菩提道次第广论手抄稿:旧版第十七卷B面
（手抄稿 第三册 p19）[00:14]
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。可是那个时候，就怕一些问题来障碍你，你一旦离开了他了，你这个“我”就又起来了，“我”一起来了，又是生死染污之业。所以这个时候，第二步就怕不能依靠那个善知识。所以一定要有非常坚固的，依靠这个善知识，绝不离开，非常坚强，像金刚心。金刚能破一切，不被一切所破。所以真正一个人依止善知识的这个心，像金刚一样，不管在任何情况之下。[00:55]
p. 30 (5)
not to be split apart by anyone—demons, bad friends, and the like.
【谓诸魔罗及恶友等，不能破离。】
就是这个，不要为魔跟恶友来破。这个恶友啊，实际上对我们修学佛法当中，这个最严重、恶劣的，就是这个。这个恶友不是今天跟你吵架、打架的这个人，欸，好朋友， (p20) 他跑得来跟你说：“唉呀，某人哪，你在这地方苦苦恼恼干什么啊！我们一起跑得去玩一玩，喝喝酒，聊聊天。”你觉得真痛快，这个就是恶友。所以这个概念，我们要很清楚。然后那个师长在那个地方呵斥你，他跑得来跟你说：“唉，我真同情你啊！像你某人，你这样了不起，你世间上面有这么了不起的学问，舍离了，跑到这里来啦。照理人家应该捧你，他不但不捧你，还骂你。”欸，你还听得很来劲咧。对不起！这个是恶友，真正可怕的地方，就是这个。[01:50]
我们现在仔细看看佛经上面，佛经上面这个魔，绝对不是说，把他扮得三头六臂要杀你的样子，一定告诉你：“哎呀，你这么辛苦了，你这样地苦苦地做这件事情，干什么呀？去享福啊！”那就是这个。所以这种道理，除非是佛陀、大善知识来告诉我们，我们还不知道咧。所以关于这一点的话，你就得什么？就得“正住”，然后呢，就得“具慧”，你不具足这个条件的话，他似说的恶法，跟正说的善法，你分别不清楚。说得似是而非的，实际上害你的，以及他的的确确地帮你的，你分不清楚。那时候你一定会跑到那个地方停住了，乃至于退掉了。[02:45]
The same sũtra states: And forsake fickleness in close relationships and changeability in facial expressions.
【即前经云：“应当远离，亲睦无常，情面无常。”】
(p21) 就是前面那个《三摩地王经》告诉我们，你亲近这个善知识的时候，要恒常不变，不要一下很好—亲，哎呀，好好！一下，又不行了。然后你内心上面，这样地发自内心的，不是在表面上面的，不是在表面上面的。所以我们看这个真正的大善知识，那个太多这种类型，他怎么把他磨折，他绝不去。要我们现在稍微受了一点委屈，明天拎了个包袱就跑掉了，那是一点用场都没有，一点用场都没有。就是留在这里的话，心里不晓得是打算些什么事情，那个东西是我们真正跟法不相应的地方。遇见这种情况，就得好好地忏悔，忏悔的办法，他下面还会详细地告诉我们的。那么要坚固。再下面，怎么办哪？[03:55]
3) The attitude which is like the earth.
【◎ 荷负尊重一切事担者，如大地心。】
我们想像当中，然后跟了一个善知识，不离开了，他教你修学佛法。嘿，他不是教你修学佛法，他叫你负担这个善知识的那些事情。“负荷尊重”，尊重就是你所依止的善知识的一切事业担，他的事情你把它担起来。要像什么？“大地心”。唉！叫你随便做一点还可以，要大地心的话，大地是承担所有的东西，任何东西来，它绝对不叫回头。[04:33]
This means to take on all the responsibilities of the guru's activities and not become dispirited by any of the responsibilities asked of you.
【谓负一切担，悉无懈怠。】
所有的负起来，没有一点的懈怠。懈怠呀，行为固然是要这样，心里的行，心理跟行 (p22) 为，同样地没有一点点退却，没有一点点疲厌。[04:51]
It is as Bo-do-wa told Jen-nga-wa's monks, You have met with my geshe who is clearly a bodhisattva, and have practiced in accordance with his words. You have great merit! Now let this be a privilege, not a burden.
【如博朵瓦教示慬哦瓦诸徒众云：“汝能值遇如此菩萨，我之知识，如教奉行，实属大福，今后莫觉如担，当为庄严””。】
那么，这个详细的道理，这里不多讲了，就告诉我们，一个祖师给他说，这个概念我们现在先要建立起来。说你们今天有幸地遇见这样的一个了不起的成就者，这就是我们的真正依靠的大善知识，碰到这种情况要依教奉行，照着佛、菩萨以及这个善知识告诉我们的去做，这是我们的大福报啊，这是我们的大福报啊！千万不要觉得这是个负担哪，这个才是我们真正的庄严哪！这个话好容易说，好难做到！不要说做到，好难了解、好难了解！[05:53]
所以在这个地方，我只是建议诸位，把这个概念先弄清楚：为什么？第一个。第二个呢，你了解了为什么，看看我心里上面是不是有这个量生起来了。平常我们自己的事情，不厌其烦地去做，再烦一点不妨去做，再远一点也要去做。遇见那个善知识的事情，唉呀，只要做这一点点，你觉得这个也不行，那个也不行，推三阻四的，他现在不是。关键在哪里呢？先把我们心理建设起来，心理建设起来。建设什么？说我们忙我们自己的这 (p23) 个东西，说起来是我们的损失，是造了我们的染污之业；你只有照着善知识，代善知识那个事情去做，去负担的话，消除业障，然后增长功德，这个才是我们最好的庄严。眼前来说，假定你是求生净土的，是往生资粮；究竟来说，就是我们将来报土的，你成佛的时候这个报土的种种庄严，就是从因地上面，从这个地方开始。[07:14]
如果你这个概念认识了以后，你做起来就会很欢喜了。你就会觉得像作生意人一样，你觉得辛苦，好啊！赚钱哪。作生意人就怕不辛苦，作生意人就怕不赚钱。我们现在修学佛法的人也是一样，我们真正担心的，不是怕做，倒是怕不做，我们真正担心的，赚不到那个佛法相应的法财，这个概念是第一个要建立起来。[07:48]
我这两天，出去了两天，回来一看，哎呀！非常欢喜，非常赞叹，那个里里外外，整理得这么高兴。现在我们不妨在这地方，心平气和地想一想，以前我们没有整理的时候，以及整理了以后，做过了，你现在坐在这里，什么样啊？还是一样。前面那两天，你辛苦地忙，今天坐在那里也是一样。你前几天在那里睡觉，今天也是一样。可是这个最后的效果，就完全不一样。你睡了几天，今天是睡在那里，是越睡越懒，越来越不想动，最多心里想，就是这样。如果你做过了以后的话，现在你也不会觉得累！你会心里觉得好欢喜，你自己看看，也欢喜。我想这个我们大家感受得到的吧！你眼前只是这么一点点，将来这 (p24) 个因，将来你的能力是越来越增长，如果做过的话。另外一种呢，你越来越迟钝。[08:53]
所以这个人间的很多人，为什么比牛马来得聪明，这个牛马没有什么事情，它就躺下来坐在那里，然后，妙咧！它先吃的时候，吃了一大堆，吃在肚子里，然后吐出来慢慢地嚼，欣赏这个东西，这个就是牛马。人不是，人不是，忙完了停下来，这个脑筋还在那里转，还在那儿动，继续地向上；菩萨更是！这就是它根本差别。所以将来你们真正了解着我们的业相以后—我说真正了解的话，不是讲的业的道理。佛法整个讲业，如果说单单文字上面，不一定认识，如果你了解这个业的行相，你的心里一看，观察就很清楚、很明白了：了解了，了解了。[09:40]
所以同样地，事情做过了没有什么，可是这个结果就完全不一样。前者，你这么努力的话，就是说将来你的净土资粮，将来你的究竟圆满报身、报土的庄严。另外一种呢，什么？就是说堕牛堕马，这个摆在这里非常清楚、非常明白。这个后面那个果报啊，那差太多、太多了。你做过了，眼前呢没有什么，做也是那样，不做也是那样。所以我们常常说，这个不修行跟修行之间的差别，一个是白白浪费，一个呢是就是会，就是会善巧地利用，这是我们应该了解的。所以对……括弧里告诉我们，真正的依教奉行啊，这个才是真正的大福德、大智慧，这个才是我们最好的庄严，这是我们最好的收获，这是我们最好的得到的。第四个： (p25) 得到的。第四个：[10:52]
4) How to assume responsibilities. This itself consists of six attitudes.
【◎ 荷负担已应如何行，其中分六。】
那么说我们现在，第一个要舍自在，第二个绝对不能舍离，任何情况之下，这个心像金刚一样地不被破坏，只有破坏一切。你依靠了善知识，能够破坏一切烦恼，绝不被任何东西破坏。那时候进一步呢就负荷，等到你全部负荷起来，圆满负荷成功的话，你就是佛耶！所以在因地当中，我们怎么办呢？那么负荷了以后，该怎么做呢？现在我们就下面告诉，那就分成六项。[11:31]
The first, an attitude like the foothills,
【如轮围山心者，】
什么叫轮围呢，轮围山？[11:36]
means that any suffering that might arise does not sway you.
【任起如何一切苦恼，悉不能动。】
轮围山就这个样。[11:40]
When Jen-nga-wa was staying in Ruk-ba (Rug-pa), Gom-ba-yön-den-bar's health declined due to the great cold. He then sought the advice of the venerable Shön-nu-drak as to whether he should leave. Shön-nu-drak replied, "We have stayed many times in Indra's palace, a comfortable residence with good material necessities. Only today do you have the experience of relying on a Mahāyāna teacher and listening to the teachings. Therefore, stay where you are, as is proper!"
【慬哦住于汝巴时，公巴德炽因太寒故，身体衰退，向依怙童称议其行住。如彼告 (p26) 云：“卧具安乐，虽曾多次住尊胜宫，然能亲近大乘知识，听闻正法者，唯今始获，应坚稳住。”】
第一个绝不动摇。那么他举一个典型的例子，那个慬哦瓦，就是博多瓦的师兄弟，换句话说，就是敦巴尊者的那个弟子，最主要的弟子。住在那个地方的时候，有这么一个人，他的弟子当中有这么一个人，那个地方冷得不得了，那个西藏的确冷啊，唉呀，实在受不了！所以他就跟他的这个依靠的这个师长，就说：“唉！这个地方受不了，这个地方我们怎么办哪？动动脑筋看，还是换一个地方怎么样？”嘿！他老师这么告诉他，说：“安乐卧具，我们要真的要谈享受的话，已经不晓得多少次，住在这个尊胜宫，”尊胜宫是最尊贵、最胜妙的这种地方，那不晓得多少次了。我们没有一个人例外，我们都是。固然我们多少次住过地狱，但是也多少次生过天堂，没有一个人例外的。但是结果呢，我们还在那轮回，还在那轮回，一点用场都没有耶！而且要真正跳出来，要什么？要修学佛法，要修学佛法一定要依靠大善知识，这个大善知识呢，究竟圆满的大乘的善知识。“现在我们能亲近这个大善知识，听闻这个圆满如理的正法，现在今天刚刚开始得到，所以你应该坚住、稳住。心要坚固，然后要稳，绝对不要动摇啊，绝对不要动摇啊！”所以碰见这种情况，我们不妨自己可以检查一下，我们真的这么难受吗？我们现在这里真是舒服 (p27) 啊，样样现成，比起他们来，真是像天堂一样。第一，这里说轮围山。第二呢，[14:04]
The second, an attitude like a worldly servant, means to perform even the worst tasks in their entirety without wavering.
【如世间仆使心者，谓虽受行一切秽业，意无惭疑，而正行办。】
就是说，不管他是做什么事情，“秽业”，这个秽分两方面，第一个是外面的，第二个是里边的。现在目前这里主要的是指外面的、外面的，就是说拿那个脏东西，叫你洗厕所啊，叫你弄厨房啊，就是你怕的，就是你不愿意的。这种不管是什么，心里面不悔不疑，没有一点点动摇。说：“我这地方跑到这里修学佛法的人，叫我做这个东西！”这个就疑了。再不然的话，我觉得我世间好像有头有脸的人，怎么跑得来弄这个厕所啊，唉呀！觉得愧了。不！完全照着善知识告诉我们，要我们做，乃至于他没有说，我晓得他需要这样做，就认真去办。所以像世间的这个仆人一样，仆人就是佣人，佣人就是这样做。[15:17]
(in Tsang ..)
【昔后藏中，】
下面举个例。[15:19]
For example, the scholar [Atisha] and all his translators had to stay in Tsang in an area of sewage and mud. Geshe Drom-dòn-ba took off all his clothes and cleaned up the filth. He covered the area with dry white earth, from where no one knows. He even built a [stone and earth] mandala in front of the Elder Atisha." Therefore, the Elder exclaimed, "Ah-ray! I had one like you in India, too."
【一切译师智者集会之处，有一泥滩，敦巴尽脱衣服扫除泥秽，不知从何取来干洁白土覆之，于依怙前作一供坛。依怙笑曰：“奇哉，印度亦有类似汝者。”】
(p28) 那个时候后藏，那就是阿底峡尊者在西藏的时候，西藏的时候，那个有一个很大集会。“一切译师智者集会之处”，就是一个道场，很重要的一个道场，正在大家集会。那么集会的时候，那个地下有一摊泥水，那个敦巴尊者，你看这个人多了不起啊，看见那个泥，把衣服脱下来统统拿掉了。然后因为没东西嘛，那个地方苦得不得了，没有东西，就拿这个衣服来盛那个土。然后不晓得从什么地方，弄来干净的放在上面，弄好了以后，这个地方就让他的老师—阿底峡尊者坐在这里，前面做个供坛。阿底峡尊者看见了很欢喜说：“啊！了不起、了不起！居然你能做这样，印度现在也有这样类似的。”[16:35]
我们曾经看过佛陀的因地当中，有头发布地的这种事情。现在不要说叫你把衣服脱下来，拿那个扫帚送到你前面，叫你说：“某人，你去扫一扫吧！”喔！你心里面委屈个半天，这个我们自己想想看。然后他站在那里，勉勉强强扫，他跑掉了，你也跑掉了。这个情况，我们可以互相来对比一下。然后更重要的应该了解，他为什么要这样做？这个是重要的。再下面这个第六种，第六。[17:15]
p. 31
The third, an attitude like a sweeper,
【如除秽人心者。】
除秽人，这个在印度当年，它这个大城市，热闹的这个大城市，它有专门的一种除 (p29) 粪人，所谓《法华》上面的除粪人。实际上这种除粪人，我小的时候，我们中国大陆上也有，中国大陆上也有。乡下，当然它不需要，那么这个城里的人，是专门有这种人。那么，在印度，它那个阶级很分明，所以凡是这种除秽人，都是下贱的人、下贱的人。那么现在我们依靠着善知识，也要这样的心情，这个是特别的。[18:09]
means to eliminate completely all pride and feelings of superiority, and consider yourself to be lower than your guru.
【尽断一切慢及过慢，较于尊重应自低劣。】
这是这一点的特别重要的地方。你亲近善知识，内心当中，一定要去掉这个东西，断除所有一切的慢及过慢，慢及过慢。这个慢，就是你比他高，乃至于轻慢心，这个万万不可以、万万不可以、万万不可以。不管是你实质上如何，就算你比他强，你还是要低声下气地去跟他学，这是非常重要的一个概念，非常重要的一个概念。如果说，你没有办法做到这一点的话，在这一种情况之下，有两个办法，一个是好好地忏悔，还有一个不如离开，这是千真万确的事实。否则的话，对自己是一种大损害。尤其是将来真正遇见了善知识，你对善知识随便起一念的轻慢心的话，产生的恶果，是不得了地严重，很多经论上面特别告诉我们。反过来，你真正要想受学佛法的话，那个拿掉，你就有很大的好处。就算他不是善知识，如果说你能够拿掉了以后，你都有好处，何况是善知识。所以那一次我们 (p30) 曾经讲，说这个老比丘，受到了四个年轻人的开玩笑，拿这个皮球，在他头上“蹬！”打一下，他说：“你啊，给你初果。”他就真的证了初果，为什么？最主要的原因，他前面这个慢心一点都没有，然后他自己与法相应，在这种状态之下就行了。这个我们要了解。下面引两个祖师说的话：[20:08]
As Geshe Drom-dòn-ba said, "The water of good qualities does not collect on the heights of pride,"
【如善知识敦巴云：“我慢高丘，不出德水。”】
这个我慢是山，所以叫我慢高山，那个山上面，水一点都蓄不住的，一点都蓄不住，不要说它自己本来就是没有水，下上去的水跑掉了。平常我们说：“喔唷，这个我都懂！”听起来“啊，我都懂啊！”你既然懂的话，你听他干什么？心里面就一点都留不住，一点都留不住。所以前面像桑朴瓦，他很清楚，他这么了不起的一个大善知识，他听见人家讲法，欸！他并没有说我都懂，他跑得去就认真地听耶，听完了以后，他还说，我得到两种好处。不但如此，佛亲自都是这样示现的，佛听见人家讲法，他就至心恭敬地欢喜。为什么？佛自己从哪儿来的？从听法而来，法是佛母。所以他一听见那个法，他就感恩、欢喜、恭敬，这个心情都生起来。现在我们听见了法以后，觉得：“欸！这个没有什么。”你这个心里面是完全不相应。所以固然说我们不懂的，固然是要这样的，就是你懂 (p31) 的，你要赞叹、随喜。[21:27]
所以我看见以前的，我们这个民国初年有个了不起的，扬州高旻来果老和尚，他是禅宗的了不起的大德，虽然不像虚云老和尚，并列所谓民国以后的几位了不起的大德，但是在禅门当中，这是非常了不起的成就的一个人喔！他自己学什么？参那个“念佛是谁？”他有一天跑到一个地方去，他也没别的，看见墙上“念佛是谁？”他一看见，就欢喜得不得了，好赞叹，为什么？跟它相应，那这是一个状态。所以如果我们现在碰见这种情况，心里不相应的话，现在眼前对我们最重要的就是，马上应该认得，从这件事情上反应出来，欸，我们心里面跟法不相应，这是我们现在要真正认识的。[22:21]
平常我们总是看人家不对，要晓得，这个对跟不对，真正的重要的，不是外面境况的对跟不对，就是你内心当中，跟这个境，引发的内心的这个种子，这是我们要了解的。如果我们现在这个上头，你不能认识的话，那都是空话。所以人家说不要分别，就是说我们妄分别，才能够产生这种现象。究实说来的话，我们要如理地善巧了解这个法相—为什么我看见的这个境界，心里会生起这种状态？好的该如何？坏的该如何？然后你能够善巧分别，好的，随喜、赞叹、欢慰、增长；坏的嘛，努力去改善，这个才是我们真正要修学 (p32) 佛法的，就这样。下面: [23:12]
and as Jen-nga-wa said, "In the planting time of spring, look at whether the green growth comes from the high mountain peaks or from the low valleys."
【慬哦亦云：“应当观视春初之时，为山峰顶诸高起处，青色遍生，抑于沟坑诸低下处，而先发起。”】
喏！你不妨看看，到了春天，真正先发芽长出来的是哪里呀？是高山顶上？还是下面？当然，高山顶上一片皑皑白雪，等到雪融掉的时候，光溜溜地，是一片沙漠；下面就非常茂盛。为什么？就是这个—慢，法水蓄不住，这是两位善知识给我们的指示。下面：[24:02]
The fourth, an attitude like a foundation, means to take on even the heavy responsibilities of the most arduous activities of your guru with pleasure.
【如乘心者，谓于尊重事，虽诸重担极难行者，亦勇受持。】
像“乘”，乘就是轿子，现代的汽车，或者车子，载重的。不管什么东西，再重的东西，它一定能够把你负担下来，能够把它载运到应该去的地方，应该去的地方。现在我们也是这样，应该把善知识要我们做的事情，全部负担下来，载到我们应该去的地方。善知识之所以为善知识，就把你从这个地狱门口，然后送到这个圆满的报土这个地方去。所以必定要有这样的心里的认识，然后照着去做。下面：[25:05]
The fifth, an attitude like a dog, means not to get angry even when your guru despises or berates you.
(p33) 【如犬心者，谓尊重毁骂，于师无忿。】
像狗一样，像狗一样。为什么呀？不管他这个，这个狗对那个主人，不管他怎么骂，他骂，狗不会忿，不会发脾气的。的的确确，你看家里那个狗，就是你打了它了，哇啦哇啦叫，它一面叫，一面还在那儿四周转，它不会说叫了一下跑掉了，就这样。那么前面我们说，他世间仆使，受那个秽业是外面的行持上面的，如犬心的话，那就是心理上头的。不管那个善知识用什么方式来骂你等等，你心里面没有一点点怨恨，没有一点点怨恨。你看那个密勒日巴尊者这个里边，就是他那个老师对他这个样，他心里面只有想：“我自己总是业障吧！我总是业障吧！”要我们任何一个人，碰见这种情况的话，一定会觉得：“哎呀！这个老师简直是极残忍，这么不讲理的人。”而他却是一点都没有，为什么？我们现在只有看见，我很羡慕我要做到它，这个心理是好的；但是他为什做到？你为什么做不到？这才是我们真正要重视的。而你了解了佛法以后，那个时候，你会才知道为什么密勒日巴尊者能做到，为什么你做不到。[26:37]
同时，我前面说的信位菩萨的行相，什么叫信位菩萨？净心为信。什么叫净心为信？这个境界现起的时候，他心里面所生起的不是染污烦恼之业。我们任何一个境界现起的时 (p34) 候，你想到的都是那种世间的事情，那很清楚、很明白的。就是我们哪都在门外，不管你道理讲多少，没有用。他不管怎么不合理的情况现起的时候，他不会觉得人家不合理，他只是觉得：“唉呀，我里边业障还没有净除吧！我还有什么吗？”这个就是典型的净心相，典型的净心相。是这个才是我们真正读那个传记要认识的，你单单看那个传记看不出来。了解了这一点，那个时候我们就努力去修持，努力才去修持，所以整个的现在下面告诉我们的都是这个。[27:32]
现在我们千万不要盲修啊！你如果说急急忙忙地去修的话，这是盲修瞎炼哪！你不晓得真正的行相，自己觉得磕几个头、念几声经，当然有功德，但是事倍功半，事倍功半。你能真正地关起门来，舍掉一切，那真是了不起；你了解了这个，然后去修的话，哇，那效果是完全相反，完全相反！平常我们的事半功倍的话，这是世间的，这个里边的差距是十百千倍。所以真正有成就的人，他一定是起步的时候，一直依止着善知识，他成就越高，这个做得越认真。如果说你能够一直依止到等觉后心，那你这条路一定最直、最快、最好，这个情况在《华严》、《法华》上面，说得很清楚。《法华》所以他就说：“啊，我多少时，一直告诉你们哪，大家好好地去努力，要照着去做！你们就没办法听得进。”你说你不听嘛，听了的，然后听见了一点点，就照着自己的意思，就觉得赶快去忙，就是 (p35) 只选自己相应、爱好的那一部分而去做。有没有成就？当然有，成就的是歪路。所以他为什么第一点告诉我们“舍自自在”，就是说你不要想着：“哎呀，我现在去修行了！”我觉得要如何修行，这是自己的自在，完全拿掉，彻底拿掉。[29:26]
17b Commentary
ENGLISH LR V.1 P.78 (COMMENTARY V.3 P.19)[00:14]
However, by that time, the concern will be the arising obstacles – once you are away from the teacher, this “self” of yours will become active again. When this “self” is active, the contaminated cyclic existence will come again. Thus, at this time, the second step is being fearful of the inability to rely on virtuous teacher. Thus, the steadfast mentality must be there to rely on the teacher and never to be apart [from him/her]. It has to be very strong, like a diamond. A diamond is able to break things but cannot be broken easily. So a true practitioner’s attitude to rely on the excellent teacher should be like a diamond, regardless of the situation. [00:55]
not to be split apart by anyone - demons, bad friends, and the like.
That is, do not be split apart [from virtuous teachers] by demons or bad friends. This bad friend, in fact, is most serious in our study of Buddha Dharma – it is the most serious and worst. This bad friend does not mean someone who argues and fights with you today. Well, [seemingly] good friends come to tell you: “Alas, so and so, why are you suffering here! Let’s go out to have fun – drink and chat.” You agree without hesitation, this is a bad friend. So we have to be very clear about this concept. Moreover, when the teacher is berating you, this bad friend comes along and tells you: “Sigh, I really sympathize with you! Someone like you who is so remarkable – you have great worldly knowledge, yet you gave it all up to come here. It is reasonable for others to complement you; whereas the teacher not only did not praise you, but he scolds you.” Sigh, you listened with great enthusiasm. Very sorry! This is the most dreadful aspect of a bad friend, just like that. [01:50]
Let’s carefully look at the sutras – the demons described never appear with three heads and six arms ready to kill you. Instead, they will definitely tell you, “Alas, you went through so much hardship, you have suffered so much in this task, why bother? Go enjoy yourself!” This is the attitude. Hence, if it were not for Buddha or a virtuous teacher instructing us on this concept, we would never recognize it. As for this aspect, what should you do? Be “nonpartisan” and then you must have “intelligence.” If you do not possess these attributes, then it will be difficult for you to distinguish paradoxical teachings. Actually, [bad friend’s advice] is harming you and [the virtuous teacher] is in fact trying to help you, but you can’t tell them apart. By then, you will lean toward the wrong side and stop or even withdraw [from the path]. [02:45]
The same sutra states:
And forsake fickleness in close relationships and changeability in facial expressions.
In the above Sutra on the Concentration, it tells us: when relying on virtuous teachers, one has to be consistent. Do not be very close for a while, well, very close; and then, next moment, stop being close. Furthermore, what is in your mind – the aspiration comes from within, not from the superficial appearance. So when we read about the great teachers, too many of them are the type that, regardless of how much torment, the true recipient of the teaching will never leave. Whereas for us facing any slight upset now, the next day [we] pack up and leave. That is completely useless [for a practitioner] – totally useless. Although you might stay, the mind will wander – these are signs that we are truly not corresponding to the teaching. Upon facing situations like this, one should sincerely repent. The way to confess will be discussed later in great detail. So this is in regard to steadfastness. Next, what should be done?[03:55]
3) The attitude which is like the earth.
We can imagine, when following a virtuous teacher, remaining by his side to study the Buddha Dharma taught by him. Well, instead of him teaching you Buddha Dharma, he assigns you to do chores for the teacher. “Take up the responsibilities of the guru.” To honor him, you must take on all of the responsibilities of the virtuous teacher; you must shoulder all of his responsibilities. What must it be like? “Like the earth.” Sigh! When you were told to take on some minor task, it is fine. Yet to bear this attitude like the earth – the earth bears all the weight and it will not turn down anything that comes its way. [04:33]
This means to take on all the responsibilities of the guru’s activities and not become dispirited by any of the responsibilities asked of you.
One should take on all responsibilities without a bit of dispiritedness. Dispiritedness admittedly is like this, and even for the behavior of your mind, your mental and physical actions similarly will not have the slightest hesitation or tedium. [04:51]
It is as Bo-do-wa told Jen-nga-wa’s monks,
You have met with my geshe (dge-bshes) who is clearly a bodhisattva, and have practiced in accordance with his words. You have great merit! Now let this be a privilege, not a burden.
So the details will not be further discussed here. By telling us a quote from this ancient great teacher, we first need to properly establish this quoted concept within. It is saying that you are very fortunate to encounter such a great practitioner today. This is a virtuous teacher that we can truly rely on. In such situations, we have to practice according to the instructions of Buddha, Bodhisattvas, and this virtuous teacher. This is our greatest blissful merit – truly our greatest merit! Never consider this as a burden, for this is truly our privilege! This statement is very easy to say, however, it is difficult to accomplish! Needless to say, to make it happen, it is very difficult to understand – too hard to comprehend! [05:53]
So here, I just suggest that everyone becomes clear of this concept first. Why? This is the first suggestion [to take it as privilege instead of burden]. The second one is, upon your understanding of the reasoning, then check to see whether or not the capacity has arisen. Often, we take care of our personal matters with tireless attitude – regardless of how troublesome or how far the distance, it will be done. When it comes to the matters of the virtuous teacher, alas, even with only a little care, you feel that this will not work, that won’t either. There are all kinds of procrastinating excuses. Now, [the suitable disciple] is not like that. So what is the critical point? First, we have to be mentally prepared – establish the proper mentality. Establish what? When we are mindfully engaging in our own affairs, actually it can be our loss, for we may engage in contaminated deeds. It is only when you abide by a virtuous teacher and engage in an instructed task by taking on the responsibilities, then [our] negative karmic deeds will be reduced and merits will increase. This is our greatest privilege. For now, if you are aspiring to be reborn to Pure Land, this will be the merit for that rebirth. Eventually, this [reliance] will be our future enlightened physical form with all kinds of adornments at the time of achieving your Buddhahood. The causal stage starts from here. [07:14]
Once you have the recognition of this concept, you will engage with great joy. You will have the sense of a businessman – you feel the hardship, but it is good! It is making money. Businesspeople are not afraid of hardship; they are afraid of not being profitable. It is the same for us Buddha Dharma practitioners. We should not actually worry about engaging in it, rather, [we] should be more worried about not getting involved. This should honestly be our concern: not being able to accumulate the Dharma wealth corresponding to the Buddha Dharma. This concept should be established first. [07:48]
I was out for the past few days. When I returned and looked, wow! I was very pleased and commend [you all]. Inside and out, there were such high spirits in cleaning. Now, we might want to calmly contemplate: before we cleaned up and after cleaning, how do you feel? Seems to be the same. Over the past two days, you worked very hard, [whereas if you spend the day] sitting there and [the day will pass] as well. If you slept in for the past two days, today will arrive in the same manner. However, the end effect is completely different. You slept for several days and are still lying there today. The more lying down you do, the lazier you become and the more lethargic you are. At the most, [your] mind may think about [doing something], that is all. Once you have done the cleaning, now you will not be that tired either! Instead you will have joy within. When looking around, you will be pleased, too. I believe we can all sense it! Although your effort is little now, in the future, this cause will gradually enhance your capacity if the engagement is there. Whereas the other [attitude], your [mind] will become slower and duller. [08:53]
So why is it that many people are smarter than cows? These animals have nothing much to do, they either stay there or lay down. Then, it gets interesting! They will first eat a lot to stuff their stomachs, and then slowly regurgitate it to enjoy the food. This is what the cattle and horses do. Human beings are not like this, [we] are different – after the task is done, the mind is still engaged, still continuously advancing. This is even more so for Bodhisattvas! This is the basic difference. Hence, in the future, when you truly understand the karmic tendencies – I mean after true recognition instead of merely talking about theoretical cause and effect. All of Buddha Dharma talks about karma. Just by talking about the superficial words, the understanding may not be there. If you understand this appearing sign of karma, by analyzing your mind, you will understand and compreend. [09:40]
Similarly, after the deed is done, it seems like there is nothing to it. However, the effect is totally different. For the former, you work so hard to accumulate merit to go to Pure Land in the future and for the eventual perfect adornment of your ultimate enlightened physical form. As for the other type of person, what will become of them? They will fall and become cows and horses. This revelation here is very obvious and clear. Later on, the difference in effect will be great. Once you have experienced either engaging in it or not, the present difference seems non-obvious. Hence, we often say that the difference between applying the teaching and not applying is that one is wasteful and the other knows how to make the most of it. This is what we should know. Thus, to actually apply the teaching accordingly is our greatest blissful merit and greatest wisdom. This is our greatest privilege and our best harvest. Next is the fourth one: [10:52]
4) How to assume responsibilities. This itself consists of six attitudes.
So for us now, first forsake self-assertiveness and, second, never leave [the virtuous teacher] under any circumstance. The mind should be like an unbreakable diamond yet can break everything else. Once you rely on a virtuous teacher, then all afflictions will be destroyed and [your relationship with the teacher] cannot be destroyed by anything. Moreover, the next step is to take on responsibility. Once you have taken up the entire load and completed it, then you will become Buddha! Thus, at the causal stage, what should we do? Upon carrying the load of responsibilities, what is next? Now the following section is divided into six responsive attitudes. [11:31]
The first, an attitude like the foothills,
What are the foothills referring to? [11:36]
means that any suffering that might arise does not sway you.
This is what the foothills are about. [11:40]
When Jen-nga-wa was staying in Ruk-ba (Rug-pa), Gom-ba-yon-den-bar’s (sGom-pa-yon-ten-bar) health declined due to the great cold. He then sought the advice of the venerable Shon-nu-drak (gZhon-nu-grags) as to whether he should leave. Shon-nu-drak replied, “We have stayed many times in Indra’s palace, a comfortable residence with good material necessities. Only today do you have the experience of relying on a Mahayana teacher and listening to the teachings. Therefore, stay where you are, as is proper!”
First, be steadfast. The author illustrates with a typical example – Jen-nga-wa, who was a Dharma brother of Bo-do-wa. In other words, Bo-do-wa was a primary disciple of Venerable Drom-don-ba. At the place where they were staying, there was one practitioner – one of the disciples who thought that place was too cold; Tibet is indeed very cold, well, too difficult to endure! Thus this disciple told the teacher that he relied upon: “Alas! This place is too unbearable, what should we do about it? Let’s think about it, can we move to another location?” Well! This is his teacher’s reply: “For a comfortable residence with material enjoyment, if we really want to talk about enjoyments, [we have] been to Indra’s palace many times.” Indra’s palace is the most prestigious and laudable place – who knows how many times [we] have been there. None of us is an exception. We have been in hell many times and have also been reborn in the deity realm many times – no one is an exception. However, in the end, we still have to cycle through samsara – still in cyclic existence – it was all to no avail. In order to actually escape, what is required? We are required to study and apply Buddha Dharma. In order to do so, [we] have to rely on a great virtuous teacher, and this teacher should be a perfectly encompassing Mahayana virtuous teacher. “Now that we are able to rely on this great teacher and hear this perfect and complete teaching, today is just the beginning. Thus, you should be steadfast and adhere to it. The mind has to be steady and stable, never fluctuate – absolutely no fluctuation!” So, in this situation, we might as well examine ourselves: are we truly enduring the unbearable? We are now actually very comfortable and everything is readily available here. Compared to [these Tibetan great teachers], this is heavenly. So this is the first one [of the six responsive attitudes] – the attitude like the foothills. The second [of the six responsibilities] is,[14:04]
The second, an attitude like a worldly servant, means to perform even the worst tasks in their entirety without wavering.
This means that, regardless of what he is doing, the “worst tasks” are of two kinds: one is external and the other is internal. For now, this is referring to the external aspect. That is, for you to pick up filth, clean the toilet or manage the kitchen, these things that happen to be what you are afraid of and are unwilling to do. Regardless of what the tasks are, [your] mind is without regret or doubt, without any wavering. When you say, “I came here to learn the teaching, yet I was told to do this!” This is having doubt. Otherwise, “I feel that I am a respected worldly person with high regard, how did I end up cleaning the toilet here, alas!” You may feel ashamed. No so! [We should] totally abide by what the excellent teacher tells us to do. Even if he did not say so and I recognize that he will need to do so, [I] will earnestly do it. So it is like a worldly housekeeper, which is a servant, and this is what servant does. [15:17]
For example,
Next is an example. [15:19]
the scholar [Atisha] and all his translators had to stay in Tsang in an area of sewage and mud. Geshe Drom-donba took off all his clothes and cleaned up the filth. He covered the area with dry white earth, from where no one knows. He even built a [stone and earth] mandala in front of the Elder Atisha. Therefore, the Elder exclaimed, “Ah-ray! I had one like you in India, too.”
At that time in Tibet, it was during the time when Venerable Atisha was in Tibet. There was a great gathering. “The scholar and all his translators had to stay in an area” that was a center – a very important one – where everyone gathered. Before the assembly, the area had a shoal of muddy water. Venerable Drom-don-ba – what a remarkable being – saw the mud then took off his clothes to clean it up. Because nothing else was available - life was very harsh and things were very scarce, [he] used clothes to carry the mud. Then, from an unknown place, [he] brought clean earth to cover up that area. When it was all done, this was where his teacher – Venerable Atisha – sat and, in front of the teacher, an altar was offered. When Venerable Atisha saw it, he responded happily: “Ah! Remarkable, marvelous! Surprisingly, you are able to do something like this. In India, there were people like you, too.” [16:35]
We have read about at Buddha’s causal stage, when people laid their hair down to cover the ground [for Buddha]. Now, for you to take off your clothes and hand you a broom then ask, “So and so, you go do the sweeping!” Well! You will feel disrespected. We have to reflect within on this. And then when [the teacher] is standing there, [you] sweep reluctantly, once he leaves, you walk away as well. In this situation, we can compare and contrast. Moreover, it is important to recognize, why is [the teacher] doing so? This is critical. Next is the sixth one [out of the entire nine attitudes to rely on the teachers].[17:15]
The third, an attitude like a sweeper,
The sweeper – back then in India, bustling big cities had people who specialized in clean up human waste – this [profession] was described in the Lotus Sutra. Actually this kind of sweeper, we also had that in Mainland China when I was young. In the countryside, of course, a sweeper is not needed. But in the city, this was a specific profession. In India, because the caste system is very distinct, sweepers were considered as lower class, the lowest class. Now, our reliance on the excellent teacher also requires us to have this kind of attitude. This is specific. [18:09]
means to eliminate completely all pride and feelings of superiority, and consider yourself to be lower than your guru.
This is the most important point of this attitude. When you rely on the excellent teacher, you mentally have to eliminate this. Completely eliminate all pride and feelings of superiority. This pride is feeling that you are superior to the teacher, or even looking down upon him; this attitude is absolutely not encouraged, definitely should never have it. Regardless of your true integrity, even if you are better than him, you still have to humbly learn from him. This is a very important concept. If you are unable to abide accordingly in this circumstance, there are two choices: one is to sincerely repent; the other is that you would be better off to leave. This is absolutely true. Otherwise, this would result in great personal harm. Especially in the future, when you meet a true virtuous teacher, any slight arrogance in your mind toward the virtuous teacher will result in very serious, grave non-virtuous effects. This was described in the scriptures. On the contrary, if you are sincerely inspired to study Buddha Dharma, get rid of the pride and then you will receive great benefit. Even if he is not an excellent teacher, once you are able to remove this pride, the benefit is yours. Not to mention if it is toward a virtuous teacher. So, earlier we mentioned the elder monk who was ridiculed by four young monks – they knocked his head with a ball, “bang” on him once and said: “For you, here is your first fruit.” The old monk actually had that attainment [stream-enterer’s level], why? The key reason is that the old monk never had any preconceived arrogance and he corresponded with the teaching. Under both of these conditions, the attainment arose. This we should understand. Next, are the words from two teachers’ of the lineage. [20:08]
As Geshe Drom-don-ba said, “the water of good qualities does not collect on the heights of pride,”
This pride is like the mountain. So it is known as the heights of pride: on the mountaintop, water cannot be stored – it drains away. Not to mention that it has no water to begin with and rain is not retained when it falls. Often, we say: “Yes, I understood it!” When hearing it, “Ah, I got it!” Since you got it, why bother to come to listen to him? [The teaching] is not kept in the mind at all, not at all. Hence, the aforementioned Sung-pu-wa was very clear. He was such a great virtuous teacher – when he listened to others teach, well, he didn’t claim that he knew it all. Instead, he listened attentively. Afterwards, he would appreciate: “I have received two benefits.” Moreover, Buddha always demonstrated in this way. When Buddha listened to others’ teaching, he displayed joyful sincerity and respect. Why? From where does Buddhahood arise? Buddha arose from listening to the teaching; the teaching is the mother of the Conqueror. So when Buddha heard the Dharma, his gratitude, delight, and respectfulness spontaneously arose in his mind. Whereas when we hear the teaching now, [we] may feel, “Well! This is nothing.” This is the lack of concordance of your mind. Thus, even if we admit that we don’t understand, which is the correct attitude and even if you understood, you still need to praise and rejoice. [21:27]
So from my reading, there is a magnificent monk during the early years of the Republic of China: Venerable Lai-guo (來果老和尚) of Yang-zhou Gao-min Monastery. He was a great Zen master, although [he was] not like Venerable Xuyun (虛雲老和尚) who was known as one of the several high monks of the Republic of China era. However, Venerable Lai-guo was a very remarkable practitioner of the Zen lineage! What was his practice? He practiced, “Who is reciting Buddha’s name?” One day, he went to a place and unexpectedly saw this writing on the wall, “Who is reciting Buddha’s name?” Upon seeing it, he was overjoyed with praise, why? Because he corresponded with it, this is his mental reaction. If we were to encounter this kind of situation now, without a concordant mental attitude – then the most important thing for us right now is to recognize it immediately. Reflect upon this attitude, sigh; our mind is not aligned with the Dharma. This is what we should sincerely recognize for now. [22:21]
Often, we look for faults in others. Recognize that for what is right or wrong - what is more important is not the external condition; it is the reflection of your mind when facing the external object, and what triggers the seeds planted within. This is what we need to recognize. If, for now, we are unable to recognize this, then all the rest is empty talk. Hence, when some people say that you should not be discerning, this is to say that we are making absurd discernments, which result in such phenomena. It fact, for us to understand the Dharma characteristics ( 法 相 ) proficiently – why does the arising object cause me to have this kind of mental attitude? How should I react when it is positive? How should I react when it is negative? And then you are able to distinguish proficiently: for the positive ones, rejoice, praise, delight and be pleased to enhance it. For the negative ones, strive at improving it. This is the actual Buddha Dharma that we ought to apply, just like that. Continuing… [23:12]
and as Je-nga-wa said, “In the planting time of spring, look at whether the green growth comes from the high mountain peaks or from the low valleys.”
Well! You may observe in the springtime, where does the first new sprout come from? Is it from the peak of the mountain? Or is it from the low valley? Of course, the high mountain peaks are covered with white snow. Upon melting, it turns bare like a desert, whereas the lower part is thriving. Why? It is due to this pride – being unable to retain the Dharma water. This is the instruction from both virtuous teachers [Geshe Drom-don-ba and Je-nga-wa]. Next, [24:02]
The fourth, an attitude like a foundation, means to take on even the heavy responsibilities of the most arduous activities of your guru with pleasure.
The analogy of a “foundation” is that it is like a carrier – the contemporary vehicle or car for carrying heavy loads. Regardless of the weight, it is able to take the load and deliver it to the designated destination. It is the same for us now – we should take on all the assigned tasks from the virtuous teacher and deliver them to the proper locations. The reason that they are qualified as virtuous teachers is so they can deliver you from the entrance of the hell to encompassing enlightenment. Hence, it is necessary to have this kind of mental recognition and abide by it. Next, [25:05]
The fifth, an attitude like a dog, means not to get angry even when your guru despises or berates you.
Why an attitude like a dog? No matter what happens, a dog’s attitude toward its owner, regardless of how the owner berates the dog, the dog will not get mad or angry. This is very true, if you take a look at the pet dog, even if it were spanked by the owner, it cries but still circles around. It will not just bark and run away. That is the analogy. Earlier, we talked about the attitude of a worldly servant. To perform the worst worldly tasks constitutes external actions. The attitude of a dog illustrates the mentality within. Regardless of what approaches the virtuous teacher applies to berate you, you will never hold a grudge. Take a look in the Biography of Venerable Milarepa – no matter how he was treated by his teacher, he only had this thought, “It is my own karmic obscuration! It has to be my karmic obstacle!” If it were any of us in the same circumstance, the feeling would certainly be: “Alas! This teacher is absolutely cruel and unreasonable.” However, Milarepa did not react that way at all. Why? For now, we just need to have the aspirational wish to attain the equivalent achievement – this attitude is positive. But why is it that he can achieve it and [we] are unable to? This is what we really should pay serious attention to. Once you understand Buddha Dharma, by then, you will recognize why Venerable Milarepa achieved it and you cannot. [26:37]
At the same time, I spoke earlier of the appearing sign of the Bodhisattva at the level of faith – what is the Bodhisattva at the level of faith? It is the faith from a purified mind. What is the faith from a purified mind? When a given situation arises, one’s mind does not generate contaminated afflictive karma. With each of our arising conditions, your reflection will always be worldly; this is very obvious and clear. This means that we are all outside of the door [of the teaching] – regardless of how much logic you may present, it is of no avail. As for Milarepa, no matter how unreasonable the situation is, he never thought of others as unreasonable. He only had the thought of: “Alas, my internal karmic obscurations are not purified! Is there anything else?" This is a typical sign of purification. This is what we should recognize from reading the biography. Just by reading it alone, you will not identify it. With this recognition, that is the time for us to strive at practice, work at practicing diligently. Thus, all of the sections that follow will elaborate on this concept. [27:32]
For now, we should definitely refrain from practicing blindly! If you do that hastily, it is considered practicing blindly and meditating aimlessly! You lack the recognition of the actual appearing sign. You may think that a few prostrations or chanting some sutras [as practice] has merit. Of course the merit is there, however, it is applying twice the effort for half of the result – double the effort with half of the effect. If you are able to close the door in a retreat and forsake everything else, that is remarkable. With the above proper recognition to apply the teaching, wow, the effect will be completely opposite. Normally, our worldly reference to getting twice the effect with half the effort – if applied here, there would be a thousand-fold difference. Thus, those accomplished practitioners, at their initial entrance on the path, they had to continuously rely on a virtuous teacher. The higher their accomplishment was, the more earnest they were in practice. If you are able to rely all the way beyond the attainment of the state of ultimate equanimity [refer to 2B translation, this is the fifty-first disposition of the mind state on the Mahayana path] (等覺後心), then your path will be the most direct, quickest, and most effective. These cases are illustrated clearly in both the Lotus Sutra and the Array of Stalks Sutra. In the Lotus Sutra, Buddha said, “Ah, I have tried to tell you for so long, everyone must make effort to apply accordingly! Yet you did not take my advice.” It is not that you have not listened, [rather,] upon hearing some and applying it in your own way - you only select what is concordant with your preference. Will there be accomplishment? Of course there will be, however, it won’t be accurate. Hence, it is why the author first told us to forsake our “self-assertiveness” – that is, you should not have the thought of, “Well, I am going to practice now!” I thought that practice should be a certain way. This is selfcherishing - totally forsake this attitude, completely get rid of this thought.