菩提道次第广论手抄稿:旧版第二十卷A面
P. 36 (4)（手抄稿 第三册 p107）[00:13]
都嫌父母这个也不对，那个也不对，知识也不好，什么也不好，你们想想看，要你们看到这种人怎么说呀？但是他看见的事实喔，他留学的，眼界高得不得了，那个父母是个土包子，什么都不认识，开起口来，这个土里土气的样子，喏、喏、喏！就是这副德相。现在我们看看这个人好像笑他，实际上我们回过头看看我们自己，我们现在这里学了一大堆的学问，看看这个也是！对吗？所以在这里，我们真正要学的就是这个。[00:43]
第一件事情呢，如果我们想到的话，就感激自己的剃度恩师啊！然后你能够这样想的话，妙了！慢慢、慢慢地什么人都是你的恩人，乃至于这个人今天瞪你一眼，骂你一言，你就觉得：“哎呀！阿弥陀佛！他成就我的忍辱，他使我成佛啊！”不是吗？既然你要想成佛而感激佛，现在这个人来成就你的布施，成就你的忍辱，成就你的精进，你怎么不感激他呢？同样地成就你，使你成就佛呀！这个地方你了解了这一点，这些问题都解决了， (p108) 同时那个时候你就如法了。反过来，还妙了！那个时候你发现你的心里的烦恼就没有了。喔唷，本来你这个慢是不晓得多大，然后呢一天到晚跟人家讲道理、闹，心里边都是那些烦恼；那个时候，你这个烦恼都没有了，你只有一片感恩之心，一片如法相应之心。你福报、智慧再再增长，你跑到那里，人家也就会欢喜你。所以佛在任何情况之下，任何一个人看见了，就这么欢喜他，为什么呀？就是他一步一步积累的功德。现在我们学了一点点法，那个也看不起，那个也看不起，所以跑到哪里人家就对你害怕。唉，是你越学呀，人家是越害怕你，你怎么能成佛呢？不道理很清楚嘛！[02:22]
所以我们在这地方说，啊，原来这样呀！是固然他是善知识，我固然要恭敬他，从这地方恭敬起；再说，现在我们的师长是一个凡夫，浑身毛病你能感激他的话，那个时候，有一个善知识，毛病很小的话，你就不会发现他的毛病，对不对？清楚不清楚？要晓得，佛菩萨之不来，他不是不慈悲，正因为他慈悲所以不能来。现在我们浑身都是毛病，看看这个也不对，看看那个也不对，佛菩萨跑到你面前，你一看不对，你瞪他一眼，你就下地狱，这么长的时间，他怎么忍心！他要来救你，结果跑得来，没把你救起来，先把你送到地狱里去了，不可以！所以他只能不来。所以在这个时候，你如果是跟着一个凡夫，你能够这样恭敬他，你心调柔了，欸，佛菩萨到你面前的话，你就不会犯那个过失，那个时候 (p109) 他才能来呀！这不是很明白吗？[03:21]
所以小孩子刚开始玩的时候，玩一个玩具汽车在地上滚滚，叫你真的在车子里面，不要说你不会开，跑进去跌一个跟斗的话，把你撞得要死。然后你慢慢地大了以后，哦，跑得去看看，坐在这个车子里，等到你有能力自己开车就行了。你现在没有这个能力，一碰到这个东西马上出毛病。我们不要说车子，一把刀一样，小孩子拿着木头的刀剑，大家来弄弄，不行！不行，那么最多就是砍的那个地方痛一下。如果你真的一个刀枪放上去的话，谁一砍到他，谁就受伤，谁就出毛病，这不是很清楚、很明白吗？所以我们现在这种概念都是很错误、很颠倒的。所以为什么修学佛法不要说自己懂了、懂了，我们现在是一窍不通啊，还自己觉得懂了，是大毛病就在这里！[04:16]
我刚才说的，晚上自习就是这种地方，但愿你们听了觉得不懂，提出问题来，能够解决这个问题的话，我们就步步增上。现在继续下去，由于你集了这个资粮，欸，那个资粮有了，你就成就了，就是这样。现在我们修习的确是没有资粮，哎呀！碰到处处地方障碍。你有了资粮，你要什么东西样样都有，那个时候就行了。所以说为什么先集福资粮，这个也有道理，小乘可以不一定，大乘这个东西是非常重要，非常重要、非常重要！那么我们现在暂时这个按下不谈，继续看下去：[04:58]
p. 36 (5)
Furthermore, Lak-sor-wa said:
(p110) 【复如拉梭瓦云：】
这个善知识就告诉我们：[05:02]
If you offer what is bad while possessing what is good, you ruin your pledge.
【“如有上妙供下恶者，犯三昧耶，】
这个密宗戒就这么严重哦！你要供养上师，还要把最好的东西给他，如果自己有好的藏起来，把坏的东西供养，不行，犯了！把最好的，他如果不要的话，或者他欢喜那个，那不犯。[05:19]
If the guru is pleased with this or you have nothing other than what is bad, then there is no fault.
【若是尊长喜乐于彼，或是唯有下劣供物，则无违犯。”】
而是这个尊长他欢喜要下劣的，那你随他的意乐，或者你没有好的，只有差的，那没有犯。[05:33]
This is similar to the 《Fifty Verses on the Guru》,
【此与《五十颂》所说符顺，】
说这个善知识讲的跟《事师五十颂》，这个意思一样的。[05:42]
which says: One who wishes for the inexhaustible offers to the guru whatever is slightly appealing, and whatever is very special.
【如云：“欲求无尽性，如如少可意，即应以彼彼，胜妙供尊长。”】
(p111) 如果你要想求这个佛，“无尽性”就是佛，这个才是无尽的、圆满的。那么在这种情况之下，“如如”，任何一件事情，他只要少少，欸！这个老师欢喜的话，你就应该拿这个东西去供养，而且以最好的、最殊胜的方法。这个“如如”，这个地方主要的是外面的外财；东西虽然是外面的外财，可是你心里上面却是你的内财哦！但是你一定要心里上要跟这个东西相顺，那个供养的话，那就是最好的供养。[06:32]
Furthermore, the students' perspective differs from the gurus' perspective. The students must do this offering, because the gurus are the supreme field through which the students accumulate the collections of merit and sublime wisdom.
