What are the criteria for judging good teachers?

Next, the Buddha continued to talk about the hope that the Buddhists can tolerate precepts and give, that is, keep precepts and give alms.In the "Uphisattva Precepts", there are quite a lot of space in the previous chapters about giving and keeping precepts.The most important thing is that when we are studying, it is best to understand the entire principle of giving. Giving is not just about giving money, giving Dharma, and giving fearlessness. We should even have to do with the relationship between cause and effect in giving, as well as the concepts of donors and blessing fields involved in giving, as well as the various differences in the objects of giving, including sentient beings and sentient beings in ghost realms. We have some basic understanding, so that we have a basic grasp of the donation taught by the Buddha.In that case, when we are doing charity, although we do not have to hinder who we are giving to at the moment, when we understand all this, isn’t the charity we make more in line with the Buddha’s guidance and the principle of wise charity?

The same is true for the precepts. Precepts are not just the appearance of precepts. In fact, each precept has its meaning and spirit.Therefore, when Buddhists learn the precepts, they should not just recite the precepts. This is why we say that before taking the precepts, especially before taking the bodhisattva precepts, we should find a place of righteous faith. From a good teacher, we should first listen to the content of the entire bodhisattva precepts. After the good teacher explains this precepts clearly to you, after you can master the spirit and meaning of each precept, you can truly master the spirit of the precepts when you keep the precepts, and will not be bound by the precepts and become difficult to move.This is what we say, we must be able to tolerate and tolerate giving.

The subsequent hearing and wisdom, correct views, etc. In addition to saying that we hope that everyone should think and organize what they hear into their own, it also echoes what we said earlier.In other words, we need to know Buddhism, and the wisdom of Buddha is very profound, broad and difficult to measure.So when we are learning the Bodhisattva path, we say that among the six Bodhisattva paramitas, the core of these six paramitas is wisdom, and the other five paramitas are all revolving around this wisdom.So we say that in learning the Dharma, there is a difference between the so-called secondary method and the main method to be learned;Although the second method is not the main method, it is the foundation that assists in the achievement of the main method.Therefore, we say that in the six paramitas of Bodhisattvas, although wisdom is the core of it, the other five paramitas must be done, because if you do not do the other five paramitas, just having wisdom will become wisdom and there is no way to operate.When we learn the wisdom of saving things, I would like to give you a suggestion that the methods taught by the Buddha have many wisdom methods. So if you are listening to this and you are willing to accept it and be able to endure this sentence we just said to you, in the future, if someone tells you that learning Buddhism is just to let go, you may have to develop your own wisdom and make a good judgment.If you remember what we just said to you, you should still remember to say that the wisdom of Buddhism is very, very broad and profound, and it is definitely not to let go of the word.On the contrary, in many cases, when we seek the Dharma and seek the wisdom of the Dharma, we not only cannot let go, but we must work hard to study.

Next, the Buddha continued to talk about the so-called transcendence of the world.Forbearing Buddha, Dharma, and monk。The part of Buddha's patience, we have already mentioned the part of faith in the previous part, and the part of Dharma has also been briefly mentioned;So this part may need to be slightly added to you in terms of monks.What do you think is the monk who is tolerant?Little do people know that when talking about monks, the word monks does not necessarily mean monks.In other words, when we see the word monk, we usually appear, and the picture that appears in our minds is a monk who has been ordained and then dressed in a cassock;But in fact, in the teachings of the Buddha in the scriptures, in addition to ordinary monks, monks also have the so-called ultimate monks.If you have Buddhist scriptures at hand, especially electronic scriptures to check, you might as well use the three words "The Ultimate Monk" and search directly, and you will know that the Buddha has indeed said the so-called "The Ultimate Monk".So what is the ultimate monk?Simply put, it is a person who has mastered the ultimate meaning of Buddhism. This person does not necessarily have the appearance of becoming a monk.Because the criterion for this ultimate monk is to say whether he can master the spirit of the ultimate truth, rather than whether he appears to be a monk.

So if you follow this principle, if you continue to extend this principle, think about the 53 monks in the "Avatamsaka Sutra" and the fifty-three visits of the boys. Among these fifty-three visits, do you ask if there are many monks who have become monks who have entered the monks?Or are there many monks at home?If you calculate carefully, you will find that most of the people visited by the boy Shancai are lay people. It should be said directly that the people visited are the ultimate monks at home;In other words, he did not show his appearance as a monk.So this tells us that if we want to judge whether he is a good teacher or not, we should base ourselves on his mastery of Buddhism, especially his mastery of the first meaning.Then the core of the mastery of the ultimate truth lies in the mastery of Tathagatagarbha;In other words, a person who can know the various functional properties of Tathagatagarbha and leads scholars to find ways to help them find a person who can see the nature of Tathagatagarbha and personally see the nature of their mind through meditation. Even if he does not appear as a monk, he is called a ultimate monk.Because this type of monk does not have a relationship like a monk, you cannot see it on the surface. The Buddha particularly said that he should endure it, and forbear the Buddha and Dharma.It can be seen here that the monk who is a monk who is a monk is not just a monk, because when the Buddha was preaching this sutra, the object was originally a Buddhist disciple.For monks who have become monks, no Buddhist disciple will disrespect monks, unless the monks themselves have surpassed the true nature of their monks and have done some things such as five and seven.In addition, as long as he is a monk, I believe no Buddhist disciple will disrespect him.Therefore, it can be seen that this Bodhisattva Upasakus and others should be able to endure the Buddhist, Dharma and Sangha. The meaning of this is that you cannot directly see it on the surface, but you must judge through your own wisdom through listening to what he said, and then you can tolerate that he does not show the nature of becoming a monk, and then respect him, get close to him, and learn from him.This is the main meaning of the monk in the Buddha’s words about forbearance and Dharma.