菩提道次第广论手抄稿:旧版第十五卷B面
（手抄稿 第二册 p233）[00:04]
p. 27 (5)
The guru who helps you to achieve liberation is the foundation of your deepest aspiration.
【如是修行解脱之尊重，乃是究竟欲乐之根本。】
我们要晓得，我们真正要想修行，求解脱的人来说，这个老师，这个尊重就是自己的师长，特别是我们依止的老师。现在我们平常不大重视，我要出家了，随便找一个师父，然后剃一个头，就反正他剃完了头以后嘛，我自己受了戒，弄个道场，然后呢我跑着去可以啊，也可以闯一个天下。不是这样，佛法不是。真正古代这个老师，他找老师很慎重，然后呢找了以后一生跟着他，他就是能够把你从凡夫转成圣人，这个才是属于尊重。或者是你这个所谓亲教师，或者是轨范师，或者是依止的阿阇黎，所以你的和尚，然后你的其他的阿阇黎，阿阇黎有好几种，这一种就是我们所谓的尊重。要晓得这个是什么？“究竟欲乐之根本”。平常我们世间求的快乐都是不究竟的，眼前得到一点小快乐，将来受大 (p234) 苦。而这个究竟的欲乐，就是眼前是要付出一点代价的，你必定要精勤努力地去学习，将来的话呢可以得到究竟解脱，这个完全靠那个善知识—自己的尊重。[01:45]
Therefore, you who wish to rely on a guru should understand these defining characteristics and strive to seek one who has them.
【故诸欲求依尊重者，应当了知，彼诸德相，励力寻求。具其相者。】
所以凡是要真正求解脱的人啊，那么一定要去找所依的这个善知识，这个作为你的善知识。那么在这种情况之下，就应该了解啊，喏，所谓值得你依靠，能够真正帮助你成就的，他应该有一些什么样的德相，这个时候要努力去寻求，寻求具这样的德相的人。这是非常值得的，我们真正重要，真正要忙的事情，就是忙这个，就是忙这个。[02:30]
所以我跟你们说，《一梦漫言》等等，有我们中国祖师那个传记，乃至于现在介绍给你们，这几本有印度的阿底峡尊者的传记，以及西藏的传记，好好看。这个真正的内容，有很多我们还不懂的，有很多不懂。譬如《密勒日巴尊者传》，看起来好动人，可是里边实际上很多内容我们并不懂。我现在建议你们看的，就是头上他们找师跟从师，找的老师跟跟老师的这种情况，叫我们真是啊，从内心会对他产生那个绝深地赞叹恭仰，至少启发我们现在一个好乐之心。这个详细的内容，以后慢慢地我们在研学过程当中，或者你自己会了解，或者有机会我们再去深谈这些问题。这个是求老师如此，另外一类呢，[03:39]
Also, those who wish to have students should understand these characteristics and strive to possess them.
(p235) 【诸欲为作学人依者，亦应知此，励力具足如是德相。】
还有想作老师的人，想作老师的人，就是作为学的人依靠的，也应该知道，应该知道你怎么样去摄受这个学生，摄受那个学生啊！这一点我们要注意，平常我们总是出了家了，总觉得自己有一番事业很欢喜，带几个徒弟，然后呢这样的话这个事业有人继承。说起来这是一件好事，但是要传给下面的，以及继承的是什么事业？佛法事业、佛法事业。所以为了这一点起见，先应该努力，使自己具足这个佛法的条件，那个时候对了，那个时候就唯恐你不带，而且唯恐你带得少。如果这一点不具足的话，你事业是成功了，佛法损坏了，那就害了。[04:51]
所以佛一再说：“狮子身中虫，自食狮子肉。”佛在世的时候，波旬魔王处处地方跟佛捣蛋，佛对他的态度，说一下。波旬魔王跟佛说：“佛陀啊！您老人家的确了不起，我也实在佩服得你五体投地，你在世的时候我是拿你没奈何，等到你走了，涅槃了以后，那个时候我要来破坏你。”佛陀笑笑：“你破坏不了。”波旬说：“你晓得我怎么破坏你呀？”佛陀说：“你倒说说看。”“嘿！我到那时候入你的寺，穿你的衣，做你的子孙，这样做！”然后佛就流眼泪，哭了！哭了！这个千真万确的事实。所以在这一点很值得我们自己警惕啊！所以佛特别说，佛法外人没有办法破坏，谁破坏？就是狮子身中虫！[06:19]
(p236) 那么破坏的时候有两种方法，一个叫“行筹”，一个叫“说相似法”。什么行筹？筹，那个竹筹！这个筹，实际上就是我们半月布萨的时候，它平常大家有什么问题的时候，“同意、不同意？”用那个筹，用那个筹。我只有一次看见过这个筹，那一次是我在印度结夏的时候，印度结夏的时候，我把它写一下，下面一个寿字，下面一个寿字。那个筹就是那个筹码的筹，行就是行路的行。我现在跟你们说一下，我们不是结夏的时候，他又要说，现在我们的本师释迦牟尼佛受第一筹，你们结过夏的对不对？就这个第一筹。有很多人，对了。也许在家人不晓得，真正结夏，不是说，哎呀，我现在结了夏了，然后受人家供养了，哪有这样的事情！真正结夏的时候，你全部精神在这里用功，因为你用功有了功德，所以那个在家人那个时候来供养你。所以我那次去看，看了好欢喜、好欢喜。我们那个地方不大，然后那个庙堂里面挤了四、五百个人，大家在那儿弄，弄了一身是汗。一根筹，先上去，不晓得几根，那我都忘记掉了，数的。释迦世尊第一根，哪一个、哪一个、哪一个，很多祖师等等，就这个筹。[08:03]
所以凡是僧团行事的时候，那一定有问题了，那么今天有几个人，“僧到否？和合否？”然后我们说这些啊，就数数人数。那个数数人数，平常我们不是用点名什么等等，然后拿那个筹，一面是同意的，还有不同意的，它都有一定的方法。然后所以这个真正布(p237) 萨的时候，一定要布萨清净，这两者不容易，好不容易！你清净了，可以；要不然的话，现在我们这个时候情况也是一样，在议会里边，如果说捣蛋分子多的话，那这个议会是破坏整个制度的。所以别人没办法破坏，而是这种似是而非的这个人跑得去行筹的话，那就完了，那就完了，那就完了！这第一个，行为上面的错误。[09:01]
另外“说相似法”，讲道理的时候，他又讲得似是而非，你说他不是吗，他都是引用的佛经典故，解释的时候，他又是随自聪辩不依师承，各说各的。本来嘛天下的事情就是这样啊，如果说你们或者已经有过经验，可能有人没有经验，晓得世间那个辩论，辩论这个东西完全是种技巧，不管任何东西，你总归可以把它死的说成活的，活的说成死的，由你说。佛法也是这个样，如果你不照着师承，认真照着次第去说的话，你就可以，你爱怎么说，他就怎么弄，那就乱了，这么一来的话，佛就流眼泪了。所以这一点，我这个地方特别给大家简单地说明一下，这个概念一定要非常清楚。所以说“行筹”、“相似说”这两件事情非常害、非常害！假定说我们自己真正觉得，内心当中是为佛法，希望弘扬佛法也好，希望修持的话，这地方重要啊！重要啊！那么学—要找这样的善知识，教—使得自己要做到这样的程度。那么目前的情况是如何呢？说[10:34]
Question: Because this is a degenerate time, it is difficult to find a teacher who has these good qualities in their entirety.
(p238) 【◎ 由时运故，具全德者实属难得。】
但是呢因为这个时代不同，法运关系，真正具足上面这样的十全十美的这个条件的人，很难、很难。[10:56]
Therefore, what should we do if we do not find such a teacher?
【若未获得如是师时，将如何耶。】
怎么你得不到这样的完整的老师，那你怎么办呢？下面我们看，说先引经上面。[11:09]
Reply: The 《Tantra Requested by Subahu》 states: Just as a chariot with one wheel will not go down the path even though it has a horse, so too, without assistants for meditation, people will not gain attainments.
【《妙臂请问经》云：“如其仅有一轮车，具马于道亦不行，如是若无修行伴，有情不能获成就。】
说假定你那个车子只有一个轮子—马车一定要两个轮子，或者四个轮子—那么在这种情况之下，就是有了马路，又有了马，对不起，你这个车子只有一个轮，没有用；换句话说，就是你自己。要怎么办呢？一定要有修行的助伴。这个助伴有两种：上面的、同行的，所以我们称为善知识。有一种呢上面的善知识—依止的尊重善知识；还有一种同行的，同行善知识；乃至于还有外护善知识。所以真正修行而没有善知识的话，普通一般人啊，不可能获得成就，绝不可能。而且，[12:16]
These assistants should have intelligence, a good appearance, great purity, be of reputable lineage, and inclined toward the teachings. They should have great confidence, perseverance, and have disciplined the senses. They should speak pleasantly, be generous and compassionate, forbear hunger, thirst, and the afflictions, and not worship other deities and brahmins. They should be focused, adept, grateful, and have faith in the three jewels.
(p239) 【若有具慧形貌正，洁净姓尊趣注法，大辩勇悍根调伏，和言能施有悲愍，堪忍饿渴及苦恼，不供婆罗门余天，精悍工巧知报恩，敬信三宝是良伴。】
这个里边说的我不一个、一个解释，实际上这个里边的这个条件，你一一配的话就可以晓得，上面这个十样，上面这个十个条件。这个那些人就是真正修行佛法、敬信三宝，那个是我们的最好的修行的善知识，或者是自己的尊长，或者是自己的同辈，自己的同辈。[13:12]
Since those who have all such good qualities are very rare in this age of strife, Mantra practitioners should rely on an assistant who has one half, one quarter, or an eighth of these qualities.
【诸能完具如是德，于诤世中极稀故，半德，四分或八分，应依如是咒师伴。”】
但是像上面这样完全、完美德行的这种成就者，在末世的时候很少、很少。末世的现象是什么？末世的现象啊，大家不是忙着去解脱。正法的时候，听懂了道理，马上把那个道理自己观察、反省，如法修行求解脱，进一步求了解脱就去帮助别人。求解脱，单单求解脱是小乘、二乘，然后呢进一步帮助别人的时候是大乘。所以那个时候一点诤论都没有的，各人的根性不一样，用不同的根性去学、去行，人家差的人，等到你学好了就帮助别人，所以上下和睦极了。到这末法的时候呢，懂得了一点道理了以后，不去修行，然后觉得：欸，我的是这个样，你怎么那样的话，大家互起诤论。然后他比我好的固然不服气， (p240) 他比我坏的固然是觉得瞧不起，他比我好的也不服气！所以这个是诤世。在这种情况之下，这一种具足圆满条件的善知识比较少了，不是没有，很少，很少了！那么那个时候怎么办呢？半德，只要这个里边一半，乃至于四分之一，或者甚至于八分之一，应该依这一种咒师伴。这个咒师就是学密教的，因为这一部经是密教的经典，密教的经典，实际上它是印证—不管是修学三乘佛法当中哪一个都要，这样。下面的解释[15:21]
Thus it says that assistants should have these defining characteristics in their entirety, or at least one eighth of these.
【此中所说圆满伴相，八分之一为下边际。】
上面这个引那个经上面告诉我们，这里有几个理由。第一个就是说明，用个比喻，就是修行一定要有依止；第二部分说依止的条件是这样；最后就说，万一在末法的时候，那么我们应该怎么办？说：至少要有八分之一。这个八分之一怎么个算法？这个就很难算了，一共十样东西，你这个八分之一怎么说呢？这个要了解，这个十样东西当中有它必然的次第在，必然的次第在。就像我们造房子，这个八层楼，就是说，你反正造好了，你可以随便挑一层，形相上面讲的时候随便挑一层，实际上不管挑哪一层，这个基础一定在里头的。你挑八层楼的，下面那几层都有，这个很明白。你挑这个第八最高一层，虽然你住是住在上头，请问：那个第八层建立在什么上头？建立在第七、第六、第五、第四、第 (p241) 三、第二、第一、基础。所以你不能说我挑了个八层楼，下面不要的，有这样的事情吗？绝对没有！这个次第必定要懂得。[16:45]
那么这个次第当中，哪一个是根本啊？戒、尸罗，所有的佛法都是这样的，这个也为什么我们刚开始就说尸罗。正因为如此，所以我处处地方告诉大家，讲到戒总是提一下，因为很容易误解，大家很容易误解。说到那个戒总是：好，赶快剃一个头，五戒；然后十戒；我求个菩萨戒，把那个衣服穿起来，我是受了戒的人！这个是结个缘，它有殊胜好处，我们赞叹不止。佛法真的美，千万不要轻视它，不要因为我刚才说的这个话，大家就轻视它，那完全错了。我们绝对地尊重，但是了解它真实的内涵，才是我们要学的。这是甘蔗皮，你没有这个皮绝对没有里边的，可是你千万不要把皮吞下去了，甘蔗吐掉了，我们就是这个毛病现在，这一点是特别注意！特别注意！后面讲到戒的时候，详细的内容再来说它。[17:54]
这个地方再简单说一下，就是调伏，就是至少他能调伏自己。遇见事情的时候，平常我们讲道理可以，遇见事情的时候，大家就烦恼生起来了。请问：你现在修学佛法要调伏烦恼，这个老师自己都烦恼，他怎么告诉你？反过来说，你自己遇见一点点事情你就烦恼得要命，你怎么教别人？是，我可以现在这个地方弄了很多钱，弄了很高的地位， (p242) 你听我招呼，我给你钱，不听我招呼我不给你钱，他只好服服贴贴地听你，这个是出家法吗？不是，这我们要了解，这要了解。所以你事业弄得很辉煌，喔，人家看见那个事业很辉煌，这个在播种佛法的种子方面，我们是非常赞叹，但是对佛法的真正的深广的内容来说的话，我们要辨别得非常清楚。所以对别人我们绝不妄加是非，凡是他真正好的地方，我们还是去赞叹；可是对自己的要求的话，必定要从这个基础上面步步提升，不要自己骗了自己，不要自己糟蹋自己。所以说这个“八分之一”。[19:11]
那么他为什么不说十分之一，而说一个八分之一呢？这又妙了，对不起单单一个戒还不够，换句话说你有了戒，还要这么有一点点。实际上这个里边你们要了解，并不是说，等到你戒十全十美做到了，加上其他的，还有这么一点点喔。就是说，做任何一件事情，一定是互为增上的，你有了戒，慢慢地有多少，可以说你这个戒啊，把握住根本，把握住根本。譬如说我们说，要百分之百圆满，那么八分之一的下边际，如果我们用算术来算的话，就是百分之十二点五。那么那个时候，你就有百分之四嘛是戒，然后百分之三是多闻，百分之几嘛是其他的，在这个上头算起来，能够达到这样。不过这个算术还是死死的，如果我们认真地学下去，到那时自然会了解。你真正只要跟他相应了，你就很清楚、很明白，喔，他所说的八分之一是什么。你真的能够调伏自己烦恼的时候，那个时候你才 (p243) 懂得，要调伏烦恼需要具足很多条件，你等到把这个条件自己体验到了，那个时候你去帮助别人，那可以了。所以这个时候的老师是这个。[20:34]
那么目前呢，对我们修学佛法的人这倒是一个难、比较难的事情，也千真万确的事实。你自己没有一点经验，还不容易认得，还不容易认得，等到你自己有了经验，你说你又何必找老师？关于这些问题，我们下面会详细说明，这地方我简单地说一下。假定说我们啊，纯粹是从修持下手的话，刚才这个困扰是会，不大容易突破。假定说你多闻，能够从闻上面来辅助的话，那这个困难就没有。为什么？你听闻了以后虽然你没做到，假定你听闻得到诀窍，什么叫听闻得到诀窍？你闻而能得闻慧的话，行了，你闻而不得闻慧那个没有用，那个没有用！所以他讲的佛法的真实的内涵，说：是，佛法是这样，它目的是破……，戒、定、慧指出行相。当他讲的时候，你心里感觉：“哦、哦、哦、哦！我现在了解了，原来这个贪的行相这样，他用什么方式去对治它。”你那个认得了，认得了多多少少你有点很轻微的体验，你有了这个体验，然后去鉴别就可以看得出来。如果说你没有这个体验的话，你没办法鉴别。[21:58]
我现在说一个世俗很简单的，大家一下就了解了。譬如说我们写字、写字，就是一个完全不懂得字的人，你看不出这个字的好坏。假定说一个人跑得来写德文，写俄文，你根 (p244) 本不晓得俄文是什么样子，他写得好坏你怎么晓得他？你一点办法都没有。他写中文，你不认得字的人，他也不晓得这是什么，画的是什么东西。如果是你学过，不要说你啊是个书法大家，不要说你是个大学生，就是你是个小学生，你学过了，然后你跑得去看，你就晓得他这个字美，他那个字比较不好。你自己写不出来，对不对？因为你多多少少了解一点，经验一点，这样。所以说假定你不从多闻入手的话，你对这个佛法完整的内容没有概念，只有你碰到的那一部分，你有一点笼统的概念，那个时候，你就没办法去判别。所以走另外一条路，假定你能够从听闻下手的话，那个时候你多多少少有一点经验的话，你就能够判别得出来，所以这个困难并不存在。问题是说你走的时候走对没有，走错了一定存在。[23:23]
就像我们现在太多人，哎呀，大经大论听了一大堆，乃至于自己去讲，讲是讲，听是听，等到自己修行的时候用不上。修行了怎么办啊？好了，好了，现在我们讲完了，跑到这个地方去拜佛了，现在我们好了、好了，跑到这地方去是念佛了，刚才这个没有用了！嗯，那刚才讲那个东西干什么用的啊？关键就在这里。然后大家说：“哎呀，这个高明、高明啊！”的确高明！那么你怎么爬上去呢？假定说中间没有一个方式的话，这个高明有什么用呢？这个是很多地方都是关键的问题哟！反过来，你说那个没有用甩掉它可以吗？又 (p245) 不可以，一直这样的，都是空言戏论！所以在这个地方顺便说一下，必定要晓得，这个八分之一的这个行相为何。这地方只是把那个原则提出来，然后呢，从我们这个地方开始向下，处处地方就自然说出来了。说出来了以后你们务必要真正地注意、深入，那个时候了解它的特质是什么，差不多就有一点可能了。[24:41]
It is explained in Döl-wa's arrangement of Bo-do-wa's Method of Explaining that the great Elder [Atisha] said, "It is also the same with respect to the guru."
【铎巴所集博朵瓦语录中，述大依怙说尊重相，亦复同此。】
那个铎巴所集的博朵瓦的语录当中，他这个语录当中啊，就是换句话说他老师讲的。这个老师讲的，实际上都是老师的老师，说：阿底峡尊者传给敦巴尊者，敦巴尊者传给博朵瓦，博朵瓦就集在那个语录当中。这个语录不是他自己写的，他讲的，他的学的，跟他学的人铎巴，所以他这个话都是引述他自己的尊长。“大依怙”就是阿底峡尊者，阿底峡尊者也特别讲那个善知识的行相，跟上面是一样的。[25:36]
Therefore, accept as the defining characteristics of a guru a minimum of one eighth of all the defining characteristics set forth here, combining those that are easy to acquire with those that are difficult to acquire.
【故于所说完具圆满诸德相中，随其所应配其难易，具八分者，为下边际。】
这个最后那句话，就是说明了，现在这个大师这个师承来源。不要小看这句话，你随便看无关紧要，真正修行那个师承来源非常重要！非常重要！所以这个敦巴三子传下来的那几个人，最后如何一一传到宗喀巴大师身上的，如果我们真正地要学这个传承的话，老 (p246) 师都会告诉你的，这样。[26:26]
我们现在了解了，喔说教的人要这样，那我们要去求他了，对不起，先不要去求，先看看自己怎么样，学的人要什么样？而这个里边在没有讲之前，先要特别强调一点，先要自己学的人啊，有了这个条件，那个时候才可以找，真正善知识才找得到，找到了才可以依止。要不然的话，你根本找也找不到，就算你幸运地碰到的话，你不但啊没有好处只有害处，这个我们要了解的。[27:07]
就像啊玩一把宝刀一样，拿到一个武艺高强的人手上的话，如虎添翼；如果不幸被一个小孩子拿到的话，那就要命了！那要命了！他没有人在他身边，他只是伤了自己，谁在他身边谁就倒楣。这个所以我们真正学的时候，这个地方重要的是学者自己，学者自己。我刚才这个话，倒不一定是好像说笑话，也可以说，很轻松的这种状态当中，我们可以体会得到。像我们啊到处地方都是这样，常常说：“哎呀，这个很多人觉得，开始的时候啊，对这个佛法无比地敬仰，等到你出了家以后跑得去啊，常常失望！”为什么？就是那把宝刀啊，在一个小孩子手上，谁碰到他谁就倒楣。我们到那个时候，懂得一点法，然后说你这个不对，说他这个不对，说他那个不对，说他那个不对。平常你世俗的标准本来很低，大家马马虎虎算了，现在你这么高的标准跑得来要求别人的话，人人受不了， (p247) 就这样，实际上真正伤害的还是自己。那么现在我们看看，我们学的人应该怎么办呢？所以[28:30]
p. 28 (2)
b. The defining characteristics of the student who relies upon the teacher.
【◎ 第二能依学者。】
这个科，是说能依学者的相。换句话说，学的人要具足什么样的条件，那有一个论。[28:43]
Aryadeva states in his 《Four Hundred Stanzas》: It is said that one who is nonpartisan, intelligent, and diligent Is a vessel for listening to the teachings. The good qualities of the instructor do not appear otherwise nor do those of fellow listeners.
【《四百论》曰：“说正住具慧，希求为闻器，不变说者德，亦不转听者。”】
这个下面会解释的，下面会解释的。实际上这个里边啊，说真正具足条件的修学的人，应该具有三个条件，叫做“正住”、“具慧”、“希求”。他有了这个条件啊，才能够产生下面这样的功德。[29:11]
Aryadeva says that
【《释论》解云：】
解释那个《四百论》的，说[29:16]
one who is endowed with the three qualities is suitable to listen to the teachings.