【此复若就学者方面，以是最胜集资粮故，实应如是。】
他告诉我们：“这样做啊，嘿，这是修学佛法的人最佳、最殊胜集聚资粮，所以应该如此，所以应该如此啊！”所以刚才说那个小沙弥的故事，一个小沙弥跟着那个老师父在那个庙里面，那小沙弥尽心尽力地供养这个师父。那个师父有的时候跟他很轻松地说：“这是为你好。”他总归这样，你怎么供，总是觉得为你好。这小沙弥听了：“师父、我这么尽心尽力供养师父，他总觉得为了我，那我不管他了！”结果他就马马虎虎不管他了，他自己管他自己了，欸！那个老和尚：“这一下子为我好！”你们去参参看，为什么？下面：[07:25]
However, the gurus must not take the gifts into consideration.
【就师方面，则必须一，不顾利养。】
(p112) 这个是学者，反过来对老师呢？你尽管尽量地供养他，可是老师可不贪你这个，老师完全“不顾利养”。下面，这个祖师告诉我们：[07:42]
Sha-ra-wa said: We use the word "guru" for whomever is pleased by practice and does not give even the slightest consideration to material gifts. One who does the opposite is not suitable to be a guru for those wishing to achieve liberation.
【霞惹瓦云：“爱乐修行，于财供养，全无顾着，说为尊重，与此相违，非是修行解脱之师。”】
他真正足以给我们作善知识的人，他重视的什么啊？修行！他对于你供养他的财物，身语这种承事，他“全无顾着”，根本一看都不看，这个才是真正的。他心理上是这个，他之所以接受你是为什么，为了成全你。所以你们好好地看《阿底峡尊者传》，很清楚、很明白，非常清楚、非常明白！那真正的大成就者都是这样，那个弟子把什么东西都供养他了，欸，结果他那个老师无动于衷。有的时候，你不供养他还不行咧！《密勒日巴尊者传》里面有这段公案，你们记得不记得？啊，那个密勒日巴尊者的老师马尔巴尊者，有好几个大弟子，然后有一个上首的弟子去求法，把他家里的所有的东西统统拿来去供养。喔唷，那个不得了呀！都把这个值钱的东西换成功金子，然后呢，绸缎、布匹，反正可以用、可以动的，最后那个西藏人是这个畜牧民族嘛！是马、牛、羊统统去了。最后一个老山羊，那个老山羊乖张得不得了，跑到那里，这个羊群就会打架的，所以他想这个老山 (p113) 羊，脚嘛又坏，然后脾气又不好，这个也不要去供养。其他的统统拿去供养他老师，结果老师就问他：“你这次拿来供养，还有没有东西留在家里？”说：“有，有一只老山羊，这样的一只老山羊。”“不行，不行！你还有一点不供养，这个法不能传给你。”你要我们看见了，这个，这个颠倒得怎么这个样子的？最后拿来供养了，供养给他老师了。“其实，我这个要它干什么？这是为了法的缘起呀！”“嗯！好好！”这样。[09:37]
他那个徒弟还很有意思，要我们的话，心里面嘀咕得不得了，这个老师怎么这样！他那个徒弟就说：“那我马上去拿，如果说我拿了，你传不传我？”“那个可以！”他什么都等不及，他马上回去，西藏那个路很不好走，平常走的话要走几个月，因为他自己有了修行了，所以有了修行，他自己真是跑起来比车子还要快，几个月走的路子，他半天就奔回去—气功，然后把那一只羊自己驮在背上把它驮得来，然后中午的时候供养老师。老师说，这个弟子，真正密教的弟子就这样。所以我们看他，说为什么他即身成就，有他的理由在。现在我们也不必强调这些，这个地方有特别说明，这个地方所谓集聚资粮，他们的师弟之间，这个状态这样！[10:31]
然后他那个老师也是一样，那个老师妙不可言，那马尔巴尊者也是把他所有的东西统统卖掉了，换成功金子去找他的老师。那个老师就是那洛巴尊者，那个那洛巴尊者，就 (p114) 是阿底峡尊者同时代的人，也是阿底峡尊者的老师之一。那时那洛巴尊者已经圆寂了很多年，但他不管，他要找他老师。啊！那这种人，这种精神可佩呀！他跑到什么地方去就问：“啊，你有没有看见我老师呀？有没有看见我老师呀？”就像疯掉了一样。他废寝忘食地这个样，找了多少年—欸，找到了！其实真正成就的人不会死的，就是这个完成的因缘呀！现在我们看很多佛菩萨都是这个样，然后把最后那个大法传给他。[11:21]
所以我们真正修学佛法，应该把这种传记，记在脑筋里面，作为我们的榜样。那个时候，你的眼睛要向上看，不妨放在这里，这个才好。我总要看，学佛菩萨，要学佛菩萨的样子，那个好！那个好！所以说这个地方我们了解，师弟之间。那么第二呢？第二是什么？就是身语的承事，怎么去侍候他。[11:48]
2) Respecting and serving with body and speech. This means such physical actions as bathing, massaging, cleaning dirt from the body, and nursing, as well as such vocal actions as pointing out the guru's good qualities.
【◎ 第二者谓为洗浴按摩擦拭及侍病等，当如实赞师功德等。】
前者是“身”，帮他做一切的事情，洗澡乃至于他的身不舒服，他样样去做。“语”呢？“如实赞师功德”，这个赞也不是随便地妄夸，喔唷，说：“我的老师就是佛”，这个不必要；“啊！我老师的功德是不得了的”，这样。但是你要赞老师，你要懂得，没有智慧的话老师的功德你看不见，老师的过错你也看不见。这一点我们要了解的，所以首先 (p115) 要使自己具修学佛法的弟子相。下面第三，[12:37]
3) Practicing according to the guru's words. This means to practice without contradicting what the guru instructs you to do. This is most important.
【◎ 第三者谓于教授遵行无违，此是主要。】
那是真正主要，前面这个是集聚资粮，调伏我们身心，那个时候如法修行，然后证得圆满果位。[12:51]
For, as the 《Garland of Birth Stories》 says: The worship that you should do in return for my help Is to practice in accordance with my instructions.
【《本生论》云：“报恩供养者，谓依教奉行。”】
这也就是我们的最终的目的，真正报恩是这个样的，就是“依教奉行”。[13:03]
Question: We must practice in accordance with the gurus' words. Then what if we rely on the gurus and they lead us to an incorrect path or employ us in activities that are contrary to the three vows? Should we do what they say?
