菩提道次第广论手抄稿:旧版第十七卷A面
（手抄稿 第三册 p3）[00:11]
自己一天到晚在盲修瞎练当中，却还不觉醒，乃至于了解了以后也不改过，请问：这样的话谈什么修行？所以这一点我们要了解，了解了以后，就有一个标准去衡准自己。这个地方注意，不是说你了解了，“啊，懂了，懂了！”了解了，正趁这个机会努力修行，我们了解的目的就是要去改善它，你了解了不修行更加可惜。[00:42]
所以在这个地方告诉我们，假定说我们没有达到这样的一个认识，或者虽然认识了而不照着去做，仍旧随顺着自己的习性，而不察觉到应有的态度，是是、是非，是对的、是不对的。那么在这种情况之下，我们不知不觉当中损失了很大的大利益，没有得到的得不到，已经得到的还会退失，那个才是真正可惜的一件事情。那么现在我们了解了，进一步说前面老师是这个样的条件，学生是这个样的条件，那么现在怎么样地运用这个条件，互 (p4) 相教跟学，所以，[01:45]
p. 29 (5)
c. How the student relies upon the teacher
【◎ 第三彼应如何依师轨理者。】
那么，这个时候怎么样去依这个老师。下面：[01:58]
One who has these qualifications of a suitable recipient of the teachings should investigate well whether a guru has the requisite characteristics as explained above. Then this student should receive the teaching's kind words from a qualified teacher.
【如是若自具足器相，应善观察尊重具否如前说相。应于具相，受取法益。】
下面就告诉我们的，第一步先自己来观察一下：具足不具足？具足，修庆慰；不具足，赶快努力。所以真正重要的第一件，是自己求自己，要成为一个修学佛法的具相弟子。在这一点上面我一再提醒诸位，摆在心上面：现在我们不要一开口，哎呀！“现在啊，跑遍天下，看见没有一个人是像样的！”这是完全错误，完全错误！完全错误，完全错误！我们应该默默地反省自己是不是像一个修学佛法的人，这个必须要具足的。如果你这一个条件不具足的话，即使你在佛国里面，你一条路—只有下地狱，这个非常重要。[03:16]
有了这个，进一步，然后那个时候，就要善巧地、很认真地去观察，你要依靠的善知识是什么样的情形，具不具像前面所说的这个条件。这个次第很清楚、很明白，很清楚、很明白。如果我们不了解这个，不照这个次第的话，那是一个绝大的大毛病，非常大的危 (p5) 险。因为你自己没有这个条件，然后就拿我们世俗的观点去衡准那个对方，一定出毛病。因为我们世俗上面要求的是什么啊？世俗上面要求的就是贪、瞋、痴相应的，这个真正的佛法的善知识帮忙你净化贪、瞋、痴的，一定在这个上面，两个彼此间兜不起来的，完全兜不起来的。所以你拿这个贪、瞋、痴要想去求善知识的话，缘木求鱼，越走越远。这是为什么他这个次第摆成这个样的，这一点要注意，这一点要注意。[04:26]
所以我们看那个大善知识那些传记什么等等，他都是这样，跑上来都给你一捧冷水。这为什么原因？这个有很多特殊的道理在，这个事情在这个地方我们不能详细地深谈，总希望大家善自努力。那么然后自己有了这个条件，也找到了可以依止的善知识，那个时候就跟着他受佛法，好好地修学，好好地修学。那么这个时候，这个传承当中又告诉我们有两种不同的办法。[05:15]
Even so, the biographies of Geshe Drom-dón-ba and Sung-pu-wa are not in accord with each other.
【是复有二传记不同，谓善知识敦巴与桑朴瓦。】
这是他们两个人的作法不一样，这两个都是有不同的师承，有不同的内涵。这两个当中应该采取哪一个，我们看一下。[05:33]
Sung-pu-wa had many gurus and listened to any correct explanation. Thus, when coming from Kham (Khams), he even listened to a lay practitioner explaining the teachings alongside the road. His disciples said that this was an inappropriate way to receive the teachings, to which he replied, "Do not say that. I have received two benefits."
【桑朴瓦者，尊重繁多，凡有讲说，即从听闻。自康来时，途中有一坞波索迦说法而 (p6) 住，亦从听闻，徒众白曰：“从彼听闻，退自威仪。”答云：“汝莫作是言，我得二益。”】
那么这两个人当中，先说后者桑朴瓦，他的善知识，哇！很多、很繁，多的话—数量，繁的话—内涵也很杂，各式各样的善知识，乃至于凡是有讲有说，他都要去亲近他，要去听闻他。乃至举一个例子，有一次他从康，就是西康，进入到西藏去的时候，半路上面有一个在家人在那里说法，他也跑到那儿去听，所以他那个徒弟就说：“哎呀，师父呀！这个在家人是普普通通的，你这样子的一个了不起的大法师，你怎么跟他听呀！”他怎么说？“欸，你不要这样说，我可得到两个好处啊！”这样的一位了不起的大善知识，桑朴瓦那个人如果拿照我们中国现在的，我们不一定现在的，我们中国历史上的那些祖师，比拟一下的话，就相当于什么？相当于什么赵州、黄檗，那些大师。他是阿底峡尊者下面的一位很了不起的大善知识，我们可以想像这个人的程度、成就。他在康地那个弟子非常多，那个道场非常了不起，这么一个人，结果一个普普通通的那个在家人在那里讲经，他也恭恭敬敬跑得去听。这一点是对我们是一个绝重要的、绝大的一个提示，绝大的提示！那么这是一类，另外[07:45]
Geshe Drom-dón-ba had few gurus—not more than five.
