【ENG DUB】06-2 Foundations of the Path | Principles of following the teacher

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@yimingpurelandacademycenter Ай бұрын

第六讲 Lecture 6 (6-2) 彼应如何依师之理 How Should a Disciple Follow the Teacher （1）说具相者应须依师之理而连接上下文 (1) Explaining why a qualified disciple should follow a teacher 如是，若自己已具足法器德相，则应当善为观察师长是否具足前述的德相，应于具相师长之前受取法益。 Those qualified to receive the Dharma should carefully observe whether the teacher possesses the qualities explained in the previous texts and receive teachings from a qualified teacher. 这个是很难的。你刚开始就得具足这些德相，那些德相没有人教你又不会，这就有点自相矛盾了。 This is tricky. From the beginning, you need to possess these qualities. However, without a teacher, you won't acquire these qualities. Therefore, there seems to be a contradiction. 依止善知识之前你就得具足这些德相。没有善知识教你，这些德相怎么样具足呢？这个是很矛盾的事情。 Before following a spiritual teacher, you should possess these qualities. But how can you possess these qualities if no one teaches you? It's a paradox. 所以说修行刚开始很难，刚开始真的是一个因缘，或者是很偶然，带有些偶然性。你的父母正好可能是信佛的，或者你从小的启蒙老师，可以教你具备一些德相，为你长大以后依止大善知识，打下具备德相的基础，你要依止大善知识，你不具备这些德相，你不可能依止到的，你没办法依止。 Therefore, spiritual practice is difficult in the beginning. It may start by chance. Maybe your parents are Buddhist practitioners, or your childhood teacher teaches you some qualities, laying the foundation for you to follow a great spiritual teacher when you grow up. Without possessing these qualities, you won't be able to follow a great spiritual teacher. 所以说这就是善根，有善根的人，他本来就具足。他遇到善知识他本来就具足这些德相，这个是前世有善根的人。 This is the manifestation of merits. Those who have accumulated merits from past lives already possess these qualities before encountering their spiritual teachers. 善根不够的人，一开始你也不可能就遇到大善知识，你就遇到一些普通的善知识、普通的道友，他会教你一些，或者从书上也看到一些，从一些经论上也能了解一些，读些经书，就是多多少少过去世有点善根。 On the other hand, those who don't have enough merits won't meet a great spiritual teacher from the beginning. Instead, initially, they may encounter ordinary teachers or fellow practitioners who impart some teachings to them or learn some principles through reading books and scriptures. However, it still requires merits accumulated from past lives. 如果善根很浅薄的话，那只能做个皈依，从五戒开始慢慢修。就像有些冤亲债主，他不可能依止善知识，善知识在，他也依止不了，他只能说要到师父这里皈依一下，师父帮我做个皈依，起个名字，就不错了，结个善缘。这辈子他想跟着师父学法就很难，所以说一切都是讲因缘。 Those with meager merits can only start by taking refuge in the Three Jewels and observing the Five Precepts. For example, those burdened by heavy karmic debts won't be able to follow a good spiritual teacher. Even if they encounter a good teacher, they cannot follow them. They can only take refuge in the Three Jewels, get a Dharma name, and build a karmic connection with me. However, it is hard for them to learn the Buddha's teachings with me in this lifetime. Therefore, everything depends on causes and conditions.

