菩提道次第广论手抄稿:旧版第二十二卷A面
P. 40 (2)（手抄稿 第三册 p179）[00:12]
让你向上这个精进的这个一股力量，拿掉了！人家釜底抽薪，是把你坏的事情釜底抽薪，这种人就是把你好的事情釜底抽薪。你听了这个话觉得很来劲，本来你是准备打起精神来向上冲的，他告诉你：“某人，你身体不好啊，好好地休息休息、营养营养。”你就：对啊！早晨起来多睡一会儿。然后呢这个地方该要冲的地方，那个冲劲，他就不知不觉就把它拿掉了，真正可怕的还是这一些。这个时候，你一定要有什么？要有自己的具慧才能够辨别得出来。所以他前面告诉我们具三相，正住还不够，还要具慧，那个时候，你才辨别得出来他是正说，还是似说—似是而非的这种说法。看文：[01:05]
p. 40 (3)
The《Mindfulness of the Excellent Teaching》 states: The basis of all attachment, hostility, and ignorance is bad friends; they are like a poisonous tree trunk.
【《念住经》云：“为贪瞋痴一切根本者，谓罪恶友，此如毒树。”】
(p180) 一切的善法的根本是善知识，一切的恶法的根本就是恶知识，这恶知识就是你旁边那些人。他自己在无明当中，还是告诉你，就像毒树一样。毒树是什么样的呢？就是根毒、全部都毒，那个风吹过，吹过毒树的风吹到你身上，你就中了毒了。你完全不觉得，欸，吹的时候觉得满凉快；然后太阳来的时候，你就坐在树底下，觉得还很荫，你中了毒了。这个恶知识就这么个可怕法！啊，这么个可怕法！[01:52]
The 《Great Final Nirvāna Sūtra》 also says
【《涅槃经》云：】
用不同的经典来告诉我们、教诫我们。[01:58]
that bodhisattvas do not fear mad elephants and the like in the same way that they fear bad friends. The former merely destroy the body, whereas the latter destroy both virtue and a pure mind.
【“如诸菩萨怖畏恶友，非醉象等，此唯坏身，前者俱坏善及净心。”】
我们也对恶知识应该这样，就像这个菩萨防备恶知识，怎么个防备法？对这个恶知识的怕，怕到极点。醉象，在印度是最可怕的是大象，那个象已经调伏了，它平常不会乱发脾气的，一旦吃醉了，那就乱搞。这个野象，在还没有调伏的那个野象在森林当中，只要这个象群走过去，狮子、老虎都会让开的，你可想而知，这个象多厉害。所以当那个醉象来的时候，啊！那你一点办法都没有，这个可以说可怕极了。但是，嘿！菩萨对这个恶友的恐怖，远超过那个醉象。为什么啊？那个醉象最多把你命送掉，恶知识不但把你的善 (p181) 根、命送掉，把你的“净心”，换句话说，把你的善根是连根铲除，这么可怕！这醉象把你这一生弄死，如此而已，恶知识一定把你送到地狱里面去，这么可怕！这一生弄死，最多痛苦短短地没有几个小时，到地狱里是无量无边劫。所以 [03:23]
Moreover, it states that mad elephants and bad friends respectively destroy the body of flesh and the body of the teachings.
【又说彼二，一唯坏肉身，一兼坏法身。】
这我们可以分别得清楚。[03:30]
Even more, the former cannot propel you into miserable realms, whereas the latter definitely can.
【一者不能掷诸恶趣，一定能掷。】
醉象、任何一样东西的伤害，它没办法把你送到恶趣；但是恶知识一定把你送到三恶道当中。[03:44]
Also, the Chapter of the 《Truth Speaker》states: There are those whose minds are seized by bad friends, as if by poisonous snakes, but have forsaken the poison's antidote, the teacher. Alas, even if they listen to the precious and sublime teaching, they will fall into the great abyss of unrestraint.
