace to the world – it is totally impossible. The minister can apply some “scheme”; however, it is a means [to get things done]. To actually do things right, this [scheme] is not reliable. Such is the worldly example, needless to say about the Buddhist community. Thus, due to [my] personal fault and taking teacher’s good qualities as “appear to have faults.” [08:10]
On the other hand, it is interesting, the teacher is obliviously at fault, the disciple mistakes that as good quality. Well, to the student, the mistake is considered good! Why? Sigh, the teacher is very lenient – allows the disciple to do whatever – this is the reason, it is very clear and explicit. So, in many cases, well, this is a kind person – king of compassion – as long as you ask for money, he will give it to you; if you want to have fun, he will let you; and when you return to the monastery, he will always feed you. Sigh! Great sorrow, truly distressful! In the Buddhist community, we have to pay special attention on this. [08:46]
Therefore, although you might find a teacher who has all the defining characteristics, it may be difficult to recognize their presence. Thus, it is necessary for the disciple to have these three characteristics in their entirety in order to recognize that the teacher has all the defining characteristics and in order then to rely on that teacher.
Thus, [we] know that even the virtuous teacher is available – he is endowed with the perfect qualifications of a virtuous teacher – however, you may not realize that “it may be difficult to recognize their presence.” Why? Because you lack the ability to truthfully analyze. “To recognize that the teacher has all the defining characteristics and then to rely on that teacher.” In this case, if you try to understand the teacher, [you] must possess some qualifications. For those who already have this understanding while relying on the teacher, these qualifications become obligatory; thus, the [disciple] must possess these defining characteristics. So what are the characteristics? Let us take a break and continue with the discussion.[09:46]
The outline and framework were explained above. Thus, in this framework, those earnest Buddha Dharma practitioners must be endowed with these qualifications in order to find a virtuous teacher. And virtuous teachers are particularly indispensible in learning Buddha Dharma. Thus, all of these are the key points. The reason that we are not able to have achievement is [lack of understanding of] these key points. Now, even though we have heard about it here, actually, I believe that majority of us not only do not understand but also have never heard of “Ah! So, to study Buddha Dharma, [I] must have this requirement!” May [I] ask, if you don’t understand, how can you practice? It is just this simple. Like a simple worldly task, you say “I am thinking of becoming an engineer,” where do you learn it? And what do you learn? Totally clueless! Even with the aspiration, it will not work. Hence, the same applies to Buddha Dharma. Actually, there are more profound requirements, the basic idea is the same. So what are the three qualifications? Now let’s discuss them one by one. First is “nonpartisan”, please take a look at the text. [11:06]
With respect to these three characteristics, “nonpartisan” means not to take sides.
What is “nonpartisan”? It is a view from the negative side. “Not to take sides” this is like being trapped within – trapped in personal attachment. “Taking sides” means to have your own preferance. But, in this context, it is the attachment to a particular religious sect. The fight between sects unites those with the same views but alienates those with different views – be friends with the same view and reject all others. At the present time, I believe we are able to sense this. Although Mahayana and Hinayana are in conflict, Hinayana is further divided into 18 sub-divisions; actually, including two fundamental divisions, there are a total of 20 subdivisions. Mahayana is divided into profound-view and extensive-deeds, Sutrayana and Tantrayana, tenet and Zenmeditation sects, as well as chanting Buddha’s name. The tenet sect is further divided into three schools and the Zen meditation sect is further divided into five schools and seven sub-sects. Ah! It is totally fragmented. However, once you have a thorough understanding, it is definitely not fragmented. What is it instead? Very brilliant and resplendent, just like that. The key is right here. [12:23]
Just like a tree, if the root and trunk are healthy, and the boughs, branches, and then twigs, leaves, and flowers are dazzling and beautiful. If you are not able to grasp this principle, it all piles up together, ah! You absolutely don’t know what to do. Thus, the issue is not to worry about the various differences; rather, it is the concern of your lack of skillfulness in utilizing them. So, with our present lack of understanding, [we] cling on to personal opinion that we think is correct and reject others. [13:04]
If you are partisan, you will be obstructed by your bias and will not recognize good qualities. Because of this, you will not discover the meaning of good teachings.
