菩提道次第广论手抄稿:旧版第十八卷B面

（手抄稿 第三册 p57）[00:08]

不懂，可惜！现在懂了，好高兴，努力去做啊！

p. 32 (6)

Likewise, completely cast aside your conception of faults in the guru, and train yourself to discern the guru's good qualities. 

【于尊重所，特应弃舍一切寻察过心，修观德心。】

对于你的善知识，一定要弃舍一切看他过失的。“寻、察”是两个。寻的话就是粗的；察是细的，察就是伺察。当你看见他的这个过错，这个是寻；然后呢完了以后心里面老还在那儿转，越想越不对，这个就是伺。这个都是对我们自己最大的伤害，最大的损害是莫过于此。你因地当中养成功了习惯的话，你固然这个异熟果是一定堕落，这个一定异熟果是一定堕落。这个善知识你如果起了这个的话，一定堕落。然后呢等流果，最严重的还是等流果。等到你地狱里面出来了，畜生等等转了不晓得多少圈出来了，你那个等流心识还在那里，一碰见的话你还是看他的过失，无始以来这个就是这样。所以你眼前如果不修改的话，绝对不可能改变过来，如果可能改变过来，我们早就成了佛了，佛哪有不 (p58) 加持我们？所以这个地方是我们要了解的。所以怎么办呢？修观德心，告诉我们。它用个“修”字，这不是讲个道理，讲了完道理以后要经过你自己的修、修改。就是我们以前一直在错误，现在从善知识那里听懂了，但是啊要透过如理地修习以后，才能够真正地把这个恶习扭得过来。[01:48]

That is, do as it states in the tantra cited above, the Tantra Bestowing the Initiation of Vajrapāni: 

【此复应如彼续所说，依之而行，】

欸！懂得了个道理还要跟着它去做啊！他下面说：[01:57]

Keep the masters' good qualities in mind never seize upon their faults. Keeping their good qualities in mind, you will reach attainments. Seizing upon their faults, you will not. 

【“应取轨范德，终不应执过，取德得成就，执众过不成。”】

你应该取这个你的轨范—轨范就是你的亲近的师长—他的功德、他的德行，而不要看他的过失。你看他的功德的话，成就是你的；你看他的过失的话，决定不成功，决定不成功。所以这个〈常忆念颂〉那个颂子常常都记着：“己过如山积不见”，自己的过失那比须弥山还要大，看不见；“师过秋毫亦明察”，师长的过错一点点，像秋毫一点点，你看得清清楚楚；“法不相应实由此”，常思己过，“勤加忏悔常忆念”。所以我们跟佛法上面不相应，为什么呀？就是这个。我们怎么晓得法不相应呀？其实心里现在乱糟糟的那个样子，就是这样，乱糟糟的那个样子，就是这样，那么清楚那么明白。“勤加忏 (p59) 悔”，好好忏悔呀！一直摆在心里。[03:08]

Your guru might have good qualities for the most part, and have only slight faults. If you examine your guru for those faults, this will block your own attainments. 

【谓其尊重虽德增上，若仅就其少有过处，而观察者，则必障碍自己成就。】

就是说如果这个善知识，虽然他的功德比你要高很多，但是因为你看他的过失，对不起！你呀没有办法跟他学，这个是自己障碍。最大的障碍就在这里，你一看他的过失你就完了！反过来，[03:38]

Whereas, even in the case of a guru who mostly has faults, you will give rise to your own attainments if you train in faith by focusing on the good qualities while not looking for the faults. 

【虽过增上若不观过，由功德处而修信心，于自当为得成就因。】

就算是他有很多的过错，乃至于远不如你，而过失又远超过你，但是你不去观察它的话，你一天到晚在这个他功德那方面，修习你的信心的话，这是你自己成就的因。小乘大乘没有一个例外的，没有一个例外的！我们所有佛经上的典故、公案再再都说的，我们刚刚耳朵里都听见那个故事，不是吗？[04:13]

Therefore, once someone is your guru, whether he or she has small or great faults, contemplate the disadvantages of examining for his or her faults. Repeatedly think about eliminating that tendency, and then stop it. 

【是故凡是自之尊重，任其过失若大若小，应当思惟，寻求师过所有过患，多起断心而灭除之。】

所以凡是自己的尊长、师长，自己的师长，这个包含很广哦，不管他的过失大也好、 (p60) 小也好，你应该那个时候，好好地思惟，说：“啊，过失是他的呀！但是你去寻求他的过失的话，那个真正害处是我自己的。哎哟！不可以，不可以！”你要从这地方，这是我们眼前第一步要修的，就是修这个。然后呢，“多起断心”，想办法切断，“而除灭之”。这个是我们真正眼前修习大乘佛法的第一要着，第一要着。[05:04]

Even when the influence of factors such as an overabundance of afflictions or a lack of conscientiousness leads you to conceive a fault in your guru, take pains to confess this and restrain yourself from ever doing it again. 

【设由放逸烦恼盛等之势力故，发起寻觅过失之时，亦应励力悔除防护，】

不过尽管我们了解了要去做，但是啊，由于自己无始以来的烦恼很重，第一个；第二呢，你要真正去对治的话，战战兢兢啊，一点都不放松。稍微放松一点哪，它等下又来了，又来了，那么那个就是放逸，这个力量很强。所以你不小心，你又会去找他的过失，那时候应该怎么办呀？要努力，唯一的办法要努力“悔除”，去防护。这是为什么我平常在这里的话，用种种方式，或者是很心平气和地、理智地告诉你们，不要说闲话多聊天，或者用种种的方式制定的规矩，原因为什么？那个时候啊，只有两件事情，第一个增长烦恼，说闲话是增长烦恼。不要说谈是非等等，就是你不谈是非，没有是非牵涉在里头的—绮语，没有意义的事情。如果是有是非在里头，那更是不晓得造多少的坏事情。就是没有这个，放逸，无始以来的习气都在这里啊！这是为什么真正修行的人的话，一定是全 (p61) 部精神摆在这里。[06:30]

也许大家说：“哎呀，我们是凡夫啊！”没错，在我现在的感觉：正因为你是凡夫，更应努力啊！你今天已经是圣人了，这慢一点不怕呀！今天你是凡夫，这一口气不来是不晓得哪里去呀！这眼看这后面那个火烧上来了，他已经逃出了外面，他在外面没关系，坐一下不怕。我现在没有逃在外面，上面那个墙什么时候压下来，这火什么时候烧到身上来，随时随地烧上来的，你还拿这句话来宽纵自己，那自己害自己呀！所以那个时候要努力。假定我们能够这样，[07:08]

Once you have done this, the influence of that conception will gradually diminish. 

【若如是行，力渐微劣。】

你能够这样去做的话，这个烦恼的力量，慢慢、慢慢地就减轻了，你修行就慢慢、慢慢地爬得上了。所以凡是我们现有这种心情的话，注意！那个时候真正最好的办法—真正地精勤用功。如果你这样，那个时候你用累了，跑到去坐一下。那个时候，好了，大家谈下来说：“哎呀，刚刚修得真好啊，但是我现在又来了。”互相能够劝勉了，就不会以前那样，大家坐下来没什么事情，张三长、李四短，都是人家不好，就是我好。这个情况就会除掉了，就会除掉了。[07:49]

Moreover, pay attention to the good qualities that the guru does have—such as ethical discipline, learnedness, and faith—and reflect on these qualities. 

(p62) 【复应于其具诸净戒，或具多闻，或信等德，令心执取，思惟功德。】

这个我们容易了解。至于说你思惟他的功德的时候，那没关系，或者你看他，你总归这样想，欸，说……。不妨这样想，我告诉你一个办法，我以前现在一直这样。说他有很多错，是有的，看看我自己呢？哈，一点不少！那何必看人家。反过来，看他的功德，他有的，我却没有，那时候你就对了！要这样。所以你总是看这一方面去看，想办法把那个心，看他功德的那一面，向他学习。[08:29]

Once you have become conditioned to this, you may notice that your guru has a small number of faults. However, this does not impede your faith because you are focusing on the good qualities. 

【如是修习，设若见有少许过失，由心执取功德品故，亦不能为信心障难。】

你能够这样修习的话，就算有一点过失，这个师长就算有一点过失，因为你只看见他的好处，你就不会障碍，你就不会障碍。下面举个例子：[08:52]

For instance, although you see that there may be many good qualities in people whom you dislike, your strong perception of their faults overwhelms any perception of their good qualities. Likewise, you might notice many faults in yourself, yet, if the perception of your good qualities is very strong, it overwhelms any perception of your faults.

【譬如自于所不乐品，虽见具有众多功德，然由见过心势猛故，而能映蔽见德之心。又如于自虽见众过，若见自身一种功德，心势猛利，此亦能蔽见过之心。】

譬如说，对于你自己不欢喜的事情，尽管它有太多的好处，但是因为你不欢喜的力量很强，所以它那个好处挡住那里，挡不住。我们譬如说举个比喻，举个比喻：小孩子吃 (p63) 药，那个药是绝对对他有好处的，但是他看见：哎呀，苦得要命！他就不欢喜那个苦，不管药多好，他就是不想吃下去，就是这样。所以他不管对我们有多大帮助，你只要把这种心理在，哪种心理？就是看见那个过失那个强盛的心理挡在那里的话，你就得不到这个好处。反过来呢，对于我们自己的话，就算有各式各样的过失在，但是我只要有一种功德—“我”，“我”这个东西最大的功德，什么其他的坏事情你都看不见。不要说我吧，就是对自己的子女，对自己的亲人，那个小孩子都是一无所知的，可是你觉得那是你的亲人，那是你的子女，就是这个功德现在前面的话，什么过失你也看不见了。这个很明白的例子。[10:30]

所以他告诉我们：你要努力去修善知识对你的功德，当你见到那个对你的强大的好处以后，他虽然有一点点小小的过错，挡不住了。那时候我们就好了，那时候对我们好。你愈向上这个力量是愈强，到最后哪怕他是个十恶不赦之徒，你也看不见他的过失，你只看见他的功德。你说会吗？怎么不会？当然会！而且绝对会！而且所有的佛菩萨没有一个例外的，会！这个话怎么讲？所有的佛菩萨都要圆成六波罗蜜。所以我们佛陀就这样的，提婆达多生生世世害他，他哪一世曾经看过这个提婆达多害啊？他只看见他的功德。他要来，他讨头目脑髓，“欸！成就我的布施啊！”他来毁谤他，“成就我的忍辱啊！成就我 (p64) 的持戒啊！成就我的精进啊！”那不是吗？所以刚开始，不要我们从那种恶劣的人上去想，那这善知识对你有这么大的好处的人哪，你慢慢地来，等到你力量增强了，你自然而然，一定一步一步能够得到这个。[11:40]

所以我们现在不要说：“哎哟！这个佛法呀，大乘我要学的，但是这么难呀！”你得到了这个次第一点都不难，就要先从善知识身上修。然后你力量加强，一步一步加强，加到最后这个提婆达多，你也一样地能够挡得住，一样地把他看成功你的善知识，那你就成佛了嘛！这个次第这么简单哪！所以真正走起来，任何时候你只要跨这么一步，但是任何时候必须跨一步。我们眼前要跨的哪一步？眼前必须要走哪一步？就是善知识。等到你这一步跨到了，最后啊，舍头目脑髓的时候也只跨一步，还是一样。这个道理懂不懂？就是你的心力、认识，各方面增强了，到那时候做的也是这样，只做一点点。[12:28]

