菩提道次第广论手抄稿:旧版第二十一卷B面
P. 39 (4)（手抄稿 第三册 p161）[00:03]
你略略地，啊，意思一下，没有用、没有用！他下面还有详细的说明的，所以我们这里不深入地去讲。这个是说依止善知识的殊胜的利益。那么再下面呢？不依止善知识有什么大的害处？[00:28]
e. The faults of not relying on the teacher. If you have taken someone as your teacher and then your method of reliance is wrong, not only will you be harmed by much madness and sickness in this lifetime, but in future lifetimes as well you will experience immeasurable suffering in miserable realms for an immeasurable period of time.
【 ◎ 第五不依过患者。请为知识若不善依，于现世中，遭诸疾疫非人损恼，于未来世，当堕恶趣，经无量时受无量苦。】
先把那个主要的原则告诉我们，假定说你想去亲近他，亲自去恳求他，做为你的善知识，而那个时候，你不能好好地如法地依止他，这种情况什么样呢？“于现世中，遭诸疾 (p162) 疫非人损恼”，眼前马上遭种种，这是花果喔！因为你造了绝大的恶业；那么将来呢？未来世，当堕恶趣。这个时间是无量无边，受不晓得多少苦。下面解释说明，先是用经上面来说明，[01:33]
The 《Tantra Bestowing the Initiation of Vajrapāni》 states:
【《金刚手灌顶续》云：】
这个经典里面说，密续里边说：[01:40]
"Bhagavan, what sort of fruition is there for those who reproach their masters?"
【“薄伽梵，若有毁谤阿阇黎者，彼等当感何等异熟。】
那么这个经里边是佛跟金刚手菩萨的对语，金刚手菩萨就是大势至菩萨，他在密教里是密部的主。说：“佛陀呀！假定有人毁谤他的阿阇黎”，他这个阿阇黎我们要了解是几种，一般说五种：出家、羯摩、教授、授经、依止，都是。不过这个地方他上面告诉我们，乃至于你听一四句偈，实际上你真正了解了以后，所有的人都是我们的阿阇黎耶，他成就你，使你成佛嘛！提婆达多就是世尊的一个最了不起的阿阇黎。我们总希望能够从佛开始、善知识开始，一步一步上去，到最后任何人都是我们的阿阇黎，那时候我们就成就了。现在我们只看我们眼前看得见的，这就是我们的师长。说：“佛陀呀！假定有人毁谤自己的师长的话，那么他将感得什么样的异熟果报呢？”换句话说，这个恶因将来结什么 (p163) 果报呢？[03:12]
The Bhagavan answered, "Vajrapani, do not ask this question, for the answer will frighten the world, including the deities.
【世尊告曰：金刚手莫作是语，天人世间悉皆恐怖，】
啊！世尊听了这话，心里面马上觉得，哎呀！说：“金刚手啊，你不要提这个事情啊！你提起来那这是，真是恐怖极了啊！不管任何人，天人世间大家都怕得要命啊！但是还是要多多少少告诉你一点哪！”说：[03:39]
However, Lord of Secrets, I will say something. Ohero, listen carefully:
【秘密主然当略说，勇士应谛听。】
勇敢的人才能听啊，普通人听见了这个吓都吓坏了。[03:46]
As I have explained, any of the unbearable hells resulting from such karma as the deeds of immediate retribution are said to be the abode of those who reproach their teachers. They must stay there for limitless eons. Therefore, never reproach your master on any occasion."
【我说无间等诸极苦地狱，即是彼生处，住彼无边劫，是故一切种，终不应毁师。”】
说：我告诉你呀！这种人毁谤了自己的阿阇黎的话，他怎么样呀？堕落这个地方，无间地狱就是他的去处。这个地方是这个，时间呢？是“无边劫”，那你无法想像地痛苦啊！所以在任何情况之下、任何情况之下，绝不可以毁谤老师。所以佛也告诉我们，假定说你们出家受不了，千万不要说，哎哟，那地方不行啊！这样说：“我现在自己条件不够，所以只好回去好好地努力，等到自己的条件够了再来。”用到我们现在也是一样， (p164) 如果这个地方待不下，最好的办法自己忏悔，说：“唉呀！这个我现在条件不够。”那离开。这个是最好、最好的，真正说起来保护自己的最佳办法还是啊！那么上面是经，下面《五十颂》，那就是菩萨集的，所谓《事师五十颂》，就是论，“亦云”：[05:07]
Also the 《Fifty Verses on the Guru》 says: You who despise the master— You greatly confused person— Will die by poison, demons, infectious disease, Leprosy, contagious fever, or other illnesses. You will also go to a hell after being killed by a king, or a fire, or by poisonous snakes, water, dakas, thieves, demons, or deceptive spirits.
【《五十颂》亦云：“毁谤阿阇黎，是大愚应遭，疾疠及诸病，魔疫诸毒死，王火及毒蛇，水罗叉盗贼，非人碍神等，杀堕有情狱。】
前面就是，如果你毁谤阿阇黎的话，那是最大的愚痴，最愚痴的事情就是这个。那么要遭到什么啊？就是这些，眼前的是“疾疠、诸病”，反正世间所有的坏事情，统统可能碰得到—或者是全部碰到，或者碰到一部分。然后死了以后，堕落有情大地狱，大有情地狱。所以[05:59]
Never disturb in any way the minds of the masters. For, if you are confused and do so, You will definitely roast in a hell. It is explained that those who despise Their masters will abide In any of the frightful hells that have been explained— Such as the Unrelenting.