If, by distinguishing between the sects, you are “partisan” – that is, you are attached to it – because of your attachment, this preference could be an obscuration. For example, a common situation is chanting Buddha’s name, and discarding everything except for this Buddha’s name – no matter how many other good qualities there are, just leave it out! Zen meditators will not share with those of the tenet-sect and leave out all scripture study, just like this. Thus, [with this attitude] regardless of how you apply it, it is impossible to see the good qualities of others, and [you] just feel that others are wrong. If Buddha Dharma becomes like this, how can you talk about spreading the teachings! Since spreading it is not possible, the initial application is also unavailable. So eventually it turns out, that I think the most complete approach is chanting Buddha’s name. Certainly, if ten thousand people chant, ten thousand of them will achieve it. Unfortunately, you even do away with this [chanting] approach, tossing it away. To be honest, before learning the key to chant Buddha’s name, may [I] ask, how can you chant well with this [partisan] attitude? That is it. So one is unable to see the actual good qualities due to this kind of attachment – if the mind does not sense it, then the essence [of the teaching] will not be obtained. This essence is good and virtuous. Because you are unable to obtain it, you only see the teacher’s faults. [14:39]
However, the partisan attitude mentioned here refers to the segregation of schools and sects. At the present time, we could have yet another type, even though it is not part of any Buddhist schools or sects, it is actually happening. For instance, we are here to study. Otherwise, why come here? Well, to “get-by” for a diploma, “get-by” for a couple of years! Why do I mention this word? Because my virtuous teacher berated me back then; I still have a very profound impression. Usually, people often say in this world – maybe it is not actually get-by, they are just trying to be modest – “Well, I am only getting-by here!” Just like this. Ah, human beings easily adapt negative tendencies. Although I rarely went out at that time, those few times [I did], sometimes I would hear this, well, being humble is pretty nice, so I would also say, “Alas! I am getting by as well.” Venerable Ren told me: “Well, how can you say this!” I felt that was being fairly modest, this [type of modest concept] is definitely wrong! Later, I understood, even if you are using a word, that word will imprint a bad seed in your mind. [15:45]
Thus, ancient scholars were very solemn; needless to mention the [ancient] monastics, even for laypeople, the ancient scholars said Confucius would “refrain from eating meat that is not cut into cubes.” Thus, as for other varieties of food, if it was cut slanted, Confucius would not eat it. Moreover, when ancient scholars wrote, the ink stick had to be ground very evenly, just like that. Hence, not knowing this when we were young, and sometimes the stick was lopsided. Upon returning home, father would chide [me]: “when writing, [everything] must be upright.” This morning, one fellow disciple came in, and I told him: when taking a book and opening it, we often do it randomly, let me demonstrate this to you now. Take this book for instance, you are very likely to open it carelessly and fold it here or there, anywhere.[16:35]
The way my father taught me was not like this. When receiving a new book, the first thing father would do was very precisely [press] along the seam of the binding. Take this book as an example, when anybody takes it, they will randomly [press] there, and leave a fold mark. You can see, on the cover of the book, the fold mark is slanted. Instead of doing this, when [I] was young, my father would always make a very gentle mark, or he would take a ruler and press it here, and then bend once here and once there. Examine it, if it is right, open the book on the desk and consciensciously press it one more time in the front and back. I have maintained this good habit to this day, you might want to take a look at my bookcase; if the book belongs to me, I always do this before I open the book for the first time. [17:27]
Later, [I] found out, certainly the majority of those who study Buddha Dharma may say, “Well, meditation of Buddha Dharma is in your mind!” For everyone who does not understand Buddha Dharma, what is the “heart” in Buddha Dharma? Could it be the conventional heart made of flesh? Is it our conventional reference to the philosophical view of the duality of the physical and mental? The mind that Buddha Dharma refers to – there is no exception – talks about consciousness and how it arises. “The contact of the three” [faculties, external object, and consciousness], which cannot be separated from the external object, this is very clear and obvious. Therefore, we don’t understand Buddha Dharma and, usually, make this kind of absurd comment. It has its specific reason. Because of our lack of understanding – thus, could it be possible that [I] responded prematurely, and jumped into it before hearing it clearly? This can also be called random speech, speak about what? It is to speak nonsense – this kind of flawed habit. Consequently, in this situation, great scholars would definitely be very sincere and abide by the standard. [18:34]