@yimingpurelandacademycenter Ай бұрын

佛法，有些时候是很难，它要断情执。昨天还说了，有些是过去世的六亲眷属，他带着情执的习气来的，所以说他要是自己控制不住，那就最好是去到别的地方去学，能够慢慢地降伏，那就最好了。 Sometimes, it is hard to practice the Buddha's teachings because we need to eradicate emotional attachments. As we discussed yesterday, some people used to be our family members from past lives and come with the habit of emotional attachments. If they cannot control themselves, they'd better study elsewhere. It will be best if they can gradually subdue their emotional attachments. 所以说在我们这个道场里，解脱道是非常重要的，先把这个情要断了，你情不断的话，你不可能成为菩萨。你就会被情困死了，情是非常困人的。世间人都搞迷糊了，所以就问，问世间情为何物？他就被困得迷糊了，困得他受不了了，他就会问这样的话，世间人就是很可怜。 Therefore, in our Dharma center, it is crucial to practice the path to liberation. First, we need to eliminate emotional attachments. Otherwise, you won't become a Bodhisattva. Instead, you would be bound by emotional attachments. Emotional attachments can tightly bind us. That is why people often ask, "What is love?" They are trapped by emotional attachments and feel confused. Worldly people are very pitiful. 我们学佛人，就是慢慢地清醒，一点一点清醒过来，至少我们能够去修解脱道，慢慢一点一点对治。虽然我们现在还会有一些，但是犯病的时候我们知道，自己又翻业障了，那就赶快去修法。至少这说明你还是一个弟子。 As Buddhist practitioners, we are gradually awakening. At least, we can practice the path to liberation and deal with our problems gradually. Despite having karmic obstacles, if you can notice them when they surge and promptly practice the Buddha's teachings to overcome them, it indicates you are at least a Buddhist practitioner. 如果你犯了病了又不知道去修法，跟着自己的业习跑，跟猴子似的，完全不知道控制自己的行为，那你就不能在这里了，只能到跟你有缘的其他的地方去学，也能种点善根，到那种严加管教的地方去，然后就是做点义工，做点善事，慢慢地成长，也是可以的。 If you are "ill" but don't apply the Buddha's teachings to address the "illness" and instead follow your karmic habits like a monkey, then you cannot stay here. You should go to a place which has a karmic connection with you and learn there. In this way, you can cultivate some roots of virtue. You'd better study at a place with strict discipline, engage in volunteer work, and perform virtuous deeds to gradually grow on the spiritual path. This approach is also okay. 这样的人真的是要去修人天道，确实人天道不具备。他最好的办法是去疗伤，修人天道，然后成个家，慢慢地去修出离心，所以说不是谁都可以有这个善根来修解脱道的。 Such people should first practice the Human and Heavenly Vehicle because they lack this foundation. The best way for them is to heal themselves, practice the Human and Heavenly Vehicle, build a family, and gradually cultivate renunciation. Therefore, not everyone has the merits to practice the path to liberation.