【“说具三法堪为闻器。”】
具上面这个三样条件的人哪，那个则“堪为闻器”。[29:29]
15b Commentary
English LR v.1 p.74(COMMENTARY V.2 P.233)[00:04]
The guru who helps you to achieve liberation is the foundation of your deepest aspiration.
We need to recognize that, for sincere practitioners like us seeking liberation, the teacher - this guru is our teacher; and in particular the teacher we rely on. Nowadays, we usually don’t emphasize this much: I am going to be ordained and randomly find a teacher to shave my head. In any case, after he shaved my head and I take the vows; thus [we] manage to establish a center, and I can be there to make my mark. It does not work like this, not for Buddha Dharma. Actually, the ancient scholars looked for teachers with great discretion and, once found, [the disciple] would rely on [the teacher] for the entire life.. [This teacher] is able to help you transform from an ordinary person to a sage – this person is qualified as a guru. He could be your abbot, preceptor or the teacher to be relied upon, which is known as your master; and there are your other teachers as well. There are different types of teachers and this one is our guru. [We] need to know this is “the foundation of your deepest aspiration.” Normally, the happiness that we seek in the secular world is not thorough –- this speck of happiness that you have achieved for the time being, will lead to major suffering in the future. However, this deepest aspiration for the pursuit of ultimate happiness requires us to invest some cost at the present moment. You have to strive at studying diligently and, in the future, the attainment of ultimate liberation will be possible. This is all dependent on the virtuous teacher – one’s own guru. [01:45]
Therefore, you who wish to rely on a guru should understand these defining characteristics and strive to seek one who has them.
Hence, for those serious about liberation, one has to look for a qualified teacher as your virtuous guru. So, in such circumstances, [we] should recognize, well, the so-called person worth relying on – the one who can actually help your attainment – should have what kind of qualifications. Then strive to seek someone with such qualifications. It is really worthwhile. This is what we truly should engage in, be occupied by this, just work on it. [02:30]
Thus, I told you about A Casual Talk of a Dream and other [books]; which include the biographies of Great Masters in China. Moreover, even with several of the recently introduced books from India, there are the biographies of Venerable Atisha and [other] Tibetans – read them carefully. However, we may not understand the actual content. For example, The Biography of Milarepa is very touching but, in fact, we don’t understand much of it. What I suggest you to look at right now is in the beginning, when he searched for a teacher and abided by his teacher – the entire search will inspire our deepest praise and admiration from within, at the very least it will initiate our aspiration. The detailed contents may become understandable gradually through the progress of our study, or, if there is an opportunity, we will have in-depth review of these topics. This is about looking for a teacher. What about the other points: [03:39]
Also, those who wish to have students should understand these characteristics and strive to possess them.
Furthermore, those who wish to be teachers – that is, to be the person students rely on – also should know how to gather and guide students; embrace the students! This we have to pay attention to – often, we think that, once ordained, somehow one would be successful by leading some disciples so one’s legacy will have heirs. Although it is regarded as a good thing, however, what should be passed down and inherited? It is the Buddha’s Dharma works. So, for the sake of this reasoning, first strive to endow yourself with the qualifications of Buddha Dharma, and then, when the time is right, the only concern is that you don’t want to be the teacher or you only teach a little. If this qualification is not sufficient, your deeds may be successful, however, Buddha Dharma could be harmed. That is disastrous. [04:51]
Therefore, Buddha repeatedly said, “The bacteria on the lion feeds on the flesh of the lion.” During Buddha’s time, Mara (波旬魔王) constantly caused trouble for Buddha in all respects. I will describe Buddha’s attitude towards him. Mara told Buddha “O Buddha! You, the elder, indeed are remarkable and I really admire you wholeheartedly. While you are still alive, I can’t do anything to you but once you die and go into nirvana, it will be the time that I want to destroy you.” Buddha smiled and said, “You won’t be able to.” Mara asked, “Do you know how I will destroy you?” Buddha replied, “Let’s hear it.” “Hey! By then, I will enter your monastery, put on your robes and become your disciple – this is what [I] will do!” Then Buddha tears rolled and cried! Cried! This actually happened. Hence, this is something that we should be vigilant and mindful of! Thus, Buddha specifically said that non-Buddhist could not destroy the Teachings. Who is able to? That is the practitioner within the community, like the bacteria on the lion![06:19]
So, at time of destruction there will be two ways - one is “drawing lots“ (行筹), the other is “teaching resemblance Dharma.” (说相似法) What is “drawing lots”? The lots are tokens, as in “drawing lots”! In fact it is the Posadha [Sanskrit for reviewing of the precepts] in the first half of the [lunar] month, when there are arising [monastic] questions answered using the lots to check, “agree or disagree?” I have only seen the drawing of lots once; that was in India at the end of the [three month long Vassa] Buddhist Lent. I am writing the term on the board. The character representing lots in Chinese is the same as the word for token; and drawing is to describe the action. Now I will go over it for you briefly: during our Buddhist Lent [ceremony], our Buddha Shakyamuni is the first lot. You all have attended it before, right? This is the first lot. There are many attendees for sure. Maybe laypeople are not aware of it. A true Buddhist Lent does not mean, well, I am beginning my Buddhist Lent now and start receiving offerings – there is no such thing! During actual Buddhist Lent, you have to devote your entire energy at study and, because of your earnest study, the merits are accumulated and laypeople come to make offerings to you. So my attendance [at this ceremony] made me very happy and joyous. That place we used was not big, however, the monastery was filled with four or five hundred people. Everybody tried their best and perspired all over. One lot went up first – not sure how many, I forgot, they needed to be counted. The first lot was for Shakyamuni Buddha and so on so forth, followed by many great teachers of the lineage. This is the lot.[08:03]