【设若须随师教行者，若所依师引入非理及令作违三律仪事，如何行耶，】
下面这句话对我们现在很重要！那么不过这个它是特别在西藏，在我们这里，我们有一个认识，在正法的时候，那些善知识固然是佛，这个弟子也都是有大善根的人，所以这种情况不大会发生。在末法的时候，弟子固然是差，老师十全十美的样子，样子也不大容易找。我特别说“样子”，为什么？老师还是有佛菩萨来的，但是这个佛菩萨来的，佛菩萨之所以来，一定跟缘起相顺的。我们平常想像当中，啊！佛菩萨示现，好像他扮一个样子，错了！佛菩萨示现，一定要顺着缘起示现，这个我们要懂得的。是佛菩萨示现，但是 (p116) 你是一个浑身凡夫相，那个佛菩萨示现那个相的话也就是浑身凡夫，比你好一点，这我们要懂得。所以那个时候这佛菩萨开起口来也是会说错的，做起事情来是做错的。那是—真正的原因啊，就是跟这个我们这个染污之业相应，我们要了解这一点，这个概念很重要！[14:24]
这种情况之下，欸！是，除了佛菩萨示现，还有呢？的的确确是比我们高明一点师长，这种人也是有的。那这种人的话，的确他有很多错误的地方，那么这个时候怎么办呢？要我们的智慧去辨别，他下面就告诉我们这一点。说如果这个老师说一切要随顺他，万一他跟我们说不合理的，乃至于告诉我们的违背戒的，那你怎么办呀？因为在密教里边，从印度到西藏，这个老师就是佛，他说什么你总归听他；以前是的，以后不一定是。[15:09]
最近在《佛教宝藏》里面，有一篇相当好的文章，说这个东西，如果万一这点用得不善巧的话，害了，害了！所以不但要“契理”还要“契机”。在这种状态当中，契这样的根性的人用的法，换一个机的话，他不一定派得上用场。像密勒日巴尊者那个时代的那种作风，用在现在不一定用得上。同样地，在我们中国，我们看见那个盛唐的时候，了不起的大祖师这种作风，用到我们现在这里，我们也不一定用得上，我们也不一定用得上，这个我们要了解。那么现在这个时候，所以说碰见这种情况，下面告诉我们，说：[15:52]
Reply: With respect to this, Gunaprabha's 《Sūtra on the Discipline》 states, "If the abbot instructs you to do what is not in accord with the teachings, refuse."
(p117) 【《毗奈耶经》于此说云：“若说非法，应当遮止。”】
如果这个老师告诉你的不合理的话，你不要去做。戒上面这样说，经上面也这样说，所以[16:05]
Also, the 《Cloud of Jewels Sūtra》 says,
【《宝云》亦云：】
《宝云经》上面也说：[16:08]
"With respect to virtue act in accord with the gurus' words, but do not act in accord with the gurus' words with respect to nonvirtue." Therefore, you must not listen to nonvirtuous instructions.
【“于其善法随顺而行，于不善法应不顺行。”故于所教，应不依行。】
所以对于不如理的不要照着他去做，那个时候重要呀，你必定要辨别说如理非理。好在这个地方次第很清楚，我们已经依照着次第来，晓得自己要“具相”，具相的话有“具慧”，你能辨别得出来。否则的话，你糊里糊涂，反正老师教的，你都听着他做，那害了！那个佛世的时候，鸯掘摩罗就是这个公案。他跟着他老师，他老师告诉他怎么做，他听着他，就杀了这么多的人，好在他有大善根呀！所以这个情况我们了解，不仅仅是说后来密教，佛世的时候小乘都是这个样的，非常清楚、非常明白。[16:56]
p. 37
The twelfth birth story clearly gives the meaning of not engaging in what is improper."
【不行非理者，《本生论》第十二品亦有明证，】
(p118) 说老师告诉我们不合理的不做的话，除了上面经上面，论上面也告诉我们，也明白告诉我们，老师教不合理的不要去做。但是下面这个话很重要哦！[17:14]
However, it is improper to take the gurus' wrong actions as a reason for subsequent misbehavior such as disrespecting, reproaching, or despising the gurus. Rather, excuse yourself politely, and do not engage in what you were instructed to do.
【然亦不应以此诸理，遂于师所，不敬轻訾而毁谤等。】
但是绝不可以因为这样的关系，说这个老师说的不合理，你就对着自己的老师不恭敬！不恭敬都不可以，何况你毁谤他，何况你批评他，这个是万万不可以！你啊，前面说过的，他乃至于跟你说一四句偈，你要这样尽心尽力地，尽寿以这样长的劫数去供养，你都没办法报他的恩，现在你还要去毁谤他，怎么得了！所以下面又引证这个《事师五十颂》当中说：[17:57]
The 《Fifty Verses on the Guru》: If you cannot reasonably do as the guru has instructed,
【如《尊重五十颂》云:“若以理不能，启白不能理，”】
照着道理你不能做的话，你说：“不行。” [18:04]
excuse yourself with soothing words.
【应善辞谢而不随转。】
要很善巧地、婉转地说，很婉转地说：“师父呀，我实在不行！我请你多多原谅，我做不到呀！”他说不定会骂你，骂了就这样让他骂了。实际上，你骂了能够欢欢喜喜忍 (p119) 受，消你的业障，增长你的福德智慧，这个我们要了解的。那个时候你就很欢喜，所以像前面那个画师跟他的师父两个人一样，欸，跑得去他那个善知识把他痛骂一顿，然后他那个弟子觉得，他那个师公怎么老骂我。画师说：“你还觉得他骂你呀！我是像得到那个本尊亲自的加持一样。”欸，就这样！[18:50]
Furthermore, when you rely on your gurus in this way, acquire a portion of their teachings. As Maitreya's 《Ornament for the Mahāyāna Sūtras》 states: By gaining a share of your gurus' teachings, you rely on the teachers in order to possess good qualities, not for material things.
【如是亲近时，亦如《庄严经论》云：“为受法分具功德，亲近知识非为财。”】
我为什么要这样去做呀？受法分—佛法，这个是增长我们功德，我们亲近知识，不是为了财，这个财就是指世间的，指世间的。[19:10]
【是须受行正法之分。】
我们所以跟他，为什么？增长法身慧命，从这个地方开始。[19:19]
Bo-do-wa said:
【博朵瓦云：】
下面这个祖师引一段公案，说：[19:25]
When Ananda was appointed as the Teacher's attendant, he made the following vow, "I will serve and respect the Teacher under the conditions that I am not allowed to keep his unused robes or eat his leftover food, and that I am free to be with him at any time."
【“差阿难陀为大师侍者时，谓若不持大师不着之衣，不食大师之余食，许一切时至 (p120) 大师前，则当侍奉承事大师。】
这个佛选那个侍者的时候，大家很多人都愿意给佛陀作侍者，什么乃至从阿若憍陈如开始，一个一个都非常希望侍候佛，因为感那个恩嘛！佛就告诉他说：“不要呀！你老了，你不行呀！”实际上他们都证得阿罗汉果了，他们的心目当中，都希望阿难来承事。阿难只是一个初果的圣者，所以阿难始终不开口。后来大家说：“阿难哪！佛在属意你！”“我也是很想侍候，但是有条件的。”别人想：大家侍候这个佛陀求之求不得，他居然还要有条件的，这个不是颠倒吗？然后你看看他的条件，你晓得了他的条件，不由得我们不恭敬得五体投地！是善知识之所以为善知识。他说：“我啊也想侍候佛，但是要侍候佛的话，有几个条件。”什么条件呀？“大师不穿的衣服我不要，大师不吃的余食我不要，还要许一切时可以到大师前。” [20:45]
要我们去事这个善知识的话—大师不穿的衣服嘛当然侍者穿哪！大师不吃的当然我吃啊！唉呀，我一天到晚享受啊！平常的时候要跟着大家就是苦苦恼恼的，人家供养佛最好的我来。欸！阿难陀好的都不要，那么这是我们的榜样啊！想到这里我们自己要深深惭愧，对我是感觉实在惭愧，我实在做不到。不过不怕，我了解了，生了惭愧心，正是我们 (p121) 努力的榜样。那么为什么一切时到大师前？为了法！他之所以来，为了法。有疑问、有什么情况，要来！好的绝对不要，世俗的利养不要；佛法，要！佛说：“好、好、好！这就对了！”所以，[21:33]
【如此慎重，】
看那个文，[21:35]
he thought of future followers of the teaching and then made the above vow.
【其意是在教诲未来补特伽罗。】
为什么这样慎重呀？那就是教化我们，教化我们，我们要学就从这个地方。那么我们是个什么样的状态呢？看下面：[21:47]
We present-day followers do not value the teachings at all, but only value the guru's assigning status to us as demonstrated by each cup of tea that the guru gives to us. This is a sign of our deep corruption.
【我等于法全不计较，虽少许茶，悉计高低，谓师心中爱不爱念，此是心内腐烂之相。”】
我们现在对佛法不计较，我们计较些什么呀？我们计较些什么呀？唉，真可怜！少到一点点茶都要去计较，吃一口茶都要去计较。“他有我没有！老师欢喜他，是虐待我；他吃掉了，我没有吃！”什么？“内心腐烂之相”。不过现在这里我们要了解，我们无始以 (p122) 来就在这个无明当中。我们现在非常幸运，宿生的努力，了解了这个病根所在之处，正好从现在开始力上进。[22:50]
所以佛菩萨真了不起，他安慰我们，不是说你做不到叫破戒；你不肯去做、不了解、懒惰、马马虎虎、不好好地做，这个叫破戒。《瑜伽师地论》上说得很清楚，我们一直在犯戒，然后呢，犯戒忏悔，努力拼命求上进，你只要上进，慢慢地改善，这就对了！你不要说我反正忏悔，忏悔完了以后，依旧如此这般，那就完全破了！这个概念本身就错到底，非下地狱不可！这个一点不能错的，我们要弄得很清楚哦！不要说《瑜伽师地论》上说这个破戒不算犯戒，那我们就破去了，只要我忏悔就好了，那注定你在地狱里面，不晓得什么时候才能翻身。正见是什么？就是正确见到我们的烦恼相，然后我们向上努力，拼命努力！那个时候，当然你在努力向上嘛，对了！所以我们现在这个地方要真正我们学习。那么上面这告诉我们怎么亲近，下面的说：[23:53]
As for how long you should rely on a guru, Bo-do-wa said:
【几时亲近者，如博朵瓦云：】
亲近的时间也有了，仍旧引博朵瓦的话，说：
With each student who comes to me, my burden increases. With each who leaves, it decreases. If you stay apart from the guru, it is not beneficial. Therefore, practice for a long time at a moderate distance.
【“有一来者，是加我担，若去一二，是担减少，然住余处，亦不能成，是须于一远 (p123) 近适中经久修习。”】
这个文字本身有一点不大清楚，我就简单地说明。真正的老师跟教弟子之间，不是可以说一大堆，像我们现在这样一大堆的话，那是不大行。他真正师弟之间的话，的确是几个人，几个人，然后全部精神一直跟着他，这样！要自然而然这个老师真正主要心目当中也没别的，就在这个自己的弟子身上；那个弟子呢也没别的，全部的精神在老师身上。时间啊，要恒长，不是说临时跟一跟，就这样，不是的。不是我们现在跑得来就说，哎呀，听了几堂课就算了，或者学了三年，这个不够，不够的。如果说目前这种，种一点善根，够了！[24:58]
其实不要说佛法，世间也是如此。我们世间要想念书，念一点随便得一个博士，要念多少年呀？算算看，幼稚园不算，小学六年，中学六年，然后大学四年，毕业了以后，然后研究所至少两年，多则四年，乃至六年，多少年呀？哈！二十多年。世间的一个学问要二十多年，现在修学佛法居然跑得去听了一堂经，啊！然后几个录音机，我听懂了！然后关起门来就修行了，那注定你修不成功。或者说：“哎哟，我在这个佛学院已经念了个三年了！”那个时候是可能有一点样子，如果想真正地这一生得到成就的话，那的的确确需 (p124) 要好好地跟一段时候。所以，看！我们历代祖师这种典型的公案，他都是前面还没有这个真实地开悟之前，跟着老师苦苦地被那个老师骂呀、挨呀、打呀！什么东西呀！哎呀，一天到晚给他忙这些事情，不忙别的，就是忙什么？早晨起来的话，洗脸水开始，现在还比较好，都是卫生设备，那个时候还要处理这个，处理什么？大小便，你样样都要弄的，从这个上面的嘴巴一直侍候到下面，一弄弄个几年。心里面就是只是一心一意地，死心塌地地去侍候他。[26:25]
所以古人的真正成就，是这样，然后呢？欸！跑到这地方老师看你机缘成熟了，一下—过来了！过来了以后，他不是说，喔，这一下子我大彻大悟了。然后呢，隐姓埋名，还在这个道场中好好地又弄它多少年，那时候才龙天推出一代大善知识，典型的例子，典型的榜样。所以这个样样都摆在这里，可以够每一位自己选择自己的，但是我们这个地方不一定说一定要这样做哦！他不同的方式，有不同的功德。所以你们今天懂了，能够跑着去广为宣扬这么如理的正教，它也是件非常好的好事情，这是个人不同的根性。但是我们的的确确要了解，这个真实的内容是些什么，这个是第一件重要的事情。所以在这地方把这个公案说一下。[27:24]
那么，因为这个完整的教授是从阿底峡尊者传过来的。《阿底峡尊者传记》上面，有 (p125) 这么一段公案。亲近阿底峡尊者的这个人非常多，从印度到西藏，印度尤其多，西藏后来有主要的几个。那个最主要的西藏有三个，一个敦巴尊者，一个叫大瑜伽师，一个叫阿兰若师。那么，这个前两个都是在家人，都是在家人，一生都在侍候他老师。阿兰若师是个修行人，他一心一开头跑得去求那个老师，然后呢得到了法，一直在修行，所以叫阿兰若（阿兰若就是寂静处），一直在修行。到最后他老师走了以后，他自己很叹息地说了一句话：“唉！我们师兄弟几个，他们两个一天到晚跟在老师面前，从上面的嘴巴一直忙到那个地方，忙到脚底
20A Commentary
English LR v.1 p.85 (commentary v.3 P.224) [00:13]
However, he was seeing the facts: he studied abroad and his perspectives were so lofty, [consequently] his parents were like country bumpkins who knew nothing. When they spoke, they were so unsophisticated, well, well, well! Such was their behavior. Now, we can look at this person and make fun of him. In fact, we should look within to reflect upon ourselves. Here, we have gained a lot of knowledge, which is similar [to this person]! Isn’t it so? Thus, this is what we truly need to reflect on. [00:43]
First, if we think about it, we [monastics] should appreciate the master who ordained us! With this mental attitude, marvelous things will follow! Gradually, gradually everyone becomes your benefactor, even those who stared at you today and scolded you. You will think: “Well! Amitabha Buddha! This person helps train my patience; he is enabling me to attain my Buddhahood!” Isn’t it so? Since you want to become a Buddha and are grateful to Buddha, now this person comes along to help you achieve your generosity, patience, and joyous perseverance. How can you not appreciate him? He is helping you to train and enabling you to attain Buddhahood! Once you have this recognition, all problems can be resolved and, at the same time, you will be in concordance with the teachings. Upon this understanding, things become even better - that will be the time when you will notice that your afflictions are gone.
Wow, by nature, your arrogance is huge and, through engaging in contention with others day and night, [your mind] is filled with afflictions. But by then, all of your afflictions will be gone. What will remain is your gratitude and the fulfillment of your mental accordance with the teaching. Your merits and wisdom will multiply and, wherever you go, people will welcome you. Thus, in any situation, anybody would be delighted to see the Buddha. Why? That was due to his stepwise accumulation of merits. Now, with our petty study of the teaching, we despise this and that. Thus, wherever we go, people would be scared of us. Alas, the more we learn, the more people would become afraid of us. How can we become Buddha? Isn’t this reason very clear! [02:22]
So, here we say, ah, this is how it works! Yes, even though he is the virtuous teacher, hence, I need to respect him. The reverence begins from here. Furthermore, our teacher now appears as an ordinary being filled with flaws. If you can appreciate him, then by the time there is a virtuous teacher with minor faults, you will not pick on him, right? Is this clear? Realize that the reason the Buddha and Bodhisattvas are not here is not because of their lack of compassion, it is just because they are compassionate that they are not here. Presently, we are full of illnesses. We see this as not right, that as not right, so when Buddha and Bodhisattvas appear right in front of you, you look at them disagreeably. When you glare at him, you will be sent to the hell realms, and it will be for a long time. How can he bear it! He is here to save you. But as a result, not only would he not save you, but rather deliver you to the hell realm immediately. It should not be this way! Thus, he has no choice but not to come. Therefore, at this time, if you rely on an ordinary being and you are able to respect him in this manner, then your mind is supple. Well, when Buddha and Bodhisattvas appear right in front you, you will not commit those mistakes, and that is the time when the great beings will come! Isn’t this very clear? [03:21]
What I just said is for your own review during the evening session. I genuinely hope that, if you do not understand after hearing, you ask questions. Once those questions are resolved, then we can advance gradually. Now, let’s continue. Because of your accumulation of merits, well, once merits are collected, you will have accomplishments, just like that. At the present stage, our practice is indeed short of merits, alas! Obstacles are everywhere. Once you have built up your collection of merit, you will get everything else. That is when things will work your way. Thus, that is why the blissful merits must be accumulated first. This may not apply to Hinayana practitioners. But for Mahayana practitioners, this is very important, too important! So, we will not discuss it for now. Let’s continue: [04:16]
Furthermore, Lak-so-wa (Lag-sor-ba) said:
This virtuous teacher is telling us: [05:02]
If you offer what is bad while possessing what is good, you ruin your pledge.
These Tantric precepts are very serious! You need to offer to the guru, as well as give the best to him. If you keep the best stuff for yourself and offer inferior things, this is wrong, a transgression! Offer him the best, and if he does not want it or if he delights in something else, then there is no transgression. [05:19]
If the guru is pleased with this or you have nothing other than what is bad, then there is no fault.
However, if the guru is pleased with the inferior things, then you should abide by his will. Or, you don’t have any good things, only the inferior things, and then there is no fault. [05:33]
This is similar to the Fifty Verses on the Guru,
What guru Lak-so-wa said was similar to the Fifty Verses on the Guru. [05:42]
which says:
One who wishes for the inexhaustible
Offer to the guru
Whatever is slightly appealing, and
Whatever is very special.
If you are inspired to become a Buddha, “who wishes for the inexhaustible” means Buddha, which is truly inexhaustible and perfect. Thus, in this case, “whatever” refers to anything that is slightly appealing, well! If the teacher delights in it, then you should take it and offer it to him. Do so in the best and most auspicious manner. This “whatever” mainly refers to external resources. Although these things are external resources, yet your mental process is your internal resource! You have to comply with it mindfully, and then that will be the best offering. [06:32]
Furthermore, the students’ perspective differs from the gurus’ perspective. The students must do this offering, because the gurus are the supreme field through which the students accumulate the collections of merit and sublime wisdom.
The author tells us: “By so doing, well, this is the best and most special collection of merits for Buddha Dharma practitioners. So this is the proper way, and it is what we should do!” As in the earlier story of the novice monk: one novice monk followed his elderly master in the monastery, the young novice earnestly served and made offerings to this teacher. The master, at times, spoke casually to him: “This is for your own good.” The teacher always said this: no matter how you serve him, he always thought it was for your own good. Upon hearing this, the novice thought: “Master, I have done my utmost to serve you. You always think that it is for my own good, then I shouldn’t be bothered anymore!” As a result, the novice treated his master carelessly and cared only about himself. Alas! The elderly monk said: “This time around it is for my own good!” You all should think about this. Why? Next: [07:25]
However, the gurus must not take the gifts into consideration.
That was the student’s perspective. Conversely, what about that of the guru? You do your best to offer your guru, but the guru is not attached to your gifts. The gurus must “not take the gifts into consideration.” Below, a guru tells us: [07:42]
Sha-ra-wa (Sha-ra-ba) said:
We use the word “guru” for whomever is pleased by practice and does not give even the slightest consideration to material gifts.
