The treasury of knowledge book five buddhist ethics buddhist ethics v 5 (10)

Detailed Presentation [ii] Alternatively, the teacher first states the general and specific purposes, Provides two summaries which have six qualities, And then analyzes the words in term

Using logic and scriptural references, the teacher eliminates every possibility that [the opponent’s] objection is founded In these ways, the student will ascertain the message of the text

Detailed Presentation [ii]

Alternatively, the teacher first states the general and specific purposes,

Provides two summaries which have six qualities,

And then analyzes the words in terms of object, agent, and

action, and their literal meaning.

To facilitate understanding, the speaker clarifies the sequence

of words and meaning by illustrating the two types of

relationships,

And in response to objections, ascertains the meaning through scriptures and logic.

The prevalent method of teaching [among learned Tibetan masters]

is the one described in the Principles of Elucidation First, the purpose

[of the teaching] is stated so that the student has the incentive to lis-ten to and remember what has been taught Therefore, at the begin-ning of the discourse, the teacher should outline the benefits of lis-tening to the doctrine (as the general purpose) and the relationship between the special purpose and the specific subject matter to be taught

Second, two kinds of summary of the contents are given: (1) The general overview (beginning with the statement, “This is the over-view of the text”) presents the contents in sections If necessary, [as a support to the summary,] scriptural references and reasoning may be drawn from other sources Thus, the text is summarized in a way that

is accessible and easily remembered (2) The overview of each topic presents the text as a whole from beginning to end Major sections are distinguished, their subdivisions classified in a consistent man-ner, and the divisions and summaries of the supplementary sections explained distinctly

This style of presentation ensures that the general overview is use-ful and the specific topics of the text easily understood These two [qualities] (utility and accessibility counted as one) along with proper words, fluency, conciseness, uniformity, and memorability constitute the six qualities of an effective discourse In short, a skilled teacher knows how [to deliver] a lecture that is easily understood by and pleasing to both parties

Third is the analysis of the words In Sanskrit, the meaning of words

is explained in terms of agent, action, and object; in the Tibetan lan-guage, in terms of three criteria: what it denotes, the denoting agent, and how it denotes [To begin the analysis of a text,] its meaning must

be discerned through an examination of its words or terms To do that, the teacher must use his or her expertise in the general descrip-tions of names, terms, and letters given in phenomenology treatises and in the specialized treatises on grammar and definitions Once the teacher has provided a detailed and unambiguous explanation of terms, he or she should explain each part of the contents of the text and their meaning without addition, omission, or error

Fourth is an elucidation of the two kinds of relationship within any text (or discourse)—that between words and that between ideas The teacher must give clarifications (as in “the former and latter words re-late in this way”) when words seem unrere-lated, when their relationship

is ambiguous, or when their relationship is clear but contextually ob-scure For the relationship between ideas, [the teacher] begins the ex-planation of the sequence [of words and ideas] by saying, [for example,]

“That brief presentation can be elaborated upon in this way ” or [oth-erwise,] by clarifying [specific details] such as related or incompatible [subjects], what is to be forsaken, the remedy, cause and result, etc Fifth is the response to objections Concerning the difficult points

of the text (or discourse), the student may raise questions or objections, such as, “Are not such and such contradictory?” or, “How can this be?” The teacher should then resolve such qualms and ascertain the meaning of the text with arguments consistent with logic and scrip-tural references

Styles of Teaching [c]

For the brightest student, the teacher may explain deep and far-reaching subjects; for the less intelligent, first give easily retained and accessible teachings,

Then delve into subtle details, connections, and contradictions Another task of the teacher is to encourage dispirited persons and counteract their distraction and apathy.

For the brightest and most capable students, the teacher may explain deep and far-reaching subjects, using precise language and a coher-ent prescoher-entation For studcoher-ents of limited intelligence and lesser capa-bility, the teacher must present comprehensible subjects in a way pleas-ant to listen to and in easily retained and accessible language Once

the students have developed their analytical powers to some degree and are able to grasp the relationship between words and their mean-ings, the teacher may delve into the subtle details of the subject and delineate connections and contradictions

The teacher should encourage dispirited persons who feel unable

to listen to and make a living experience of the teaching, such as ob-tuse students, the elderly, those who have only a short time to live, or those who are able to study and meditate but feel they have no spare time to do so The teacher may urge them to reflect upon the life stories

of the exalted Shudapanthaka119 and others or upon sayings such as120: Develop your mind, even though you may die tomorrow.

You may not become a sage in this life,

But, like wealth left in someone’s care,

You can retrieve your learning in the next.