【终不应恼乱，诸阿阇黎心，设由愚故为，地狱定烧煮。所说无间等，极可畏地狱，诸谤师范者，佛说住其中。”】
所以在任何情况之下，绝不要恼乱阿阇黎的心。他这地方特别说，不要恼乱阿阇黎的心。就换句话说，伺候阿阇黎，你要委曲求全，照着前面伺候阿阇黎的九心。说看这个师 (p165) 长欢喜什么，你委曲求全地，要想去体会他，这样才是我们正确的做法。假定说，你不了解，由愚痴，这地方说的这点我们了解，实际上我们常常受不了、不能，那时候还是我们愚痴，就是我们无明炽盛。如果说你愚痴而做了以后，对不起，那一定、一定堕落，一定堕落。堕落到哪里啊？无间地狱，所以我们应该注意。[07:08]
我说了这个地方也想起来了，这里啊，所以我觉得我非常欢喜，在这里跟各位同学共同研讨。有一天早晨，我在这里，正在还没有开始，这个时间还没到，大家已经到了大殿了，正在或者礼佛，或者站在这地方。那么有一个同修在后面按了一下那个电扇，他也怕热，吹。那时候我也不晓得什么？倒不一定是看见了，回过头去这么看了一下，他马上把那个电扇关掉了。那时候我心里非常赞叹，为什么？当天我没有想这个事情，不过我前后曾经想过，我每次看见，一看见广老出来，我心里面总觉得，心里想这个他是我们的精神的真正重要的背后的支持。依我现在的了解的话，一切在这个地方，只要他在这个场合之下，我们总是以他为主。你看他这个病得这么严重的人，跑到那个地方去，弱不禁风，你能吹那个风吗？前几次都这样，不过我觉得大家都非常好，还是尽量避开他，虽然避开他，那个风吹过来还是满大。我想讲了几次没讲，结果那天早晨，一看见，我心里真感动。[08:31]
(p166) 所以平常的时候我们不大注意，而尤其是那个开关那个同修啊，我最近那段时候的的确确在座有好几位，就是说很明确地，听见了以后，马上真的就身体力行，我们现在真正重要的，就是这种地方。所以呀，慢慢地我们只要去改善，自然这种情况都会产生很好的效应，这就是我们共同研究了这个经论的真正好处。[09:04]
Also, a citation from the Commentary on the Difficult Points of the "Black Enemy of Yama", composed by the great adept Ratnākaraśānti, states:
【善巧成就寂静论师，所造札那释难论中，亦引经云：】[09:22]
下面还是这个次第，经、论、祖师讲的，那个祖师讲那个释难，就是也是“亦引经云”：
Someone who hears even a single verse and does not conceive its speaker to be his or her guru will be reborn one hundred times as a dog and then will take rebirth in a bad caste.
【“设唯闻一颂，若不执为尊，百世生犬中，后世贱族姓。”】
不要说你一心至诚请为阿阇黎，就算你在那个地方跟他听了一个颂子，前面的《宝云经》上面，好几个地方引证了。所以很多地方引经上面来说明，乃至于你只听一个偈子，如果说你不尊重他，不把他看成佛这样的话，你就要堕落，“百世生犬中”。哇！这个百世生犬是很长的时候啊！以后出来的话呢，“贱族姓”，还下贱，还是下贱。这个法的珍贵是无比的，我们现在所以不了解，是为什么啊？我们烦恼太盛！这个非常严重的这种烦恼炽盛当中，体会不到法的珍贵性，你只要真正肯如理去修的话，那时候你才会慢慢地、 (p167) 慢慢地感受得到。所以修行为什么第一步一定要忏悔，一定要慢慢地净除；愈净除，你那时候就感受都来了，那时候感受你就进步就快了。这是我顺便一提，继续下去：[10:41]
Furthermore, good qualities that have not yet developed will not develop, and those that have been developed will degenerate and then disappear.
【 ◎ 又诸功德，未生不生，已生退失，】
不但是这样，不但是前面所说的。你的功德没有生起的，生不起来；已经生起来的，就会退失掉，这样。你不依止善知识，或者依止了而不如法，在这种两种情况之下，你不依止善知识，你要想生功德，无有是处；依止了不如法也更是如此，已经生起来是退失，没有生起来—生不起来。下面引那个经，[11:23]
The《Sūtra on the Concentration Which Perceives the Buddha of the Present Face to Face》 states:
【如《现在诸佛现证三摩地王经》云：】
《三摩地经》，实际上这《三摩地王经》，有的地方有一个“王”，有的地方不加，那没关系。[11:34]
If the students remain resentful, intractable, or hostile toward the guru, they have no way to obtain good qualities.
【“若彼于师住嫌恨心，或坚恶心，或恚恼心，能得功德，无有是处。】
经上面告诉我们，我们对这个师长“住嫌恨心”，嫌恨心—你讨厌他，因为讨厌就瞋恨心，就这个。然后呢？“坚恶心”，这个恶心还老在那个地方，这个坚恶心。这个软 (p168) 的起一念都不可以，你还把那个心老在这个地方，啊！那是更可怕。前面告诉我们，你起一念的承事，就有这样的功德；你起一念的恶心，就这样长的劫数，你就住在恶道当中。所以说嫌恨心不可以，坚恶心更不可以，你只要一念“恚、恼”，就是这样，恚是瞋，恼是恼乱，而在这种情况之下，能得功德无有是处，经上说得明明白白。你说想得到功德，绝无可能，绝没有！应该怎么办呢？要“作大师想”、要作大师想。[12:46]
It is also the same if they do not develop the idea that the teacher is indistinguishable from the Teacher.