One who does the opposite is not suitable to be a guru for those wishing to achieve liberation.
Those who are truly qualified to be our virtuous teachers, what will they focus on? Applying the teachings! For your material gifts or physical and verbal reverence, he “does not give even the slightest consideration,” he doesn’t even look at it. This is a real [qualified virtuous teacher]. That is his mental attitude. The reason he accepts you is to support your achievement. Therefore, you all should thoroughly read The Biography of Venerable Atisha. It is very clear, very explicit, extremely clear, and extremely explicit! All great practitioners are like that – their disciples offer everything, well, and as a result, the guru was indifferent. There are times if you don’t offer it is not acceptable! In the Biography of Milarepa, there is a story – do you all remember? Well, Venerable Milarepa’s teacher was Venerable Marpa, who had several important disciples. One of them went to request Dharma [from Marpa], and he brought everything from his home as an offering. Wow, that was unbelievable!
All valuable items were traded in for gold, silk, and cloth whatever was readily usable and could be easily transported. Lastly, Tibetans are nomads – all horses, yaks, and goats were offered. But there was this old mountain goat, a recalcitrant old mountain goat. Whichever herd it was put into, the herd of goats would fight. So this disciple thought, since the old goat had a bad leg and a bad temper, he left it out of the offering. Everything else was brought and offered to his teacher [Marpa] and, as a result, his teacher asked him: “With these offerings, do you still have any more things left at home?” The disciple said: “Yes, there is one old mountain goat, such an old mountain goat.” “No, No! You are still holding something back from the offering, this Dharma cannot be transmitted to you.” Notice that if it were us, this action, wouldn’t this seem ludicrous? Eventually, the old mountain goat was brought and offered to his teacher. “Actually, what do I need it for? This is for the dependent arising of the teaching!” “Oh! Well, well!” It was like this. [09:37]
That disciple of [Marpa] was very interesting. If it were us, we would grumble, how can the teacher be this way! That disciple said: “Then I will go and fetch [the goat] immediately. If I bring it, will you transmit the teachings to me?” “That will do!” The disciple couldn’t wait any longer, and set off immediately. The road conditions in Tibet were not easy to walk on. Normally, it would take a few months but, because of his attainment, he ran even faster than a car. The distance that would normally take a few months of walking took him half a day to return – relying on qigong. He carried the goat on his back and offered it to his teacher around noon. The teacher said: “This disciple, a true Tantric disciple should be like so.” Thus, from our perspective, how [Milarepa] could achieve in one lifetime, there are reasons. There is no need for us to emphasize that for now, here it specifically clarifies the so-called accumulating merits; their teacher-disciple relationship was like this! [10:31]
It was the same with his teacher – the teacher was very interesting, too. Venerable Marpa also sold all his belongings, traded them for gold, and went to search for his teacher. That teacher was Venerable Naropa, who was a contemporary of Venerable Atisha, and was one of Venerable Atisha’s gurus. That was when Venerable Naropa had already been dead for many years, but Marpa didn’t care, he just wanted to find his teacher. Ah! Such a person with this respectful attitude! Wherever he went, he asked: “Well, have you seen my teacher? Have you seen my teacher?” As though he was out of his mind. He was so absorbed that he forgot to sleep and eat. After many years of searching, he finally found [teacher Naropa]. Actually, a high achiever will never die. This is due to their accomplished causes and conditions! Now we [should know] that there are many Buddhas and Bodhisattvas that are like this. And then, finally, [Naropa] transmitted a set of the great teachings to Marpa. [11:21]
Therefore, if we are serious about studying Buddha Dharma, [we] ought to be mindful of these biographies and make them our role models. That is when your eyes should turn upward, which is the right thing to do. I should always look up to and learn from Buddha and Bodhisattva, to pattern after them. That is the right attitude! So, here we must understand the [proper] relationship between a teacher and disciple. What about the second avenue? What is it? It is serving respectfully physically and verbally – how to serve him. [11:48]
2) Respecting and serving with body and speech. This means such physical actions as bathing, massaging, cleaning dirt from the body, and nursing, as well as such vocal actions as pointing out the guru’s good qualities.
The former is “physically” supporting him with everything, such as bathing and, even when he is not feeling well, serving him accordingly. What about “speech”? “Praising the guru’s good qualities,” this praise should not be superficial praise. Wow, by saying: “my teacher is Buddha,” this is not necessary, or “Ah! My teacher’s good qualities are incredible,” like this. However, in order for you to praise teacher, you have to understand that, without wisdom, you will not be able to identify your teacher’s merits, and you are not able to properly perceive the teacher’s faults either. This we should know. Thus, first possess the defining characteristics of a proper disciple of Buddha Dharma. Next is the third avenue. [12:37]
3) Practicing according to the guru’s words. This means to practice without contradicting what the guru instructs you to do. This is most important.
This is the most important. The former one is accumulating merits, to tame us physically and mentally. After that, apply the teachings accordingly and then perfect enlightenment can be attained. [12:51]
For, as the Garland of Birth Stories says:
The worship that you should do in return for my help
Is to practice in accordance with my instructions.
This is also our ultimate goal. This is how to truly repay his kindness, “to practice in accordance with my instructions.” [13:03]
Question: We must practice in accordance with the gurus’ words. Then what if we rely on the gurus and they lead us to an incorrect path or employ us in activities that are contrary to the three vows? Should we do what they say?
The next statement is very important to us right now! But this was specifically in Tibet. Here, we should recognize that during Buddha’s time, those virtuous teachers were admittedly Buddhas, and their disciples all had great virtuous roots. Thus, this situation [where there was a lack of respect] was unlikely to happen. During a degenerate time, not only are disciples poorly qualified, perfectly qualified teachers are also hard to find. I specifically referred to “appearance”, why? There are still teachers who are the manifestation of Buddha or Bodhisattvas, and the reason they are here has to do with concordant conditions. Usually, in our imaginations, ah! Buddhas and Bodhisattvas manifest with a certain appearance, wrong! For a Buddha or Bodhisattva to manifest, they must accord with the arising condition, this we must understand. Yes, Buddhas and Bodhisattvas will manifest. But, after all, you are an ordinary being, and Buddhas and Bodhisattvas will manifest to you as ordinary beings that are slightly better than you, this we have to know. Therefore, in this case, when Buddhas and Bodhisattvas speak, they will say wrong things and make mistakes in handling things, too. Indeed – the true cause is according to our contaminated karma, this we should recognize. This is a very important concept! [14:24]
Well, under this circumstance, yes, other than the manifestation of Buddha and Bodhisattvas, what else is there? Actually, there are teachers who are definitely better than us. There are other people who are like that, too. As for these people, they indeed may have many flaws. Then what should you do? We must discern with wisdom; the author will explain it next. If this teacher requires abiding by him on everything, and if he told us something unreasonable, or even told us something contrary to ethical discipline, then what would you do? In Tantra practice from India to Tibet, the teacher is Buddha, and whatever he said you have to listen to him. In the past, it was like this, but this may not work in the times that follow. [15:09]
Recently, in Buddhism Treasure Collection*, there is a very good article on this topic: in the case where applying [reliance on a teacher] is done without skill, it can be harmful, detrimental! Thus, not only does it have to be “logical,” it also needs to be “agreeable with the disposition of the recipient.” Under such circumstances, the approach that agrees with one person may not work for another. The way Venerable Milarepa was treated during his time, that treatment may not be applicable in our present time. Likewise, in China, during the time of the flourishing Tang dynasty, the attitudes of great teachers may not be applicable to us now, this we should understand. Therefore, at this juncture, when encountering these situations, next the text tells us:
[Translator’s Note: Buddhism Treasure Collection* refers to 佛教宝藏. The English name of this book has yet to be verified.] [15:52]
Reply: With respect to this, Gunaprabha’s Sutra on the Discipline states, “If the abbot instructs you to do what is not in accord with the teachings, refuse.”
If the abbot instructed you to do what is not in accord with the teachings, you should refrain from doing it. This is stated in the teaching of ethical discipline as well as in the Sutra. [16:05]
Also, the Cloud of Jewels Sutra says,
The Cloud of Jewels Sutra also states: [16:08]
“With respect to virtue act in accord with the gurus’ words, but do not act in accord with the gurus’ words with respect to nonvirtue.”
Therefore, with respect to that which does not accord with the teachings, do not abide by it. This is very crucial – you have to properly distinguish between virtue and nonvirtue. Fortunately, the stages are clearly identified here. We have already followed the stages, and should know the required “qualifications” which include the quality of “wisdom,” so you are able to tell the difference. Otherwise, you would be muddle-headed and just act in accord with the teacher’s words, by listening and carrying it out. That would be disastrous! During Buddha’s time, there was a case about Angulimala. He relied on a teacher. When the teacher told him what to do, he followed, and killed many people. Luckily, he possessed great virtuous roots! So we have to understand that this condition not only happened later in the Tantra practice, but it also happened during Buddha’s time the Hinayana practice was the same. This is very clear, very explicit. [16:56]
Therefore, you must not listen to nonvirtuous instructions. The twelfth birth story clearly gives the meaning of not engaging in what is improper.
If the teacher told us something unreasonable, we should not engage in it. This is not only stated in the above sutras, commentaries also tell us clearly not to engage in improper instruction given by the teacher. However, the statement below is very important! [17:14]
However, it is improper to take the gurus’ wrong actions as a reason for subsequent misbehavior such as disrespecting, reproaching, or despising the gurus. Rather, excuse yourself politely, and do not engage in what you were instructed to do. The Fifty Verses on the Guru:
Nevertheless, never ever use this to criticize a teacher and then become disrespectful! Disrespect is not allowed, not to mention disparaging or criticizing him, these are absolutely not allowed! For you, as was previously mentioned, as long as he gave you a verse of four statements, you have to earnestly strive to offer to him for the same number of eons. You still wouldn’t be able to repay his kindness. And now you are trying to disparage him, how dreadful! So, below are quotes from the Fifty Verses on the Guru again: [17:57]
If you cannot reasonably do as the guru has instructed,
If, for some reason, you are not able to do it, you need to say: “No, I cannot.” [18:04]
Excuse yourself with soothing words.
This must be very skillful and tactful, very tactfully say: “O Master! I am really not able! I beg your pardon, I cannot do that!” He may berate you, and just let him. Actually, if you can bear his berating joyfully, it helps to clear your obscurations and increases your blissful and wisdom merits, this we have to understand. You will then become very delighted. It is just like what was mentioned earlier about the interaction of Geshe Lha-so and his master. Well, [Geshe Lha-so] went to his great master who berated him, and then his disciple wondered why the great master kept on berating [Geshe Lha-so]. Geshe Lha-so said: “You still think that he is berating you! To me, it is like a personal blessing from my chosen deity.” Well, just like that! [18:50]
Furthermore, when you rely on your gurus in this way, acquire a portion of their teachings. As Maitreya’s Ornament for the Mahayana Sutras states:
By gaining a share of your gurus’ teachings,
You rely on the teachers in order to possess good qualities, not for material things.
Why should I engage in this way? To gain a portion of the teachings – Buddha Dharma develops our good qualities. We rely on the virtuous teachers but not for material gain, this material refers to the worldly things, refers to the mundane world. [19:10]
*acquire a portion of their teachings.
Why do we rely on him? To enhance our Dharma-form-and-wisdom-life, and it all starts from here. [19:19]
Bo-do-wa said:
Below is a case cited by this master of the lineage - Bo-do-wa said:
When Ananda was appointed as the Teacher’s attendant, he thought of future followers of the teaching and then made the following vow, “I will serve and respect the Teacher under the conditions that I am not allowed to keep his unused robes or eat his leftover food, and that I am free to be with him at any time.”
When Buddha selected his attendant, many followers wanted to become Buddha’s attendant. Beginning with Aruojiao Ajanta-Kaundinya, one by one they all wished to serve Buddha because of their appreciation! Buddha told Aruojiao: “Please don’t! You are getting older, you can’t!” In fact, all of them had attained arhatship and, in their minds, they all wished that Ananda could come forward to serve. Ananda had newly attained the stream-enterer level of sage, but he remained silent. Later, everyone said: “Ananda! Buddha prefers you!” “I would like to serve but I have some conditions.” The others thought: everyone could hardly wait for this opportunity, yet Ananda had conditions, isn’t this improper? However, if you look at his conditions, once understood them, you will definitely respect Ananda with the utmost admiration! This is why a virtuous teacher is considered as such. Ananda said: “I would like to serve Buddha, but to do so, there are some conditions.” What conditions? “I will not wear robes that Buddha did not want, will not eat leftover food from Buddha, and I will be permitted to meet with him at any time.” [20:45]
If we were asked to serve this virtuous teacher – of course the attendant wears the teacher’s unused robes! Teacher’s leftover food, of course I will eat it! Well, I indulge in enjoyment all day long! Usually, being among others is miserable, and when people offer Buddha the very best, I would help myself to [the offering]. Alas! Ananda didn’t want any of these good things and, thus, he is our role model! Upon contemplating this, we should feel deeply embarrassed. I am truly abashed, for I cannot achieve it. However, don’t worry, now I understand this. Once this feeling is developed, then this is the right time for us to strive toward being like this role model. Then, why did he want to be allowed to meet with Buddha at any time? For the sake of the teachings! The reason Ananda did this [attendant position] was for the sake of the teachings. When in doubt, or in whatever circumstances, he needed to go to [Buddha]! [Ananda] definitely refused good things, or the worldly material gain. But if it was Buddha Dharma, he definitely had to have it! Buddha said: “Well, well, well! This is correct!” So, [21:33]
*then made the following vow,
Look at the text: [21:35]
*he thought of future followers of the teaching
Why did he take such a cautious approach? To teach and transform us, and our learning begins here. So, what is our condition? See below: [21:47]
We present-day followers do not value the teachings at all, but only value the guru’s assigning status to us as demonstrated by each cup of tea that the guru gives to us. This is a sign of our deep corruption.