我们现在因为没有这个次第，没有这个完整的认识，总觉得：“哎呀，这个佛法啊，远得不得了啊！”说起来总是：“哎呀，我是凡夫啊！”所以心理上面要想佛法，永远坐在那里一动都不动。它现在的真正这一本论的真正的善巧，欸，是，不但是告诉你佛法要学的，现在告诉你呀，最高的目标这个，眼前你下步所走的就是这一步。你能够这样走 (p65) 的，将来一步一步走上去，他最后那时候还是走的一步，你就成功了嘛！所以最后一句话：[13:02]

p. 33(2)

Thus, it is similar to the following example. The great Elder held the Mādhyamaka view and Ser-ling-ba held the view of a "true aspectarian" Cittamatrin. Therefore, Atisha's view was superior to that of Ser-ling-ba. Still, Atisha upheld Ser-ling-ba as the guru who was unrivaled amongst his gurus, because Atisha had obtained the spirit of enlightenment and a general presentation of the stages of the Mahāyāna path in dependence upon him. 

【◎ 复次如大依怙持中观见，金洲大师持唯识宗实相分见，由见门中虽有胜劣，然大乘道总体次第及菩提心，是由依彼始得发起，故执金洲为诸尊重中无能匹者。】

现在马上举个例子。这个阿底峡尊者的老师有很多，可是这个老师当中最殊胜的是谁呀？金洲大师。嘿，妙咧！这个金洲大师真正论持的实相见哪，却是弟子比老师强。所以阿底峡尊者持的中观见，这是究竟的，他老师金洲大师持的唯识见，不如这个学生。但是这个学生，因为大乘道的总体跟次第及菩提心—这个是佛法的中心，最重要的，这个后面才讲，暂时不在这里详论，太重要、太重要了！这个概念从哪里啊？从金洲大师那里得到，所以他把金洲大师看成功所有的老师当中最殊胜的。马上这个地方举出这个，说，大师告诉我们，这个最圆满的师承从这里来的，这个师承当中这个典型的例子，那个老师不如弟子，嘿！但是呀，这个弟子把他看成功尊重当中无比的。现在我们这种情况，假定说我们在这个概念上面不认识，上不去的话，那个修学佛法就戏论，自己害了自己。所以这一点听完了，好好地自己多看、多听、多思惟、修习。[14:55]

菩提道次第广论卷一终

(p66)

菩提道次第广论卷二

p. 34

【《菩提道次第广论》卷二】

卷二。我们谈到这个亲近善知识，亲近善知识。那么这个应该以什么样的方式去亲近呢？那么亲近善知识意乐方面，换句话说，心理上的应该有一些什么认识，怎么样的准备以及行为上头。那么关于意乐方面分三部分，这个第一部分已经讲了，第二部分开了一个头，现在继续下去。看文：[15:53]

Reflect on your gurus' good qualities, and do not look for their faults. You must not discriminate among your gurus beginning with those from whom you have received one verse, even if they have such defects as faulty ethical discipline. 

【◎ 下至唯从闻一偈颂，虽犯戒等，亦应就其功德思惟，莫观过失，悉无差别。】

对于这个善知识，我们要修这个信心，这个信心就是信赖这个善知识，信赖这个善知识。前面是把这个信善知识的基本的几个道理说过了。首先说明真正修学佛法，最重要的是信，说“信为道源功德母，长养一切诸善根”，大乘佛法尤其是，这个成就与否，完全看善知识。而现在这个地方是说，我们怎么样能够修对大善知识的信心，大善知识的信心。那么不但前面详细告诉我们，乃至于说，喏，就是这么一点点的这个恩，法恩，我们啊，尚且应该这样慎重，何况我们所依止的师长呢？[17:39]

下至什么样？只听一个偈子，一听一个偈子。一个偈子所谓四句，这是很普通的一件事情，这个是就他所得到的法恩来说。而这个讲这个四句偈的这个人哪，就算他自己做 (p67) 不到乃至于犯戒等等，这个是一个比，对比的比，不是比喻的比。对比什么呢？就是说，这个我们要亲近的善知识，一切都靠善知识—修习的道理，行持的方法，以及你照着行持、验证的以后情况等等，都要依靠善知识。这个我们先不谈。就算他只跟你讲一个偈子，这么简单，一个偈子就是四句。而他呢？乃至于自己本身并没有行持，就在这种情况，你都应该对他，思惟他的功德，不要看他的过失，就等于像佛一样，策励我们这样去做。在这一点上我们会想：“哎呀，这个好像很难，好像很难！”实际上我们心理上一定会感觉得到：“这个，嗯……他自己也没有行持，他随便讲讲我也会啊！这有什么稀奇呢？”为什么对这种状态当中，我们要这样恭敬他呢？这个里面问题就在这地方。[19:25]

所以我们首先应该确立一个标准：我跑得来干什么？我来学佛。请问：你学佛，是你把你自己弄好，还是你要把人家弄好？我要把我自己弄好，因为我自己能够成了佛，所以能够帮助别人。这个概念清楚不清楚？任何人都是如此，想想看，很重要的一个概念。你要想真正能够帮助别人，必须要的条件：你要先帮助你自己。你自己都没有力量能够净除、净治你的烦恼的话，你怎么帮助别人？这个概念很清楚。而净治烦恼的都是要靠佛法，哪怕一个字，一四句偈，对于你有用的话，他帮助了你了，怎么不感激、不恭敬他？他犯戒等等，那是他的事情。我们现在不要说佛法，就拿世间来说，我们立刻可以得到一 (p68) 个最正确的答案。请问：我们今天能够生长得这么大，如果没有父母的无比的慈爱的抚养，我们可能有今天吗？没有一个人例外，不可能，没有一个人例外，不可能。乃至于高等的畜生，它小的时候，都要它的父母把它带大的。只有下贱的畜生，那个不要父母的。请问，那些父母都是圣人吗？不是。我们大部分的父母都不是圣人，都是凡夫，乃至于很多父母犯了很多错误，你会责备他的错误吗？还是你感激他的恩呢？这个道理非常明白、非常清楚。他为什么堕落畜生呢？他就是不知道念恩，不知道感恩，从坏的地方去看。[21:30]