【若不能作大师想者亦复如是。】
前面说是你讨厌、厌恶，现在你不讨厌，不讨厌还不一定够，要至诚地恭敬，恭敬到什么程度啊？把他看成佛。如果说你不能作大师想，在这种情况之下，说功德未生不生，已生也是退失，这样喔！不但是自己的阿阇黎。下面看：[13:17]
p. 40
This is explained as follows: if you do not respect persons of the third vehicle or monks who impart the teachings, or do not think of them as being the Teacher or as gurus, you have no way to obtain the good qualities that you have not yet obtained. Also, you will only waste those qualities that you have already obtained,
【若于三乘补特伽罗，说法苾刍，不起恭敬，及尊长想，或大师想者，此等能得未得之法，或已得者，令不退失，无有是处。】
就是三乘的，说大乘的固然，本论主要的引导我们走上大乘的；就说是小乘的，任何一乘的说法的那些比丘们，你对他如果不恭敬，不把他看成像自己的师长、像佛陀一样的话，这个时候你要想得到功德，都得不到。前面第一个是告诉我们毁谤不可以，那个地方 (p169) 就是说，你就是不毁谤你还要恭敬，不恭敬都得不到。不要说你大乘的，就是三乘的、小乘的，那说法比丘，你一定要把他看成像自己的尊长。[14:19]
现在我们这个了解，这个尊长我们会把他看成像所有的佛一样。如果你做不到的话，那么这个时候你要想得到法不可能—诸能得未得之法，不可能！说“已得者不退失”，不可能！我们会想：会吗？好像我们平常的时候恭敬，当然有的人非常恭敬，可是有的人的的确确不一定恭敬啊！乃至于有的人，说毁谤，随便地这个讨论啊，这我不是还是懂了很多啊！那是我们对法完全没有了解、完全没有了解，误解了。法的特质是什么？法的特质是什么？这地方要，处处地方要肯定一下。[15:14]
法的特质写在黑板上面，大家看一下—清净、寂静。如果我们笼统地说，清净跟寂静可以互通，如果严格一点说，清净是什么？就是在我们闻思慧当中，我们如理地了解，然后呢认真去做，那个时候还是我见还在，没有断，但是你随顺于法这样去做的，那个是清净。寂静呢？破掉了！那个时候寂静，这法的特质是这个。[15:57]
说现在懂了，懂得什么法？要懂这个，才是真的懂法。假定说，这个文字语言算一部分也算懂了的话，那这个录音带，这个留声机比我们懂得很多耶，书本比我们懂得更 (p170) 多耶！这个我们要懂得。不是说我听了一点、看了一点，能说能道，这个叫懂得法。不是啊！这是懂得法必定需要的经过的几个步骤，这是……它真正的重点，就是你听懂了以后，然后呢修学、净化你的杂染，然后能够静息你的染污、热恼，这个是法的特质。[16:48]
请问，现在我们平常的时候听见那个善知识，嘀咕他，你心里什么相啊？这不是明明热恼相吗？明明是杂染相吗？居然说这个懂了法，你懂在什么地方啊？颠倒啊！所以这个颠倒是莫胜于此啊！当你真正地跟法一点相应的话，你绝对找不到一点点这种状态。所以我们要了解，这个文字不是说你看了一下，啊，懂了！懂了！哪有这么容易的？如果真的这么容易懂的话，那这个佛法一点都不值钱，也不能称为宝啊！[17:28]
这地方，所以我再特别强调一点，说平常的时候你觉得好像是很懂，那个都是我们的烦恼相、慢心，都是傲心、都是热恼心，高慢跟人家较量，都是堕落之因。持了戒觉得我持戒，他不持戒—跟法差得十万八千里；懂了一点讲的，啊！我讲的对，他讲的不对—跟法差十万八千里！真正你跟法相应了以后，净化这个，净化你的杂染相，这个就对了。你等到有了这个体验以后，你自然晓得这地方的这句话的意思，你绝对不会对你的师长起一念不恭敬。不要说师长，就是那个世间的那个十恶不赦的众生，你也都不会起它恶心，那个时候才是跟法相应的心。你看见他十恶不赦的，你怜悯他，唉呀！这个人真可 (p171) 怜，我怎么样方法救他？那时候跟法相应，那时候你真的懂了的时候。所以这个时候说，未得之法能得者是无有是处，已得者不退失无有是处，为什么啊？[18:44]
for, as a result of not respecting these people, the teachings will disappear from your mind.
【由不恭敬，沉没法故。”】
法这个东西，无比地珍贵，佛陀他老人家自己，一听见人家讲法，他马上竖起耳朵来了。《阿含》里面就有这段公案，佛陀他不大舒服躺在那里，那么弟子们讲法，阿难他们就正要讨论，谈到精进，佛陀马上就坐起来：“啊，阿难哪！你刚才谈精进啊？”“是啊！”啊，他无比地欢喜、无比地赞叹、无比地恭敬！为什么？佛陀之所以成佛原因就这样。他生病了，他一听见这个，马上至诚恭敬的，躺在那里马上坐起来。他没有一点点说：“哎！这些小孩子还讲那个东西，跑到我面前来班门弄斧。”对不起，如果这样的话，他完全不是佛了。[19:36]
所以这个地方，这是我们真正修学佛法的人必须应该了解的。你不是来学佛吗？那看看佛是什么样子的啊？你懂得了这点，你才会了解，为什么桑朴瓦跑到任何地方，听见了两个人讲经，他跑得去听，听完了又说“我得二益”。佛陀不是很明白吗？成了佛了，阿难尊者，阿难尊者还是没了问题的，还是个初果的罗汉，可是讲到两个字，啊！他好高 (p172) 兴，内心当中生起来了—恭敬法。所以我们现在反省一下，我们有没有恭敬啊？当你有了恭敬的话，你怎么可能去毁谤？你怎么可能去嫌恨？没有啦！这里我们要从这个地方去体验，那就开始慢慢地懂了。[20:32]
Moreover, if you rely on nonvirtuous teachers and bad friends, your good qualities will slowly diminish and all of your faults will increase. Then everything that is unwanted will develop. Therefore, always avoid them.
