菩提道次第广论手抄稿:旧版第十卷B面
（手抄稿 第二册 p53）[00:09]
最主要的原因，一开始就得到那个善知识的摄受。大部分同学都晓得我这个善知识的行相，今天再说一遍。我跟了那位善知识几年的时间，他很少说给你好好地笑一笑。你做什么事情跟他说，他总归觉得不对，总归是呵斥你，这样的！结果，我现在一直感念他，就因为他这样，所以多多少少把我这个烦恼降伏了一点，降伏了一点。所以这个地方特别说，“不应忿恚，随顺正行”，听完了以后，要照着他去做，不是一口气叫你做到，你总是跟着他所指点给我们看的，就是佛菩萨指点给我们看的而去做。去做的时候，我们往往会说：“他教我这样做，他自己还不是有毛病！”那个千千万万不可以—“不求过失”，不要求他的过失。要求谁啊？要求自己的过失，你求自己的过失，你就改善了，你就改善了。由此六事而正听闻。[01：13]
所以以前我在〈常忆念颂〉上面听过一个颂：“己过如山积不见，师过秋毫亦明察， (p54) 法不相应实由此，勤加忏悔常忆念。”我在这地方写一下。我再说一遍，自己的过失，比山还要高，积得如山，积不见，看不见！我们无始以来的无明哪，一直在惑业当中，岂止山哪！像法界虚空一样地这么多，看不见！师过呢，老师的过失，秋毫一点点哪，你看得清清楚楚。法不相应实由此啊！我们修学了佛法不相应，原因就在这里啊！勤加忏悔常忆念，常常摆在心里面。你能够摆在心里面，你就得到好处，就这么一句话，就这么一句话！你要常常摆在心里面，这最重要的，只有这一件事情，你就得到好处，千真万确的！你有多少时候能够反过来看自己的过失，你看见了，那时候觉得：“哎呀，我自己修学佛法的人哪，穿了这件衣服，原来自己还这么差啊！”那时候你就有希望了，你就有希望了！然后你把那个“师”字改一个“人”，那是更好。注意啊！就这么一点点，佛法就这么一点点，所以叫内学，所以叫内学，所以叫内学！外学，就是看外面的，内学就是反过来，反省自己的。[03:09]
我记得我们中国历史上，有一很有趣的公案，很有名的公案，与其说有趣，不如说是最感人的一个公案。南山道宣律祖，那真了不起，对我们中国贡献，对佛法的整个的贡献。他先跟他的老师学，他老师跟他讲戒，听了一遍觉得：欸，懂了。戒，这个东西嘛，一听，他绝顶聪明的人哪，觉得就是这样了。然后呢，他也是讲来讲去就是这个东西，他 (p55) 自己觉得到外面去参学。那老师：好了，你要去外面就去参学。结果他就出去。结果转了个大圈子，看来看去外面也不过如此，没比他师父更高明的，所以他又回来。回来啊，他师父把他赶出去不要他，他又拼命地求忏悔，忏悔也不要他。跪在那里苦苦地忏悔，怎么说他要努力，最后又回来了。[04:04]
回来了以后，老师没别的，还是讲那个东西，还是讲以前的东西。他自己多少年已经听了，已经都听懂了，觉得没有味道，所以出去的，回来老师还讲这个。然后他一心一意地听了〈四分律〉二十遍，你们看看道宣律祖那个公案去，一代大祖师不是那么简单哪！我们现在—哎呀，这个懂啦！实际上差得很远，我这个随便提一个公案。你如果听懂了，回过头去一照的话，啊！我现在发现我这个浑身不晓得多少的罪恶在这个里边，全部精神，拼命晚上二十四小时不睡觉都弄不过来。你只要一照，你就立刻发现。我想人人都有这个本事，人人都有这个能力呀！可怜的就是，嗯，就在这里！[04:57]
所以他这个地方告诉我们，千万不要找人家过失。固然是老师的过失不可以找，别人的过失也不可以找。我们现在说，这个不修行，不行！因为这个习性已经非常厉害、非常厉害了。我们缘法，跟法相应的心，没有！可是一直一天到晚在那散乱当中，这样。随便一点的风吹草动，你眼睛就……喔，这样！然后看见，无非是看见，都是看见人家的过 (p56) 错，这个毛病就在这里。然后呢因为过错，分别那个邪妄分别的是非，然后斗争，然后造业，都在这个地方来的。所以只有一个办法—回过头来看自己。你一旦看见了，不要说老师的过失绝对不敢看，没有一个人的过失你敢看见哪！你哪有时间去看那个，一看见自己的过失—下地狱，啊，那个油锅，那个刀山，等在那里呀，你怎么有时间去肯一步之错！那个油锅就等在这里。就是 “法不相应实由此，勤加忏悔常忆念！”[06:03]
然后呢高举不可以，轻蔑也不可以，不轻蔑应该怎么办呢？
p. 16 (10)
Being free from contempt means to respect the teaching and the one who gives it and not to belittle these two.
【离轻蔑杂染者，谓极敬重法及法师，及于彼二不生轻蔑。】
法跟法师不要一点点轻蔑，要恭敬他。[06：16]
Not bringing to mind the five conditions means to cast away the thought, ("I will not listen to this person because he or she )
【不应作意五处所者，】
这个五样东西不要，特别的，我们很容易犯的，哪五处啊？[06:22]
(1) has fallen from ethical discipline,
【谓戒穿缺，】
这个地方不一定持戒，换句话，他自己的行持不够。“穿缺”有它特别意义，简单一点说，他自己好像做不到。这一点我们要了解，固然可能的，做不到，实际上他做到了你 (p57) 看不见。千真万确的！以我，不要说过来人如何高妙我们看不见，拿我们眼前来说，大家都说：眼前的时候，我跑遍了台湾就看不见一个人！我却是看见很多善知识哦，我的受用就在这个台湾得到的，千真万确！现在还有，眼前也有哦！那你们只要好好地去学，我保证将来你们都会看见的。所以说你不要看人家呀，你真正过失改过了以后，那个时候你才会晓得这个善知识的行相，千真万确的事实！这一点特别重要，以后慢慢地、慢慢地随时来说明这件事情。然后呢？[07:24]
(2) is of poor lineage,
【种性下劣，】
我自己的出身高贵，这个人好像他……这个身分很低的样子。[07:35]
(3) has an unattractive physical appearance, (4) is inarticulate,
【形貌丑陋，文辞鄙恶，】
长嘛又丑陋，“形貌丑陋”，讲起来的话，文辞嘛又鄙恶。人家讲的是非常文雅，典故、典章等等，他那个出起口来的话，好像很粗鲁的样子。[07:49]
(5) or speaks harshly and unpleasantly."
【所发语句粗不悦耳。】
别人跑得来告诉：“哎呀，某人你真了不起、你真好！”他又跑得来告诉：你这个不 (p58) 对，那这个不对！诸如此类的。因为你听见了，[08:01]
【便作是念，不从此闻，而弃舍之。】
唉！这地方没道理，那听不进你跑掉了，完了！跑掉了，没有希望了！[08:05]
Also, it is as is said in the 《Garland of Birth Stories》:
【如《本生》中亦云：】
这地方没道理，那么应该怎么办呢？应该怎么办？佛陀告诉我们，[08:12]
Stay on a low seat. Show the glory of discipline.
【“处极低劣座，发起调伏德，】
你自己把自己放在最低。这个不一定是叫你坐得最低，叫你心里面放得低低的。换句话说，你一定要把那个慢心拿掉：哎呀，我是最差的，我要努力去学啊！那个你能够“发起调伏德”。我们修学佛法三个步骤：戒、定、慧。戒的名字叫调伏，调伏什么？调伏烦恼。本来你这个慢心高得不得了，欸，你能够这样做的话，跟法相应了，马上调伏你的烦恼，那个时候你才有机会，法水才能够进来。所以“慢如高山，法水不入”，像高山一样，它尽管甘露下下来，流掉了，没有用！现在你把它反下来的话，进来的，啊，那对了，才能够调伏—德相。那个时候，[09:04]
Look with an eye of delight as if drinking a nectar of words.
(p59) 【以具笑目视，如饮甘露雨。】
唉呀，你欢喜呀！就像饮甘露。甘露是治我们一切病的，现在呢治我们生死病。反过来，如果你没有这个，你拿这个心情去的话，你也能够得到这个法的滋润，体会到这个法的美。说：[09:26]
Show respect and one-pointed obeisance, show reverence and listen to the teaching with clear delight and a mind undefiled, like a patient listening to the words of a doctor.
【起敬专至诚，善净无垢意，如病听医言，起承事闻法。”】
恭敬、专一、至诚，这样地来净化自己的内心，调善我们的内心，把心里面的脏垢，彻底地净除干净。这个时候，有个什么现象啊？你不会论这些是非，就像个病人，一心一意地听那个医生招呼。我们现在是无明大病，听那个佛、法、法师告诉我们这个法药，然后一心一意去承事他，去听闻，这就对了。前面就是告诉我们准备。够不够？嘿，还不够。这个真正听闻的前面，已经有了，后面这个正听的轨理，究竟说起来，还是一个听闻之前的条件。下面，说：[10:36]
p. 17
3. How you actually listen. How to listen has two parts:
1. Abandoning the three faults of a vessel
2. Relying on the six ideas【正闻轨理分二，① 断器三过，② 依六种想。今初】
“正听轨理”，正式听闻的轨理。实际上这个里边还有，还有的留到下面讲，我们一 (p60) 步步讲下去，自然会分得清清楚楚。所以现在好，没错，前面的障碍扫除掉了，用什么方法？思惟听闻佛法的殊胜利益，把自己不想去听，不愿意去听的拿掉了。那么听的时候又是产生种种，不但得不到好处，而且啊反而反效果的，又净化掉了，这样。所以那个时候可以正式听闻，又分两方面：一个是障碍方面，另外一方面，反面的，正面的。反面的，自己的过失，叫“断器三过”；正面的，还要具足这样的条件，“具六种想”。[11:27]
a. Abandoning the three faults of a vessel. A vessel might have the following three faults:
【今初，】
他告诉我们：哪三个过失呢？他先说明[11:34]
(1) being upside down;
【◎ 若器倒覆，】
这第一个。[11:37]
or (2) though held right side up, being dirty;
【及纵向上然不净洁】
第二个。第三个。[11:42]
or (3) though clean, having a leaky bottom.
【并虽净洁若底穿漏。】
(p61) 说倒了的器具，像那个杯子一样的。这个杯子这样摆，不行，那个法水进不去。然后它向上，但是那个杯子里边有脏的、有毒的，没有用。然后你把它洗干净了以后，那个杯子下面有一个洞，漏掉了，也没有用，这很明白。那么现在我们修学佛法也是一样。所以他说那个杯子，[12:15]
If it has these faults, then even though a rainfall from clouds assembled by the deities falls on it, the rain will (1) not go inside;
【天虽于彼降以雨泽，然不入内。】
这是第一种情况。如果倒过来的话，盛那个甘露，不能，进不去。你把它倒过来，不再倒了，向上了。向上仰了，但是里边脏，[12:32]
or, (2) go inside, but be unable to fulfill its function—to be drunk, etc.—because it is contaminated by filth;
【及虽入内，或为不净之所染污，不能成办余须用事。】
你不能用这个东西派它用场。[12:41]
or, (3) not be polluted by filth, yet not remain inside and drain away.