那么你从坏的地方去看的话，你增长的完全是恶业。人家对你有这么大的恩，你只看见坏的那一面，好了，这个法，业感缘起，所以不是佛创造的，而是佛发现的，世间的事情法尔如是。那这个因果本来就是如此：你能够从好的一方面看好的，你就得到好的果报；你看不见好的，看见坏的，自然而然你就自己受苦。所以现在这个父母把一生的心血，全部的精神贯注在你，儿子身上面，你跑得去跟他：“你是个凡夫，你不是圣人。”那这种人不是颠倒到下地狱！现在这个人增长你的法身慧命，他都把了解的佛法告诉你，你要求法身慧命，正应该从这个时候努力净化自己，你怎么能不感激他？这个道理很简单。假定你责备他，你以佛法来责备他，你第一个自己就已经错到，不晓得错到哪里去了！你如果懂得一点佛法的话，你只有感激他，绝不可能责备他。如果说你不了解，那你 (p69) 责备他，你根本谈不到佛法，那是世间的人，你不必用佛法的眼光来责备他。这不道理很简单吗？[22:58]

这是理论如此，然后我们看实际呢？对，我们学佛，佛怎么样？在因地当中，不但是对他的善知识，用种种方法地承事恭敬，有好多次那个罗刹跑到去跟他讲，只是讲一四句偈，可是那个罗刹的条件很苛刻：“欸！这个佛法这个东西很珍贵哟，你这么马马虎虎求不可以啊！”要怎么办呀？用种种苛刻的条件，其中有一个，说：“要你身上面哪，点一千盏灯。”身上怎么点呢？身上挖了一个洞，把那油啊，刺在那个肉里边，然后呢，拿那个灯芯插在里面点灯。要我们哪，点一个燃一根香，身上面，咬紧牙关痛得个要命，就这样。比较强一点的，点了三根，不痛已经算满好了。实际上呢，这个点那个、燃那个香啊，已经把那个香烧得烧熟了，对吧？那个生的香叫我们点的时候实在受不了。他现在挖了一个洞，把那油灌注在里面，要一千个。佛没有说：“你这个罗刹，你自己是个大坏蛋，你还来教我！”佛不但是没有，而且无比地感激。佛之所以成佛在这里，这样他自己彻底圆满解决，他也帮忙我们彻底圆满解决。[24:22]

现在我想自己，每一个人哪，不妨自己问一下：我干什么？学佛，喏，典型的例子。前面理论这么清楚，这个例子摆在这里这么明白，所以你是要学佛呀，还是走相反的路 (p70) 子？这个概念清楚。所以我们目前始终抱持这个原则：正知见是第一。那么下面引经上面证明。[24:58]

For the 《Cloud of Jewels Sūtra》 states: When you rely on the guru, your virtue increases and your nonvirtue decreases. Understanding this, develop the idea that your abbot is the Teacher whether he or she is greatly or slightly learned, is knowledgeable or not, or has kept ethical discipline or faulty discipline. Just as you have a liking for and faith in the Teacher, so too you should have a liking for and faith in the abbot. Develop reverence for your masters and serve them. 

【《宝云经》云：“若知由其依止尊重，诸善增长不善损减，则亲教师或闻广博或复寡少，或有智解或无智解，或具尸罗或犯尸罗，皆应发起大师之想。如于大师信敬爱乐，于亲教师亦应信乐，于轨范师悉当发起恭敬承事。】

先把这一段看一下。下面是经上面说，假定你正确地了解，如理地听闻，了解了依止善知识的真正的好处的话，情况就不一样了。依止善知识有什么好处呀？“不善损减”，坏的事情慢慢、慢慢地减少。这个坏的事情是指我们无明、烦恼，或者是说“惑”，就是说对事情的真相邪知邪见减少，以及我们的恶业、染业减少。所以在因地当中我们要晓得，不是说亲近了善知识，一下得到快乐的果报。佛法的因果跟世间的概念不一样，佛法的真正高明的地方，就指明这个因果缘起的法则：你要因地当中做对了，自然有好的果报。所以亲近善知识不是说有吃、有喝、有乐、有玩，不是的。亲近善知识是得到正确的认识，如理地行持，把我们的邪知邪见，自以为是的这种错误的概念净除，而得到正知正见。然后进一步我们的行持，跟那个正知见相应的净业，善净之业，有了这个，一定将来 (p71) 得到圆满的果报。所以整个来说，就这一点“不善损减”。[27:40]

你真正了解了这一点以后，不管那个亲教师—亲教师通常我们叫作和尚，和尚，这个是真正地他能够启发我们法身慧命的，非常重要。平常我们说这个得戒和尚，得戒和尚，一个庙里的住持称他为和尚，它有特殊理由的，这叫亲教师。不管这个亲教师是或者多闻，他了解得非常广博，或者了解得很少，或者智慧以及认识很深，或者是没有乃至于，或者是持戒，或者犯戒，不管怎么样，我们都应该把他看成大师。大师—佛，这地方的大师是佛。就像我们对佛怎么样地，一心地信赖他，然后恭敬他，一心地好乐，一心地，没有任何一点点杂染地爱乐恭敬，那么我们对我们的亲教师也应该这样，同时对轨范师，也一样地承事恭敬。轨范师就是我们阿阇黎，这个阿阇黎通常一般说起来有五种，比如说我们出家的时候，出家的时候，一个是亲教师，一个是阿阇黎。[29:19]

18b Commentary

ENGLISH LR V.1 P.81 (COMMENTARY V.3 P.57) [00:08]

Likewise, completely cast aside your conception of faults in the guru, and train yourself to discern the guru's good qualities.

Regarding your virtuous teacher, one must cast aside the entirety of the faultfinding directed toward him. To “search and examine” are two words. To search is coarser, and to examine is subtler. Examination is to watch and wait. When you notice one of his faults, this is the search; afterwards, the mind is still disturbed and keeps thinking about it. This is “watch and wait.” These are most detrimental to us; nothing else can be more harmful. If you have developed such habits at the causal stage, your fruitional effect will definitely be downfall – it is certainly depraved. If you develop such thoughts towards the virtuous teacher, downfall [to the miserable realms] is certain. Thereafter, the causally concordant effect [v1 p.236] – this causally concordant effect is the most serious effect. Upon your emergence from the hell realm, or however many cycles of the animal realm, etc., your latent propensity still remains. If you encounter a similar situation, you will still look for his faults. This is the case from beginningless time. Thus, if you don’t correct it immediately, the transformation will never happen. If the transformation had happened, we would have become Buddhas long ago. Has Buddha ever denied us with blessings? So, here, this is what we need to understand. Consequently, what should be done? Develop the attitude to observe merits – this is what it tells us. It uses this word, “train”, which is not mere theory. After listening to the theory, it relies on your practice to change yourself accordingly. That is, we have constantly made mistakes in the past and now we have heard and understood the instructions from the virtuous teacher, but we must rely on proper application of the teachings to truly reverse the erroneous tendencies. [01:48]

That is, do as it states in the tantra cited above, the Tantra Bestowing the Initiation of Vajrapani:

Well! Once the concept is understood, abide by it! Next, the text says: [01:57]

Keep the masters' good qualities in mind

Never seize upon their faults.

Keeping their good qualities in mind, you will reach attainments.

Seizing upon their faults, you will not.

You should keep your teacher’s – this teacher is whom you rely on his merits and his good qualities, instead of looking at his faults. By examining his good qualities, the achievement is yours. Whereas if you look upon his faults, there definitely will not be attainment, it will certainly lead to failure. So this Praise of Mindfulness should be constantly remembered: “My faults are as great as a mountain, yet I cannot see.” One’s faults are greater than mountain Meru, yet [we] cannot see them. “The faults of the teacher as tiny as a dust particle, yet I clearly perceive.” For a small flaw of the teacher, as small as a tiny feather, is scrutinized by you very clearly. “The mind is not in concordance with Dharma due to this.” Constantly reflect on the fault of the self, “May I diligently confess and remember this well.” So we are not complying with the Buddha Dharma, why? The reason is stated here. How do we recognize our non-compliance with the teaching? Actually, it is the turbulent mind state – the chaotic confusion state – just like that; it is very clear and very obvious. “Diligently confess,” repent earnestly! Constantly keep this in mind. [03:08]

Your guru might have good qualities for the most part, and have only slight faults.

If you examine your guru for those faults, this will block your own attainments.

That is to say, even if this virtuous teacher has good qualities that are much greater than yours, yet because you examine his faults, very sorry! You will not have the condition to learn from him – this is a self-inflicted obstacle. The greatest obstacle is right here. Once you watch for his faults, you are hopeless! Conversely, [03:38]

Whereas, even in the case of a guru who mostly has faults, you will give rise to your own attainments if you train in faith by focusing on the good qualities while not looking for the faults.

Even if he has many flaws or even if he is far behind you and has far more faults than you, but, as long as you are not looking for [the faults] and instead you constantly observe his good qualities and cultivate your faith, this becomes your cause for attainment. There are no exceptions for both Hinayana and Mahayana, no exceptions! All stories and cases in our Sutras repeatedly explain the story like this one that we have just heard, right? [04:13]

Therefore, once someone is your guru, whether he or she has small or great faults, contemplate the disadvantages of examining for his or her faults. Repeatedly think about eliminating that tendency, and then stop it.

So, for all of our elders or teachers, this range can be a very wide perspective. Regardless of whether his faults are great or small, that is the time you should properly contemplate and say, “Ah! These are his faults! By examining his faults, the harm is brought onto me. Alas! [I should] not do so, never do this!” You should start from here as the first step to practice, this is the application [we] should apply. Then “repeatedly think about eliminating that tendency.” Try to eliminate it “and then stop it.” This is truly the immediate and primary point for practicing Mahayana teachings – the primary point. [05:04]

Even when the influence of factors such as an overabundance of afflictions or a lack of conscientiousness leads you to conceive a fault in your guru, take pains to confess this and restrain yourself from ever doing it again.

Even if we understand and are ready to engage, however, the weighty afflictive tendencies from beginningless time still remain. This is the first [reason]. The second is when you sincerely want to overcome it with great conscientiousness and no laxity. With any laxity, that [afflictive] concept will return, it will arise again; that is laxity, and this tendency is very forceful. If you are careless, you will begin to find the teacher’s faults, what should be done then? Make great effort – the only remedy is to endeavor to “restrain from doing it again.” This is why I often apply various approaches here, maybe explaining very calmly and reasonably reminding you that you should not engage in senseless talk or setting various rules. What is the purpose for this? At time of engaging in it, there are only two things: first fostering the enhancement of the affliction – engaging in senseless speech increases afflictions. Not to mention gossip or the like – even if you are not involved in any gossip – it is senseless speech and meaningless. If a dispute is involved, then who knows how much non-virtuous karma will be created. Even without [dispute], it is laziness – all beginningless tendencies are involved! This is why a true practitioner focuses full attention at [this tendency]. [06:30]

People may say, “Well, we are just ordinary beings!” That’s right, my feeling about this now is: it is precisely because you are an ordinary being that you must strive diligently! If you were already a sage, [you] could afford to slow down [on applying the practice]! Today you are an ordinary being, if this breath is your last one, you wouldn’t know where [you] would end up! By watching a burning fire approaching soon, [the sage] has already escaped, and he is outside [of the cyclic existence], resting for a while is fine. As for me now, I have not escaped yet. When will that wall fall, or when will the fire reach me – it could happen any time. If you are still using these words [that I am just an ordinary being] as excuse, you will only harm yourself! So this is the time to strive hard. Provided we are able to do so... [07:08]

Once you have done this, the influence of that conception will gradually diminish.