(p7) 【善知识敦巴者，尊重鲜少，数未过五。】
他的尊重非常少，他的善知识不多，总共算起来还不到五个，不到五个。那么，现在这两类当中哪一个好呢？下面告诉我们。[08:01]
Bo-dowa and Gom-ba-rin-chen, themselves gurus, discussed which of these two ways was better.
【博朵瓦与公巴仁勤喇嘛共相议论，彼二谁善。】
说：那二者当中哪一个好啊？现在说。[08:10]
They agreed that Geshe Drom-dòn-ba's way was better in these times when those with untrained minds still see faults in the teacher and lose faith. What they have said seems to be very true. Therefore, you should have few teachers.
【谓于未修心，易见师过，起不信时，善知识敦巴轨理善美，应如是行。现见此说，极为谛实，应如是学。】
他有一个条件的，什么条件呢？先要经过一个时候的修习，怎么修法？他是在下面告诉我们，就是我们修习依止善知识的重要，种种方便善巧。你有了这个修习以后的话，你就看人家，只看见他的好处，不看见他的缺点，不看见他的缺点。所以我们想一想那个《法华》上面那个常不轻菩萨那个公案，他看见任何人，他说：“哎呀！你们都是成佛呀，我不轻你们。”他看见任何人，他觉得他就是将来的佛，那是经过了修行以后的。在我们没有修，这个情况之下，我们动不动看见别人的过错，那个时候，比较起来，学敦巴 (p8) 尊者来得好，学后者，学后者。[09:23]
不过这个地方我们要注意一点，说反正这个里边有两个传承，我们学后者，学后者啊稍微找到几个善知识就可以了，其他的人你动不动就看他的过失。这个错了，这个概念我们一定要想办法把它消除掉。想想看他真正的内涵是什么？是说他已经认真地修习过了，必然的结果。而我们现在呢？没有修习。你想不想向上爬？当然我们想。如果想向上爬的话，千万不要自甘堕落。所以前面告诉我们，那些真正的大善知识，他都把这个眼睛向上看，向上看。这个人哪，不怕自己差，就怕自己滥，一滥就没有用，一滥就没有用。“反正我就这个样了！”这就是混混，那谁也拿我们没有办法。所以碰见这种情况之下，我们，是的，因为没有修习过，所以应该采后者比较好。但是那个时候我们心里应感到惭愧，深深地惭愧呀！我们条件太差呀！正因为条件太差，只能用这个方法，然后要努力增上，这才是我们应有的态度。[10:56]
In general, a teacher is someone from whom you have received the teaching's kind words; specifically, a teacher is someone who skillfully guides you with the instructions of all the paths in their entirety.
【如是应知，曾受法恩，特于圆满教授，导心知识，如何依止。】
好了，现在把这个真正的依师的这个道理，下面说明。说这个佛法的恩惠，啊！了不起，了不起！这个恩之大啊，我们世出世间的一切的好东西，都是从佛法上面来的。这个 (p9) 念恩两件事情啊，我们要一而再、再而三，不停地摆在心里面，去体验、去认识它，去体验、去认识它。乃至于随便一件小事情，现在的我们常常这样说：“我欠他什么？还不是我出钱给他买的！”这个概念很不好，很不好！很不好，很不好！是的，拿世间的这个一般的眼光去看，标准来说的话，你拿钱来去买，乃至于说：“我就是这个样，他拿我怎么样？他就是莫奈何我。”这个真正说起来，完全是自己害自己的概念。你能够懂得了，怎么样去感人家的恩，结果真正受用呀，嗨！妙哩！是你自己的，是你自己的。[12:17]
这一点，你们自己好好地去体会，你们能够体会到多少，你们就得到多少受用。我们深的先不谈，就非常浅的，你现在说：“这还不是我钱来买的；我这样做，他莫奈何我。”这个心理什么心理？这个心理本身就是烦恼心理。我们现在修学佛法要净化烦恼，却一天到晚在烦恼上面转，还找了种种的理由，觉得自己有理由。我们先不必谈其他，那个起心动念，已经错到不晓得哪里去了。那么这种事情都要靠什么？都要靠善知识来引导净化我们。所以详细的内容，你们一步一步自己向下去的时候，好好地努力去体会、去观察。[13:08]
那么在这个里边特别的是什么？圆满教授的导心知识。这个“圆满教授”，不要轻轻放过。“教授”的内容我们知道，就是真正的精要的关键，修行的主要的指授。而且这 (p10) 个地方是圆满的，引导我们修行的这样的大善知识，太重要。真正的一个人修行的成就与否，完全靠这个，完全靠这个。你有了，不要怕；没有的话，就算你再大的学问，也会出毛病。那么怎么依止法呢？分成功两部分：意乐，观念上、心理上的；加行，是根据这个心理应该怎么样在行为上。所以：[14:07]
【其理分二，① 意乐亲近轨理，② 加行亲近轨理。】
分成功这两部分。那么这个里边[14:15]
1) How to rely in thought. How to rely on the teacher in thought is explained in three parts:
【初中分三。】
那个关于那个概念方面我们分三部分。[14:21]
1. A general indication of the attitudes needed to rely on the teacher
2. In particular, training in faith, the root
3. Remembering the teacher's kindness and being respectful【① 总示亲近意乐，② 特申修信以为根本，③ 随念深恩应起敬重。】
分成三部分。意乐是先把那个亲近善知识的那个主要的概念，我们应该把它了解一下，整个的这个内涵应该了解。那么第二个呢，特别地在这个地方，是对善知识第一件事 (p11) 应该什么？修信，这个是我们的根本。第三个呢，随念深恩应起敬重，这个次第是这样，我们现在继续下去，看。[15:03]
a) A general indication of the attitudes needed to rely on the teacher
【今初】
第一个，说整个地说亲近善知识的那个概念。[15:10]
The《Array of Stalks Sūtra》 states that you should respect and serve the teacher with nine attitudes. This includes the key points of all the attitudes that you should have in order to rely on the teacher.
【◎《华严经》说，以九种心，亲近承事诸善知识，能摄一切亲近意乐所有扼要。】
这上面引《华严经》，引《华严经》。我们也可以同时了解，的的确确，说我们要想得到最圆满的教授的话，那就是从这个地方。所以《华严经》也的确是佛出世的时候，说的最圆满的，包含了所有。而这个九种，已经把亲近善知识、承事善知识的所有的纲要，都统统包括在里头。[15:51]
If these are further condensed, four attitudes remain. They are as follows:
【即彼九心摄之为四。】
那个九样东西也可以分四个大项目，现在我们一个一个来看。第一个大项目：[16:03]
p. 30
1) The attitude which is like the dutiful child. This means to give up your independence and submit to the guru's will.
【弃自自在，舍于尊重令自在者，如孝子心。】
(p12) 第一个是舍弃，舍弃自己的自在。什么叫自在呢？就是我想怎么样，我要这个样，这个要拿掉。怎么办呢？一切要看你所依止的善知识，他要怎么办，你种种、处处地方，委曲求全，跟着他去做。就像什么？像孝子，像世间的孝子。当然不一定指孝子，就是说拿我们能够体会得到的，这一种心情去做。[16:45]
Dutiful children do not initiate an action on their own, but instead, looking at their parents' facial expressions, submit to their will and then do what they say.
【谓如孝子自于所作，不自在转，观父容颜，随父自在，依教而行。】
这个孝子平常怎么？他不会说我要怎么办，我要怎么办。不是的，他一定先观察、了解他父 亲应希望怎么办，什么是他父亲喜好的，什么是他父亲不喜好的，他一心一意努力地去满他父亲所希望的，然后跟随着他父亲的教导而去行。所以它主要的内涵，就是不要听从我们自己的自在，而要努力地跟所依靠的善知识，这世间比喻像孝子。那个世间比喻，就是用这一个比喻，让我们体会到我们应有的心情。[17:48]
如果我们现在这个时候，对于这个孝的概念不认识、不具足，你不妨换一个，就是总归你如果说跟哪一个人也好，或者什么，你总是委曲求全，愿意处处地方舍弃掉了你，要跟他去做，就这种心情。以我们现在的情况，不妨说一个作生意的人，他绝对不会为了自己，怎么样地要自由自在地快乐；他总觉得，怎么样去做嘛，才能够讨好那个顾客，他想 (p13) 尽办法去讨好那个顾客。所以早晨他一大早起来，晚上很晚才睡觉，别人在休息的时候，他不在休息，他要想办法做生意呀！我们现在要以这种心情去做。那么为什么要这个样？为什么要这个样？这是个原因哪！在这里这一点请大家仔细地思索一下。[18:55]
现在我们大家在家里边享受不要，放弃掉了这个享受，跑到这里来，请问：干什么？为什么你来？这个始终你认得很清楚，你为什么要到这里来？这个不必人家来讲，人家讲没有用场，你自己问，你为什么？说：我要修行。你为什么要修行？修些什么？这个才是最重要的。哎呀！说世间的苦啊！啊！噫！实在不行啊！有的人说：我这个地方，真是感觉得娑婆一无是处。如果我们套一句俗话的话，这个生死心切。为什么有生死？烦恼、恶业！什么是烦恼？就是我们现在的知见，这个叫作无明，你一天到晚就在这个当中转。你现在既然要想透脱生死，跑到这个地方来，你仍旧跟着自己的烦恼，我要这样、我要那样，请问这是修行吗？请问这是修行吗？[20:14]
你跑得来，你说：喔唷！我跑到这个地方来，头也剃掉了，换了这件衣服，受了大戒，一天念多少佛，拜多少佛，看多少经。这个我不能说你不是，但是也不能说你是，还没有到。他真正的修行，就是凭藉着这些这个必要的条件，步步深入，使得你认识烦恼，净化烦恼，净化烦恼的现行，以及对治这个烦恼所种下去的这个潜在的恶业力量，这样 (p14) 呀！如果说你这样的话，你能还随顺着你自己吗？这个道理不明白得很吗？所以一定要依靠善知识，一定要弃自自在的根本理由在。[21:14]
我们现在修学佛法，这个第一个大错误，就在这里。现在觉得修行要出家，然后跑得去，师父剃了个头，好了，今天剃完了头，好的嘛，我还跟你嘛住它三天，住了一个月，然后明天弄一个茅篷，那算是很好的人了。请问，这个时候你能修行吗？假定你已经懂得了，你何必要出家？何必要修行？假定你不懂得，关在茅篷里，你能修吗？这个地方，我想我们大家都有个正确的认识。然后呢，说好好好，跟在那个师父身边；跟在那个师父身边，又觉得这个不对、那个不对，要这样才好、要那样才好。这是第一个大错误，我们要改过来。啊！要改过来，改过来是辛苦的哟！但是非常值得，非常值得！“如是”，我们再看文。[22:12]
Look to the teacher in this way.
【如是亦应观善知识容颜而行。】
上面说像孝子，那个是对父子之间，那么我们现在怎么办呢？那就看善知识。为什么说观善知识的容颜而行呢？要晓得这个善知识，他绝不可能说一天到晚耳提面命，跟着你耳朵面前，盯着你这么说，绝不可能的，绝不可能的。这个东西你真正要求善知识的话， (p15) 你要至心好乐地去求，这个道理这里先不深一层地说。你一定要委曲婉转地去看，怎么样才能够讨他的欢喜。[22:58]
到这里注意喔！我们说出了家了，你还要去讨善知识的欢喜，这不是世间的作法吗？表面上去看，是；实际上面去看，完全不是，完全不是。为什么呀？这个善知识有一个条件，前面已经告诉我们了，所以我们不是随便看的。这个善知识有这样的条件，具足这个条件的善知识，这种人他会不会以世间的眼光来跟你来往、周旋？不会，绝不会。如果说是百分之百具足的这个条件是佛陀，佛陀唯一的希望，就是把最好的、最圆满的东西给你。不过，他这个给你的，因为是最圆满的，所以绝不是世间的情染相应的这种东西；在这个情况之下给你的东西，这是圆满的佛法，而不是世间的情染，不是世间的情染。[24:09]
我们佛法里面告诉我们四依，依法不依人，我们说这个依法不依人，你为什么这个地方要看他的面孔，然后这样去做？嘿，这个正是依法不依人，这个正是依法不依人。依人，那是人世间的作法；现在不是。人世间的作法，每一个人都是要我为主呀！现在你先要观察自己具不具这个条件，善知识具不具这个条件。这个善知识之所以成为善知识，正是净化的，而净化必须的条件，真实的内容，都在这个地方。你认识了这一点，你去依靠善知识，正是什么啊？正净化你烦恼，不是很明白嘛！平常的时候你觉得自己要这样、那 (p16) 样，自己要那样、这样，这是在烦恼当中，你不依靠自己了，依靠他，本身就是个最好的净化烦恼，这个就是依法！[25:08]
所以这句话你不要弄错哟！依法不依人的意义是指在这个上头，这个人、法两件事情摆在这里，清清楚楚、明明白白摆在这里哦！就是这个样。所以你要看得清楚，在这个相上面现出来的是什么？法的那一面，这个是你要依靠的。如果离开了人谈依法，没有这件事情；离开了法谈人也没有这件事情，这我们要清楚。所以这个上面说这样，告诉我们这个，现在下面引经来证明。[25:43]
The Sūtra on the Concentration Which Perceives the Buddha of the Present Face to Face states: Students who rely properly on the teacher should always give up their self-assertiveness and instead actin accordance with the will of the teacher.
【现在《佛陀现证三摩地经》中亦云：“彼于一切应舍自意，随善知识意乐而转。”】
不但《华严经》，这个经也告诉我们，舍一切自意，所有自己的统统舍掉，你能够彻底地舍掉了，你就能够圆满地成就，这么简单。在你还没有证得之前你能够舍掉了，这个是信位菩萨的典型的例子。这个信叫净心为信，净什么？净烦恼。所以这个你才懂得法相上头的严峻，说净心为信。心里什么是染污？烦恼。但是我们还没有证得烦恼（编者按：疑师口误）之前，你能够完全不随着烦恼，一切拿掉了，跟着善知识，这个时候是。所以那个时候立它这个位次叫信位菩萨，这是它的原意。[26:39]
(p17) 如果你了解了这个根本意趣，然后你看那个经典上面，你就会了解了，哪、哪、哪！为什么信位菩萨能够不使烦恼现行。明次位当中的一切，第一念起来，第二念就不会随转的；第一念起来烦恼，他察觉到了，第二念就不跟着转，这是明次位中的人，这样。现在我们不要说第二念、第三念，过了几天还在那里，人家点醒了还不服气，那个就是完全不相应的状态。所以真正的重要的就是观察这个东西。下面有一句附注，这个附注很重要哦！[27:18]
This refers to a fully qualified teacher; it is said that you should not let just anyone lead you around by the nose.