【或虽不为不净染污，然不住内，当泻漏子。】
虽然没有脏，然而不住在里边，漏掉了也不行。这个比喻，比喻什么？比喻我们现在听法的时候，也是一样。[12:54]
Similarly, even though you are staying in a place where the teachings are being explained, there is no great purpose in your hearing the teachings if you (1) do not pay attention;
【如是虽住说法之场，然不属耳，】
(p62) 听法的时候，第一个呢，“不属耳”，就是根本耳朵没放在这里，而他在那里听法。我们呢，两种情况，心里面胡思乱想，乃至于有的人，平常我们上课有这种情况，在学校里，老师上课，抽屉里面拿了一本小说，就在看小说。不看小说，胡思乱想。等到你散乱心过去了以后，打瞌睡，一点用场都没有，一点用场都没有！我们平常的时候聊天，聊了个起劲，叫你去睡觉，叫你不要聊天，做不到，可是听法的时候，他就打起瞌睡来了，一点用场都没有，一点用场都没有！这个实际上就是我们的业障，碰见这种情况，好好忏悔，好好忏悔。这第一种情况。第二种情况呢？[13:43]
or, (2) though paying attention, misunderstand what is heard or listen with a bad motivation
【或虽属耳然有邪执，】
他耳朵听见了，但是他心里面有邪执，“或等起心有过失”。他这个“邪”是错的，“执”，可以说两种，可以说一种。他没办法跟那个法相顺，他听见了以后，这个听不进，他有他的执着。也许他在这儿说：“哼！我在这儿可要学的参禅，他在这儿教我念佛，不行，不行，这个没有用。现在这个时候你还讲这个干什么！”诸如此类的事情，他心里面总有他的。还有呢等起心，就是他听了法，跟它相应起来的这种，他有他的特别的概念，这个里边有错误，没办法跟那个法相顺。譬如像我刚才说的，我自己以前的这种经 (p63) 验，我自己的过失。这个法师真正告诉我们：“某人哪，你该怎么办……。”我心里面怎么想？“法师，你告诉我，我是个凡夫啊！”说多了，有的时候受不了，我乃至于跟他说：“法师啊，我还是个凡夫啊！”这个就是
such as attachment;
【等起心有过失等。】
就自己执着在这个，牢牢地不肯舍弃自己错误的见解，就这样。那这个是一点用场都没有。[14:57]
or, (3) though lacking these faults, do not solidify the words and meanings taken in at the time of hearing
【虽无上说彼等众过，然听闻时，所受文义不能坚持，】
上面你一步一步拿掉了以后，那么很好了吧！听过了记不住，也不想去记，那还是没有用，还是没有用！所以正规地来说，一定要全部精神贯注在这里。然后听的时候，还要不要说拿我的想法去想，你一拿你的想法去想就不相应了。真正应该什么呢？以菩提心相应的心，你晓得真正要学无上菩提，要学一切法。他现在在教，全心全意先听懂了他说的什么，照着他去做，这才是我们相应的。然后听完了以后，牢牢地记在心里面，这个是我们必须要的条件。[15:41]
所以这个龙树菩萨在《大智度论》上面，一开头的就告诉我们，刚才那个偈子(“专视听闻如渴饮，一心入于语义中。”)我们真正修学佛法的人，应该有这种心情。就是全部的精神，全部精神它不是要瞪大了眼睛去看他，当你全部精神贯注在这里头的话， (p64)你自己不知不觉全部的精神啊，“专视”。这个专视，心志所在。换句话说，它真正重要的，心志在那里，你眼睛可以闭上，但是你全部心志在那里。有的时候，我们有人习惯听得来劲的时候，全部精神瞪大了。我记得我那个时候刚开始的时候，我就跟仁法师，我这个听了法，听了，啊！全部精神在那里，眼睛瞪得大大的。仁法师常常跟我说：“不要看我！”可是我过了一下，眼睛又瞪得大大的，实在是！以后慢慢地跟了他才晓得他为什么说：“我晚上不能讲法。”以后我发现哪，他晚上固然不能讲，我也不能听。我晚上听了，我晚上也睡不着，全部精神贯注在那里，你自然而然就欢喜，精神就提起来，到那时候躺在床上睡不着。[16:45]
所以我现在感觉得很多人，听了这个打瞌睡，那实在不相应啊！这个东西毛病，只是种种善根可以，你真正要听法，不行的，专视！听这个法。那个时候就要像什么？像渴得不得了，啊，那是这样，看见那个水，你说摆在那里，你不去理它，会吗？当然不会啊！然后那个时候，“一心入于语义中”，你全部的精神听他，他讲到哪里，这意义把握住了，心里就相应了。你能这样的—踊跃。听了法心里欢喜，欢喜啊！“心悲喜”。佛法相应的必然情况。[17:27]
（编者按：《大智度论》偈颂，“专视听闻如渴饮，一心入于语义中，踊跃闻法心悲喜，如是之人应为说。”）
(p65) 弘一大师走的时候，写了一个偈子，叫“悲欣交集”！一点都没错，你到那个时候法相应的时候，就会有这种心情，你也说不上来，你到底是悲啊、是喜啊！说起来是又悲又喜，悲—闻法之太晚，喜—从今天开始。实际上那个心情很混杂的，但是的的确确跟它相应。那个时候这种情况应该说；反过来我们应该听法，就应该有这种心情，这个是很重要的！所以他下面告诉我们，这么如果像上面这种情况，[18:05]
but let them fade due to forgetting them and so forth. Therefore, free yourself from all of these faults.
【由忘念等之所失坏，则其闻法全无大益，故须离彼等。】
在这种情况之下，听闻这佛法，没有大益。他写那个“大”字很有意思，还是有一点好处的哟！佛法这东西真了不起啊！哪怕你讨厌他，哪怕你在这个地方说辨别他：“是，你讲了半天，老是讲了半天，他自己呢？”哪怕你起了这个心，是，你起了这个心以后你要下地狱的，但是等到你地狱上面出来，还靠这个力量你又上来了。佛法之美啊，它必定有好处！必定有好处！但是要想得到大好处，却得不到。当然我们每一个人都希望他得到大好处，每个人绝不希望听闻了佛法，先下了地狱，回过头来再生天哪，没有这样的事。所以我们要想得到这个真正的大好处，一定要把那个过失拿掉。那么过失拿掉的这个针对的这个方法，所以叫对治。[19:04]
The remedies for these three faults
(p66) 【此三对治，】
是什么呢？[19:05]
are indicated in the sūtras in three phrases:
【经说三语，】
经上面怎么说？[19:07]
"Listen well, thoroughly, and hold it in mind!"
【谓善，谛听闻，意思念之。】
听的时候嘛好好听，然后呢，好好地听完了以后，要去如理思惟，这样。[19:19]
Moreover, as the 《Bodhisattva Levels》 sets forth, listen while wanting to understand everything,
【此亦犹如菩萨地说，“希于遍知，】
你要希望得到这个，你一心好乐希求这个—遍知，正遍知，就是佛陀智慧。那怎么办呢？[19:29]
staying one-pointed, attentive,
【专注属耳，】
全部精神贯注在这里，把耳朵听在那里。[19:34]
with your mind focused,
【意善敬住，】
(p67) 这个意，你心意要善、要敬，安住在这个地方。[19:40]
and reflecting with complete composure.