As of now, we do not care for the teachings. What do we care about? What do we value? Alas, it is so pitiful! Fussing over a little cup of tea, even to fuss over a sip of tea. “He has it and I don’t! Teacher likes him and mistreats me; he gets to eat and I don’t!” What is this? This is a “sign of our deep corruption.” However, from this moment, we have to understand that we were in the state of ignorance from beginningless time. We are very fortunate now due to our efforts from the past lives, and we have come to understand that this is the root cause of all of our illness. Therefore, from now on we strive to advance. [22:50]
Thus, the Buddha and Bodhisattvas are truly remarkable. They comfort us: if you cannot do it then it does not mean you have transgressed your vows. However, if you are unwilling to do it, don’t understand it, are being lazy, are being sloppy, or aren’t doing it properly, then these are considered as transgressions. In the Level of Yogic Deeds it states clearly that we are constantly violating precepts. We should follow these by confessing and working hard to advance. As long as you are making progress and gradually improving, then this is the right track! You should never think that, since I can repent anyway then, after repenting, continue with your original propensity. Then this is totally defeating the purpose! This concept itself is completely wrong, definitely will lead to hell! This concept has to be acutely precise; we have to be very clear! Do not say that just because it says in the Level of Yogic Deeds that a transgression does not count, and then we might as well commit violations, as long as I follow it by confession. In that case, your downfall to hell is inevitable and who knows when you will be free from it. What is the correct view? It means accurately seeing the signs of our afflictions, and then [we] strive to improve, striving very hard at it! Of course when you are advancing, then it is right! Thus, this is where we need to truly learn. So the above teaches us how to rely. Next, it says: [23:53]
As for how long you should rely on a guru, Bo-do-wa said:
As for the duration of reliance, the text continues by quoting from Bo-do-wa: [23:57]
With each student who comes to me, my burden increases. With each who leaves, it decreases. If you stay apart from the guru, it is not beneficial. Therefore, practice for a long time at a moderate distance.
The words here may not be too clear, let me briefly explain them. Actually, between teacher and disciples, it does not say to have many disciples like what we have here now. It would not work too well. For a true teacher and disciple relationship, have a few of them, only a few disciples. They should wholeheartedly follow the teacher, in this way! It has to be the true primary intent of the teacher, which is nothing other than focusing on his own disciples. Likewise, the disciples should mindfully rely on nothing but the teacher. As far as time is concerned, it must be for a long time. It cannot be a short period, not like that. It is not like us now, coming and saying, well, I listened for a few sessions and that is it. Or studying for three years – this is not sufficient, not enough. If this is the current intent, then it is sufficient to just plant some virtuous roots! [24:58]
Actually, we don’t need to talk about Buddha Dharma alone; it is the same with worldly matters. In this world, when we want to study for any graduate degree, how many years would that take? Let’s calculate, not counting kindergarten, six years for elementary school, six years for high school, and then four years in college. Upon graduation, graduate school follows for at least two years or at most four years, sometimes even six years. How many years is this in total? Well! More than 20 years. Obtaining this worldly knowledge takes more than 20 years. Now, with the study of Buddha Dharma, after listening to one session, well! And after listening to the recording, you claim, “I understood it!” Then you close the door and begin to meditate, you will certainly be unable to have achievement. Or you may say: “Alas, I have already studied for three years in this Buddhist institute!” At that time, minor achievements may be there but, for accomplishment in this lifetime, it definitely requires relying [on teachers] for a longer period of time. So, take heed! The typical stories of the ancient teachers, prior to their actual enlightenment, they followed teachers and endured scolding, suffering, and beating! What kind of treatment was that! Alas, day in and day out, the teachers kept them busy. What were they busy with? When waking up in the morning, starting with preparing water [for the teacher] to wash his face. It is better now with the sanitation facilities, back then this had to be taken care of. What had to be taken care of? Human waste. You were supposed to take care of every detail from the mouth to the bottom, and they would do this for years. In their minds, they mindfully and faithfully committed to serve the teacher. [26:25]
So the ancient achievers were like this. And then? Well! When the time came and the teacher thought that the time was right for your practice to mature, all of a sudden – breakthrough took place! Once one has made this leap, it does not mean, well, now I am totally enlightened. After that, one would keep his identity hidden and continue with monastic practice for a few more years. Then a great virtuous teacher of the generation would emerge. There are such typical examples - classic role models. So all types are revealed here, enough for each of you to make your own choice. However, it does not mean we have to do exactly the same! Different approaches have different merit. So today you understand this, and are able to propagate this sublime teaching, which is an extraordinary task. This is due to different individuals being endowed with different root attributes. However, we have to truly recognize what is the true content – this is of primary importance. So I will go over the story here. [27:24]
Because this complete teaching was passed down from Venerable Atisha, in The Biography of Venerable Atisha, there was this story. There were many followers who relied on Venerable Atisha from India to Tibet. There were especially many in India. Later, there were a few major ones in Tibet. The three main ones from Tibet were Drom-don-ba, Nal-jor-ba-chen-bo and Gon-ba-wa. The first two were laypeople, they were lay practitioners who devoted their entire lives to serve the teacher. Gon-ba-wa was a monastic. In the beginning, he wholeheartedly sought his teacher and, upon receiving the teachings, he practiced constantly. So he was known as Gon-ba-wa (which means quiet place), [he] never stopped practicing. In the end, after his teacher passed away, he lamented: “Alas! Among us fellow brothers, both of them were always by the teacher’s side day and night, served him from his head to his toes. Alas, it seemed like there was no time for them to practice. Whereas for me, I went to listen to our guru’s teachings and, after hearing them, went back and practiced. As a result, my achievements ah, are inferior and cannot be compared to the two of them!”