@yimingpurelandacademycenter Ай бұрын

@@yimingpurelandacademycenter 佛子，皈依三宝的人，有那么百分之一，甚至到百分之五能够修解脱道，那就是很了不起了，也就是说二三十个人中找到一个修解脱道的，那就很了不起了。所以说你们不要去着急，你们现在知道自己可以修解脱道了，对你们的家人也不要着急，不要想着希望他们也修解脱道，不大可能，可能性不是很大。 It would be remarkable if one to five percent of those who take refuge in the Three Jewels could practice the path to liberation. In other words, if one person out of twenty or thirty people could practice the path to liberation, it would be amazing. Therefore, don't rush. Even if you can practice the path to liberation now, don't be anxious about your family members. Don't expect them to practice the path to liberation, because that is unlikely. 西藏的上师，他们可能是很了解这个情况，他们对弟子们从来都不着急，不像我们这么着急，这么急着度众生。他们从来不叫我们出家的，就说好好地修供养，好好地放生修福报，很少的弟子他看你具备德相了，叫你出家。 Tibetan gurus may understand this situation quite well. Thus, they never feel anxious about their disciples, unlike us who are eager to save sentient beings. They don't advise their disciples to become monastics. Instead, they advise their disciples to make offerings and release lives to accumulate merits. They only advise a few qualified disciples to consider ordination. 他并不是说都反对出家的，但是大部分人问他，他都说别出家，但是也有个别的，他认为你够根基，他支持你出家,他们可能是看得很清楚。 They are not opposed to ordination. However, when people consult them on whether to become monastics or not, they usually say no. They only recommend a few disciples with sharp faculties to become monastics. They may have a clear insight into this. 所以我们也不要老婆心切，事实上我们中国都有这样的特点，开了悟的祖师，恨不得弟子都开悟；自己出了家的人，恨不得天下人都出家。我们都有这样的心情，看来我们慈悲心修得都不错。 So, don't be anxious. Chinese people tend to be anxious. Enlightened masters may wish all their disciples to attain enlightenment, and monastics may wish everyone to renounce worldly life. We tend to have this mentality. It seems our compassion is well-cultivated. 我们就是老婆心切，所以说你看我们授戒也是这样子，管他三七二十一，三坛大戒全授完了。 We tend to be anxious. That is why we transmit the three sets of vows at once. 在藏地不是这样子的，很严格的，到了哪里授哪里的戒，菩萨戒都分两次授， In contrast, the rule is quite strict in Tibet. Only after reaching a stage can one receive the corresponding precepts. Moreover, the Bodhisattva vows are transmitted in two stages. 先沙弥戒，授了以后然后要学很久很久，然后看着因缘成熟了再给你授比丘戒，比丘戒修很久很久，然后看你行了再给你授菩萨戒，菩萨戒还得先授愿菩提心戒，他都分次第，分开的。 In the beginning, one receives the novice precepts that take a long time to study. Afterward, when the conditions are ripe, one can receive the full monastic precepts and practice for a long time. Later, if deemed qualified, one can receive the Bodhisattva vows. The Bodhisattva vows are transmitted in two stages, starting with the vows of Bodhicitta in Aspiration. 一点一点来的，跟我们世间读书一样，不像我们这个一下全部都授，这个都说明我们汉地祖师心切，恨不得你们都赶快做菩萨。 They go step by step, similar to how we study in school. Conversely, we transmit all the precepts at once. This demonstrates the eager compassion of our Chinese masters, who wish everyone to become Bodhisattvas swiftly. 我们都要切记，这也是执著，太执著了，太急了也不行，适得其反，所以说慈悲也得掌握一个分寸， We should bear in mind that this is also an attachment. Being too attached or anxious doesn't work, as it can lead to unintended consequences. Therefore, we should strike a balance while cultivating compassion. 有些时候对自己的亲人，我自己是不着急，反正就慢慢地熏……你要是急的话，他早就跟你吵架了，他会跟你吵闹的，他会烦的。慢慢地来，真的急不得。最后他会高高兴兴地跟着你，慢慢地学。你要急了，他就有可能这辈子都没机会了。他跟你翻脸了，到最后就非常烦你了，以后你讲什么他都不信，所以说度就很难度，度不了。 I don't feel anxious about my family members. I take it easy. If you are too anxious, they might feel annoyed and argue with you. Don't rush. Take your time. Eventually, they will gladly study with you. If you are impatient with them, they might never have the opportunity to learn the Buddha's teachings in this life. They may become annoyed and break up with you. As a result, no matter what you say, they won't believe it. Hence, it would be hard to enlighten them.

@yimingpurelandacademycenter Ай бұрын

@@yimingpurelandacademycenter 此又有二种不同传记，即善知识仲敦巴和桑朴瓦依止上师的传记。 There are two different biographies about following the guru, namely the biography of Geshe Dromtönpa and the biography of Sungpuwa. 桑朴瓦有许多位上师，凡有人说法，他就前去听闻。有一次，他从康区返回时，途中遇到一位居士正在说法，他也去听闻。弟子们说：“从他听法，有损自己威仪。”桑朴瓦答：“切莫这么说，此次闻法我获得二种利益。” Sungpuwa had many gurus. Whenever someone gave Dharma teachings, he would go and listen. Once, while returning from Kham, he even listened to a lay practitioner explaining the Dharma on the way. His disciples said, "It is inappropriate for you to listen to his teachings." Sungpuwa replied, "Don't say that. Through this Dharma lecture, I have received two benefits." “二种利益”可理解为听闻的利益和随喜的利益。 The "two benefits" can be understood as the benefit of listening to the Dharma and the benefit of rejoicing in the Dharma. 我觉得这个很好，当然这个居士可能也不是一般的居士，他可能是一个大瑜伽士。 I think this is good. Of course, this lay teacher might not be an ordinary layperson but an accomplished lay practitioner. 相对而言，善知识仲敦巴依止的上师非常少，数量不超过五位。 In comparison, Geshe Dromtönpa followed very few gurus, not more than five. 分别是：授居士戒的上师、刚刚入佛门，受个居士戒，就是皈依师。教他念书的上师、教他念语文的上师，小时候他要读书，像我们汉地小学老师了，中学老师，教他语文的。还有舍准上师、班智达弥底、班智达弥底就是教他一些教理的。阿底峡尊者。真正的上师就是阿底峡尊者，就一个。 They are as follows: the guru who transmitted the Five Precepts to him (the teacher who helped him take refuge in the Three Jewels and transmitted the Five Precepts to him when he first entered the Buddhist path), the guru who taught him language (the teacher who taught him grammar when he was young, similar to a primary school or secondary school teacher in China), Lama Setsun, Pandita Smrti (the teacher who taught him the theories of the Dharma), and Lama Atisha. His genuine guru was only Lama Atisha. 除了在舍准大师前听受了有关法相的经论外，在其他三位上师前，仅听受过一二次经教，主要是依止阿底峡尊者。这里说得很清楚。 Apart from receiving teachings on Dharmalakshana from Lama Setsun, Geshe Dromtönpa listened to teachings from the other three gurus only once or twice. His primary guru was Lama Atisha. It is clearly stated here. 有一次，博朵瓦和公巴仁勤在一起谈论上述两种依师轨理以何者为好时，他们说：在尚未修心、容易见师长过失而退失信心期间，善知识仲敦巴的依师轨理为善妙，应如是而做。 Once, Geshe Potowa and Gomba Rinchen discussed which of these two ways of following the guru was better. They agreed that when one hasn't tamed the mind and tends to see the teacher's faults and lose faith, it's better to follow Geshe Dromtönpa's way. 现见这一说法相当真实，要按这样学。 What they said is true. Therefore, we should follow the guru in this way. 两位大德在一起讨论的时候，他们一致认为，教理不通达，在实修方面还比较差，容易见师长过失而退失信心的时候，还是要就依止一位上师修，不要到处跑，这样跟着一位上师好好学，全部学明白了以后，再去参学也可以。 When these two great masters discussed together, they agreed that if one lacks a thorough understanding of the Dharma, is weak in actual practice, and tends to see the teacher's faults and lose faith, they should follow only one guru to practice instead of seeking guidance from multiple teachers. By diligently studying and fully comprehending the Dharma under the guidance of one guru, one can then consider further learning from other teachers. 归纳：在尚未修好自心时，容易见师长过失而退失信心，因此依止师长以少为好。 In summary, before one has tamed the mind, one may tend to see the teacher's faults and lose faith. Therefore, it is better to follow fewer teachers.

@赵曼希 Ай бұрын

eliminate emotional attachments is really hard, how is this possible?

@Follower-v6s Ай бұрын

I hope we can all cherish the opportunity to study the Dharma.

@大笑菩提 Ай бұрын

"As Buddhist practitioners, we are gradually awakening. At least, we can practice the path to liberation and deal with our problems gradually. Despite having karmic obstacles, if you can notice them when they surge and promptly practice the Buddha's teachings to overcome them, it indicates you are at least a Buddhist practitioner." Thank you Master🙏

@清尘-c2y Ай бұрын

Homage to the Three Jewels!

@赵曼希 Ай бұрын

🙏🙏🙏

@boundlessseeker Ай бұрын

Even though I am currently far from my hometown and family members, focusing on my spiritual practice, only I know the amount of restlessness and pursuit within me. As the Master said, not everyone can calm down and practice the path of liberation; our merits and virtues are too shallow.

@清尘-c2y Ай бұрын

indeed, we all need to cultivate more merits and virtues