【以一切心思惟听闻。”】
全部精神去听，这个是论上面告诉我们的。完了以后，经上怎么讲啊？我们每看经典，尤其是大乘经，它一定说，比如哪一个人听闻，启发那个问了，佛陀就说：“善哉！善哉！”好极，好极，你问这个问题啊！然后呢他一定告诉我们：“谛听！谛听！善思念之。”这个话，不一定用这个方式，可是很多经典上面都说这个，“谛听、善思”。平常我们看见那个佛经上面，好像这两句话无关紧要的，场面话交代一下，这个地方就告诉我们，这两句话是何等重要！[20:26]
b. Relying on the six ideas
【◎ 依六想中，】
所以本论的真正殊胜，列为四个大科，而这个是第三个主要的。你没有这个前面的准备，告诉你这个正文没有用。你有了这个准备，来了。根据哪里呀？佛经上说得清清楚楚。所以我们现在说，不要人讲啊，自己可以看看佛经就看懂啦！那这种都是天才。天才是当然的，普通一般人是绝不可能。经里面这个“谛听、善思”，有这么深刻的意义在，平常我们不了解；你了解了，你就做到了，那个时候你就步步向上了，步步向上了。那么这个是断器三过，这个过失要断除掉。断除了过失，然后呢，正面还要具足这个条件，要具六想。 (p68)[21:13]
这个最起码的。不是说单单那个三个过失断掉了，后面还要有。不过这个地方最前面的，最起码的这个要除掉。同样要具足的，要六样东西。这个六个东西，第一个，[21:27]
1. Think of yourself as a sick person.
【于自安住如病想者。】
听闻佛法，第一个，先把自己，说我现在在病当中。[21:36]
Santideva's Engaging in the Bodhisattva Deeds says:
【如《入行》云：】
这个《入行论》是叫《入菩萨行论》，《入菩萨行论》。我们《大藏经》里这个名字不叫《入菩萨行论》，叫《菩萨集学论》，好像这样，我一下忘记掉了。这是寂天菩萨造的，可是我们《大藏经》里面说这个是龙树菩萨造的。寂天菩萨是龙树菩萨的弟子，我不敢肯定这两个是一、是二？说不定是寂天菩萨，又把他师父说的这个内容增加修改一点，或者是我们传的人译错，这个不敢肯定。他怎么说？[22:15]
Since you must follow a doctor's advice, even when stricken by ordinary illness, what need is there to mention those who are constantly stricken with the illness of so many faults, attachment and the like?
【“若遭常病逼，尚须依医言。况长遭贪等，百过病所逼。”】
(p69) 说如果你遭到了一般普通的病苦所逼恼，那个时候你怎么办呢？一定要找医生，听照着医生的话去做。何况我们无始长时遭到三毒贪等，各式各样的百病。这个百过不是一百样哦，这个“百”字，泛百，我们说泛百，泛百，是所有的。因为我们在无明长夜当中，我们没有一样对的，没有一个地方对的，全部都是错的！我们为这个大病所逼，居然不知道。现在我们生了一点小病：哎呀，我感冒，我头痛，我要去看医生，我在这躺一下。现在我们这么大病居然不管，这个人真可怜哪！所以第一件事情这个要了解，你了解了，你才肯去找医生，那个时候你听了有用了。所以他下面解释：[23:22]
As Santideva says, you have been sick for a long time with the illness of the afflictions such as attachment—an illness that is longlasting, intractable, and causes strong suffering. Therefore, you must recognize this to be your situation.
【延长难疗，发猛利苦，贪等惑病，于长时中，而痛恼故，于彼应须了知是病。】
说我们无明长夜当中，而这个病很难把它治得好啊！的的确确很难、很难哪！而这个病，发猛利痛苦，我们眼前一切问题没有一个例外，都在这个里边。是什么？“贪等”就是三毒，举其纲要，整个说来，我们平常说的，以天台的说法，见思、无明、尘沙，总之，没有一点点例外的，都在这个里头。时间呢，无始以来，没有一分一秒曾经脱离过。这个痛苦得不得了，身上嘛痛苦，心上嘛懊恼，对于这个地方才是应该知道的，知道这个是病啊！[24:20]
Ga-ma-pa said
(p70) 【迦摩巴云：】
祖那个祖师就告诉我们哪，[24:24]
that if we were not in fact sick, then meditating on our sick condition would be misguided.
【“若非实事，作实事修，虽成颠倒。】
这是说假定你修行，修行而修又修错了，这个不对，颠倒啊！但是多多少少还知道修行啊！我们现在什么，我们现在的状态怎么办？[24:41]
However, stricken with the virulent and chronic disease of the three mental poisons [attachment, hostility, and ignorancel, we are extremely sick, but we are completely unaware that we are ill.
【然遭三毒，极大干病之所逼迫，病势极重，我等竟无能知自是病者。”】
现在我们什么状态？我们遭到三毒大病，啊，这个病是大得不得了，大得不得了！我们起心动念很清楚的，好的境相现起的时候，心里面觉得很欢喜，这是什么？贪相应法！非常明白。哎呀，你这个欢喜，这个好！在贪当中，跟着它去掉了。不对的境界现起的话，你又觉得这个不对劲，这瞋相应法！不在这个当中，什么状态？痴相应法！请问大家每一个人仔细检点、检点看，有没有一个时候跳开这个的？可怜的是，可惜的是还不知道，还不知道，病大得不得了！醒来的时候是如此，睡觉的时候也是如此；上天的时候是如此，下地狱的时候还是如此；小的时候如此，老的时候还是如此。唉，“病势极重”， (p71) 我等不知道这个是病，这第一个要知道的。想想看对不对？如果你听法，对这个不了解，那没有用。你了解了这个，一心一意才要晓得，我这么大的病，就会推动你去做了。[26:01]
平常我们常常说，哎呀，我现在感觉到要去修行佛法啊！这个的的确确，在座的诸位，不要说出家人是这样，在家人也是这样，都是很难得，有善根，要修行，要了生死！但是啊，要修行，但是你真正跑到那里，觉得：哎呀，提不起来，就是没劲。为什么？没有力量推动你。你不晓得自己病，如果你晓得自己病的话，这个推动的力量，必然。就像比如我们坐在这里，叫你去动一动，千难万难。一下忽然地震了，嘿，就是你生病爬不动，站起来跑得个快！我想这个我们人人都会体验到吧！眼前很简单，哇，马上地震了，你马上跑！头痛也好，脚痛也好，什么病都没有了，因为这个力量推动着你。他现在告诉我们，假定你知道自己有这个病的话，你会一心一意去求了。所以他教我们具六想，它不是空话，有绝大的道理在，本论的真正殊胜的地方也就是这个。[26:23]
10b Commentary
English LR V1. P.57(COMMENTARY V.2 P.53) [00.09]
Most of you already know the characteristics of my virtuous teacher. Today, I will talk about them again. I relied on this virtuous teacher for a few years. He would rarely smile at you. Whatever you did and reported to him, he would always feel that it was not done correctly. He always ended up reproaching you, just like that. But, as a result, to this day, I appreciate him all the time. Due to this attitude of his, he more or less tamed some of my afflictions, quelled some of them. Therefore, it particularly says here, “(4) not being resentful, (5) practice according to the instructor’s words.” Upon hearing [the teachings], apply accordingly. It does not mean that you can achieve it right away. [We] should always abide by what he is trying to point out to us, which is what the Buddha and Bodhisattvas have pointed out for us to apply. While practicing, we often say: ”He taught me to do it this way, yet he himself is also filled with faults!” This is absolutely not allowed - “not looking for the chance to argue.” Don’t look for others’ faults. Where should we be looking? [We should] look for our own faults. If you can look for your own faults then you are improving yourself, you will be improved. So listen with these six attributes in mind. [01.13]
I have heard this verse from the Praise of Mindfulness:
“My faults are as great as the mountain yet I can’t see,
The faults of the teacher are as tiny as a dust particle yet I clearly perceive them,
Because of this, the mind is not in concordance with the Dharma.