【《谛者品》亦云：“若为恶友蛇执心，弃善知识疗毒药，此等虽闻正法宝，呜呼放逸堕险处。”】
万一一旦你亲近了恶知识，这个恶知识像毒蛇一样，而居然你执取不舍，你还以为他，啊，依靠他，就相当于这恶知识把你的心抓住了一样，那个时候，你一定远离善知识。这个善知识是什么啊？治疗我们无始三毒大病的对治之良药，这个东西你不要了。在(p182) 这种情况之下，虽然你听见了正法宝没有用，没有用！尽管你听见了，不要说听见了，乃至于你讲，能说能道，没有用。下面最后一句“呜呼放逸堕险处”，险处就是三恶道，放逸的话，精进的相反，本来佛法是照着如理行持的，现在对你听见了没有帮助，你没有照着去做嘛！而且不听，世间的恶人还不一定一定堕到无间地狱，也不一定堕落地狱里面去，这个修学佛法的而不能亲近善知识，走错的话，是一定堕落，而这个里边真正最可怕的，就是那个引导你的人—恶知识，这点我们一定要了解。[05:16]
Also, the 《Verses about Friends》 says: The wise should not befriend those who are without faith or who are stingy, those who lie, or who speak divisively; They should not accompany sinful persons.
【《亲友集》云：“无信而悭吝，妄语及离间，智者不应亲，勿共恶人住。】
这个就是指出恶知识的行相，恶友的行相。第一句话已经包含了全部了，“无信”，没有信。那么这个信，大家要注意，不是说我信佛，不是，不是“这一句话”，这一句话不算。信的特别的行相是“净心为性”，那我们怎么判断那个净心为性呢？所以一定要具慧。信的特质，说你能够净除烦恼的，净除烦恼，如果你正确地了解了以后，这个人一开口，你已经了解了。平常我们常常会谈论是非，一开口，你晓得：欸，对不起，他既然在这个是非当中，他这个心当中不干净，在烦恼染污当中，马上远离。所以真正修行人，他必然是。[06:19]
(p183) 你说真正修行人是非都不谈吗？谈！什么情况下呢？要辨别清楚，怎么样去恶从善，他辨别得很清楚。是！但是他绝对不是像世间上面的这种谈论是非的方式，这个我们要差别弄得很清楚。修行绝对不是大糊涂蛋，修行是决定大智慧，他对任何一个行相判别得非常清楚—是啊、非啊！但是他的判别是什么？晓得怎么去去染转净。喔，这个坏的，你怎么样去净除它，怎么样防止自己不受染，净化，然后怎么样去帮助别人。在这种情况之下，他有这个毛病，你如何去帮助他，当然你还晓得他的病根何在，所以你一定对方也知道他，可是这种知道的，跟平常我们在烦恼当中这个行相绝大地不同。你后者的知道，你完全不动，所以你能够他的是非看得很清楚；另外一种的话，你自己完全缠在里面，你也不晓得自己染污不染污，实际上呢，一团黑。所以前者是正分别，这我们必须要的，后者是妄分别，这是我们要去掉的。而我们所以能够去掉妄分别，就是靠你那个正分别。[07:41]
在前头我们刚开始的正分别，是跟闻、思相应的，等到你证到无分别智的时候，那个时候如如不动，那个是修相应的。但是修相应的这个如如不动，并不是什么都不想喔，这个又错了。所以根本、后得等这种行相，慢慢地、慢慢地我们了解，我们千万不要现在说：“啊！你不要去妄分别。”实际上呢掉在大无明、大糊涂当中，什么是非不辨，这个叫作修行。假定这样修行的话，那太容易了！你只要睡在那里的话，这不是修行吗？你 (p184) 在这儿什么都是不分别当中啊！所以佛经上面也说，那个像螺蛳、蚌蛤那种人，他是无分别，他岂不是也得了无分别智了吗？他根本分别不清楚是非善恶来的，所以这个我们要弄得很清楚，随便一提。这里你要分别得很清楚信的行相，把握住这点，好了！[08:39]
然后呢下面悭贪、妄语、离间等等，那是更糟糕的，更粗猛的，我们容易了解。妄语、离间，凡是这种人，“智者”，真正有智慧的人，千万不可以亲近，不要跟那些人，这是恶人。所以这个恶人绝对不是今天跟你吵架，跟你骂、跟你吵，不是。佛法上面这个我们要了解。[09:04]
Even those who do not sin create the doubt that they might be doing so if they rely on those who do sin, thereby increasing that which is unpleasant.
【若自不作恶，近诸作恶者，亦疑为作恶，恶名亦增长。】
如果说，你自己虽然不做，你一旦亲近了那些人，对不起，唉！人家总觉得你……实际上你自己也一定沾上。人就是这样，人就是这样！譬如现在人家，随便来说，以我来说，我跑到很多地方，当然现在年纪比较大了，认识的人比较多了，以前我跑到什么地方，人家常常问：“某人啊，你哪里来啊？”我就告诉他，我在哪里，依止某法师。哦！他一听：“好、好、好，欢迎、欢迎！”为什么啊？我现在就沾了光了，不是我自己好，那就是我亲近的善知识。反过来，你今天什么地方，他一听的话，喔唷，他虽然说好、(p185) 好、好，心里面在这里好，心里面就想办法怎么挡住你。我想我们都有这个经验吧！就这样。实际上呢？从外面也说明里边，那恶名也增长。[10:03]
The person who relies on the unreliable will have faults as a result, just as unsmeared arrows are tainted when arrows smeared with poison are placed in the same quiver.
【人近非应亲，由彼过成过，如毒箭置囊，亦染无毒者。”】
实际上呢，你一旦亲近他了以后，不但名誉坏—实际上状态呢？就这个！你一亲近他，对不起，他的过错你都沾上了。就像那个毒箭放在你的袋里一样，那个毒箭沾了那个，碰到什么，什么地方就中毒！碰到什么，什么地方中毒！虽然你自己不毒，可是你靠在那个地方，一靠近，你也完了！所以，[10:33]
By relying on nonvirtuous teachers, your previously existent wrongdoing—deeds wrong by nature and deeds wrong by prohibition—does not diminish, and new wrongdoing increases.
【恶知识者，谓若近谁能令性罪遮罪恶行，诸先有者不能损减，诸先非有令新增长。】
这个就是恶知识的特征。一靠近他，那个罪过，性罪、遮罪种种恶因，以前有的你不能减。我们修行佛法，以前有的，要减掉它，现在你靠到了，不能减；不但不能减，你原来没有的，他也会让你增长。我们修行应该去掉它，跟他相反吧！所以它修行要靠善知识，要远离恶知识。[11:13]
Geshe Drom-dón-ba said: The worst person, though keeping good company, does not be come better than middling. The best, when keeping company with the worst, readily becomes part of the worst.
【善知识敦巴云：“下者虽与上伴共住，仅成中等，上者若与下者共住，不待劬劳， (p186) 而成下趣。”】
所以这个善知识告诉我们，下等的人啊，虽然跟那个上等人住在一块的话，勉勉强强跟成个中等，所以向上爬不容易啊！但是上等人如果说跟一个下等人，“不待劬劳”，你不要花气力的—跟他一样，这是千真万确的事实。所以修学佛法如逆水行舟，拼命努力都来不及啊！所以为什么佛在世的时候，处处地方重视啊！现在我们这个地方注意：修学佛法为什么常常说千万不要迁就情面，情面这个东西，就是本身最大的染污。在佛门当中，真正的大坏蛋倒是没有的，就是自己不晓得自己在无明当中，往往受这个害，然后呢我们的情面所累，就跟着下去了，这是最可惜的一件事情。[12:16]我们今天虽然末法，在这种环境之下，居然还能够出家，那好不简单、好不简单啊！在座的诸位都是这样，大有前途，各种条件这么好，今天能够出了家了，要想把宿生的善根继续，记住！第一个重要的—要靠善知识，这是非常重要、非常重要！否则把宿生的难得、难得积下来的这个善根，不知不觉当中害了，把自己送下地狱，那就太划不来，太划不来！[12:54]