【设若亲近不善知识及罪恶友，亦令诸德渐次损减，一切罪恶渐次增长，能生一切非所爱乐，故一切种悉当远离。】
前面是不亲近善知识的过患，这个里边就特别告诉我们，亲近恶友、恶知识的可怕的地方，这是一件事情的两个面。在正式说这些道理之前，我们要了解一个事实—有情哪，他就是有这样特别的东西叫“情”，情这个东西不是你一个人单独生起来的，情这个东西就是人与人之间共同增长的，所以你绝不可能离开人家而独居，不可能的。但是实际上有没有？六道当中有的！阿鼻地狱的众生，他一个人，只有他一个人；还有呢？生到天上的无色界当中众生，他是一个人。所以这两种人都是不能修行的人，他只是受那个果报，只是受那个果报，这样。除了这个以外的话，他一定在其他的有情共处当中。那个时候如果你不亲近善知识，你一定亲近的就是恶知识，这个概念我们要清楚。所以我们在没有谈这个恶知识对我们害处之前，我们要了解，没有中立可能的，绝无中立可能！在这个 (p173) 地方如果要修学佛法的话，你要了解这点，非常重要，非常重要！[22:20]
关于恶知识特别的行相等一下再讲，不过这个地方我们要了解，你不亲近善知识，然后亲近的时候，恶知识跟恶友的话，那怎么办呢？把你的功德渐渐地损减，一切的罪恶渐渐地增长，能够生起所有一切不是你欢喜的，一切的坏处都从这个地方来的，所以在任何情况之下，一定要远离。那么这个地方呢特别告诉我们，在任何情况之下，你一定要亲近善知识；而在任何情况之下，一定要远离恶知识。为什么呀？因为你亲近善知识，一切的功德增长，亲近恶知识呢，一切的过、恶生长。现在休息。[23:13]
现在我们就看一看，这个恶知识，经上面先说明，这个道理前面已经告诉我了，亲近善知识跟恶知识之间，那么这个地方我特别提醒大家，你不亲近善知识，你必定亲近恶知识，这个里边并没有中立可言，不进则退、不进则退。你拼命上进的都不一定进得上去，这是我们必须了解的。所以这个地方没有选择的，不是我站在那里，我说赞成不赞成啊？也没有人举手，有人赞成的也不举手，有人不赞成的也不举手，这可以中立的；现在这里没有中立，你只有亲近一面。那么这个道理，目前眼前也许不一定了解，你们好好地修学下去，等到你对这个法的行相有正确的认识的时候，你这个概念会很清楚。我说这个法相清楚的时候，不是说你文字上面能够辨别得清楚，法相真的清楚，就是你内心的行相看得 (p174) 很清楚，喔，起心动念就是这样。然后那时候，你看别人大概也可以了解，那时候你就很清楚、很明白的，这个中间绝无选择的余地。[24:52]
我告诉你们，我自己的一个痛苦的经验，二十多年了，那时候我出家没多久。我这个胃一直不大好，那时候就比较弱，跑到那个地方去的时候，有一个法师他非常好，非常同情我。看见了，说：哎呀，这个人啊……。因为他多多少少大概也听说了我出家的一个因缘背景，所以很承蒙他看得起。他就来跟我说，送点衣服给我，然后就说：“某人啊！你身体不大好，要好好地多保重啊！小心啊！”那时候我觉得这个法师真好、真慈悲啊！然后他就告诉你，你吃东西，这个小心、那个小心。那时候我真的很感谢他，但是我后来了解：唉，恶知识！我真进一步了解的什么啊？它这个恶的真正可怕的地方，平常我们在恶当中不自己晓得在为恶。他倒是一番好心，他倒是一番好心。那时候我处处地方觉得：哎哟，真是这样啊！等到后来我慢慢地了解了，有很多人他往往一生在无病呻吟，还有呢自己觉得病，就受了那个病的磨折。[26:30]
我自己总觉得自己好像是满不错的样子，同样地受了这个困扰一生。我不妨把这个公案简单地跟大家说一下，作为你们一个最好的参考，千万你们不要跌这个筋斗。我从好的方面去说，我刚开始的时候，住在福严精舍，那么后来，福严精舍因为办学，我就到同净 (p175) 兰若。那时候还承某法师亲自送我去，那么某法师就给仁法师讲，说：“法师啊！这个人很不错的，不过他身体就比较差一点。”那么承蒙仁法师也看得起，所以第一天晚上住在那儿，第二天早晨吃早饭的时候，仁法师就说，说身体好像不大好，你自己小心啊！我就跟仁法师说：“法师啊！你不要把我看成病人，我可不愿意把自己看成病人！”仁法师很听得进这句话。我以后所以能跟他多少年，始终现在有这样的一个，承蒙他摄受的，当时有两个大原因，一个原因我跟你们说过了，一个就是我这句话。我心里的确是这样，我一直觉得不能把自己看成病人，从不把自己看成病人。尽管如此，所以有很多小小的事情，向来是我也不喜欢吃药—吃药！吃它干什么？病倒再说，吃药增加麻烦，这样。打起精神来做！[28:02]
但是后来因为我这个胃一直弱，后来到了美国了，那时候胃已经动过手术，动过手术总觉得这个地方不大对。到现在我还记得，就是第一个前面这个所谓很慈悲的那个法师告诉我的，他身体也不大好，很多人都有胃病，他就说这个胃病应该怎么样，怎么现象啊！我就受了这个影响，牢牢地觉得，他也看了很多医学的书，现在我发现这个叫什么啊？见取。这众生的这个见，见惑之难拔！[28:38]
到了那个时候又胃不大好，那么就看医生。那时看了几次医生，觉得没问题，但是 (p176) 我受了先天的影响，我晓得那个中医治本的，西医治标的，西医往往等到你那个病发现的时候已经来不及治了。我心里总一直在想，他是现在检查是检查不出来，但是那个根不拔掉总归在，所以自己以为自以为是。他医生说，你不必吃这个药；既然我想不对，我又拖了那么久，我主动地自己去买那个药来吃，前前后后吃了一年多。我现在这个胃不好，我现在回想起来，受这个绝大的影响！往往心里面自己觉得有病，就害害在这个上头。所以以后啊，当然这个世法上面，佛法上面亦复如是。往往我们自己觉得，他在安慰你、帮忙你，然后呢，让你向上这个精进的这个一股力量，拿掉了！[29:44]
21B Commentary
ENGLISH LR V.1 P.89 (Commentary v.3 p.285) P.161 [00:03]
Sigh, how dreadful! So here it tells us “if you rely on teachers only occasionally, their good qualities do not stick to you but each slight fault does. Therefore, to be successful, rely continuously on your teachers.” The aforementioned concept, well, you occasionally scratch the surface, and that is of no use, useless! Below, it will explain in more detail. Thus, we will not go into a deeper discussion here. These are the benefits of relying on a virtuous teacher. And what is next - what are the faults of not relying on a virtuous teacher? [00:28]
e. The faults of not relying on the teacher
If you have taken someone as your teacher and then your method of reliance is wrong, not only will you be harmed by much madness and sickness in this lifetime, but in future lifetimes as well you will experience immeasurable suffering in miserable realms for an immeasurable period of time.