May I diligently confess and remember this well.”
I will write this [on the board]. Let me repeat it. Our faults pile up higher than a mountain. They accumulate as high as a mountain, but [we] do not see the accumulation, [we] are unable to identify it! We are ignorant from beginningless time. [We are] constantly in the midst of afflictions which accumulates higher than a mountain! It is as vast as the space of the Dharma-realm, yet [we are] unable to see it! As for the teacher, you clearly examine the teacher’s tiny speck of fault. The mind does not align with the Dharma because of this! We studied Buddha Dharma but are unable to align with it. Here is the cause! “May I diligently confess and remember this well.” Constantly keep this in mind. As long as you are mindful of this, you will receive benefits. Absolutely! You should constantly keep it in your mind. This is the most important, and with just this one sentence you will gain benefits. This is absolutely true! How many times can you reflect on your own faults? Once you see it, then you would feel: “Alas, that I am a practitioner of Buddha Dharma, wearing this [monastic] robe, but I am still quite terrible!” Then there’s hope for you, there’s hope for you! Moreover, if you replace the word “teacher” with “people,” that would be even better. Take heed! This is just a small point, but Buddha Dharma is just this subtle. Therefore it is known as internal mind training, also known as spiritual training! External learning is to look outward. Introspective learning is the opposite, to reflect on the self. [03.09]
I remember in our Chinese history there is a very amusing story, a very famous story. Rather than saying that it is amusing, it would probably be better to say that it is a very touching story. Nan-shan Venerable Dao-xuan Master, the forefather of the precepts, was truly admirable. He had contributed much to China and to all of Buddhism. He first learned from his teacher. His teacher taught him ethical discipline. Upon hearing it once, [he] felt: “Well, I got it.” This ethical discipline, he listened to it once. He was very brilliant and thought that was it. Afterwards the teachings his teacher gave did not seem to change so he decided to go outside the monastery to study. His teacher [said], “Well, if you have to go outside, you can.” So he left. After going around in a big circle, he realized that there was only so much that could be learned outside, but none of the teachings were more brilliant than that of his teacher’s. So he returned. Upon his return, his teacher chased him out and did not want him back. He desperately tried very hard to repent. However, in spite of his confession, his teacher still did not want him. So he knelt down, arduously confessed and promised that he would work very hard. Finally, he was able to return.[04.04]
Upon his return, the teacher had nothing else but continued giving the same teachings; [he] still talked about the same topics as before. He had listened [to these teachings] for so many years already, had already understood them, and thought that there was no more flavor left, so he left. But now, the teacher still taught the same topic. This time, he listened wholeheartedly on the Dharmagupta-vinaya [precepts] twenty times. You should all read the biography of Venerable Daoxuan. To be a master of the time is not that easy! As for us now – “Well, I understand it!” But in reality [we are] still far away from it. I just mentioned this story in passing here. If you grasped the intended meaning, and reflect on yourself, wow! Speaking for myself now, I would realize that I am laden with countless contaminations. Even if I apply all of my energy, day and night, for twenty-four sleepless hours, [I] would not be able to purify [myself]. So long as you reflect on yourself, you will see it right away. I believe that we all innately have this [introspective] skill. Everyone has this ability! What is pitiful, well, it is this [not knowing how to be introspective]![04.57]
Here, he tells us to never look for others’ faults. Not only should we not look for the teacher’s faults, but also anyone else’s. Now we say that not applying the teachings to practice is not good! This is because [our] latent propensity is already very, very weighty. Yet our tendency to align with the teaching is not there. Day in and day out [we are] constantly in a state of mental distraction, just like that. For any tiny disturbance, your eyes will…oh, follow it! Then, whatever [we] see is nothing but others’ faults. The problem is right here. Due to this flaw [of fault finding], we see things in an erroneous way. And then we argue and create [nonvirtuous] deeds; it all arises from here. So there is only one solution – to turn around and look within ourselves. Once you see clearly, needless to say, you would dare not see the faults of your teacher, not to mention looking for anyone else’s faults! How would you have time to look for that? When you see your own faults and are hell-bound, wow, that boiling pot of oil, that mountain of blades is waiting there for you. How can you have time to take a wrong step! That pot of oil is waiting there for you. Therefore, “the mind is not in concordance with the Dharma due to this. May I diligently confess and remember this well!”[06.03]
Being free from contempt means to respect the teaching and the one who gives it and not to belittle these two.
So then, arrogance and contempt should be avoided. What should we do instead of having contempt? Do not even engage in the slightest belittling of the teaching and the instructor. We must respect them.[06.16]
Not bringing to mind the five conditions means to cast away the thought, “I will not listen to this person because he or she
We should do away with these five conditions, especially the ones that are very easy for us to commit. Which are the five?[06.22]
(1) has fallen from ethical discipline,
Here, it is not necessarily referring to ethical discipline. In other words, it may also mean that his practice was flawed. “Fallen” has a special meaning. In short, it seems as if he is unable to achieve it. We must understand this point. Although there is the possibility of being unable to abide [by the precepts], but in reality, he may have achieved it but you might not be able to see it. This can absolutely be possible! For myself – not to mention how great the experienced practitioners are – we don’t even recognize it. Take what is in front of us now – many will say: “Right now, I cannot find anyone qualified in all of Taiwan!” However, I did see many virtuous teachers. The benefit I have received is from those [teachers] in Taiwan. This is absolutely true! Even as we speak, virtuous teachers are right in front of our very eyes! So long as you study well, I guarantee that you will meet them in the future. So you don’t need to fault find in others. Once you truly transform, you will recognize the attributes of a virtuous teacher. This is an absolute fact! This concept is very crucial. Later we will gradually, gradually find an opportunity to further explain this. And then?[07.24]
(2) is of poor lineage,
English LR v.1 p.58
I was born into a great lineage, and this person seems … to have very low status.[07.35]
(3) has an unattractive physical appearance, (4) is inarticulate,
[He was born] with “an unattractive physical appearance.” When he speaks, he is inarticulate and he uses awful words. Others have elegant diction with refined sources, etc. When he speaks, it seems very rough and harsh.[07.49]
(5) or speaks harshly and unpleasantly.”