【此亦是说，于具德前乃可施行，任于谁前不能随便授其鼻肉。】
这个上面那个条件，说他一定要有这样的德行，那你可以照这个办法做哦！所以下面告诉我们依法不依人，这个人有没有这个法，他如果有这个法的话，对了！那么在这种情况之下你要去做。除了这个条件以外，其他的人，你不能这样做。下面叫授其鼻肉，这是什么意思？牛跟马这个鼻子，在人家手上的，实际上我们也是如此。我们要了解，牛马的特质是什么啊？痴相、畜生相、无明。拿我们来说，我们现在是完全像畜生一样，对于这个是非、正法，没办法辨别，那个时候叫你跑的话，你一定不知东西，不晓得跑到哪里去了。你要真正上路的话，一定要有一个人引导你，然后那个时候，你把你引导的那个绳 (p18) 子，交给他的手上，你能够交给他的手上，决定没有错，这个就是所以我们前面要了解的。[28:32]
所以他才告诉我们，于其法前，那么你必须把你那个鼻子上面那根绳子，交给他手上，他才能够带你出那个痛苦的深渊；除了这个以外，对不起，你千万不可以，第一点。这一点道理，我们现在懂了，然后好好地去深细地观察。平常的时候，我们起心动念之间，一切行为之间，你要去观察。讲那个去掉烦恼等等，不大容易，很不容易。不要说你不认识，你认得了以后，都不容易做得到，第一点。第二点：[29:12]
2) The attitude which is like a diamond. This means to make the relationship between teacher and student close and stable,
【◎ 谁亦不能离其亲爱能坚固者，如金刚心。】
你找到了这样的一个大善知识，一心一意依靠他，绝对不让自己的自我发作，一天到晚跟着他，你能够这样去做的话，你就行。[29:22]
17a Commentary
ENGLISH LR V.1 P77 (COMMENTARY V.3 P.3)[00:11]
Even after understanding, yet there has not been any improvement, may [I] ask: how can [we] cultivate? So this we have to recognize, and then there will be a standard to measure ourselves by. Please note that it does not mean you have the understanding, “Ah, got it, got it!” With this understanding, take this opportunity to work at it – the purpose for our understanding is to improve – it would be such a pity if you know it but are not applying it. [00:42]
So here, in this section, it tells us that if we have not yet reached this understanding, or even if we understand but are not practicing it and are still abiding by old habits instead of recognizing the proper attitude – right from wrong and correct from incorrect. In this circumstance, we have unknowingly lost great advantage: what is not achieved will not be obtained; and the already attained will be lost. That is truly a regrettable thing. So now, with this understanding, take one step further from the previously mentioned qualifications of teacher and student. Now, how should these conditions be used to complement the teaching and learning? Thus, [01:45]
c. How the student relies upon the teacher
At this time, how should a student rely on a teacher? See below: [01:58]
One who has these qualifications of a suitable recipient of the teachings should investigate well whether a guru has the requisite characteristics as explained above. Then this student should receive the teaching’s kind words from a qualified teacher.
So, next it tells us first to analyze the self: are these qualifications present? If one is endowed with these qualifications, one should be delighted. Otherwise, strive at it right away. Thus, the primary importance is to enable the self to become a suitable recipient of Buddha Dharma. For this, I have reminded all of you time and again to keep this in mind: we should never say things like this, sigh! “Well, looking around this world, there are none who are qualified!’’ This is completely wrong, totally mistaken! Completely wrong, how wrong can it be! We should quietly introspect to verify whether I am a suitable recipient of Buddha Dharma; this is a required quality. If you are unable to have this quality, even if you are in the Buddha realm, there is only one path for you – miserable realms. This is very important. [03:16]
With the above, the next step is to take the time to skillfully and sincerely analyze the requisite characteristic of the virtuous teacher you are relying on – whether [the teacher] possesses the aforementioned qualifications. This systematic order is very clear and obvious. If we lack this understanding and do not abide by this sequential step, the flaws are absolutely great and it is a grave danger. If you do not have the qualifications yet take our worldly standard to measure the teacher, this would definitely be flawed. Because what is the worldly requirement? It is to concord with attachment, hostility, and ignorance. The truly qualified Buddha Dharma teacher is there to help you purify attachment, hostility and ignorance [the three mental poisons] – it has to be like this. These two [worldly and Buddha Dharma approaches] are totally mismatched, totally off. If you base your search for an excellent teacher on attachment, hostility, and ignorance, it would be a fruitless approach – the distance will become greater. This is why the systematic order is arranged this way, [we] must pay attention to it, be aware of it. [04:26]
Thus, upon our reading of great teachers’ biographies and so forth, they are all alike – they manifested to dampen your enthusiasm like a splash of cold water. What is the cause? There are many special reasons, which we will not go into detail here – just with the hope that everyone will study earnestly. Then, once we are endowed with these qualifications and we have found a suitable guru to rely on, then, at that time, you want to follow and receive the Buddha Dharma from him – properly apply the teaching with diligence. Now, this lineage is further telling us that there are two different approaches. [05:15]
Even so, the biographies of Geshe Drom-don-ba and Sung-pu-wa (gSung-phu-ba) are not in accord with each other.
These two teachers had different approaches; they were from different lineages and had different content. Which of the two should be applied – let’s look at it. [05:33]
Sung-pu-wa had many gurus and listened to any correct explanation. Thus, when coming from Kham (Khams), he even listened to a lay practitioner explaining the teachings alongside the road. His disciples said that this was an inappropriate way to receive the teachings, to which he replied, “Do not say that. I have received two benefits.”
So of these two teachers, first let’s talk about the latter – Sung-pu-wa. His virtuous teachers, wow! The numbers were many and diverse. Many referred to quantity and diverse regarding the variety in representation – all sorts of virtuous teachers. Whenever there was a teaching, he would attend and listen to it. There was even one example: one time he came from Kham actually it was West Kham and proceeded toward Tibet. About halfway there, he came across a lay practitioner giving a Dharma talk, so he joined and listened. Thus, his disciple said, “Well, Master! This is an average lay practitioner, yet you are such a great Dharma Master, how could you listen to him!” What was Sung-pu-wa’s answer? “Well, you don’t say this, I have received two benefits!” Such a great virtuous teacher – if Sung-pu-wa were compared with either contemporary or great teachers in our Chinese history, who is he equivalent to? [He] could be comparable to Zhao-zhou (趙州) or Huang-bo (黃檗), those great Zen Masters. Sung-pu-wa was a remarkable teacher from Venerable Atisha’s lineage. We can imagine his achievement. He had many disciples in the Kang area and had a great monastery – such a teacher. However, when an average lay practitioner gave a teaching, he went to listen with great respect. This point is of great importance to us – an extreme reminder, absolutely great! So this is one type, and the other… [07:45]
Geshe Drom-don-ba had few gurus not more than five.