When Sangha gather for processions, there are usually some issues: so how many attended today, “Have all the monastics arrived? Is the community in harmony?” And then we will count the number of attendees. The head count is not like what we normally know as roll calls or the like. It is by casting the lots: one side agrees to it, and there is the opposite side – there is a proper method. Thus, during the actual Upavasatha [Buddhist day of observance for cleansing the defiled mind], it has to be done in a purified manner; both [agreement and disagreement] are not easy, very difficult! If you are purified, that will do. Otherwise, the same applies to our current situation now – in a meeting, the more troublemakers there are, then the entire meeting system will be totally destroyed. Therefore, no one else can destroy this, other than the false type of practitioners. Once they come, then the damage is done, destruction will happen! This is the first method [drawing lots] – regards to the mistaken behavior. [09:01]
The other method is “teaching resemblance Dharma” – while giving teachings he speaks inaccurately, but it is not easy for you to tell that his explanation is wrong. He even quotes the Buddhist sutras and parables during his explanation. During the session, he again comes up with his own ideas instead of relying on the lineage. Of course, all worldly things are like this and you may already have experienced – some may not have – recognizing worldly arguments totally depend on technique. Regardless of whether you are able to revive the dead or the other way
around, it is all up to you. This is the same for Buddha Dharma – if you don’t rely on the lineage and abide by the systematic order, then you can say whatever you like and do whatever you please; that would be chaos. When this happens, Buddha will cry. So, for this method, I specifically clarify briefly to you that this concept has to be very clear. So “drawing lots” ( 行 筹 ), and “teaching resemblance Dharma” (相似说) can be very harmful and detrimental! This is very important! Thus, to learn, one has to search for a virtuous teacher with these qualifications; to teach, one has to be able to reach this level. So what is the current situation? [10:34]
Question: Because this is a degenerate time, it is difficult to find a teacher who has these good qualities in their entirety.
However, due to the differences in the present time – with regard to the turning of Dharma wheels – it is very difficult to find one who has truly perfected all of the above qualities. It is very rare, very difficult. [10:56]
Therefore, what should we do if we do not find such a teacher?
If you are not able to find such a perfect teacher, what should you do? Let’s continue, first is a quote from a sutra. [11:09]
Reply: The Tantra Requested by Subahu (Subahupariprccha-tantra) states:
Just as a chariot with one wheel
Will not go down the path even though it has a horse,
So too, without assistants for meditation,
People will not gain attainments.
If the chariot only has one wheel – a horse carriage needs at least two or four wheels – so, in this condition, even if the road and horse are available, very sorry, with one wheel, your chariot is useless. In other words, that is you alone [without fellow practitioners]. So what should be done? [We] have to have fellow practitioners as companions. These companions are of two types – superior-level and peer-level that we consider as virtuous teachers. The superior virtuous teachers are [our] reliance guru; another is the peer-level companion and also those companions that take care of external chores. Thus, to apply the teaching sincerely without virtuous teachers, an average person will not be able to have achievement, definitely impossible. And [12:16]
These assistants should have intelligence, a good appearance, great purity, Be of reputable lineage, and inclined toward the teachings.
They should have great confidence, perseverance, and have disciplined the senses.
They should speak pleasantly, be generous and compassionate,
Forbear hunger, thirst, and the afflictions,
And not worship other deities and brahmins.
They should be focused, adept, grateful,
And have faith in the three jewels.
These verses mentioned here, I will not go over them individually. In fact, for the listed ten conditions, you can relate them one by one to the earlier mentioned ten qualifications. For those who are the true practitioners of Buddha Dharma and have faith in the three Jewels, they are our best companions for applying the teachings. [They are] either one’s gurus, or one’s peers – practitioners like us. [13:12]
Since those who have all such good qualities
Are very rare in this age of strife,
Mantra practitioners should rely on an assistant who has
One half, one quarter, or an eighth of these qualities.
However, for the aforementioned perfect, highly achieved practitioners, they are very rare to be found during the degenerate time, they are very few. What are the phenomena in the age of strife? The phenomenon is people are not in a hurry to be liberated. During Buddha’s time, once [a disciple] understood the concept, [he] immediately applied it to analyze and reflect on the self, and then applied accordingly toward personal liberation, which is followed by helping others to be liberated. To seek for individual liberation alone is Hinayana, the lesser vehicle; and to further advance to help others is Mahayana. Therefore, by then, there is no argument at all: everyone is of different nature and applies accordingly to study and practice – for those trying to catch up when you are done learning, turn around and help them; thus forms very harmonious atmosphere. During this degenerate time, once with some understanding, instead of applying it, the feeling is: “well, I am this way, how can you be like that.” Then, people start to argue. Moreover, if he is better than me, no doubt [I] am not convinced; whereas if he is worse than me, of course [he] will be looked down upon, [notice] how I won’t take it when he is better than me! Hence, this is the age of strife. With this condition, it is rare to have a perfectly endowed virtuous teacher with all the qualifications. This does not necessarily mean that there are none of them; they are just very rare, hard to find! So, at that time, what should be done? With half of the qualifications, just half of the [ten] qualifications, or a quarter of them, or even just one eighth of them – this teacher should be relied on for assistance. This teacher is referring to in the Tantra practice, because this scripture is from Tantra tradition. Actually, regardless of whether it is learning from the practitioners of any of the three vehicles in the Buddha Dharma teachings [sravaka, pratyekabuddha, and Bodhisattva], they all require this [at least one eighth of qualifications]. Next, the text provides the explanation. [15:21]
Thus it says that assistants should have these defining characteristics in their entirety, or at least one eighth of these.