When someone comes and says, “Wow, so and so, you are great, you are very good!” And he [this teacher you are picking on] comes and says, “You are wrong here and there!” Cases like that. Because you heard it…[08.01]
Alas! It is senseless staying here and you leave because you can’t take it anymore, and that is done! The moment [we] leave, we also miss the opportunity [to learn]![08.05]
Also, it is as is said in the Garland of Birth Stories:
Here the concept is unjustified, what should be done? What is the proper way? Buddha told us:[08.12]
Stay on a low seat.
Show the glory of discipline.
You should make your attitude as diminished as possible. This does not necessarily mean you have to sit at the lowest seat, it means that you should mentally diminish the attitude. In other words, you must do away with your pride: well, I am the most inferior; I must strive hard at learning! Then you can “develop the glory of discipline.” The three steps of Buddha’s teachings are ethical discipline, meditative concentration, and wisdom. Ethical discipline is to tame. Tame what? Tame afflictions. Essentially, your ego is so big, well, if you can abide by the teaching here, if you can align with the teachings, your affliction is immediately under control. At that time, your opportunity to advance will arise; the nectar of the teachings will then enter. So there is a saying: “pride is like a high mountain, the nectar of teaching will not enter.” Like the high mountain, even flowing with nectar, it would dry out and be of no use! Now, you reverse it and let [the nectar of the teaching] enter, ah, then it is right. And the good quality of taming becomes available. By then,[09.04]
Look with an eye of delight.
Show respect and one-pointed obeisance,
As if drinking a nectar of words.
Wow, you are delighted! As though [you are] drinking nectar. The nectar can cure all of our illnesses, and now it can cure our illness of cyclic existence. On the other hand, if you do not have actual nectar, by applying the same mentality, you can still be nurtured by the teaching and experience the beauty of Dharma.[09.26]
Show reverence and listen to the teaching
With clear delight and a mind undefiled,
Like a patient listening to the words of a doctor.
Show respect, one-pointed obeisance and reverence to purify and tame our minds to completely eliminate the impurities within. At this time, what will happen? You will not engage in contention. Like a sick patient, mindfully abide by the doctor’s instruction. We now have the great illness of ignorance. When we listen to the Buddha, the teachings and instructors give us Dharma medicine. We mindfully serve him and listen [to his teaching], and then this attitude is correct. The previous part is telling us to prepare. Is this enough? Well, not yet. Prior to the actual session, [we] have covered [in the preparatory section for listening to the teaching]. As for the actual listening session, to be honest, it is still a prerequisite for hearing the teachings. Below, it says:[10.36]
3. How you actually listen
How to listen has two parts:
1. Abandoning the three faults of a vessel
2. Relying on the six ideas
[11.27]
“How you actually listen” in fact has more to be discussed later. We will go through this step-by-step, and then it will become very clear. So now, sure, the earlier obstacles are removed, with what method? [The method is] through contemplating the great benefits of hearing the teachings and removing our own lack of motivation to listen and unwillingness to hear. And, while hearing, there may be various conditions that not only prevent us from receiving benefits but also on the contrary, the purification is lost, just like that. [After purification,] then we can actually listen. This is further divided into two [parts]: one is the obstacle and the other is the opposite - the positive side. The negative side is our flaws, which is “abandoning the three faults of a vessel.” The positive side is to possess these conditions of “relying on the six ideas.”[11.34]
a. Abandoning the three faults of a vessel
The author tells us, what are the three faults? He first explains
A vessel might have the following three faults: (1) being upside down
This is the first one.[11.37]
or (2) though held right side up, being dirty; or (3) though clean, having a leaky bottom.
These are the second and third ones.[11.42]
It discusses an upside-down vessel, like a cup, being upside down and of no use. The nectar of the teaching cannot enter. Even if it is right side up, but the cup is dirty or has poison inside, then it is also of no use. And then you may wash it clean, but the cup has a hole at the bottom so that it leaks, then it is also useless. This is easy to understand. So now, learning Buddha Dharma is the same. Hence, he used the cup as example.[12.15]
If it has these faults, then even though a rainfall from clouds assembled by the deities falls on it, the rain will (1) not go inside;
This is the first scenario, if it is upside down and [you] try to use it to catch the nectar, no, it will not remain. You can turn it over, so that it is facing up, but it is dirty inside.[12.32]
or, (2) go inside, but be unable to fulfill its function - to be drunk, etc.- because it is contaminated by filth; or,
You still cannot use it for a good purpose.[12.41]
(3) not be polluted by filth, yet not remain inside and drain away.