Drom-don-ba had many fewer – he did not have too many virtuous teachers. In total, [he] probably did not even have five of them. Well, between these two types, which one is better? Next, it tells us. [08:01]
Bo-do-wa and Gom-ba-rin-chen, themselves gurus, discussed which of these two ways was better.
[They] said: “Which of the two is better [Drom-don-ba or Sung-pu-wa]?” So the reply follows. [08:10]
They agreed that Geshe Drom-don-ba’s way was better in these times when those with untrained minds still see faults in the teacher and lose faith. What they have said seems to be very true. Therefore, you should have few teachers.
There is a qualification, what is it? One has to go through a period of practice first – how should we practice? Later, the author will tell us the importance of relying on virtuous teachers and various skillful means. Once you have this practice, when seeing others, you will only see their good qualities instead of their faults, and will not look at their flaws. So let’s review the story of the Sadaparibhuta Bodhisattva [常不輕菩薩 Never Disparaging Bodhisattva] in the Lotus Sutra. When seeing anyone, he greeted them with: “Ah! You all will achieve Buddhahood, I will never belittle you.” Anyone he encountered, he thought of them as future Buddhas, that is the sign of [someone who has] already applied the teaching to practice. Before our application in the given situation, we will constantly find faults in others; thus, comparatively speaking, to mimic Venerable Dromdon-ba is better – follow the latter. [09:23]
However, here, we have to be aware of one thing. Consider that there are two lineages and we follow the latter, thus, [we] just look for a few excellent teachers with some effort, and that will do. For the remaining instructors, you constantly find their faults. This is wrong; we have to try to do away with this concept. Think, what is the true meaning of this? It means that if this [disciple] already studied sincerely, naturally, [the achievement will arise]. What about us now? [We] lack cultivation. Do you want to advance? Of course we do. If that is the case, never be self-destructive. So the preceding text told us those great teachers they all set their views to emulate those accomplished ones, they look upward. This type of person is not worried of being inferior, what is concerning is depravity and, once there is depravity, it is of no help. “Anyway I am just like this!” This is an irresponsible attitude; thus, no one can help us. In this situation, we are certain not to have cultivated anything, thus [we] should follow the latter approach. However, we should feel embarrassed and have deep regret! Our qualifications are too inferior! Thus, this is the only approach. Then, strive to advance forward – this is the appropriate attitude we should have. [10:56]
In general, a teacher is someone from whom you have received the teaching’s kind words, specifically, a teacher is someone who skillfully guides you with the instructions of all the paths in their entirety.
Great, now the actual concept of relying on the teacher will be discussed next. Speaking of the benevolence of Buddha Dharma, ah! It is remarkable and extraordinary! This benefit is so great – all of our mundane and supramundane goodness arises from Buddha Dharma. For both mindfulness and appreciation, we need to repeatedly keep them in mind to experience and recognize them, to feel and identify them. Even for minor tasks, we often think, “What do I owe him? Nonetheless, I presented this [offering] to him!” This concept is really unfavorable, very poor! Of course, when applying average worldly perception or standard, you pay for it or even say, “This is the way I am, what can he do about me? There is just nothing he can do to me.” Honestly speaking, this attitude is totally harming you. Once you know how to appreciate others’ kindness and the actual benefit in the end, well! How ingenious! [The benefit] is yours; it will all come back to you. [12:17]
For this, you all need to experience it carefully. For however much you are able to appreciate it, you will receive comparable benefit. We do not need to get too profound, for the shallow ones, you now say: “This was bought with my money – I do it this way and he can’t do anything about me.” What kind of attitude is this? This mentality is basically affliction. We now study Buddha Dharma to purify [our] afflictions. However, [we] still find all kinds of excuses to support [our own] logic. Before we discuss anything else, the mental momentum is already way off. So what does [mental purification] rely on? Our purification entirely relies on the guidance of a virtuous teacher. For the detailed content, you all can carefully work on experiencing and analyzing it. [13:08]
So what is specific here? It is the entire guidance from a skillful teacher. These “instructions of all the paths in their entirety” should not be overlooked. We know the content of the “instructions” as the actual key essence – the primary guidance for application. Also, here it refers to the complete [content] – the guidance from such an excellent teacher is extremely important for us. The true practitioner’s success or failure in cultivation completely relies on this. Once you have [such a teacher], there is no need to worry. Otherwise, regardless of how erudite you are, you are still fallible. So how do [we] rely on the teachings? It is divided into two parts: the thought, which is conceptual and mental; and the performance, which is the reflected behavior based on the mental attitude. Thus: [14:07]
1.) How to rely in thought 2.) How to rely in practice
These are the two divisions within it. [14:15]
How to rely on the teacher in thought is explained in three parts: Conceptually, it is divided into three parts.
Conceptually, it is divided into three parts.[14:21]
1. A general indication of the attitudes needed to rely on the teacher
2. In particular, training in faith, the root
3. Remembering the teacher’s kindness and being respectful
There are three parts. The thought is to first understand the primary concept of relying on a virtuous teacher; we need to understand the entire content in general. Then, secondly, especially in this section, what is the first attitude toward a virtuous teacher? It is to cultivate faith, which is our foundation. Thirdly, be mindful of teacher’s kindness and pay respect. The order is like this. Let’s continue with the text. [15:03]
a) A general indication of the attitudes needed to rely on the teacher
First is the discussion of the general concept of relying on the teacher. [15:10]
The Array of Stalks Sutra (Ganda-vyuha-sutra) states that you should respect and serve the teacher with nine attitudes. This includes the key points of all the attitudes that you should have in order to rely on the teacher.