Now, here our main focus is gradually to let go our grasping of partisanship. Thus, the phenomena mentioned above will appear. That is, to “get-by” and that was why Venerable Ren gave me that advice. Subsequently, the passing-byer is getting-by; even those are not passing-byers will be influenced to get-by. This is definitely happening! Your aspiration to advance is not easy and fill with hardship, yet, for you to downfall is extremely easy! I believe that everyone has this kind of experience? You are study earnestly here, and then you noticed several people near you are not studying. Gradually, you will think, well, forget it! Forget about studying! Just socialize with them. On top of that, others say, “Wow, so and so [you are] truly something, [you are] working to reach first place on the test! What do [you] need that for?” [You] will start to think, “Well, fine, be that way! Getting-by just like everyone else to make it easier.” Thus, from this aspect, although the ancient scholars swayed, but their swaying back and forth was still within [the standard]. Now, when we sway back and forth, we end up outside [of the scope of the teaching]. This is terrible, very dreadful! [19:47]
Since the purpose for you to come [to this Buddhist Academy] is just to get-by for a diploma; the requirement is to stay and study hard for a few years; yet you are prevented from doing this and that, moreover, you are told to do chores. [You might] think, “Sigh, if I stayed in my little temple, life would be much easier – food and clothing would be readily available – coming here, [I] have to endure all sorts of suffering!” If this diploma has a higher value, just suffer through it. I will just barely get by and that is it. Otherwise if the value of this diploma is not that high, then all is wasted! Hence, I specifically say this in a joking manner. In other words, to describe what should be in your minds – first let go of the preconceived notions, don’t bring it here, let it go. Never be influenced by those perceptions – once they influence you, what remains will ruin you! [20:35]
As Bhavaviveka states in his Heart of the Middle Way (Madhyamaka-hrdaya):
Through taking sides the mind is distressed,
Whereby you will never know peace.
Since you are submerged in this affliction of “taking sides,” it is attachment! Taking sides is attachment! Now it is not recommended to take sides, so is your attachment to nonBuddhist concepts acceptable? Becoming attached to the teaching will not bring peace. May [I] ask, with your attachment to immoral teaching, where will it lead if not downfall? [21:06]
“Taking sides” is to have attachment for your own religious system and hostility towards others’.
Here is the correct interpretation. This is because one takes sides, so he favors his own religious system, ah! Feeling very good about his religion. Now, the same applies to us, I believe we are very clear: every school considers what they have is better, and rejects others. Thus, for the sake of allowing more of our concordance, we have to apply this concept physically and mentally. This is very important, very crucial! So, we have to sincerely remove the attitude that lacks concordance within, and try to think of a way to purify it. [21:46]
Other than the above, although now that we are all from different background, the standard from my place is this, and he has his. Then you feel that he is wrong, and that it is incorrect. All of these mental attitudes should be removed. Although, after I came here, I also think highly [of the existing monastic standard] and, for the existing routines – basically all of the secondary ones – I will abide by the existing standard. If the custom is to offer water here, very well, water is offered. This should be done here, great, it will be done! Offering meal, sure, it is performed. Offer to another place, great! That is fine! As long as you grasp the fundamental, naturally, one thing comes after another. Some prefer to chant this tune, that is fine. Switch to another tune, well that is fine, as long as it is not immoral. First, we have to grasp the fundamental, these major concepts arise from here. Be mindful! Next it says: [22:40]
Look for it in your own mind and then discard it,
Now, with this understanding, what is next? Well, apply it to examine your mental stream immediately. Take a look, it [should be] very clear, and then do away with [the attachment]. Once it is discarded, the teaching will be planted in your mind and, by then, we will have hope [to advance], and this is the right thing to do. So: [23:03]
for it says in the Bodhisattva Vows of Liberation (Bodhisattva-pratimoska):
After giving up your own assertions, respect and abide in the texts of the abbot and master.