Even though it is not dirty, but [the liquid] does not stay inside for it leaks, which is not good either. What is this exemplifying? It shows us that when we listen to the teaching, [we] have similar attitudes.[12.54]
Similarly, even though you are staying in a place where the teachings are being explained, there is no great purpose in your hearing the teachings if you (1) do not pay attention; or,
When listening to the teaching, the first [attitude to be aware of] is if the ears are not attentive when one is listening to the teachings. Usually we have two conditions: our mind may be wandering or, worse, some even have this situation: in a classroom at school when the teacher is lecturing, [students] read novels [hiding] in the [desk] drawer. [They are] either reading a novel or have scattered minds with wandering thoughts. Afterwards [you] fall asleep. That is of no use, totally hopeless! We often chatter nonsense with great enthusiasm. To tell you to go to sleep or tell you to stop chatting [you] can’t stop it. But when you listen to the teaching, one becomes drowsy; it is totally useless! In fact, these are our obscurations. When encountering such situations, sincerely confess and earnestly repent. This is the first scenario. What is the second?[13.43]
(2) though paying attention, misunderstand what is heard or listen with a bad motivation such as attachment; or,
He [the practitioner] heard it with his ears, but his mind is preoccupied with misunderstanding or has a “bad motivation”. This “misunderstanding” is an error. The “attachment” may be of two types or [the two can be] combined into one. He cannot be in accordance with those teachings. Upon hearing them, he is unable to accept it, because he has a preconception. Maybe he will say, “Hum! I come to learn Zen meditation, here he is teaching me to chant Buddha’s name. No, no, there is no use for this. Why are you teaching me this right now?” [The student has] this attitude and preconception in his mind. And then, the latent motivation is: when he hears the teaching, he has this particular mistaken preconceived notion, causing a lack of concordance with the teaching. For example, like what I just said, from my past experience, my personal mistake – when my Venerable Master said: “So and so, you should do…” What arose in my mind was, “Venerable Master, you tell me to do this, but I am only an ordinary being!” After several rounds of such conversations, sometimes [I] couldn’t take it anymore, so I even told him, “Venerable Master, I am only an ordinary being!” This is “with a bad motivation such as attachment.” While we grasp onto this, [we are] locked on it and unwilling to abandon these erroneous views. An attitude like this is of no use at all.[14.57]
(3) though lacking these faults, do not solidify the words and meanings taken in at the time of hearing
With the above, you remove [the flaws] one step at a time, so it should be good enough, right! After listening and being unable to remember, or not bothering to remember, then it will still not help, it is still of no use! So, in reality, one must devote one’s total attention. And while listening, do not apply “my” way of thinking. Once you apply your routine way of thinking, then it is not concordant. What should be properly applied? [We should] be in accordance with the mentality of the spirit of enlightenment [Bodhichitta]. You recognize the true value of learning to attain sublime enlightenment, and yearn to learn the entirety of the teachings. Now that he is teaching, listen wholeheartedly to understand what he is saying first, and then apply accordingly. This is how we become aligned with the teaching. Upon hearing, steadfastly maintain the teaching in your mind. We need to have this necessary condition.[15.41]
So Nagarjuna said in his commentary the Great Treatise on the Perfection of Wisdom*, from the very beginning, he told us in the previous verse that a true Buddha Dharma practitioner should have this mentality: “With one-pointed focus you listen to the teaching as if you are in thirst and wholeheartedly immerse yourself in the meaning of the words.” This means to devote all of your attention and does not mean to stare at him with your eyes wide open. When you focus all of your attention, unknowingly, you are devoting all your energy with “one-pointed focus.” This “one-pointed focus” is where your aspiration is. In other words, the key is that your aspiration has to be present. Your eyes could be closed, but all of your aspiration is focused. There are times when some of us have the habit of listening intently with all of our attention and stare with our eyes wide open. I remember in the earlier years, when I followed my teacher, Venerable Ren. While listening to the teaching with all of my attention, I looked at him with my eyes wide open. Venerable Ren often said to me, “Don’t look at me!” But, after a while, I stared with my eyes wide open again. Truly! Gradually, I got accustomed to him and realized why he said, “I can’t teach Dharma at night.” Later, I discovered that not only could he not teach at night, but I also couldn’t listen to it either. If I listened to it at night, I couldn’t sleep as well. Fully focus with all of your attention and you will naturally feel delighted, and you become energized. Then you lie in bed and unable to fall asleep.
[*The verse from the Great Treatise on the Perfection of Wisdom:
Focused in listening like a thirsty person,
Mindfully into the meaning of the teaching,
Aspired to listen with sorrowful bliss,
This type of practitioner should be taught.][16.45]
Now I have noticed that many have listened and fallen asleep. It is truly a sign of not aligning with the teaching! If you just want to plant some virtuous roots, then this attitude is fine, but for those of you who are sincerely inspired to listen, this will not do. You need to be focused when listening to the teachings! What would that moment be like? [It is] as though you were in desperate need to quench your thirst. Ah, you see that water over there, but you ignore it. Can you [ignore it]? Of course not! Then “with all of your heart you immerse yourself in the meaning of the words.” You will listen to him [the teacher] with full attention, follow his instruction with proper understanding, and then have accordance in your mind. If you can have enthusiasm, then listen to the teachings with great delight! “One’s heart will fill with sorrowful bliss! That is a sign of abiding by the teaching.[17.27]
Before Venerable Master Hong-yi departed, he wrote a short verse named, A medley of sorrow and joy. It is so true. When you are in resonance with the teaching, you will have that kind of feeling. You can’t really tell whether it is sorrow or joy! It is actually both – sorrow for encountering the teaching so late, and joy from this day onward. Actually, it is a mixed feeling, but it really is a sign of concordance. So in other words, with regard to this situation, when we listen to the teaching, this is the proper mentality. This is really important! Now the author will tell us what to do when we encounter the previously described situation.[18.05]
but let them fade due to forgetting them and so forth. Therefore, free yourself from all of these faults.
In this circumstance [of forgetfulness], when we hear the teachings, there will be no great benefit. It is interesting why this word “great” is used, because there is still a little benefit! This is the wonder of Buddha Dharma! Even if you dislike it, even if you discriminate and say, “Sure, that teacher talks a lot, [but] after all this talk, what about [his behavior]?” Even with this attitude, yes, with this mental attitude, the descent to hell will occur. Once you emerge from hell, [you must] still rely on the same force to advance. Buddha Dharma is beautiful; the benefits are definitely there! It definitely has benefits! However, it is not possible to receive great benefits. Of course, all of us would like to gain great benefits. No one would like to listen to the teachings, descend to hell first and then bounce to the deity realm. There is no such aspiration. In order to gain great benefits, we have to eliminate these faults. The method of eliminating the faults is called the remedy.[19.04]
The remedies for these three faults
So what are these? [19.05]
are indicated in the sutras in three phrases:
What did the sutras say? [19.07]
“Listen well, thoroughly, and hold it in mind!”
When listening, listen well and thoroughly, and then? Afterwards, contemplate accordingly. [19.19]
Moreover, as the Bodhisattva Levels sets forth, listen while wanting to understand everything,
You aspire to obtain this wholeheartedly – to become all knowing and omniscient, which is Buddha’s wisdom. How shall this be done? [19.19]
staying one-pointed, attentive,
[19.29]
Focus entirely here. Train [your] ears to listen well. [19.34]
with your mind focused,
With this mentality, your intention should be virtuous and respectful. Maintain this steadfastly. [19.40]
and reflecting with complete composure.