First, it reveals to us the primary principle. If you are thinking of relying on him, imploring him to be your teacher, yet you can’t properly rely on him, what would the situation be? “Not only will you be harmed by much madness and sickness in this lifetime,” you will immediately experience these partial effects! Since you have engaged in immeasurable negative karma, what about in the future? In future lifetimes, the downfall to miserable realms will occur. The duration is immeasurable and the suffering is unbearable. This is followed by further explanation. The text quotes from the sutra first. [01:33]
The Tantra Bestowing the Initiation of Vajrapani states:
This quotation is from this Tantra scripture. [01:40]
“Bhagavan, what sort of fruition is there for those who reproach their masters?”
This scripture is a dialogue between Buddha and Vajrapani. Vajrapani is also known as Mahasthamaprapta (大勢至菩薩) – he is the main protector of Tantrayana. Vajrapani says, “Buddha! If someone were to reproach his master” – the referenced masters are of several categories. In general, there are five: ordination, precept, teaching, scriptural instruction, and reliance. However, earlier in this text, the author told us even when you heard a verse of four lines. Actually, once you have a true understanding, everyone is our teacher and enables your achievement as a Buddha! Devadetta was one of Buddha’s greatest masters. We all wish to follow in Buddha’s steps and, beginning from our virtuous teachers, advance step by step and eventually, everyone is our teacher. That will be the time of attaining our achievement. Now we only look at our immediate presence – that is our teachers. So [Vajrapani] asked, “Buddha! If someone were to reproach his teacher, what sort of fruition is there?” In other words, what will be the effect of this negative cause? [03:12]
The Bhagavan answered, “Vajrapani, do not ask this question, for the answer will frighten the world, including the deities.
Ah! Upon hearing this, the Bhagavan immediately felt, alas! And replied, “Vajrapani, do not even mention such things! Your mention of it is very frightening! Regardless of whom – deity or human – all will be frightened by this! However, there is a need to reveal some to you!” Buddha said, [03:39]
However, Lord of Secrets, I will say something. O hero, listen carefully:
Only those who have courage can listen to this. Ordinary ones would be too frightened to hear it. [03:46]
As I have explained, any of the unbearable hells
Resulting from such karma as the deeds of immediate retribution
Are said to be the abode of those who reproach their teachers.
They must stay there for limitless eons.
Therefore, never reproach your master
On any occasion.”
[Buddha] commented, let me tell you! For one who reproaches his master, what will happen? He will fall to the unrelenting hell – that is his destination. This is about the location and as for the duration, it is “limitless eons” and the suffering is hard for you to imagine! Therefore, under any circumstance, any condition, never reproach your master. So Buddha also told us, if one can’t handle the monastic lifestyle, never ever say, alas, that place is not good enough! One should say, “I lack the qualification now, I can only go back home and work at it. When I am ready, I will come back again.” The same applies to us now, in case one is unable to stay, the best approach is to confess by saying, “Alas! I lack qualification now.” Then leave. This is the best way, the best solution. In fact, it is the best way to protect yourself! So the above quote is from the sutra, and the next is from the Fifty Verses, which is composed by a Bodhisattva [Asvaghosa v.1 p.84]. Fifty Verses on the Guru is a commentary. [05:07]
Also the Fifty Verses on the Guru says:
You who despise the master—
You greatly confused person—
Will die by poison, demons, infectious disease,
Leprosy, contagious fever, or other illnesses.
You will also go to a hell
After being killed by a king, or a fire,
Or by poisonous snakes, water, dakas, thieves,
Demons, or deceptive spirits.
The preceding section says that if you despise the master, that is the greatest confusion. It is the deed of greatest ignorance. Then what suffering will arise? With all these: the immediate retributions are “infectious disease…or other illnesses.” Anyway, all kinds of worldly terrible things may happen or will eventually occur in portions or its entirety. Then after death, one will fall to the great hells of living beings [v.1 ch.10 p.163]. [05:59]
Never disturb in any way
The minds of the masters.
For, if you are confused and do so,
You will definitely roast in a hell.
It is explained that those who despise
Their masters will abide
In any of the frightful hells that have been explained—
Such as the Unrelenting.