Now, with this nonpartisan view, why is it needed? For [we] are inspired to study the teaching. Since study is required, if you are attached to your [pre-occupied perception], it won’t work for you. Most peoples’ attachments will cause arguments. Now you are inspired to learn from others, yet you come here and insist on doing it your way, how will it work? Of course it will not work! Therefore, especially with the Mahayana precepts, the Hinayana precepts may be a little relaxed. In other words, when entering [the monastery] you were told: “give up your own assertions.” That is, remove your own way of thinking and aspirations, do away with it. Replace them with “respect” and “veneration.” “Veneration” means to abide by it, abide by what? The Master’s teachings are your tenets, the master you rely on often refer to as the “abbot.” So abide by the abbot’s rules and manner, this is appropriate and correct.[24:02]
Now I still remember, it was interesting, probably about twenty years ago, [I] went to a place and I felt, alas, it seems something is not right in this place. [I] always had [my] opinion. This is not right, that is wrong, it should be this or that way. At that time, I met a virtuous teacher, who came over to ask me, he said, “So and so, your opinion is pretty good, however, is your purpose to teach him or to learn from him?” I thought about it for a while, it was absolutely right. I am learning from him, yet I am making requests of him, isn’t this pretty absurd! It is quite inverted! So, with all these aspects, each one of them is worth our careful examination and reflection. And, here, what is the key? The key is still the perception – thus, changing a habit is easier, whereas changing the perception is harder. I see recently we have started [to work on transforming our perceptions], even though it is kind of messy, however, I noticed that the majority of you sitting here have done a very good job applying this stated teaching. Once this concept is recognized, the transformation will become easier. This is a very good sign, I just mention it on the side. Well, is abiding by it enough? Continuing. [25:22]
Question: Is just that one characteristic enough?
If this is the case, well, is having [one characteristic] enough? Not so! Why? Let’s continue to read. [25:33]
Reply: Though nonpartisan, if you do not have the mental force to distinguish between correct paths of good explanation and counterfeit paths of false explanation, you are not fit to listen to the teachings.
If you lack the mental force to distinguish – this means analytical discernment – this is the ability to determine whether others are right or wrong. The right is referring to the “correct path” which is virtuous. The other one is a false explanation, that does not necessarily mean fight with you verbally, not so; it is seemingly right and known as the “counterfeit path” – sigh, the talk seems real, yet is false. For instance, too many of us like to say, “Ah! This Diamond Sutra is the best.” It is definitely the best, it teaches you to pierce the attachment. So we say, “Well, you don’t need to be stubborn! Why grasp on to it?” “That is right! No need to cling on to it, so why do you have to require attending the morning session on time? Anyhow, I couldn’t sleep at three in the morning, so it should be fine [to go to the prayhall]. And, when too sleepy, [getting up at] eight in the morning is fine, too, you don’t need to cling to it!” Do you think these comments make sense? Sigh, they sound kind of reasonable! [26:52]
I once met a fellow practitioner several years ago. He aspired to be ordained, but he later disrobed. Because he yearned to be ordained, after entering one monastic community and staying for awhile, alas! Who knows how many afflictions were caused. Later, before he left, what did he say? He said, “This [Buddha Dharma] is so wonderful, it is all about accomodation and freedom. However, after I came here, it is neither accomodating nor free. This is required, that must be followed, this and that. Ah, in fact what kind of Buddha Dharma are you talking about!” Then, [he] left. At that time, I honestly did not know whether I should laugh or cry. What does Buddha Dharma teach us not to distinguish? It is very simple: under today’s most rigid [monastic] requirements, you remain stabilized, do not be disturbed by it. Thus, for a truly achieved Mahayana practitioner, he is not influenced when you praise him; he also is not impacted when you defame him; he is still unaffected when you offer him the best; if you take away all his offerings or even kill him, blow up his body and send it to the Avici hell, he will still remain as he is without moving. This is considered non-discrimination! This is the correct definition! Now, we are here, compromised by habits. In the best environment, do whatever you like, and believe that this is non-discrimination. What do you say about it? It is the talk that appears to be correct - “counterfeit paths of false explanation.” [28:33]
So this is why, earlier in the text, it tells us that Buddha Dharma relies on nothing but proper teaching from a qualified lineage. We now all rely on our individual intelligence, flip through several sutras and feel that we unmistakably understand it. And this happens to be the way we like it, too bad! Thus, you must distinguish it clearly, and this clarity is a must! If you don’t have this ability, it is not going to work, not possible! So, to apply the teaching sincerely, what is required? Precepts to tame your latent propensities and afflictions. Once the coarse ones are tamed, then study concentration. Furthermore, you profoundly analyze all worldly phenomena and eventually find out that the nature of all phenomena are nowhere to be found. Your usual attachments are mistaken, so, under this condition, you are able to abide in the nature of emptiness without any external impact.