If you are able to apply accordingly, this power of affliction will slowly, gradually be reduced, and your practice will gradually advance. So as long as we have this mentality now, take heed! At that time, the best method is to earnestly work hard. By doing so, when you study too hard, take a break and rest. That will be the time for everyone to discuss, “Well, it was a great session just now, but here I go again.” Advise and encourage each other, instead of the old attitude of sitting there without anything better to do but talking about others, saying that they are all wrong and I am right. This mentality thus will be replaced and eliminated. [07:45]

Moreover, pay attention to the good qualities that the guru does have ― such as ethical discipline, learnedness, and faith ―and reflect on these qualities. Once you have become conditioned to this, you may notice that your guru has a small number of faults

This is easy to understand. Even if you are contemplating his good qualities, that is fine, or you look at him and always think about… [You] may try to think about it this way, I will share with you a method that I have constantly done from the past up to now. If he [the teacher] has many flaws, yes it is true, what about me? Ha, not a bit less! Then why bother looking at others. Conversely, when we look at his good qualities, whatever he has that I am short of. Then you are on the right track! This should be the approach. Thus, you always have to see from this perspective, try to direct the mind toward looking at his merits and learn from him. [08:29]

However, this does not impede your faith because you are focusing on the good qualities.

If you can practice in this manner, even if there are any flaws – even if this teacher has some small speck of fault – because you only focus on his good qualities, you will not be obstructed – you would not have obstacles [learning from him]. Next, there is an example: [08:52]

For instance, although you see that there may be many good qualities in people whom you dislike, your strong perception of their faults overwhelms any perception of their good qualities. Likewise, you might notice many faults in yourself, yet, if the perception of your good qualities is very strong, it overwhelms any perception of your faults.

For instance, for things that are not to your liking, even though they may have many benefits, because of your intense dislike, their benefits are blocked and [you are] unable to tolerate it. We can use an example or an analogy: when a child takes medicine, the medicine is definitely good for him. However, when he sees it, well, it is too bitter! He dislikes the bitterness, no matter how great the medicine is, he just won’t take it, this is the case. So, no matter how beneficial it is to us, as long as you have this perception, what is the perception? It is the strong attitude of magnifying faults, which will prevent you from receiving the benefit. On the contrary, for us, even endowed with various faults, yet I just need to have one good quality – “self”. This “self” has the greatest merits, and you will not be able to see any [of your own] nonvirtues. Not to mention, with this self, toward our children and our significant others – the children are too innocent to know much. However, you feel that they are your loved ones, your own children; with this good quality present, you will not see any [of their] faults. This is a very obvious example. [10:30]

So the author tells us: you should earnestly meditate on the benefits of a virtuous teacher. Once you recognize the great advantage, even though he has minor flaws, these will not stop you [from respecting him]. By then we are prepared, this will be the time it will be good for us. The more you progress, the stronger this power [of reliance] will be. Eventually, even for a terrible villain, you will not look for his flaws but only see his good qualities. You might say, is that so? Why not? Of course it is possible! Absolutely possible! Furthermore, there are no exceptions among all Buddhas and Bodhisattvas, definitely so! How? All Buddhas and Bodhisattvas have to fulfill all of the six perfections. Thus, our Buddha acted in this way: Devadatta harmed Buddha throughout many lifetimes, had Buddha ever perceived Devadatta harming him? Buddha only saw Devadatta’s good qualities. When Devadatta came to ask for Buddha’s head, eyes, and brain, [Buddha said]: “Alas! This is the opportunity to achieve my perfection of generosity.” When Devadatta defamed [Buddha, Buddha said]: “This is for me to achieve the perfection of patience! For me to achieve the perfection of ethical discipline! And for me to achieve the perfection of joyous perseverance!” Isn’t this the case? So in the beginning, do not practice on the faulty persons, rather, apply this to virtuous teachers who bring great benefit to you. Do this gradually until your practice becomes stronger, and you will naturally achieve this level one step at a time. [11:40]

So now we should not say, “Well! This Buddha Dharma, the Mahayana is what I want to learn, but it is too difficult!” Once you have applied the learning systematically, it is not hard at all. First apply the teachings on a virtuous teacher. Later, when your capacity has increased step-by-step, eventually you will be able to handle Devadatta and treat him like your virtuous teacher. Then you will achieve Buddhahood! This systematic order is so simple! Hence, to actually step on the path, at any given time, so long as you take this step forward - you must take every timely step forward. What is our next step now? What is the required step now? It is the step toward the virtuous teacher. Once you take this step, at end, sacrificing the physical form is just one step away, still the same [step]. [Do you] understand this concept? When your mental capacity and recognition have been strengthened, at that time what needs to be done is still the same – just a little bit more. [12:28]

At the present time, due to our lack of this systematic order, and lack of complete understanding, [we] always think: “Well, this Buddha Dharma is so far away!” And also: “Alas, I am such an ordinary being!” Thus, though [we are] mentally inspired by Buddha Dharma, yet [we] sit there without any action. Now, with the true skillfulness of this Lamrim, well certainly, not only does it tell you that Buddha Dharma requires learning, now it tells you: toward the highest goal, your next step is this based on this present one. If you can follow these steps and advance gradually, in the end, it will still be one more step forward. Then you are succeeding! So the last statement [of this section]: [13:02]

Thus, it is similar to the following example. The great Elder held the Madhyamaka view and Ser-ling-ba held the view of a "true aspectarian" Cittamatrin. Therefore, Atisha's view was superior to that of Ser-ling-ba. Still, Atisha upheld Ser-ling-ba as the guru who was unrivaled amongst his gurus, because Atisha had obtained the spirit of enlightenment and a general presentation of the stages of the Mahayana path in dependence upon him.