The quotes from the sutra above tell us that there are several reasons. The first is to clarify by using an example. That is, the practitioner must have reliance. Next, in the text, it states the qualifications for reliance. And, at the end, it states, in the age of strife, what should we do? The text says, have at least one eighth [of the defining characteristics]. How is this one eighth calculated? It is not easy to calculate, there are a total of ten qualities, so how do you apply this one-eighth? Know that these ten characteristics have their required systematic order; a certain order must be applied. It is like if we are building a house. For the eighth floor, that is to say, as long as the building is finished you are able to pick any level – from appearances; it is just picking one story. In fact, it doesn’t matter which floor is picked, the foundation has to be there. When you pick the eighth floor, all the lower levels should exist, this is very obvious. You pick this highest eighth level, even if you reside on the top floor, let me ask, what is the eighth floor established on? It is built on top of the first to seventh floors, as well as the foundation. Thus, it is not possible for you to say I pick this eighth floor and there is no need for the rest of the floors. Will this work? Absolutely not! This sequential order has to be understood. [16:45]
So, within the sequential order, which one is the root? It is the precepts – sila [Sanskrit], which applies to all Buddha Dharma, and this is the reason why I started by mentioning sila. Because of this, I will bring this up in every aspect when talking about precepts, because it is very easy to misunderstand [the basic importance of Buddha Dharma], people will misunderstand it easily. Upon mentioning the precepts, [the reaction] is always: very well, hurry up and shave my head, take five precepts and ten novice monastic vows, and I will seek the Bodhisattva vows, don the robes and claim that I am one with the precepts! All of this is planting the seeds, which has great advantage and we praise it. Buddha Dharma is truly beautiful, absolutely don’t belittle it, don’t take what I just said above and despise it. That is totally wrong. We should absolutely respect it, however, we should comprehend the actual content. This is the husk of sugarcane. Without the husk, there would never be the molasses within. However, you should never swallow the husk and spit out the juice – this is our fault at the present stage, specifically be aware of this! Pay special attention to it! Later, in the section of the precepts, [we] will go over it in detail. [17:54]
Therefore, here, it can be briefly reviewed again. As for discipline, at least the teacher should be able to discipline himself. Upon facing a given condition, often we are able to speak of the theory, whereas everyone’s affliction will arise when actually encountering the situation. May [I] ask, your study of Buddha Dharma is to tame the affliction and, if the teacher is filled with affliction, how can he give you guidance? In other words, if you encounter any situation and become very bothered, how can you teach others? Sure, I am able to make a lot of money here and have a high position; you have to listen to me because I am paying you. Otherwise, I will not pay you. Thus, others have to listen to you subserviently – is this the way it should be for monastics? No, we have to realize and understand the difference. So if your business is well established, wow, people may think, what a great business establishment. From the aspect of planting the seeds of Buddha Dharma, we should praise this. However, as far as the breadth and depth of the actual content of Buddha Dharma, we have to distinguish very clearly. Thus, we should never randomly criticize others, but we still praise others’ good qualities. However, personally, build from this foundation and advance step-by-step. Do not be fooled, never ravage yourself. So this is in regard to the “one-eighth.” [19:11]
So why did the author say one-eighth instead of onetenth? This is interesting, sorry, just having one qualification of precepts is not sufficient; in other words, once you abide by the precepts, there is still more to it. Actually, here you all have to recognize that it does not mean that, at the time you have perfected all precepts, you then enhance other qualifications to meet this [one-eighth requirement]. It is to say that, when engaging in anything, [all conditions have to] complement each other – your application of precepts increases gradually, it can be said that you are holding on to the fundamentals. For instance, for us to achieve total perfection one-eighth is the bare minimum; if we apply it mathematically, it is 12.5%. Thus, by then, you should have 4% of the precepts, 3% is knowledge from study, and a certain percentage of the others; achieve it by calculating this way. However, this is a fixed number. If we continue earnestly, eventually the understanding will naturally arise. As long as you are able to abide by the teaching, you will be very clear: oh, this is what the author is referring to by saying one-eighth. By the time you are able to tame your own afflictions, then you will understand. Taming afflictions requires many qualifications, once you have experienced these qualifications, then you will be able to help others. So this refers to the [one-eighth] qualification of the teacher. [20:34]
Now, for those of us practicing Buddha Dharma, this is kind of tough – a pretty difficult task – this is a matter of fact. If you don’t have enough experience, this challenge is not easily identified, not easy to recognize it. Once you have some experience, you may say, why do I need a teacher? Regarding this question, we will discuss it in great detail later; I will just mention it briefly now. Strictly starting from the application, the aforementioned issue [one-eighth requirement] will not easily lead to breakthroughs. If you supplement with your study, then the difficulty will be eliminated. Why? Because after you study, although you are unable to achieve it, once you hear the key points – what does it mean by this? From study, if you are able to have wisdom arise from study, that will do. However, you studied but are unable to have wisdom arising from study, then it is of no help; that will not work out! So when the teacher talks about the true essence of Buddha Dharma, “certainly, the purpose of Buddha Dharma is to break through…and ethical discipline, concentration, and wisdom are to identify the signs.” When the teacher is teaching, you will think, “Oh well, oh well! I now know the sign of attachment and the proper remedy for it.” You are able to identify it, once you have this recognition, you will have more or less some sort of experience, and then use it to distinguish the differences. If you don’t have this experience, you will not be able to distinguish [the sign of attachment and so forth].[21:58]