This is quoted from the Array of Stalks Sutra. At the same time, we are able to recognize the certainty for us to receive the most complete instructions from here. Therefore the Array of Stalks Sutra is definitely the most encompassing and inclusive one from Buddha’s time. And these nine attitudes already include all the key points on how to rely on and serve the teacher. [15:51]
If these are further condensed, four attitudes remain. They are as follows:
These nine attitudes can be categorized into four groups; now let’s go over them one by one. The first group: [16:03]
1)The attitude which is like the dutiful child. This means to give up your independence and submit to the guru’s will.
The first one is to give up personal independence. What is independence? It is whatever I feel like doing or whatever I want to do – these have to be removed. How [do we] do it? Rely on your virtuous teacher for everything – whatever he wants to do, you follow it accordingly and accept the compromise. Just like what? Just like a dutiful child – a worldly, obedient child. Of course, [you do] not necessarily have to be a dutiful child, it is used [as an example] of the attitude that we should relate to and abide by. [16:45]
Dutiful children do not initiate an action on their own, but instead, looking at their parents’ facial expressions, submit to their will and then do what they say.
What would a dutiful child normally do? He would not say I would do it this way or I want to do this. Not like that, he would first observe and understand his father’s wishes, his father’s preferences or dislikes; he would diligently fulfill his father’s aspirations and abide by his father’s guidance to accomplish it. So the primary concept is not to follow our individual ideas, but to strive to rely on a virtuous teacher. This is like the worldly dutiful child. The reference of the worldly is an analogy for us to experience it from the proper frame of mind. [17:48]
If we don’t have the concept of being dutiful right now, you might switch to another example. That is, if you rely on someone and always compromise, are willing to stoop down to abide by him, it is this kind of mentality. As for our current condition, [we] might as well refer to a businessman, he would never do business self-centeredly enjoying it. He would always find a way to please the customers, and think of all sorts of approaches to please the customers. Thus, he wakes up early in the morning and goes to bed very late at night. While others are resting, he is not – he has to think of his business! Now, we should apply this mentality, why? Why do it this way? Here is the cause [investing like a smart businessman]! Everyone, please think over this concept carefully. [18:55]
Now we have all forsaken family enjoyment and come here [to the monastery]. May [I] ask, what for? Why do you come? You have to clearly recognize this for yourself, why do you come here? This should not be reminded by others, it is useless for others to tell you. You have to ask yourself, why? The reply: “I want to be a practitioner.” Why do you want to practice? And practice what? This is the most important. Alas! [We] think that it is a suffering world! Ah! Sigh! Totally not sustainable! Some may say, “In my case, I truly feel that this world is totally good for nothing.” If we apply a proverb: “mindfully resolve cyclic existence.” (生死心 切) Why is there cyclic existence? Afflictions and nonvirtuous deeds! What is affliction? It is our current perception, recognized as ignorance, which you are constantly circling with. Now, since you aspire to be liberated from cyclic existence, coming so far to be here, you still abide by your own afflictions – I want this, I want that. May [I] ask is this the cultivating attitude? Is it applying the practice? [20:14]
You arrived here and said, “Well! I came here to have my head shaved and to don the robes, take the monastic vows. Each day, [I] recited Buddha’s name so many times, did this many prostrations, and read how many sutras.” For this, I can’t say that you are not [applying the teaching], yet [I] can’t consider that you are – [you are] not quite there yet. Truly applying the teaching is to rely on all of these substantial conditions for gradual advancement – to enable you to recognize affliction and purify it. Purify the arising affliction and apply remedies to counter the potential negative force planted by affliction, and that is how it works! Thus, with this understanding, will you still submit to yourself? Isn’t this concept very obvious? Hence, this is the fundamental reason for relying on virtuous teachers and forsaking individual preference. [21:14]
In our application of Buddha Dharma now, the first major flaw is right here. The feeling that there is a need to become a monastic, and then going to have a master shave your head and it is done. Today, the head was shaved, very well, I will stay here with you for three days [or] one month and move to a shack the next day – this was considered a pretty good practitioner. May [I] ask, are you able to apply the teaching now? If you already understand [the teaching], why do you want to be a monastic? Why do you need to practice? If you do not understand, would being locked up in a shack help you meditate? Here, I believe we all have this proper awareness. Moreover, be seemingly agreeable and be by the teacher’s side, being close to the teacher and also feel that this is not right and that is wrong [about the teacher]; this way is better and that is preferable. This is the first major flaw we have to improve. Well! Transformation requires hard work! However, it is worthwhile, very worthy! We will continue with the text. [22:12]
Look to the teacher in this way.