Hence, under any circumstance, never disturb the minds of the masters. The text specifically mentioned not to disturb the minds of the masters. In other words, when serving the teachers, you must be willing to compromise and abide by the nine attitudes of serving the teacher. Observe what the teachers delight in, and you accept compromises to understand him. This is the proper approach. If you lack this understanding due to ignorance, although we understood this concept above, yet in fact, we often can’t handle it and are unable to yield. That is still due to our ignorance - we are dominated by ignorance. If you engage in [disturbing teachers’ minds] due to ignorance, sorry to say that downfall is certain – for sure to downfall. Descend to where? To the unrelenting hell. Thus we should pay attention. [07:08]
Speaking of this I remembered something about this [monastery], I feel very pleased to discuss it with you all here. One morning, I got here right before [the morning session]. It was not time yet, so everyone was arriving at the prayer hall, either prostrating to Buddha or lining up. One fellow monastic in the back pressed the fan to circulate the air, because he felt hot, too. At that time, I did not know why, not necessarily looking at [him], just turned around to take a look and he immediately turned off the fan. I was very impressed right away, why? That day I didn’t think about it, upon reflecting on it later: every time I saw abbot Guang-hua come out, I always feel that he is our most important spiritual support. Based on my understanding, everything about this place, as long as he is around, our reliance is always him. You notice he is very ill and comes [to the prayer hall] with a weak physical condition, how can you turn on the fan? It happened a few times in the past. However, I sensed everybody is pretty good about trying to redirect the fan away from him. Yet the draft was still pretty strong. I thought about mentioning it a few times. That morning, upon seeing [the above reaction], I was very touched. [08:31]
Therefore, we usually don’t pay much attention [to details], especially for the fellow practitioner who turned the fan on and off. Recently I have seen that several of you here in the audience are obviously applying the teachings upon hearing them. What is important for us now is to practice. Hence, as long as we are gradually improving, naturally these conditions will have a positive effect. This is the true benefit of our studying the teachings as a group. [09:04]
Also, a citation from the Commentary on the Difficult Points of the “Black Enemy of Yama”, composed by the great adept Ratnakarasanti, states:
Next, the text still abides by the order of: sutra, commentary, and quotes from great teachers. The Difficult Points commentary by the great adept [Ratnakarasanti] also “quotes from sutra.” [09:22]
Someone who hears even a single verse
And does not conceive its speaker to be his or her guru
Will be reborn one hundred times as a dog
And then will take rebirth in a bad caste.
Not to mention your single-pointed and earnest imploring of him to be your teacher, even if you only heard one verse from him. In the text earlier [v.1 p.82], the quote from Cloud of Jewels Sutra presents several examples. So many references are quoted from the sutras to enhance the explanation. Even if you only hear one verse, if you do not respect him or do not view him as the Buddha, then you will fall to miserable realms. You “will be reborn one hundred times as a dog.” Wow! One hundred lifetimes as a dog is a long time! Once that cycle ends, you “then will take rebirth in a bad caste.” It is still in a lower caste, in a degraded state. The preciousness of the teaching is unsurpassed. What is the reason for our lack of understanding now? It is due to our weighty afflictions. While in the midst of this very dense affliction, the appreciation of the preciousness of Dharma will not arise. As long as you are willing to apply accordingly, then you will gradually recognize it. That is why the first step of applying the teaching is confession – we must gradually and gradually purify it. The more that is purified, the more realization will arise within you. By then, your advancement will speed up. I just mention it in passing. Continuing on: [10:41]
Furthermore, good qualities that have not yet developed will not develop, and those that have been developed will degenerate and then disappear.
Not only is this like the aforementioned: your good qualities that have not yet arisen will not arise; those already developed will disappear, that is how it works. If you don’t rely on the teacher or have relied on him but are not practicing according to the teaching properly, under these two situations, it is impossible if you don’t rely on a virtuous teacher and try to have good qualities. If you have relied on but do not abide by the teaching, it is even more so that the already developed good qualities will disappear and the yet to be developed ones will not arise. Next, it cites from a sutra. [11:23]
The Sutra on the Concentration Which Perceives the Buddha of the Present Face to Face states:
This is the Sutra on the Concentration Which Perceives the Buddha of the Present Face to Face, actually, certain references have the word “king” in the [title of the sutra], some don’t. This does not matter. [11:34]
If the students remain resentful, intractable, or hostile toward the guru, they have no way to obtain good qualities.
The sutra tells us if we are “resentful” toward the teacher, resent – you dislike him. Because you dislike him, then hostility will arise, that is how it works. And then what follows? “Intractable.” This nonvirtuous mindset lingers within. You should not have even a mild dislike, yet your mind still persists on it, ah! That is more dreadful. Earlier in the text, we were taught that your arising thoughts to serve [the teacher] generate merits; [conversely,] your arising negative thoughts will be the cause for you to be in the miserable realms for many eons. Thus, resentment should be avoided; intractability should be avoided even more. As long as you have a speck of “hostility or anger,” the effect is such. Hostility is becoming annoyed, anger is having a disturbed mind: under these conditions, to accumulate good qualities is impossible. These are stated very clearly in the sutras. Your claim to accumulate good qualities is absolutely unheard of, definitely no such thing! So what should be done? One should “develop the idea that the teacher is indistinguishable from the Buddha.” This idea needs to be developed. [12:46]
It is also the same if they do not develop the idea that the teacher is indistinguishable from the Teacher.