I will use a very simple worldly case for everyone to understand right away. For instance, when we write characters, for someone who is totally illiterate, they will not be able to distinguish good [handwriting] from bad. If someone comes to write German or Russian, and you have no clue what Russian looks like, how can you tell if his writing is good or bad? You have no way of knowing. For the illiterate to write Chinese, he would not know what he is drawing. If you have learned it before, needless to say, for a calligrapher or college student, even for an elementary student, as long as you have learned and you take one look, you will be able to distinguish this word is pretty and that word is less perfect. However, you are not able to write calligraphy, right? Because you more or less have some understanding and experience, that is how it works. Thus, if you don’t start by studying more, you will not have a complete understanding of the entire framework of Buddha Dharma. You will have only touched one part of it and had some vague concept; by then, you will have no way to distinguish. So from a different approach, provided you are able to start by studying, then you will have more or less some experience to be able to distinguish, and the challenges will not be there. The point is whether or not you have taken the correct path. If it is wrong, then the difficulty will arise. [23:23]
Just like too many of us, well, we have listened to a lot of great scriptures; or even teaching as a teacher – however, after all the teachings and listening, by the time of application, none of it can be useful. So, what should be done at the time of practice? Very well, now we are done with the teaching, let’s go do the prostration; or, very well, let’s go chant Buddha’s name – what was just taught is not applicable! Well, what was the purpose of the teaching just now? The key is right here. After listening, [we] all may say, “Wow, this [teaching] is excellent, remarkable!” Of course it is remarkable! But how are you going to advance? In case there is lack of a means in between, what is the use of this remarkable? All these aspects are the key issues! On the contrary, if you think that these [prostration or chanting] are useless, can you toss them away? That is not proper either. Continuing in this manner is completely empty talk and contention! Thus, [I] bring this up here on the side; recognize this representation of the one-eighth. Here, just mention the theory, and then we start from this point onward, and the rest [of the teaching sequence] will follow explicitly. After this explanation, you all must truly pay attention and thoroughly engage in it; by that time, you will come to understand the characteristics of [one eighth]. [24:41]
It is explained in Dol-wa’s arrangement of Bo-do-wa’s Method of Explaining that the great Elder [Atisha] said, “It is also the same with respect to the guru.”
In Dol-wa’s compilation of Bo-do-wa’s quotations – these quotations were taught by his teacher Bo-do-wa – these teachings from Bo-do-wa were actually the collections of teacher’s teacher Atisha. It says: Venerable Atisha passed down to Venerable Drom-don-ba and then to Bo-do-wa; and Bo-do-wa collected all the quotations. This text was not written by Bo-do-wa, he taught it and his student Dol-wa compiled all of Bo-do-wa’s quotations of his own teachers.
“The great Elder” refers to Venerable Atisha. Venerable Atisha also specifically talked about the apparent sign of a virtuous teacher, which is stated above. [25:36]
Therefore, accept as the defining characteristics of a guru a minimum of one eighth of all the defining characteristics set forth here, combining those that are easy to acquire with those that are difficult to acquire.
This last statement explains the source of the lineage. Never overlook this statement. If you randomly glance over it, it is fine. However, for true practitioners, the lineage of the teachers is very important! Very critical! So the three spiritual sons of Drom-don-ba transmitted [the teachings] generation after generation all the way to Je Tsong-kha-pa. If we are serious about learning from this lineage, qualified teacher will let you know, that is how it works. [26:26]
So with our current understanding: well, the qualification of the teacher is such, so we are ready to find the teacher. Very sorry, not yet, first assess the personal conditions. What are the qualifications for the student? Before the actual teaching, first [I] have to specify: the student has to have these qualifications, then one is qualified to look for the teacher – a true virtuous teacher can be found, and then reliance should take place. Otherwise, you cannot find him; even if you are lucky enough to find one, it will not only do you no good, but may only bring you harm [if you are not prepared]. This we have to recognize.[27:07]
It is like playing with a priceless sword: for an experienced martial arts practitioner, it will be like putting wings on the tiger. However, if a child unfortunately picks it up, it can be terribly fatal! If no one is around him, he may just harm himself. If anyone is nearby, they might be hurt. Thus, when we are serious about learning the teaching, here the key is the [qualification of the] student. What I just said may not necessarily sound like a joke, maybe it is – in a more relaxed situation we may be able to recognize it. This applies to us in many situations, often, [we] say: “Sigh, many felt in the beginning that they were paying utmost respect to Buddha Dharma. Once ordained, many may be disappointed!” Why? That is because the priceless sword is left in the hands of a child, whoever is close by will be harmed. By that time, we have understood some teachings then apply them to find faults on you, him, or any others. Normally, your worldly standard is not too strict and everyone can get by sloppily; now, with this high standard to measure others, nobody can take it, just like that – actually, this is truly harming the self. So now, let’s take a look, what should our attitude as students be? [28:30]
b. The defining characteristics of the student who relies upon the teacher
This section explains the defining characteristics of the student. In other words, what is the required qualification for the student? Here is a quote from this commentary.[28:43]
Aryadeva states in his Four Hundred Stanzas (Catuhsataka):
It is said that one who is nonpartisan, intelligent, and diligent
Is a vessel for listening to the teachings.
The good qualities of the instructor do not appear otherwise
Nor do those of fellow listeners.
This will be explained later. In fact, this is referring to the three conditions for fully qualified practitioners: they are known as “non-partisan,” “intelligent,” and “diligent.” Once endowed with these qualifications, then the following good qualities will arise. [29:11]
Aryadeva says
This commentary explains the Four Hundred Stanzas: [29:16]
that one who is endowed with the three qualities
The one endowed with these three qualities are considered as “a vessel for listening to the teachings.”
is suitable to listen to the teachings.
[With these three qualifications of “non-partisan”, “intelligent,” and “diligent”] then one is suitable as a disciple to actually apply Buddha Dharma.