Listen attentively. This is what the commentary taught us. Next, what does the sutra tell us? When we read sutras, especially the Mahayana scriptures, the sutras always make statements such as: when someone comes to hear the teachings and is inspired to ask a question, Buddha will reply, ”Very well! Very well!” Wonderful, great, you have asked this question!” And then he will always tell us this, “Listen well! Listen well! And be mindful.” It may not be exactly in these words. But many sutras have recorded this, “Listen well and be mindful.” Usually when we read the sutras, these two phrases may not be considered relatively important; we just take them to be a formality. Here, it points out to us how important these two phrases are! [20.26]
So the truly laudable benefit of this commentary is divided into four main topics [v.1 p.34]. And this is the third primary one. Without the preparation mentioned earlier, introducing the actual teaching to you is of no use. With proper preparation, [the benefit] will arise. This is based on what? It is stated clearly in the sutras. So now we claim to understand the sutras without guided explanation from experienced practitioners, thinking only studying the sutra on my own will do! These [people] are all geniuses. For a genius, of course, [self-study is sufficient], but for most ordinary human beings it is definitely not possible. In the sutra, “listen well and be mindful” has a very profound meaning. It is not easy for us to understand, but once you do, then you can achieve it. By then, you will be able to advance step by step - advance gradually. This is abandoning the three faults of a vessel. These faults need to be eliminated. Once the faults are eliminated, then, from the positive side there are these conditions; the need “to rely on the six ideas.” [21.13]
b. Relying on the six ideas
This is the minimum. It is not just eliminating the three faults. There is more to it. Here in the beginning, the minimum is to eliminate [the three faults]. In the same way, one must possess the six ideas. These six are, the first: [21.27]
3. Think of yourself as a sick person.
When [we] listen to the teachings, first think that I am sick now. [21.36]
Santideva’s Engaging in the Bodhisattva Deeds (Bodhisattva-caryavatara) says:
The full name of this commentary is Engaging in Bodhisattva Deeds. In the Tripitaka it is not called this name, it is recorded as the Bodhisattva Compendium, whether it should be [recorded] this way, I don’t remember exactly. The author is Santideva, but in the Tripitaka it was documented that Nagarjuna wrote it. Santideva is the disciple of Nagarjuna. I am not certain who actually wrote it. It could very possibly be Santideva. He modified some of the content taught by his teacher. Or it could be a mistake of the translator; it is not certain. What did Santideva say: [22.15]
English LR v.1 p.59
Since you must follow a doctor’s advice,
Even when stricken by ordinary illness,
What need is there to mention those who are constantly stricken
With the illness of so many faults, attachment and the like?
If you are stricken by an ordinary illness, what would you do then? Find a doctor and abide by the doctor’s prescription. It is needless to say that, since beginningless time, the three mental poisons have long struck us: attachment and hundreds of various illnesses. This approximate one hundred is not exactly one hundred [refers the illness of so many faults], this “hundred” is approximate, and we use this expression to describe all of them. Because we are in the long, dark nights of ignorance, nothing about us is right, nothing is right, everything is wrong! We are pressured by this serious illness, surprisingly unaware. Now, with a little sickness, alas, I caught a cold and my head hurts. I need to see the doctor. I need to lay down for a bit. And yet we do nothing about such a great [mental] illness, how pitiful! So the first thing to do is to realize this. With this realization you are then willing to find a doctor. That is the time you will listen to advice. So then he explains: [23.22]
As Santideva says, you have been sick for a long time with the illness of the afflictions such as attachment – an illness that is long-lasting, intractable, and causes strong suffering. Therefore, you must recognize this to be your situation.
It says that we are in the long, dark nights of ignorance. It is very difficult to cure this illness! Indeed it is very, very difficult! Yet this illness produces fierce suffering. Everything in front of us now, there are no exceptions, everything is included. What does this mean? “Attachment and the like” are the three mental poisons. To describe the essential points and speak of the whole: We often speak from the view of the Tiantai school – opinionate, confusion, and subtle afflictions – all in all, without exception, are all included [in ignorance]. What about the length of time? From beginningless time, [we have] never ever stopped for a single minute or second. This suffering is unbearable: both physical and mental suffering. This is what [we] should be aware of – to realize that this is the illness. [24.20]
Ga-ma-pa (Ka-ma-ba) said
A teacher of the lineage told us, [24.24]
that if we were not in fact sick, then meditating on our sick condition would be misguided.
That means if you abide by the teaching and erroneously apply it, then it is wrong. It is upside down! But at the very least, you know the need to practice! What about us now, what is our present status? [24.41]
However, stricken with the virulent and chronic disease of the three mental poisons [attachment, hostility, and ignorance], we are extremely sick, but we are completely unaware that we are ill.
What is our current status? We are stricken with the disease of the three mental poisons. Wow, this disease is very serious, very severe! When we clearly examine our minds, it becomes very obvious. When a nice object appears, the feeling of happiness arises from within. What is this? This is answering to attachment! This is very clear. Well, you like this; this is good! In the midst of attachment, it needs to be removed. When an unfavorable object appears, then you feel out of place. This is being in concordance with hostility! What state are you in the rest of the time? [We are] in concordance with ignorance! Let me ask you all to carefully examine yourselves. Check closely. Are there any moments that you are away from these [the three mental poisons]? It is sad and pitiful that [we] don’t even realize it. [We] don’t know that our illness is so severe! Waking up in this way and while asleep it is the same way; in the deity realm it is the same as it is in the hell realm; while we are young, [we are] like this and after [we get] older it is still the same. Alas, “the sickness is severe” but we do not realize that this is an illness. This is the first idea to know. Think about it, is it true? Without this understanding, then listening to the teaching is useless to you. With this understanding, then be mindfully aware of this severe illness of yours, and then the driving force will propel you to advance. [26.10]
We often say: well, I feel like practicing Buddha Dharma now! This is true for everyone here, not only for the renunciates, but also for the lay practitioners. Both are very hard to come by from rare virtuous roots. [We] must practice to be liberated from cyclic existence! However, when the time comes to practice, the feeling is, alas, we are unable to gather up [the energy] and lack of enthusiasm. Why? There is no driving force to propel you. You are unaware of your own illness. If you know that you are sick, then the driving force is inevitable. For example, just like how we are sitting here now, you were told to move around, but it is not easy to move. However, if an earthquake suddenly hits, then hey, even if you were sick and unable to crawl, [you would] get up and quickly run outside! I believe we all have this experience! It is simple, wow! An earthquake hits now and you run right away! Regardless of whether there is a headache or foot pain, these are all gone, because the driving force moves you forward. Now [Santideva] tells us, if you know that you have this sickness, you will seek [the teaching] wholeheartedly. So he teaches us to rely on the six ideas. This is not empty talk. There is definitely a great reason for this. And the laudability of this commentary is also here.