Immediately, it cites an example here. Venerable Atisha had many teachers. But among them, who was most admirable? Venerable Ser-ling-ba. Hey, this is very interesting! Venerable Ser-ling-ba held the view of *Cittamatrin, whereas his disciple [Atisha] had a superior view. Venerable Atisha held the *Madhyamaka view, which is the most thorough one. His teacher Venerable Ser-ling-ba held the Cittamatrin view, which was inferior to the disciple’s view. But this disciple, he obtained the essence, steps and Bodhichitta of Mahayana path - this is the center of Buddha Dharma, the most crucial part. This will be covered later and it will not be discussed here in detail. This [Bodhichitta] is very important, too important! Where did [Atisha] receive these Bodhichitta concepts? [It was] from Venerable SerLing-ba, so, [Atisha] revered Venerable Ser-ling-ba as unrivaled among his gurus. Without any hesitation, Lama Tsong-kha-pa tells us here: the most perfect lineage was passed down from this source. This is a typical example in the lineage where the teacher is not equal to the disciple, well! However, this disciple treated the teacher as unrivaled among his gurus. As for us now, in case we do not understand this concept, and are unable to advance, then studying Buddha Dharma becomes a farce, and we would only harm ourselves. So upon hearing this section, please spend time to read more, listen more, contemplate more, and apply accordingly. [*Cittamatrin/Cittamatra/Yogararin/Yogarcara: this school of thought is consciousness-only or mind-only - all Dharma are projections of one’s own mind. Madhyamaka: this school of thought refers to a middle path that avoids the two extremes of eternalism – either eternal essence or annihilationism.][14:55]

We have discussed how to rely on a virtuous teacher. How should [we] rely? With regard to the motivation of relying on a virtuous teacher, in other words, what is the proper motivation, as well as what kind of preparation and behavior? With regard to the motivation, there are three parts. The first was discussed, the second has started, now let’s continue. Look at the text: [15:53]

Reflect on your gurus' good qualities, and do not look for their faults. You must not discriminate among your gurus beginning with those from whom you have received one verse, even if they have such defects as faulty ethical discipline.

Toward the virtuous teacher, we need to cultivate this faith. This is to rely on the virtuous teacher, trust this virtuous teacher. Earlier, we covered the basic reasons to have faith in the virtuous teacher. In the beginning, it was first explained that, for sincere study of Buddha Dharma, the primal essence is faith. There is a saying, “Faith is the motherly source of good qualities, and it fosters all virtuous roots.” This is especially true in Mahayana teachings. Whether the achievement is there or not, totally rely on virtuous teachers. Here it tells us how to cultivate faith toward great teachers, the trust in great teachers. Not only is it explained in great detail earlier, it even, well, just for a tiny speck of kindness, kindness of giving the teaching, we ought to be extremely respectful. Not to mention, what should we do with the teacher that we rely on?[17:39]

What should be the minimum? Even when you hear only one verse, just one passage – a verse is known as four statements – from the perspective of the recipient of the kindness of the verse, which is a very common matter. As for the person who delivers these four statements, even if he is unable to achieve it or has even transgressed… This is a comparison rather than an example. What are we comparing this with? This is to say that we should rely on the virtuous teacher – there should be complete reliance on the virtuous teacher – for the principle of study and the method for application. In addition, your concordant application and the experiential effect, etc., all need to rely on a qualified teacher. We will not discuss this for now. Even if he only told you one verse, as simple as that, one verse is four statements. What about this teacher? Although he himself did not apply this teaching yet, in such circumstances, you should still contemplate his good qualities and not his flaws. This is like Buddha encouraging us to do the same. Regarding this point, we may think: “Alas, this seems very hard, too difficult!” In fact, we would definitely have this feeling, “Well! Hum…He is not applying the teaching. His random talking, I can do that too! What is so special about it?” Why do we still have to respect him in this situation? Here lies the problem. [19:25]

So we first have to establish a standard: why am I here? I am here to learn from the Buddha. May [I] ask: is your learning from the Buddha to refine yourself or to transform others? I want to improve myself because, once I can become Buddha, then I can help others. Is this concept clear? This applies to anybody, think it over; this is a very important concept. If you are really inspired to help others, the required condition is that you have to be able to support yourself. If you don’t even have the ability to purify and clear away your afflictions, how can you help others? This concept is very obvious. To clear away afflictions relies on applying Buddha Dharma. Even with one word or one verse, as long as it works for you, he has helped you. How can [we] not be grateful and not respect him? His transgression and so forth is his own issue. Let’s step away from Buddha Dharma now and take the worldly cases, where we can get accurate answers very quickly. May [I] ask: in our progression to this day, if it were not for the unconditional kind upbringing of our parents, would we have been able to become what we are today? There is no exception, it is not possible; no one is exempt, it is not possible. Even for more advanced animals, at a young age, they rely on the care of their parents. Only the lesser animals can survive without parents. May [I] ask, are these parents sages? No, most of our parents are not sages – they are all ordinary beings. In addition, many parents have made a lot of mistakes – would you blame them for their mistakes? Or would you appreciate their kindness? This concept is very clear, very obvious. What caused his downfall to become the animal? It is because [some animals] do not know to appreciate the kindness [of parents], and regard [parents] from a negative angle. [21:30]