The above is about being like a dutiful child, it is between father and son. Now what should we do? Depend on the virtuous teacher. Why should we look to the teacher in this way? [We need to] realize that it is not possible for this excellent teacher to constantly give sincere advice and watch over your shoulder; it is definitely not possible, impossible. If you are sincerely in search of a virtuous teacher, you at least need to have heartfelt yearning. With regard to this reasoning, [I] will not discuss it further now. You must thoroughly and humbly observe how to please the teacher. [22:58]
Pay attention to this point! We claim to be monastics yet still need to please the virtuous teacher, isn’t this a worldly attitude? From appearance it is but, in reality, it is totally opposite, it is not the same. Why? There are qualifications for an excellent teacher, which were in the preceding discussion; hence, we should not abide by [a teacher] randomly. The virtuous teacher should be endowed with such characteristics – a teacher with those qualifications – would this type of teacher interact or socialize with a worldly attitude? Never, absolutely not. For a being endowed with a hundred percent of these qualifications is Buddha. Buddha only aspires to give you the best and most perfect things. However, since his gift to you is the most encompassing, it is not the contaminated worldly things. The gift to you in this situation is the most complete Buddha Dharma instead of the contaminated worldly emotional attachment. [24:09]
Buddhism taught us the four reliances: [including] “to rely on the teaching instead of the person.” For this relying on the teaching instead of the person, why do you need to act abiding by the teacher’s facial expression? Well, this is exactly relying on the teaching instead of the person. To rely on the person is the worldly approach. Now, it is different. The worldly attitude is self-centered! Now you have to first analyze if [you] possess personal qualification [as a suitable disciple], and if the teacher has these qualifications. The reason that a virtuous one is qualified to be your teacher is because he is purified, and the required qualification for purification has its essence here. Once you have this recognition, your reliance of the virtuous teacher is what exactly? It is just to purify your afflictions. Isn’t this very obvious! Usually you will have a preference for this or that, this is being in the midst of the afflictions. Stop your selfreliance and rely on the teacher – this is the best action for purifying affliction and this is relying on the teaching! [25:08]
So do not misconstrue this statement! The meaning of relying on the teaching instead of the teacher is right here – both [the teacher and teaching] are exhibited here with great clarity! This is the way it is. Hence, you have to distinguish clearly – what is the appearing sign? From the perspective of Dharma, it is what you need to rely on. If [you are] separated from the teacher and discussing the teaching, there is no such thing [as perfecting the learning]. Being separated from the Dharma and seeking a teacher is not going to work either, this we have to realize. So this is taught in the previous section, now the sutras are quoted for validation. [25:43]
The Sutra on the Concentration Which Perceive the Buddha of the Present Face to Face (Pratyutpannabuddha-sammukhavasthita-samadhi-sutra) states:
Students who rely properly on the teacher should always give up their self-assertiveness and instead act in accordance with the will of the teacher.
The Array of Stalks Sutra is not the only one that tells us to forsake personal desire, so is this sutra. If you are able to thoroughly forsake it, your attainment will arise perfectly, it is just that simple. Prior to your attainment, if you are able to forsake it, then this is the typical example of the faith-level-Bodhisattva. This faith is known as the purified mind (淨心為 信). What is purified? It is the purification of affliction. Hence, this is for you to recognize the exactness of the Dharma Characteristics – this is referring to the purified mind. What is contaminated in the mind? Affliction. However, before our attainment [of the purified mind] if you can completely avoid affliction, totally remove it, and rely on the virtuous teacher, this will be the time [for attainment of the purified mind]. Thus, it is the time to be qualified as the faith-levelBodhisattva – this is the intended meaning. [26:39]
If you are able to understand this intended meaning, when you read the sutras you will understand. Well, well, well! Why the faith-level-Bodhisattva can avoid being dominated by arising afflictions. For the level-of-clarity (明字 位) practitioners, when the first thought arises, the second thought will not follow. If the first thought of affliction arises and the practitioner is aware of it, then the second thought will not follow. This is for the practitioners at the level of clarity. That is how it works. Whereas for us now, not to mention the second or the third thoughts, [the affliction] is still there even after several days. Others have identified it, but we are still in denial – this is the sign of being completely unaligned [with the teaching]. So the essence is to analyze this [affliction]. The next section has a remark that is very important! [27:18]
This refers to a fully qualified teacher, it is said that you should not let just anyone lead you around by the nose.
From the preceding qualifications, [the teacher] is required to have these good qualities. Then you can apply this approach! So next, it tells us to rely on the teaching instead of the teacher – does this teacher abide by the teaching? If so, we should rely on him! Thus, in this circumstance, you must follow [this teacher]. Other than these qualifications – anyone else – you should refrain from [letting them lead you by the nose]. What does “lead around by the nose” refer to? The noses of cattle and horses are harnessed – in fact; we are like that, too. We have to understand, what are the traits of cattle and horses? They are confused, ignorant animals. In our case, we are totally like that with regard to right and wrong teachings – unable to distinguish between them. If you were told to start going, [we] probably would be lost. At the time when you step on the path, you must have a guide and then, at that time, you hand your reins to him. The reason you hand it to him with absolutely confidence is due to the recognition described earlier. [28:32]
Therefore, the author just told us in the previous section – you have to turn over the reins to him so he can lead you out of the pit of suffering. If it is anyone other [than this qualified teacher], very sorry, you should never [offer your reins]. This is the first [of the nine attitudes with which to rely on a teacher]. With this recognition, now that we know it, follow by careful analysis in great detail. Often, between our mental momentum and all of our behavior, you have to make observations – removing afflictions is not easy, it is very difficult. Needless to say, you don’t recognize [affliction] and, after recognition, it is still difficult [to remove it]. This is the first one. Next, the second attitude: [29:12]
2) The attitude which is like a diamond. This means to make the relationship between teacher and student close and stable,
Once you have found such a great teacher, mindfully rely on him – absolutely do not allow individuality to take over. Abide by him constantly. If you are able to do so, then you will advance.