The aforesaid is about your resentment and hostility. Now you don’t experience dislike, which is still not enough. You must be sincerely respectful, to what degree? To the point of viewing the teacher as the Buddha. If you can’t view him as the Buddha, under this circumstance: good qualities that have not developed will not arise, those good qualities already developed will disappear, just like that! Not only toward our own masters, moreover: [13:17]
This is explained as follows: if you do not respect persons of the third vehicle or monks who impart the teachings, or do not think of them as being the Teacher or as gurus, you have no way to obtain the good qualities that you have not yet obtained. Also, you will only waste those qualities that you have already obtained,
This is about the three vehicles [Hinayana, Mahayana, and Tantrayana]. For Mahayana of course – Lamrim is primarily guiding us to advance on the Mahayana path. As for the Hinayana, for Monks of any vehicles to impart the teaching, if you pay no respect toward him and do not view him as your teacher or Buddha, at this time you want to accumulate good qualities, it is not going to happen. The text first teaches us to refrain from reproach. That is to say, not only should you refrain from reproaching [others], but you also must pay respect. Without respect, [good qualities] will not arise. Regardless of whether you are a Mahayana practitioner, even for the Hinayana, you must view those imparting monks as your own teachers. [14:19]
Now that we have this understanding, we will view teachers as the Buddha. If you are unable to do so, then it is impossible for you to receive the teaching – all that you should receive will not be available. It is not going to happen! That is to say, to not “waste those qualities that you have already obtained” is impossible! We probably would think: is that so? Maybe we are respectful most of the time, of course, some are very respectful but there are others who certainly are not! Some even commit slander – randomly claim that they also know a lot about the teaching! That is a sign of a complete lack of understanding of the Dharma, and even misunderstanding [the teaching]. What are the characteristics of Dharma? What are the characteristics of the teaching? In every aspect, these characteristics must be confirmed. [15:14]
The characteristics of Dharma are written on the board. Please take a look at – mental purity and serenity. Roughly speaking, these terms are interchangeable. Strictly speaking, what is mental purity? This happens during our study and reflection and the wisdom arises from it. We try to properly understand and then sincerely apply accordingly. At that time, my own perception is still there, it is not yet been removed. However, when you conform to the Dharma in this manner, it is mental purity. What about serenity? When [afflictions] are penetrated, that is when you have attained serenity. These are the characteristics of Dharma. [15:57]
Now, with the recognition of what Dharma is, then Dharma can be truly understood. In the case where understanding part of the text counts as knowing it, then the tape and tape recorder know more than us. Books know more than us, as well! This we should recognize. It does not mean that I have heard a little, read some, and am able to mimic accordingly and consider this as knowing Dharma. Not at all! There are required steps to get to know the Dharma… the key point is: once you have listened with understanding and follow through to purify your contamination, thus you are able to calm your defilements and heated afflictions. These are the characteristics of Dharma. [16:48]
May [I] ask, often now we heard the virtuous teacher and grumbled about him, what is the sign in your mind then? Isn’t it clearly the sign of affliction? Isn’t it clearly the sign of contamination? Yet [you] claim to understand Dharma. What have you understood? How absurd! Thus, nothing is more absurd than this! Once you truly have some conformity to the Dharma, you will not find any trace of these signs within. So for us to recognize Dharma by literally glancing at it, ah, I understood it! Got it! How could it be so easy? If it were truly that easy to grasp, then Buddha Dharma is worthless and it would not be recognized as precious treasure! [17:28]
Here, let me emphasize once again. Often, when we feel that we have understood a lot, this is the sign of our affliction, pride – it is all arrogance and a mind filled with heated afflictions. Comparing with others arrogantly are all causes of downfall. While one upholding ethical discipline, the feeling is I abide by the precepts and he does not – this is being far off from the Dharma! Once a little has been understood, ah! My preaching is right, and what he said is wrong – this is far off from the Dharma! Once you truly are in accordance with the teaching, purify your signs of contamination, and then you are doing it right. By the time you have this experience, you will easily understand the meaning of this statement and you will absolutely not have any disrespectful thought toward the teacher. Not to mention the teachers, even with those who have committed the most heinous crimes, you will not generate any negative thought toward them. That is when your mind aligns with the Dharma. When you see his heinous crime, you sympathize him, alas! What a pitiful person, how can I help him? That is when [you] are abiding with Dharma, and that is when you truly understood. Thus, the statement mentioned here: “to obtain good qualities that have not been obtained is impossible; for the ones already obtained to retain it is impossible,” why? [18:44]
for, as a result of not respecting these people, the teachings will disappear from your mind.
Dharma is incomparably precious. Whenever Buddha heard others discussing Dharma, he immediately paid full attention. There is a story in the Agama Sutra where Buddha was not feeling well and was resting in bed. His disciples were discussing Dharma. Ananda and others were discussing joyous perseverance. [Upon hearing it] Buddha sat up immediately and said, “Well, Ananda! Were you just speaking about joyous perseverance?” “Yes!” Ah, Buddha was so delighted, praised immensely and venerated with the utmost respect! Why? This is the reason why Buddha achieved his Buddhahood. Even when he was ill, upon hearing the teachings, immediately and respectfully sat up in bed. He didn’t have any slight intention of: “Alas! Those youngsters discussing that, trying to show off in front of me.” Pardon, if this were the case, he absolutely would not be the Buddha. [19:36]
Here is what we true practitioners of Buddha Dharma need to understand. Aren’t you here to learn from Buddha? Then look up to Buddha’s integrity? With this understanding, you will then comprehend why wherever Sung-pu-wa went, upon hearing two people discussing the teaching, he would go and listen. Afterward he said, “I received two benefits.” Isn’t Buddha a very clear [example]? Buddha already achieved his Buddhahood. Ananda, who still had not resolved [his subtler afflictions] as an entry-level arhat [stream-enterer], as as Ananda mentioned the two words [joyous perseverance], well! Buddha was delighted – veneration to the Dharma arose from within. So now let’s reflect, are we endowed with respect? Once you are respectful, then how can you reproach [others]? How can you resent [others]? No more of those! We have to consider it from this angle, and then gradual understanding will arise. [20:32]
Moreover, if you rely on nonvirtuous teachers and bad friends, your good qualities will slowly diminish and all of your faults will increase. Then everything that is unwanted will develop. Therefore, always avoid them.
The above explains the faults of not relying on a virtuous teacher. Here, it specifically tells us about the dreadfulness of relying on nonvirtuous friends and teachers. These are two sides of the same issue. Prior to the actual discussion, we have to understand a fact – that all sentient beings have this special attribute of “sentience,” which is not something that can be developed alone. It is fostered and developed among people. Thus, you are not possible to survive solely alone, impossible. However, in reality, are there such cases? Yes in the six realms of the cyclic existence! The beings in the unrelenting hell are alone; what else? Beings in the formless realm are alone. Both beings are unable to apply the teaching. They just have to endure the karmic effect, just like that. Other than these two, beings must survive among other beings. At that juncture, if you don’t rely on a virtuous teacher, you must rely on a non-virtuous teacher. We have to be clear on this concept. So before we go over the faults of relying on non-virtuous teachers, we have to realize it is not possible to be neutral, absolute nothing in between! If the plan is to study Buddha Dharma, you have to understand this concept. It is very important, very crucial! [22:20]
Regarding the characteristics of nonvirtuous teachers, it will be discussed later. However, here we need to understand, if you don’t rely on virtuous teacher and rely on non-virtuous teachers and bad friends, what will happen? Your good qualities will slowly diminish, and all faults will gradually increase. All the arising conditions are unfavorable to you, and all flaws arise from here. Thus, under any circumstances, one must stay away [from nonvirtuous beings]. So here, the text specifically tells us: under all conditions, you must rely on a virtuous teacher. In any situation, you must avoid non-virtuous teachers. Why? Because when you rely on virtuous teacher all good qualities will increase; whereas lean toward the non-virtuous teacher, all faults will increase. Now let’s take a recess. [23:13]
Let us take a look at the nonvirtuous teacher now. First, the sutras explained the concept to us already: between relying on a virtuous or nonvirtuous teachers, let me specifically remind everyone here, if you don’t rely on virtuous teachers, then you are relying on non-virtuous teachers. There is no gray area – not to advance is to fall back, no improvement is falling behind. Even if you strive to improve, it might not happen. This is what we should understand. There is no alternative here. It is not by standing here and asking, do you approve or disapprove? Nobody raised his hand. Even those who approved didn’t raise their hands and the same goes for those who disapprove. In this case, it is possible to be neutral. However, there is no gray area in [our] case here, you can only take one side. For this concept, you may not understand it, for now, continue with earnest study, by the time you have proper recognition of the characteristics of Dharma, this concept will become very clear to you. When I refer to the clarity of the Dharma characteristics, it doesn’t mean your capability to clearly distinguish literally. To be clear about the Dharma characteristics, you must see the mental activity clearly, well, this is how mental momentum goes. By then, when you see others, you probably can more or less understand [where they come from]. Then you will know clearly that the in-between area is absolutely not an option. [24:52]
Let me share with you one of my painful experiences. About 20 years ago, not too long after I was ordained, my stomach had always been weak, particular during that time. When I arrived [at the monastery], one of the Dharma masters was very nice and sympathized with my condition. Seeing me, he said, “Alas, so and so…” Because he may have more or less heard about how I became a monk, I truly appreciated his kindness. He came to talk to me and gave me some clothes, then said: “So and so! Since you are fatigued, please do take good care! Be careful!” At that time, I thought this Dharma master was so nice, how compassionate! Then he started telling me about eating, be careful with this and that. Back then I really appreciated him. However, later I realized, sigh, nonvirtuous teacher! What did I further recognize? The dreadful part of this non-virtue – normally when we are in the midst of non-virtue, we are not aware of it. He had a kind intent, pretty good intention. At that time, I constantly felt, alas, [what he said] was true! Later, I gradually understood – many people spend their entire lives moaning and groaning for no reason, and some even suffer from the notion of being tormented by illness. [26:30]
I always thought I was a pretty good [practitioner], yet this disturbed my life. I might as well briefly share this story with everyone as a point of reference, and hopefully, you will not make the same mistake. On the positive side, I began by staying in the Fu-yan Abode. Later, because they were establishing a school, so I moved to Tong-jing Bodhi Abode (同淨蘭若). At that time, [I was] honored to be escorted there in person by a Dharma master. So this Dharma master told Venerable Ren, “Venerable! This person is pretty good, other than he is somewhat frail.” It was very kind of Venerable Ren to think much of me. So I stayed there for the first night. In the morning at breakfast, Venerable Ren said, “It seems your health does not look very good, you have to take care!” I replied: “Venerable! Please do not treat me like a patient, I am not willing to be treated like that!” Venerable Ren really took this in. Later, [I found out] the reason that I was able to follow him for years has always been based on this [incident]. I am much indebted to his kindness. There were two major reasons for this. One of them I have told you before, and the other one is this reply of mine. Deep down inside, I truly felt that I should not treat myself as a patient and I never had. Despite this, there are various minor conditions and I never like to take medication! What for? Let it be, for taking medication is troublesome – this was [my] attitude. Just perk up! [28:02]
However, due to my weak stomach, later when I came to the United States after stomach surgery, ever since then the discomfort remained. I still remember now, what the previous seemingly kind Dharma master had told me. He wasn’t very healthy either, many people have stomach discomfort, and he advised to provide this and that solution! I was affected by this, firmly believed that he also read many medical texts. Now, I recognized this as what? Wrong view. These confused views of sentient beings are very difficult to figure out! [28:38]
At that time, with this weak stomach, thus [I] had to see a doctor. After several visits, the problem was gone. However, I was impacted by earlier influence, I knew that Chinese herbal medicine cured the basic cause, whereas western medicine treats the apparent symptom. Often, when western medicine identified the illness, it usually was too late for treatment. I always thought that the doctor didn’t identify it and the root cause was still there, so I made my own surefire decision. The doctor said, “You don’t need to take this medicine.” Since I didn't feel right and the problem had been there for so long, I took the initiative to buy the medicine and took it. Altogether, I took it for over a year. Now, with my weak stomach, when I reflect on it, this [wrong view] definitely had a lot to do with it! Often, [we] think that being ill is where the trouble begins. Later… of course, this is from the worldly aspect, and the same applies to Buddha Dharma. We often feel that this person is comforting you, helping you, and thus the force to motivate you to advance with joyous perseverance fades away! [29:44]