If you look at it from a negative angle, the karmic deeds you are accumulating are totally negative. Others may show you great kindness yet you only see the negative side. Well, Buddha did not create this teaching of dependent arising, Buddha discovered it, and the same applies to worldly conditions - this is how the law of cause and effect functions: if you can see it from a positive angle, you will receive positive effects. If you ignore the good side and only see the negatives, naturally you are due to suffer. So now parents devoted their effort on you – the child - for their entire lifetime and you respond by telling them, “You are an ordinary being, and you are not a sage.” This type of ludicrous attitude will lead you to fall to hell! Now this teacher has nurtured your Dharma-form-and-wisdom-life. He has given you his understanding of the teachings and you are inspired to achieve Dharma-form-and-wisdom-life, this is just the time to strive for self-purification. How can you not be grateful to him? This is a very simple concept. If you blame him and you apply Buddha Dharma to condemn him, then you are wrong from the very beginning, far from being right! If you have some understanding of Buddha Dharma, you will only appreciate him, never blame him. If you lack the understanding and you blame him, you are totally outside the scope of Buddha Dharma. That is the attitude of a worldly being; and you don’t even need to judge him from the perspective of Buddha Dharma. Isn’t this a very simple concept? [22:58]

Theoretically, this is how it works. And how do we apply this in reality? Yes, we want to learn from Buddha, what about Buddha? At the causal stage, not only did Buddha serve and pay respect to his virtuous teachers in various ways, there were many times when the demon approached him just to deliver a verse. But the demon’s conditions were very cruel: “Alas! This Buddha Dharma is very precious and it can’t be handled carelessly!” What should be done? [The demons] requested various cruel conditions, one of which was: “On your body, light one thousand lamps.” How does one light lamps on the body? Dig a hole in the body and pour oil into the flesh, and then insert the lamp wick to light it up. If it were for us, to burn one stick of incense on the body, we would clench our teeth to endure the unbearable pain, just like that. For those stronger ones, to endure three burning sticks of incense [on the body, the way some Buddhists show their devotion], if they don’t feel the pain, it is considered very tough. Actually, when the incense is applied, the tip has already been burned, right? A raw stick of incense would be even more unbearable for us. Now Buddha actually dug a hole and poured oil into it, and had a total of one thousand of these holes. Buddha never said, “You demons, you are such a villain, who are you to lecture me!” Instead, Buddha was extremely grateful. The cause of Buddha’s achievement lies here, for he completely resolved his afflictive issue, and he will also help us to thoroughly resolve ours. [24:22]

Now let me apply this to myself, everyone might as well ask yourself: what am I doing? To learn from Buddha, well, this is a typical example. The aforementioned concept is very clear. With this example vividly in front of us – so do you want to learn from Buddha, or do you want to take an opposite path? This concept is obvious. So for now, we should continue to hold on to this principle: the correct view is the priority. Next, it refers to the Sutra for validation. [24:58]

For the Cloud of Jewels Sutra (Ratna-megha-sutra) states:

When you rely on the guru, your virtue increases and your non-virtue decreases. Understanding this, develop the idea that your abbot is the Teacher whether he or she is greatly or slightly learned, is knowledgeable or not, or has kept ethical discipline or faulty discipline. Just as you have a liking for and faith in the Teacher, so too you should have a liking for and faith in the abbot. Develop reverence for your masters and serve them.

Let’s review this section first. It is referring to the quote from the Sutra: if you precisely understand [the teaching], hear the teachings properly, and apprehend the true benefit of relying on a virtuous teacher, then the situation will be different. What are the benefits of relying on virtuous teachers? “Your non-virtue decreases” – the non-virtues will gradually and gradually be reduced. These non-virtues refer to our ignorance, afflictions, or so-called “delusions.” That is to say that the wrong views will decrease as we recognize the true nature of reality, and our non-virtuous karma or contaminated deeds will also reduce. So at a causal stage, we need to know that it does not mean that, by relying on virtuous teacher, all of a sudden the happy effect will appear. The cause and effect in Buddha Dharma is different from the worldly perception. The true greatness of Buddha Dharma is to point out the laws of cause and effect of dependent arising – as long as you do it right at causal stage, the favorable effect will naturally arise. Thus, to rely on a virtuous teacher does not mean to have food, drinks, fun, and play; not like that. To rely on a virtuous teacher is to obtain proper knowledge and apply accordingly, to purify our wrong view and conceited perceptions, in order to attain correct knowledge and correct view. Thereafter, it should be followed by our actual deeds to comply with the purified correct knowledge and view. With these pure virtuous deeds, the effects will be perfect in the future. Thus, to sum it up, this is where “non-virtue decreases.” [27:40]

Upon your true understanding of this point, regardless of which abbot-master – this is often known to us as a monk, the one who can truly inspire our Dharma-form-and-wisdomlife, which is very important. Normally, we refer to this as monk-of-precepts, the monk who guides us with precepts. In a monastery, when the abbot is addressed as a monk, it has a special meaning – this is the abbot-master. Regardless of whether or not this abbot-master is endowed with the wealth of knowledge – he has a wide range of knowledge – whether he knows very little or whether he has profound wisdom, and whether he upholds or transgresses on the precepts; no matter what, we should view him as the Great Being. This Great Being is Buddha. Just like we entrust ourselves to Buddha single-pointedly and venerate him with mindful inspiration without any contaminated emotions, this should be the same way we pay respect to our abbotmaster. This applies to [our] discipline-masters as well - serve them with equivalent respect. The discipline-master is our teacher; there are usually five types of teachers. For example, at our ordination, one of them is the abbot-master, and the other is the discipline-master.