In order to spiritually inspire those who are attached to worldly affairs, or distracted and excited by sense pleasures, the teacher pro-vides illustrations of impermanence and explains the shortcomings

of sensual indulgence and the dreadfulness of miserable forms of life

To those subject to drowsiness and apathy, etc., the teacher relates remarkable events [to motivate them] and explains the negative con-sequences of such states of mind

Listening with Respect [2]

The disciple should eliminate the three defects of a jug, the six improper ways of listening, etc.,

And regard himself or herself as an ill person, [the doctrine] as medicine, and the master as a physician.

The [Medium Length Transcendent Wisdom] Discourse states:

Listen with attention, listen closely, and bear in mind [what you hear]! I will teach you.

These words [of the Buddha] indicate the way we should listen [to spiritual instructions] by first eliminating the three defects com-parable to those of a jug To “listen with attention” means to elimi-nate the defect of being like a jug turned upside down If we do not perk up our ears when the words of the doctrine are being spoken and instead become self-absorbed due to lack of interest,

or because we are distracted by something else, or affected by dull-ness or drowsidull-ness, it is as if juice were being poured onto an over-turned jug

To “listen closely” means to eliminate the defect of being like a dirty jug If we listen to the teaching with a mind tainted by emo-tions, what we have heard will not be useful to us or others, like juice poured into a dirty jug Therefore, we must eliminate ideas influenced

by emotions such as pride or skepticism

To “bear in mind what you hear” means to eliminate the defect of being like a leaky jug If we are dispirited when receiving teachings,

we will make no effort [to retain] the words [and their] meaning and our listening will be wasted, like juice poured into a leaky jug There-fore, we must strive to eliminate feelings of inadequacy and listen [carefully]

Accordingly, the Principles of Elucidation121 lists six improper ways

of listening, all of which are included within the [previously men-tioned] three defects like those of a jug

The [six] improper ways of receiving teaching

Are to listen with pride, skepticism, 122

Lacking interest, distracted outwardly,

With apathy, 123

Or with lassitude.

“Etc.” in the root verses above refers to additional guidelines given

in the same text on how to listen to the teaching: we should listen to the doctrine while using sixteen antidotes to counteract thirteen par-ticular faults124 and relinquishing six defects: the defect concerning one’s [physical and mental] actions, of lack of interest, of irreverence,

of [inappropriate] intention, of incompatibility, and of apprehension (The last two have five aspects each.125)

When listening to a teaching, we should do so keeping in mind the metaphors found in the Flower Array Scripture, such as the following:

regarding ourselves as ill, the teaching as the cure for the disease, and the spiritual master as the physician; or ourselves as passengers, the teaching as a ferry, and the master as the ferryman; or ourselves

as inexperienced [travelers], the teaching as the conveyance, and the master as the driver.126

The Speaker’s and Listener’s Fulfillment of the Six Perfections [3]

The speaker and the student should practice the six perfections when teaching and listening.

The teacher and the student should integrate the practice of the six perfections with the teaching and listening activities Generosity is fulfilled by the gift of words of instruction and by the offerings made

by the student for the purpose [of requesting instruction] Ethics is to abstain from what is incompatible with didactic activities Patience is

to overcome discouragement caused by physical or verbal hardships Diligence is to delight in teaching and listening to the doctrine Medi-tation is to focus single-mindedly on the instructions Appreciative discernment is to analyze the words and the meaning

Concluding Duties [C]

This section has two parts: (1) the responsibilities of the speaker, and (2) the responsibilities of the listener

The Responsibilities of the Speaker [1]

The teacher concludes the discourse with an apology, dedica-tion, and sealing by contemplation.

At the conclusion of the discourse, the teacher should perform three noble activities First is the request that the buddhas excuse any er-rors he or she has made [in the teaching] This is accomplished by reciting appropriate words such as the following127:

In the presence of the buddhas

I openly acknowledge

Any mistakes I may have made

Under the influence of unwholesome states of mind.

The second is the dedication, directing the virtue [of teaching] to the goal of awakening by reciting prayers of dedication, such as the following one [from the Buddha’s discourses]128:

By this merit, may I attain omniscience,

[And upon defeating the enemy of unwholesomeness,

May I rescue from the ocean of existence all beings

Swept by the turbulent waves of aging, sickness, and death].

or these words of Asanga:

Through the limitless merit I have created

By expounding the precious doctrine of the Universal Way,

May all beings become perfectly receptive

To this true and precious teaching.

The third is to seal the teaching with the state of nonconceptualization The Guide to the Bodhisattva’s Way of Life states129: