菩提道次第广论手抄稿:旧版第十八卷A面
（手抄稿 第三册 p39）[00:11]
我觉得要如何修行呀？这是自己的自在完全拿掉、彻底拿掉。善知识你最好委屈婉转地了解，他说的什么，他的内容是什么。你了解得越深、越彻底、越圆满，跟着他去，对你是只有好处，只有好处。关于这个概念，一定要慢慢地、一步步地、认真地学下去才能够了解的，我这里随便地提一下。[00:32]
所以真正依靠善知识的时候，现在这个地方说，不管他怎么毁骂，外面固然是一切不怕，里边心理上也是如此。而且你反过来想，老师骂你正是净除你的罪障，正是积聚你的资粮。现在没有懂得道理之前，你不妨这样想，将来你学下去你自然懂得那个道理，百分之一百地千真万确。我在这里保证你们，如果你们认真学—不认真学那就一点用场都没有—你学下去，我可以经上面、论上面翻给你看，喏，喏！没有一个例外的，没有一个例外的而且。现在我们继续看下面的祖师，马上一个典型的例子：[01:22]
p. 31(4)
For example, each time that Dölung-ba met with Geshe Lha-so, Dö-lung-ba would berate him. Lha-so's disciple Nyak-mo-wa said, "This master hates us, both teacher and students!" To which Geshe Lha-so replied, "Do you think that he is berating me? To me it seems like I am being blessed by Heruka each time he does this."
(p40) 【如朵珑巴对于善知识画师，每来谒见便降呵责，画师弟子[口娘]摩瓦云：“此阿阇黎于我师徒，特为瞋恚。”画师告云：“汝尚听为是呵责耶，我每受师如此赐教一次，如得黑茹迦一次加持。”】
那个朵垄巴对他的一个弟子，善师，是他的弟子。他那个善师每次去见他老师朵垄巴的时候，总归把他骂一顿，骂一顿。那个时候那个弟子善师，他自己本身也是已经有成就了，带了一大堆人来。结果这个善师倒没什么，那个善师的弟子就受不了了，就跟他师父说：“哎呀！那个师公是怎么一回事情呀？对我们好像有成见。我们每次跑得来，他对我们俩是特别地大发脾气啊！”画师怎么告诉他？“汝尚听为是呵责耶”，“哎呀！你还以为他在骂你，你真不懂啊！我啊每次到这地方，听见我的老师这么骂我一趟，是受最好的一次教训，最好的一次教诫，最好的一次加持。”[02:49]
“黑茹迦”是什么？黑茹迦就是本尊，那个本尊哪，现忿怒相的这个本尊。比如说我们说文殊师利菩萨，文殊师利菩萨他现两种身：一个就是文殊师利菩萨的，这个叫“寂静尊”；另外一个大威德金刚，就是他现的那个“忿怒身”，就是他现的忿怒相。所以这个现忿怒相，这个一定是什么？一定是报身，一定是报身。“你把他这个老师说的话把它听 (p41) 成骂，我听的就是最好的一次加持啊！”看看喏，这个地方有大文章，这个地方有大文章哦！[03:38]
现在我们不一定懂，我们不妨引一个中国人的典型的故事来看一下，来看一下。我们中国的祖师们所以棒、喝、打，随便哪一个，欸，碰见那个老师的时候，不是骂呀，就是喝，就是打。乃至于像一指禅，把那个指头就劈掉了，有这一件事情。像那个陈睦州，然后呢，对他的这个弟子啊，这个是法眼，去参他的时候，“啪！”一下，把他的脚弄断了。欸，对不起，这是最大的大加持！何止于骂，何止于打，这样欸！这个是我们真正应该了解的。所以在这地方注意一下：如犬心，如犬心，在任何情况之下，你不要容许这个烦恼生起来。[04:45]
Also the 《Perfection of Wisdom in Eight Thousand Lines》 says: Even if the instructors of the teachings seem to despise and to ignore those who want their teachings, do not challenge them. Persist tirelessly and respectfully, and diligently seek the teachings.
【《八千颂》云：“若说法师于求法者现似毁咨，而不思念。然汝于师不应退舍，复应增上希求正法，敬重不厌，随逐师行。”】
这个《八千颂》就是《般若》。《般若》有广般若，有略般若，《八千颂》就是个略般若。实际上这个地方指的《八千颂》就是第四会，第一会、第二会都是广的。那么，这个里边告诉我们，假定说这个说法的这个师长对求法的人，现这个“毁咨”，就是瞋、(p42) 忿、责骂，那个时候你千万不要从这个地方去思惟，去自己妄加分别，妄加分别。这非常重要、非常重要！不但《般若》，《华严》上面也特别一再地交代，《华严》一再交代。文殊师利菩萨告诉善财童子说：“你要成就真正的佛道，一定要依靠善知识。然后依靠善知识要怎么样啊？要不怕疲厌，要用种种的方式。”最后告诉他：“如果这个善知识现那个病容”，换句话说，不合理这种状态做的时候，你怎么办呀？“你千千万万不要从坏的那个方面去想”，告诉他得清清楚楚，明明白白。这地方亦复如此，应该对于这个师长，决不退、舍两点。舍是舍弃，说：“啊好，不跟他学。”退是退心。不但不退舍，还要什么？“增上希求正法”。本来这个希求法的心哪，还不一定那么强，反而因为这样的毁咨更增上，更增上！“敬重不厌”，恭敬尊重，绝不厌弃而跟着老师，而跟着老师。[07:01]
我们上次曾经提过的道宣律祖，他回去的时候他老师就不接受他，骂他、赶他，他有没有一点点瞋恚心呀？如果有一点瞋恚心的话，今天我们就不可能有这样圆满的佛法遗留下来了，对不对？他不但是不这样，而且是“增上希求”，他更是一心地恳求他的老师，跟着他老师，所以最后终于成就。不管是印度也好，中国也好，乃至西藏也好，都是如此。这是我们的典型的最好的榜样。最末一个：[07:47]
The sixth, an attitude like a ferry,
(p43) 【如船心者，】
像船。[07:50]
means not to tire of deeds for your guru's sake no matter how many times you engage in your guru's activities.
【谓于尊重事任载几许，若往若来，悉无厌患。】
最后像船一样，对尊重的事情不管多少，来来去去，没有一点厌患，没有一点点厌患。那么这个“船”跟“乘”两个有什么不一样呢？这个船是“若来若往”，就是没有一个例外；乘的话通常从这里到那个地方去。这两个稍有差别，稍有差别。这里我们不加细辨了。这个是说原则上面我们亲近一个善知识，应该把持的心里的认识，我们要这样去做的，这样去做的。那么现在下面呢，在这个原则上面，我们在这个地方应该怎么做？而这个里边的根本何在？[08:53]
b) In particular, training in faith, the root .
【◎ 第二修信为根本者。】
这个是我们修学佛法最重要的。修学佛法最重要的是亲近善知识，而亲近善知识第一点对善知识要修信心，这是所有的根本。[09:10]
The Formulae of the Three Jewels' Blaze states: Faith is the prerequisite of all good qualities—a procreator of them, like a mother who then protects and increases them. It clears away doubts, frees you from the four rivers [ignorance, attachment, craving, and wrong views], And establishes you in the prosperous city of happiness and goodness. Faith cuts through gloom and clarifies the mind. It eliminates pride and is the root of respect. It is a jewel and a treasure. Like hands, it is the basis of gathering virtue. It is the best of feet for going to liberation.
【《宝炬陀罗尼》云：“信为前行如母生，守护增长一切德，除疑度脱诸暴流，信能 (p44) 表喻妙乐城。信无浊秽令心净，能令离慢是敬本，信是最胜财藏足，摄善之本犹如手。”】
这一段引那个经上面的说，说信哪，如前面的前行，就是前面的基础，前面的基础。就像什么？就像母亲生出一切来，有了信什么东西就来了；没有信心，什么东西都谈不上。这个也就是《华严》上面说的“信为道源功德母”，是道……源是根源，从这地方出来的，一切功德，道源功德之母，功德从这地方长出来的。“长养一切诸善根”，就是这个道理：它增长，然后守护，所有的功德都从这个地方来。我们现在修学不认识固然谈不到，认识了能够一点点不怀疑，这个都要靠善知识。所以能够净除你一切的疑虑，能够从生死的瀑流当中，能够跳过去、能够渡过去，这个都要靠善知识。而这个善知识靠什么？就是你对他的信心。这个建立起来了没问题。善知识所以成善知识的一个根本原因，他就是要来救我们，所以我们没法救的，就是你对他没有信心。所以主要的说来说去就是这一点，这是我们第一应该认识的。[11:14]
“信能表喻妙乐城”，它能够像妙乐的城，这一切的妙乐都从这地方出来的。“信无浊秽令心净”，你信心一清净的话，好了，“浊秽”就是我们的烦恼，就相当于世间的肮 (p45) 脏。能够离慢，恭敬的根本。你有了信心自然而然你不会慢，你晓得一切的好处，一切的功德都靠着他，你怎么可以在这地方慢？反过来所以我们有慢，就是我们的信心不够，那个时候就是我们努力去修习的时候。所以在这地方处处地方提醒，当你觉得，哎呀，看不起人家的时候，那时不要说他不好，那时候你要反省，说：“欸！为什么我心里面在那慢心生起来了？”那个时候才是我们真正要懂的地方啊，真正懂的地方啊！所以佛法不是讲道理，你一定要看得清清楚楚啊！你谁都瞧不起，那不是他不好，是我自己不好。如果他好的，固然是你要增长他；他不好的，不好的你要去救度他，你要去救度他啊！你哪里看见人家是不如你的地方？[12:30]
就像我们看见那个自己的子女一样，你绝对不会，一个做父母的人绝对不看见说，喔唷，我是父母，那个子女处处都不理想，你瞧不起他。天下哪一个父母是瞧不起子女的？不可能！天下的父母都把看见自己的子女，看成是最了不起的，不是吗？现在你要修学佛法，佛法大乘菩萨的心，远比这个父母对子女的心要超胜哪！所以不管对方是真的比你高，还是比你低，你怎么可能有一点点的这种轻慢之心存在呢？这个道理很简单，如果你轻慢心的话，你早就已经不是佛法了，早就摆在三千里之外了。这个才是我们在这地方啊，应该真正反省的。“信是最胜财藏足”，最胜财的库藏，以及我们要取得这个真正的 (p46) 财，跑得去的足，有了这个才可以。“摄善之本犹如手”，然后到了，你摄取这个，就像手一样。无非是引那个经。下面的我们把它念一遍就可以了。[13:46]
Also the 《Ten Teaching Sūtra》 states: Faith is the best of vehicles, definitely delivering you into buddhahood. Therefore, persons of intelligence rely on the guidance of faith.
【《十法》亦云：“由何出导师，信为最胜乘，是故具慧人，应随依于信。】
真正具有智慧的人，他一定会这样去做的。所以我们现在这样，正是我们愚痴啊，我们愚痴！我们还自己以为懂得很多咧，实际上这个懂得很多就是世智聪辩。害我们的不是别的，就是这个东西呀！[14:13]
Virtues will not arise in people who have no faith, just as green sprouts do not grow from seeds scorched by fire.
【诸不信心人，不生众白法，如种为火焦，岂生青苗芽。”】
如果我们心里面没有这个东西的话就像什么？嘿，对不起！就像那个种子被火烧焦了一样，长不出来的，长不出来的！[14:29]
Thus, in light of what you gain when it is present and what you lose when it is not present, faith is the basis of all good qualities.
【由进退门，而说信为一切德本。】
有信就进；没有信就退。所以他一切的功德从这个“信”字上面，所以说这是功德的根本。[14:42]
Geshe Drom-dón-ba said to Atisha, "In Tibet there are many who are meditating and practicing, yet they are not attaining any special good qualities."
【敦巴请问大依怙云：“藏地多有修行者，然无获得殊胜德者，何耶？”】
(p47) 喏！这句话呀，大有我们观察警惕的地方。说我们这里有很多修行的人，但是修行了没有得到殊胜的成就，为什么呀？我们这里也不妨反省一下：我们这里这么多修行，哎呀，讲佛法的这么多，为什么大家都没成就呢？乃至于我自己，我每天拜多少佛，每天念多少经，我已经剃了头这么多久了，为什么到现在还是没有成就呢？对不起！答案，下头：[15:24]
The Elder said, "All the significant and insignificant good qualities that pertain to the Mahāyāna arise from relying on a guru.
【依怙答云：“大乘功德，生多生少，皆依尊重，乃能生起。】
大乘功德的多少，都依靠善知识，都依靠善知识啊！[15:40]
p. 32
You Tibetans only think of gurus as being common persons. How can good qualities arise?"
【汝藏地人，于尊重所，仅凡庸想，由何能生。”】
现在你们那些人对善知识，你看起来把他看成平庸的凡夫，请问功德从哪里生？请问功德从哪里生？不要说大乘，小乘也是一样啊！所以我们常常都要看看那个经典，反省反省那个经典。上一次已经说过这个老比丘，今天这个地方另外说一个公案：有一个女人，一个女人，那个女人她非常虔诚地供养这个三宝。那么佛世的时候，那个供养都是请那个出家人到家里边应供。那么她常常请一个老比丘，那个老比丘确实不懂得什么，不懂得什么。吃的时候是满好吃的，吃过了这个开示是讲不出来的。但是呢，那个女人对他非 (p48) 常恭敬，一再地请。要我们现在的话，你能够开示都不一定能恭敬你，何况你根本呢哑羊一个。要我们看见，“这个……”欸，她不！她非常恭敬。那么在这里请完了以后求他说法，可是因为这个老比丘自己都不懂了，他总推三阻四，总推掉。她一面恭敬地请，一面老推；他是越推呀，她是越恭敬。[17:12]
有一次以最好的这样去恭敬请来，请来了以后，请完了以后又请他说法，他这一下，唉，实在是难受得不得了，结果他想来想去想不出一句话，不晓得要叫他说什么。就看见那个女的，在那个地方下面跪在那儿听。而那个女的呢，因为她心里面没有一点点慢，越来越恭敬，总觉得：“我还有什么地方没有做到，还有什么地方没有做到。”她没有一点点用反方向去想。所以她跪在那里，头都不敢抬起来，心里面一直至诚恭敬地，一方面想自己哪有不对，一方面缘想佛法。结果那个老比丘看见那个人坐在那里，那个优婆夷这么虔诚地跪在那里，正好趁她看不见，偷偷地、轻轻巧巧座上下来嘛，就溜掉了！[18:08]
溜掉了以后啊，这个女居士还没注意到吧，她还是至诚恭敬地，只是觉得：“他为什么还不讲啊？总还有原因。”她就是自己想，一再地想想、想想，想得以前世间固然苦，现在求取佛法还是这么苦，还是毫无意义啊！她越想，是越想跟法深入，越想深入。本来佛告诉我们什么？苦谛。平常是浮浅的一面，因为她的信心慢慢地清净了，所以跟烦 (p49) 恼不相应，越来越自己净化了内心。结果，开悟了！证了初果。哎呀，她欢喜得不得了！再抬起头来一看哪，欸，那个老比丘跑掉了！哎呀，她感激啊，然后她就跑到僧团里面找那个老比丘，她要感谢他。结果那个老比丘根本不晓得这件事情，他逃回来了以后也见不得人，关起来就不愿意出去。那个女人跑到去感谢他，他以为来……哎呀，大概吃过了以后不告而别有什么问题，她越找，他越害怕。结果这个女人却是一定要找到他，结果后来找到了，找到了以后就说那个公案。啊！那个老比丘听了以后，无比地惭愧，发了个大惭愧，结果那个老比丘也证了。《杂宝藏经》上面有这段公案，你们仔细看看。[19:29]
所以我们现在不要说大乘，小乘也是这样的。这是我们第一应该好好警惕反省的地方。不过现在呢说实在的，我们乃至于要想警惕反省，这个程度还做不到，为什么？我们心里现在烦恼非常重、非常粗猛，有的时候，是，听见了很好，有的时候话都听不进欸，那是为什么？就是我们内心当中的粗猛的烦恼，这是我们真正应该认识的。关于怎么样净除这个，他后面都有告诉我们完整的方法，完整的方法。下面我们继续看：[20:11]
Then again, when someone asked the Elder in a loud voice, "Atisha, please give an instruction,"
【有于依怙发大声白：“阿底峡请教授。”如其答云：】
有的人跑到阿底峡尊者前面去：“阿底峡尊者请教授！”大声地吼。平常我们如果 (p50) 真正地很恭敬的话，那跑到老远，哎呀，一心恭敬，一心恭敬，非常轻巧，头都不敢抬起来。绝对不会说，大声地随随便便跑得去毫不在乎，肆无忌惮那个样子，绝对不可能。所以这个里边就说明什么？他心里面一点恭敬都没有，就是那种肆无忌惮那个样子，所以阿底峡尊者怎么—[20:51]
he laughed. "Ha, ha. My hearing is very good. For me to give personal instructions you need faith, faith, faith!"
【“哈哈，我却具有好好耳根，言教授者，谓是信心信信。”】
他就大笑了，说：“哎呀！我耳朵好好的，你用不着那么大声地吼啊！”所以意思就是这样。实际上这个意义在什么地方？不在这里。实际上就是：你真正要学啊，你要好好地了解真正的最重要的教授，你不是要请教授吗？最重要的什么呀？信心、信信两个字。第一个，信得过我们的心，要晓得我们现在的心是什么？你的心“本自具足，本自圆满”，本空嘛！但现在什么？为烦恼所染污。要想净除这个烦恼染污靠什么？靠善知识！你要真正得到了善知识，净除自然得到了。可是要想依靠善知识，不是没有善知识，看你有没有建立起对善知识的信心来，就是这个道理。所以这个才是我们要了解。[22:00]
佛法里平常我们分大乘三系，不管是哪一系你真正了解了那个特质以后的话，说来说去就是这个。或者讲空，它本来是清净；或者就讲有，所谓说真如缘起，它本来就是， (p51) 说来说去就是这个，你要信得过本来如此。可是眼前呢，染污了。要想净化这东西一定要靠善知识，所以靠善知识要有信心。这个算数是说：百分之一百自己的条件，加上百分之一百善知识的指导，才能够百分之一百圆满你的佛果。这是这个两个：信心跟信信。信是最重要，[22:45]
Thus, faith is extremely important. In general, faith is of many types—
【信为极重要，其信总之亦有多种，】
那么现在这地方所信的，当然广泛的所信很多。[22:52]
faith in the three jewels, faith in karma and its effects. faith in the four noble truths. However, here we are speaking of faith in the guru.
【谓信三宝，业果，四谛。】
这个我们都懂，或者后面详细来讲。而现在这里讲的是什么呀？“信尊重”，信得过你所依靠的善知识。[23:06]
With regard to how disciples should view their gurus,
【此复弟子于尊重所，应如何观。】
那么下面说信善知识没有错，那么怎么个信他呀？那不是说随随便便，随随便便这个迷信，没有用。我们听见了说：“啊，那我信善知识！”你怎么个信法？信些什么？什么才是信？嘿，这个里面都有道理的。这个都是要清楚明白，然后一一如何修习相应。否则的话你说：“啊，只要修信信，那么我就信他了！”对不起，这个是迷信，这个没有用。
(p52) 佛法绝不讲迷信，这个它下面说的。那么怎么信法呢？这样告诉我们的，应该这样：[23:48]
the 《Tantra Bestowing the Initiation of Vajrapāni》 says:
【如《金刚手灌顶续》云：】
这是密教的经典，密教的经典叫“密续”，这个继续的续。[23:57]
If you would ask, O Lord of Secrets, how disciples should view masters, then I would answer that they should view them just as they view the Bhagavan. If the disciples view their masters in this way, they will always cultivate virtues. They will become buddhas and benefit the entire world.
【“秘密主，弟子于阿阇黎所应如何观，如于佛薄伽梵即应如是。其心若如是，其善常生长，彼当速成佛，利一切世间。”】
这个秘密主，秘密主啊就是大势至菩萨，大势至菩萨，我们在密教里称为他金刚手，他是密教的密部的主。那么佛就告诉他，说：“喏！一个弟子依止这个善知识的时候，应该怎么办？应该把这个善知识看成像佛。假定说你这个心能够像这样的话，你一切时，这个功德都在增长当中，而且能够很快成佛。对自己来说是成佛，对别人来说能利益一切世间。”这个道理这里先不详细说，后面它继续会告诉我们。但这个道理我们要信得过，这个是密教的经典，显教的经典已经引过太多了，引证过太多，也都是这样说。所以不管显密都是告诉我们，你能够把善知识看成佛，那么你就得到最大的好处。所以刚才特别是引那个小乘的公案，她就把他，对方那个人，看成功毫无瑕疵地圆满的，结果，她得了好处。[25:35]
In the Mahāyāna sūtras as well it is taught that you must think of the guru as being the Teacher.
(p53) 【诸大乘经亦说应起大师之想，】
第一个是前面的密教里面的经典，现在呢显教里面也是这样。所以依靠善知识，应该把那个善知识看成像佛，乃至于[25:50]
The texts on discipline state this as well,
【《毗奈耶》中亦有是说。】
《毗奈耶》是戒经，实际上这个地方的《毗奈耶》不仅仅说戒经，换句话说，最基础的小乘根本也是这样，所以不管是小、大、显、密都是这样。那么为什么要这样呢？说[26:09]
and the meaning of their statements is as follows. When you recognize someone to be a buddha, you will not discern faults in that person, and you will pay attention to his or her good qualities.
【此诸义者，谓若知是佛，则于佛不起寻求过心，起思德心。】
假定你心里面有了这个认识，那个时候你觉得：啊，原来你所依靠的是佛，你对佛绝对不会去寻求他的过失，你只是思惟他的功德。这有什么好处？请问：你去想对方过错的时候，就算他真的过错，就算你想对了，对你有好处吗？这是个真正问题哦！所以你始终要记住：欸！我跑到这儿来干什么的？我是跑到这里来，跟他像世间一样的大家这个谈是非的，还是我跑到来学佛的？你这个概念要把握清楚。如果你把握清楚的话，不管对方有多大的错误，你就不会想到他错误地方去了，这不是很明白吗？他比你好，你跟他学；他 (p54) 不如你，你把他救起来。这不是很简单吗？你怎么会想到他的过错呢？[27:12]
但是我们平常的时候，因为无始以来的习性太重，动不动就是这样来了，动不动就是这样来了！别人还勉强可以，现在的一切指导你的人，这是个善知识，你对善知识起了这个心念，你什么都不谈了！这个很清楚。所以你现在不成气候的原因，就是因为你不懂得道理，要不懂得道理，一定要依靠善知识，依靠善知识你一定要一心一意地听他。如果你跟善知识之间，起了这样的一个念头的话，不要说你学不成，下面的根本不谈，乃至于对佛法你都没办法接受。所以你第一步要想修行的话，必定要懂得修行的道理；要想懂得修行的道理，一定要有善知识；要想依靠善知识，必定要把善知识跟你之间的这个障碍除掉。所以那个时候，你不能一点点说看他的过失，他有过失你也不能看，这个是很重要的！这个理路这么清楚。所以我常常说，现在我们讲了很多道理，喔唷，道理讲得比谁都懂，问题不是讲道理，你能不能做啊？你不能做的话，这个道理都是害你呀！都是害你呀！这个概念就在这里。[28:30]
那么反过来呢，你不求他的过失，求他的功德，你思他的功德那就好了。这个善知识不管怎么做，都在增长你的功德。他在骂你，你就说：“哎呀，他现在在成就我的忍辱啊！”他在骂你，你就想：“啊，消除我的业障，我的重罪轻报啊！”那个经典上面告诉 (p55)我们太多这一类事情，而且有典型的例子：因为骂，善知识的这样的骂，所以把你很多恶劣的罪障就消除掉了。所以不管他怎么，你觉得，哎呀，这无比地对你的加持，无比的功德，你的信心就增长了。也可以说信心增长，也可以说你内心净化，也可以说你的烦恼障、所知障拿掉了，这不是最好的吗？这个道理这么简单，这么明白啊！但是我们不懂，可惜！现在懂了，好高兴，努力去做啊！[29:27]
18a Commentary
ENGLISH LR V.1 P.79(COMMENTARY V.3 P.39)[00:11]
With the virtuous teacher, it would be best for you to be meek and tactful to understand what he is saying and what he means. The more profoundly, thoroughly, and completely you understand him, then abiding by him will only benefit you, there will only be benefits. With regard to this concept, take gradual steps and continue to study earnestly in order to comprehend. I just mention this in passing. [00:32]
Thus, when sincerely relying on a virtuous teacher, here the text says that, regardless of how much he berates you, not only should you be unafraid in appearance, but the internal attitude should also be the same. Moreover, if you consider from the opposite angle, being berated by the teacher will purify your nonvirtuous karma and help you to accumulate merits. Before comprehending this perception, you might as well think of it this way. In the future, when you learn more, you will automatically understand this reasoning – it is 100% accurate. I guarantee you this here if you are earnest about this learning – otherwise, the benefit will not arise. If you continue learning, I can prove to you from the sutras and commentaries, here and there! There is no exception, not one exception. Now let us continue with the following ancient teachers. Right away, there is one typical example:[01:22]
For example, each time that Dro-lung-ba (sTod-lung-pa) met with Geshe Lha-so (dGe-bshes lHa-bzo), Dro-lungba would berate him. Lha-so's disciple Nyak-mo-wa (Nyag-mo-ba) said, "This master hates us, both teacher and students!" To which Geshe Lha-so replied, "Do you think that he is berating me? To me it seems like I am being blessed by Heruka each time he does this."
This was the way Dro-lung-ba treated one of his disciples; Geshe Lha-so was his disciple. Every time Geshe Lha-so visited his teacher Dro-lung-ba, [the teacher] always berated Geshe Lha-so, scolded him. At that time, Geshe Lha-so was already a remarkable achiever; he visited with a group of his own disciples. Geshe Lha-so was unaffected by the treatment, whereas his disciple could not bear it and asked his teacher: “Alas! What is wrong with the grand master? He seems to be prejudiced towards us. Every time we visit him, he will specifically vent his anger on us!” What was Geshe Lha-so’s reply? He said: “Did you think that he was berating me? Alas! You thought he was scolding you? You really don’t understand! Every time I come here, being berated by my teacher is the best instruction, the best lecture, and the best blessing!”[02:49]
Who is Heruka? Heruka is a chosen deity who manifests as a wrathful image. For instance, our Bodhisattva Manjusri, Manjusri Bodhisattva appears in two forms: one is the Manjusri Bodhisattva that is known as the “serene form”, and the other image is Yamataka who projects a wrathful countenance, which is [Manjusri’s] angry form. So what does this wrathful image have to be? It has to be the Sambhogakaya, has to be the blissful form. “You interpreted his words as berating me, yet I think of it as the best blessing!” Examine it; there is profound meaning here, very profound! [03:38]
Now we may not understand it all, let us take a look at a typical Chinese story. Our ancient Chinese masters would use a stick, scold, shout, or beat, any of these. Well, when seeing the teacher, you could be scolded, berated or hit. This goes as far as the story of the “index finger Zen,” where the [disciple’s] finger was cut off. There was such an incident. This was just like how Chen Mu-zhou treated his disciple Fa-yen. When this Fa-yen visited him, one “pow”! [The teacher Chen Mu-zhou] broke his leg. Well, sorry, this imbued the greatest empowerment! It was far more than scolding and beating, it was like that! This is what we really should recognize. Thus, here, please pay attention: to have an attitude like a dog, to be obedient like a dog. Under any circumstance, you should never allow the affliction to arise. [04:45]
Also the Perfection of Wisdom in Eight Thousand Lines (Asts-sāharikā) says: Even if the instructors of the teachings seem to despise and to ignore those who want their teachings, do not challenge them. Persist tirelessly and respectfully, and diligently seek the teachings.
The Perfection of Wisdom in Eight Thousand Lines is the “Prajnaparamita.” “Prajnaparamita” has an extensive version and an abridged version; this Eight Thousand Lines is the abridged version of the Prajnaparamita. Actually, here it is referring to the fourth assembly; the first and second assemblies are both extensive. Thus, in this sutra, it tells us that if the master who is delivering the teaching “despises” and “ignores” his disciple who seeks Dharma, such as signs of hostility, rage, and berating, in this case, you should never look from these perspectives and randomly discriminate incorrectly from your own point of view, do not judge incorrectly. This is very important, extremely important! Not only is it in the “Prajnaparamita,” it is also specifically stated in The Array of Stalks Sutra, it is reiterated in The Array of Stalks Sutra. Manjusri Bodhisattva told Youthful Sudana, “If you want to achieve Buddhahood, you must rely on a virtuous teacher. What should you do when relying on a virtuous teacher? Tirelessly apply many different approaches.” Lastly, [Manjusri] told him, “What if this virtuous teacher appears to be ill?” In other words, when [he] has unreasonable requests, what should you do? “You must absolutely not view this in a negative way” and explain to [the virtuous teacher] clearly and plainly. Here is the same case: towards this teacher, [we] should never retreat from him or forsake him. Forsaking is to give up and say, “Well, I won’t learn from him.” Retreating is to become disheartened. Not only should you not retreat or forsake, what should you do? “Diligently seek the teachings.” The original intent to study may not be that strong, but after being despised and ignored, you became stronger and spurred to strive harder to advance! “Persist tirelessly and respectfully” – pay respect to the teacher, never forsake him but follow the teacher continuously. [07:01]
Last time, we mentioned Venerable Dao-xuan. Upon his return, his teacher refused him, scolded him, and turned his back on him. Did he bear any grudge? If there was any bit of grudge, today we would not have this perfect teaching [of precepts] that was preserved, right? Not only he was not like that, but [he] also did “diligently seek the teachings.” Furthermore, he even wholeheartedly pleaded with his teacher and followed his teacher, and eventually attained achievement. Regardless of whether it was in India, in China or in Tibet, this [attitude] was all the same. This is the most distinctive and typical example for us. Lastly: [07:47]
The sixth, an attitude like a ferry,
Like a ferry. [07:50]
means not to tire of deeds for your guru's sake no matter how many times you engage in your guru's activities.
Lastly [the attitude] like a ferry, no matter how much work comes from the teacher, coming and going, do so without any weariness, not even a speck of dispiritedness. What is the difference between this attitude of a “ferry” and a “foundation”? This ferry is “seems to come and seems to go,” bearing loads with no exception. The foundation [or chariot] usually goes from here to there. These two are slightly different. Here we will not go into too much detail. Basically when we rely on a virtuous teacher, [we] must be steadfast in our mental perception – we have to do it the stated way, apply accordingly. For now, based on this principle, what are we supposed to do next? And what is the root? [08:53]
b) In particular, training in faith, the root
This is most important in our study of Buddha Dharma. To apply the Dharma, the key is to rely on a virtuous teacher. First of all, to rely on a virtuous teacher, one needs to cultivate faith in the virtuous teacher; this is the foundation of everything. [09:10]
The Formulae of the Three Jewels' Blaze (Ratnolkadhārasi) states:
Faith is the prerequisite of all good qualities ―
A procreator of them, like a mother
Who then protects and increases them.
It clears away doubts, frees you from the four rivers [ignorance, attachment, craving, and wrong views],
And establishes you in the prosperous city of happiness and goodness.
Faith cuts through gloom and clarifies the mind. It eliminates pride and is the root of respect.
It is a jewel and a treasure.
Like hands, it is the basis of gathering virtue.
It is the best of feet for going to liberation.
This paragraph is quoted from the sutra. It states that faith is the prerequisite, which is the basic foundation, the initial foundation. What is it like? It is like a mother who procreates. With faith, everything else will follow. Without faith, there is nothing to talk about. This is also mentioned in the Array of Stalks Sutra, “Faith is the foundation of all good qualities” – it is the path… the root source – [the achievement] arises from here. All good qualities, the motherly source of all good qualities, they arise from here. “It nurtures all virtuous roots,” this is the reasoning: faith increases and protects [our virtuous roots], so all meritorious qualities appear from here. For us to apply the teaching now, if there is anything we don’t understand, we won’t accomplish it. Whereas, with understanding, a little bit of doubt can be removed. This all depends on a virtuous teacher to remove all of your doubts, and to enable [you] to cross the current of cyclic existence to the other shore. All of this depends on a virtuous teacher. And what should we depend on to rely on the virtuous teacher? Depend on your faith toward the teacher. Once this is developed, [all] issues will be resolved. The root cause for a virtuous teacher to become one is due to his aspiration to save us. The reason we have not been saved is because of [our] lack of faith in him. So the key point of all the back and forth discussion is this, this is what we should recognize first. [11:14]
Faith “establishes you in the prosperous city of happiness and goodness.” It is like a city of ingenious joy, all prosperous happiness arises from this place. “Faith cuts V.1 Chapter 4-157 through gloom and clarifies the mind.” Once your faith is pure, we can see that this “gloom” is actually our afflictions, which are like the filth of the mundane world. Faith eliminates pride and is the root of respect. With faith, naturally you will not be arrogant; you will realize all benefits and good qualities rely on him [the object of our faith, namely the teacher]. So how could you be arrogant? Conversely, the reason behind our arrogance is our lack of faith, and that is the time for us to strive harder to apply the teaching. At this juncture, be more mindful in every aspect. When you feel, alas, the feeling of loathing is arising, that should not be the time to pick on him. Rather, you should reflect by saying, “Alas! Why does this arrogance arise within me?” That is the time for us to truly recognize [our own afflictions]! So, Buddha Dharma is not a theory for you to talk about, you have to recognize it clearly! If you belittle everyone, it is not others’ fault. Rather, it shows [your own] inferiority. If the other person is good, you can help him to enhance the goodness. If he is not, you need to support and help him! How can you find fault in others who are not as good as you?[12:30]
This is similar to the way we look at our own children. You would definitely not, a parent will not see it like this: “well, I am a parent and the children are all underachievers” you look down upon them. What parents in this world would look down upon their children? It is not likely! All parents view their own children as the most outstanding, right? Now you want to apply the teachings, the aspiration of Mahayana Bodhisattva is far superior to parents’ affection! So regardless of whether others are truly better or worse than you, how can you have the slightest attitude of arrogance? This reasoning is very simple, if you have an arrogant attitude, you have already departed from Buddha Dharma, already left it more than three thousand miles away. This is where we really need to be introspective. “Faith is like a jewel and a treasure.” It is the most superior treasure trove. To attain this treasure, we rely on our feet to get there, and then it becomes available. “Like hands, it is the basis of gathering virtue.” Once arrived there, you rely on your hands to fetch the treasure. All of this is quoted from this Sutra. We will just read over the paragraph below. [13:46]
Also the Ten Teaching Sūtra (Daśa-dharmaka-sūtra) states:
Faith is the best of vehicles,
Definitely delivering you into buddhahood.
Therefore, persons of intelligence
Rely on the guidance of faith.
A person truly endowed with wisdom would definitely apply accordingly. So our current state is due to our ignorance, our foolishness! Whereas we think we know a lot but, in fact, those who knows a lot are full of worldly intelligence that leads to arguments. What harms us is nothing but this! [14:13]
Virtues will not arise,
In people who have no faith,
Just as green sprouts do not grow
From seeds scorched by fire
If we do not have this [faith] within, what is it like? Well, sorry to say! Just like scorched seed, it will not sprout – nothing will grow! [14:29]
Thus, in light of what you gain when it is present and what you lose when it is not present, faith is the basis of all good qualities.
Where there is faith, there is advancement. Without faith, you will fail. So, the text says all good qualities are derived from faith. Thus, faith is the root of all good qualities. [14:42]
Geshe Drom-dӧn-ba said to Atisha, "In Tibet there are many who are meditating and practicing, yet they are not attaining any special good qualities."
Well! This statement greatly deserves our analysis and awareness. It says that we have many practitioners here, but they applied the teachings without profound achievement. Why? Let’s review it now. We practice so much here, well, so much Buddhist instruction, why is that so few have achieved? Even for myself – I prostrate so many times daily, chanting so many Sutras each day, and my head has been shaved for a long time, why is the achievement still not there? Regretfully, the answer is below:[15:24]
The Elder said, "All the significant and insignificant good qualities that pertain to the Mahayana arise from relying on a guru.
The amount of Mahayana good qualities will all arise from relying on virtuous teacher, from relying on an excellent teacher! [15:40]
“You Tibetans only think of gurus as being common persons. How can good qualities arise?"
Nowadays, the way you folks treat a virtuous teacher, you seem to look at him as ordinary being. May I ask, from where will any good quality arise? From where will the merits arise? Not to mention the Mahayana practice, it applies to Hinayana practice, too! This is why we should read the Sutras frequently and keep reflecting on their teachings. Last time, we already talked about the old monk. Today, here is another story: about a woman, there was a woman, who is very devoted in making offerings to the three Jewels. During Buddha’s time, the offerings were made through inviting the monk over for a meal at the [layperson’s] house. She often invited an older monk; but this older monk actually knew very little, he was not too knowledgeable. He enjoyed the food but, after the meal, he was not able to impart any teachings. However, this woman treated him with great respect, and pleaded over and again. As for us right now, if you were capable of imparting teachings, people would not necessarily pay you respect. Not to mention a monk who does not even utter a word. If for us, “this…” Well! Her reaction is not so! She was very respectful. After offering the meal, she implored for Dharma teachings, but this older monk did not know too much, and he declined by giving all sorts of excuses. She kept requesting respectfully, and he kept declining; the more he declined, the more respectful she became. [17:12]
Once, the invitation was made with the same respect. Upon accepting the invitation, after the meal, he was urged to give a Dharma talk. This time, well, he felt really bad; he kept searching for words to say but was unable to do so. He didn’t know what to say. He just watched the woman kneeling there and listening. Whereas this woman, due to her lack of arrogant attitude, paid more and more respect and thought, “I must have not be fulfilled, there must be something I did not complete.” She did not have a single negative thought, so she kept kneeling there without raising her head. She kept being mindful with continuous respect, contemplating on her own faults as well as the Buddha Dharma. So that older monk saw the person there – such a pious laywoman sitting there. He took the opportunity, while she was not looking, to stealthily and quietly come down from his seat. He snuck out! [18:08]
After he left, this laywoman did not notice. She continued to be respectful and only thought, “Why hasn’t he started teaching? There must be a reason.” She kept on thinking and thinking about it over and over again. She thought about the worldly suffering in the past. And, now seeking the Buddha Dharma still filled with suffering, how meaningless! The more she contemplated, the more she was inspired to pursue profound teachings – the in depth Dharma. What were Buddha’s original teachings to us? They were the truths of suffering. Usually, these are superficial but, because her faith was gradually purified, she no longer was in concordance with affliction and internalized more and more purification. As a result, she was awakened! She attained the first stage of realization. Wow, she was overjoyed! She raised her head to look and, well, the older monk had disappeared! Ah, filled with appreciation, she then ran to the Sangha community to look for the older monk to express her gratitude. This older monk did not know what had happened. When he returned, he was too embarrassed to see anyone, so he shut his door and did not want to go out. The woman went to thank him. He thought it could be… well, could be he left without acknowledgement and caused some trouble. The more she searched, the more fearful he became. In the end, this woman was determined to find him, and she did. She related the whole incident [of her attainment] to him. Well! After listening the older monk was so ashamed and embarrassed. As a result, the older monk also attained [certain] enlightenment. This case is cited in The Storehouse of Sundry Valuables Sutra, you can refer to it in detail. [19:29]
So let’s not only talk about the Mahayana, it is the same for the Hinayana. This is the first thing we should be aware of and reflect on. However, to be honest, for us to be mindful and reflect now, our level is not there yet. Why? For our mental defilement right now is weighty, very coarse. Sometimes, yes, we listen to and feel good about [the teaching], but, at other times, no advice can be accepted. Why is that? This is due to our weighty mental defilements; this is what we should recognize. As for how to purify it, the author will teach us a complete set of approaches - thorough methods. Let’s continue: [20:11]
Then again, when someone asked the Elder in a loud voice, "Atisha, please give an instruction," he laughed.
There was someone who approached Venerable Atisha and shouted, "Venerable Atisha, please give instruction!” Normally, when we are really respectful and have travelled from afar, well, [we will] be wholeheartedly respectful – with mindful veneration. Be very cautious; we would not even dare to lift our head. We would never shout with carelessness and a nonchalant attitude, this would not happen. So what does it explain here? He [this person who was shouting] did not bear any respect within, which was the unbridled attitude, thus, Venerable Atisha – [20:51]
"Ha, ha. My hearing is very good. For me to give personal instructions you need faith, faith, faith!" Thus, faith is extremely important.
He laughed aloud and said, “Alas! My ears are perfectly fine and you need not shout so loud!” So that was what [Atisha] meant. In fact, what does it mean here? It is not literal, actually it is: “for you to truly study, you need to thoroughly understand the essence of the teachings.” Didn’t you ask for teachings? What is the essence? “Faith in confidence” and “faith in belief.” There are these two types. First of all, have faith in our minds. We need to know, what is in our minds right now? Your mind should be “selfcontented and self-perfected” – basically, it is Buddha nature! But now what? They are contaminated by afflictions. What should be relied on to eliminate these afflictions? Rely on virtuous teachers! Once you truly have a virtuous teacher, purification will naturally follow. But to rely on a virtuous teacher – if there is a lack of a virtuous teacher – it all depends on whether you have developed faith in the virtuous teacher – this is how it works. Thus, this is what we have to recognize. [22:00]
In Buddhism, often we divide *Mahayana into three systems. Regardless of which one of them, once you understand their characteristics, no matter what it says, it is just: either they talk about emptiness – the inherited characteristic is purified; or they talk about subjective dependent-arising. The known reference of “ultimate nature of emptiness arises from understanding dependent-arising” – the ultimate nature – back and forth this is discussed in [all these three systems], you need to have faith in this concept of the ultimate nature of all phenomena. But for now [we are] contaminated. In order to purify, [we] have to rely on virtuous teacher, and relying on a virtuous teacher requires faith. In terms of arithmetic it is to say: “100% of the personal qualifications match up with 100% guidance from a virtuous teacher then it is possible to achieve 100% of your Buddhahood.” These two are the requirements: faith in confidence and faith in belief.
[*The three Mahayana systems: checked with Monks they are Cittamatra-mind-only; Svatantrika and Prasangika 大乘 三系可能是: 唯识，中观自续，中观应成。] [22:45]
In general, faith is of many types –
Now for the faith here - of course there are many varieties of faith. [22:52]
faith in the three jewels, faith in karma and its effects, faith in the four noble truths. However, here we are speaking of faith in the guru.
This we know of, or they will be explained in detail later. What is [the faith] referred here? It is “faith in the guru” to have faith in the virtuous teacher that you rely on. [23:06]
ENGLISH LR V.1 P.81
With regard to how disciples should view their gurus,
Next, the text says that it is correct to rely on a virtuous teacher, but how to have faith in him? This is not random or casual superstition, which is of no use. When we heard others say, “Ah! I have faith in my virtuous teacher!” How do you go about this faith? What do you have faith in? What is faith? Hey, these all have supporting reasoning behind them.
Understand clearly and comply accordingly in practicing each one of these. Otherwise, by saying, “Ah, as long as apply faith in belief than I have faith in him!” Sorry to point out, this is superstitious, which is of no use. Buddhism does not speak of superstition; this will be clarified later. So how do we have faith? It tells us to: [23:48]
the Tantra Bestowing the Initiation of Vajrapani (Vajrapaṇy-abhiṣeka-mahā-tantra) says:
This is in the Tantra teaching, the scripture of Tantra. [23:57]
If you would ask, O Lord of Secrets, how disciples should view masters, then I would answer that they should view them just as they view the Bhagavan.
If the disciples view their masters in this way,
They will always cultivate virtues.
They will become buddhas
And benefit the entire world.
This Lord of Secrets is Bodhisattva Mahasthanaprata [Bodhisattva of Great Strength]. In the Tantra context, he is known as Vajrapani, the head of Vajrayana. So Buddha told him, “Well! When a disciple relies on a virtuous teacher, what should he do? View the virtuous teacher as Buddha. If you are able to do so mentally, then at all times your merits will multiply and Buddhahood will arise quickly. As for yourself, it is achieving Buddhahood, whereas for others, the benefit will be worldly.” This part will wait to be explained in detail later. But we need to have faith in this concept; this quote is from the Tantra scripture. Sutrayana scriptures have already been cited many, many times before; they all deliver the same points. So regardless of whether it is Sutrayana or Tantrayana, they all teach us: as long as you can view the virtuous teacher as Buddha, you will receive the greatest benefit. Thus, in the earlier Hinayana story, the laywoman treated the older monk as someone who was perfectly flawless and, thus, she gained all the benefits. [25:35]
In the Mahayana sutras as well it is taught that you must think of the guru as being the Teacher.
The previous one is from the Tantrayana, now it is the same with the Sutrayana teachings. So to rely on a virtuous teacher, view this virtuous teacher as Buddha. And even… [25:50]
The Texts on Discipline state this as well, and the meaning of their statements is as follows.
The Texts on Discipline (Vinaya) is the sutra on ethical discipline. In fact, the Texts on Discipline is not only about ethical discipline. In other words, the fundamental teaching of Hinayana is the same. Thus regardless of whether it is the Hinayana, Mahayana, Sutrayana, or Tantrayana, they all say the same thing. Why is it so? [26:09]
When you recognize someone to be a buddha, you will not discern faults in that person, and you will pay attention to his or her good qualities.
If you have this recognition within, then when you feel: ah! It turns out that you are actually relying on the Buddha. You will definitely not find faults in Buddha; you would only appreciate his good qualities. What benefits will this lead to? May I ask, when you are finding faults in others, even if it is truly his fault and even if your thought is correct, what benefits do you get from this? This is the real question! So you have to constantly remember: Well! Why do I come here? Am I here just like all the worldly people engaging in nonsensical talk or am I here to learn from Buddha? You have to clarify this erroneous perception. Once you are clear about it, regardless of how big a mistake the other party commits, you will definitely not think of the faults. Isn’t it very clear? If he is better than you, you learn from him. And if he is not, you should help him. Isn’t this simple? Why would you think of his faults? [27:12]
However, often due to our weighty latent propensity from beginningless time, we are apt to this reaction. We easily react in this way! When interacting with ordinary people, this may be barely acceptable. But now, with this person who is to guide you, this virtuous teacher – with this mentality toward your virtuous teacher, then your further practice on the path is finished! This is very clear. The cause for your lack of achievement is due to your lack of understanding of the reasoning. If you do not understand the principles, you must rely on a virtuous teacher. To rely on a virtuous teacher, you must listen to him with onepointed attention. If you develop negative thoughts toward your virtuous teacher, not only will you not be able to study, not to mention all the following steps. What is more is that you even may not accept Buddha Dharma. So the first step to apply the practice is to understand the principle of how to apply. To understand the principle of application, one must have a virtuous teacher. To rely on a virtuous teacher, you must remove obstacles between [you and him]. By then, you cannot look for any speck of flaws in him. Even if he has any, you should not pick on them, this is very important! This concept is very clear and, as I always say, nowadays we speak of many theories – well, this reasoning is tougher than others. The point is not to speak of theory; it is about whether or not you can actually apply it? If you are unable to do so, all this talk of theories will only harm you! Do you harm! This is the point. [28:30]
On the contrary, if you do not look for his faults and appreciate his good qualities, just contemplate on his merits. Regardless of what the virtuous teacher is doing, your merits will multiply. When he berates you, you will say, “Well, he is helping me to cultivate my patience!” When he scolds you, you should think, “Ah, removing my karmic obstacle, my weighty transgression is replaced by a less severe effect.” In the sutras, there are so many of these types of teachings written there. There were typical examples: due to the scolding by the virtuous teacher, he helped purify many of your negative karmic effects. Thus, no matter what he is doing, you will feel, wow, this is a peerless blessing to you, there are immeasurable merits. And your faith will increase. [You] may also say that the faith increases or you have purified within, or your afflictive and cognitive obscurations are removed. Wouldn’t this be the best? This concept is so simple, so obvious! Yet we don’t realize it, what a pity! Now, with this recognition, be very happy and strive hard to achieve it!