那么前面重要的已经都一一指出来，每一个行相非常清楚、非常明白告诉我们，所以 (p187) 我们为了加深这个概念起见，请大家看一下这个科判。[13:14]
这个科判在最前面，最前面第一张的反面，“如何正以教授引导学徒之次第”，正式修学佛法。就是我们前面的基本的几个条件都具足了，然后正式修学佛法这时候啊，这里面分成功两部分，“道的根本亲近善知识”，亲近善知识，那么亲近善知识又分成功六个项目，第一个说明所依善知识的相，第二个说明能依学者之相。善知识应该有什么条件？那么自己去依靠他的，应该具足什么样的状态？每一个项目当中啊，要仔细地自己检点。然后呢有了这个条件，怎么样地依止？怎么样去依止他。后面又特别说明依止的殊胜利益，以及不依止的大的祸害。你每一个次第都认识、都了解、都做到了，那修学佛法真正说起来已经过半！“行百里者，所以九十里”，过半，你已经跑了九十里了，这千真万确的。[14:44]
将来你们自己好好地努力走上去看，如果说你一旦真正地依止到这个善知识的话，修行这事情不难。这一句话我先说在这个地方，现在大家不妨慢慢地努力下去，如果说你们这一生体会到这一点，做到这一点的话，我想大家那个时候，大家值得谈恭喜、恭喜！最后，[15:17]
f. A summary of the meaning of the previous five parts.
(p188) 【◎ 第六摄彼等义者。】
现在我们回过头来看那个文，这个“摄彼等义”是什么意思呀？就是说，前面呢主要的项目都已经说了，还有一点的结论，以及有所遗漏的，没有交代清楚的，这个地方说一下。因为这个修学佛法，这一点太重要、太重要了！所以，把重要的几个大纲在一开始的时候，都交代得清清楚楚。现在我们看：[15:50]
Thus, you must also understand as explained above the instruction that is renowned as "guru yoga."
【世遍赞说尊长瑜伽教授者，应知即是如前所说。】
为什么一般普遍地、共同地，没有例外地，特别强调赞叹，来称扬、来重视这个亲近善知识的这个道理呢？“尊长瑜伽教授”，教授，换句话说，我们修学佛法的重要的纲要、重点。这个重点说明什么？尊长瑜伽。说依止这个善知识，怎么样才能够依止善知识相应？“瑜伽”两个字是“做对”，不是说我懂得一个道理，道理懂了以后，你做了没有？做了以后，是对不对？对了以后，是不是跟他所说的相应？这个是我们修学佛法第一个重要，你做对了，下面的问题都解决了，可以这么说。就像前面所说的，已经告诉我们清清楚楚了，然后呢下面要叮嘱几件事情，你道理虽然懂了，你虽然去做了，要殷重地去修，不是马马虎虎。所以说：[17:08]
Yet, you will get nowhere by training in an object of meditation for just a single session.
(p189) 【若一二次，修所缘境，全无所至。】
假定你虽然修了，修了一趟、两趟，没有用！“所缘境”就是我们所修的对象，我们心里面一定有一个所缘的对象，你念阿弥陀佛，就念阿弥陀佛，现在我们所缘的什么啊？贪、瞋、痴相，这是我们所缘的，不知不觉当中，所以叫无明嘛！所以叫大无明，所以叫痴相，就是这个。你真正去做的时候，你清楚很明白，当眼前好吃东西摆在那里，眼睛瞪得大大的，心眼啊比这个眼睛瞪得更大，那就是我们心缘这个东西的时候。反过来，有一个冤家对头在眼前的时候，尽管你的面孔上还带着三分的笑，你这个眼睛也瞪得这么地大，那时候你心里就缘着这个东西。[18:02]
现在我们缘什么？缘这个“法”—怎么依靠善知识，所以，这个时候就是我们修的时候，次第就是照着前面告诉我们，他不是说一趟两趟。一趟两趟都不够，何况是我们：“啊，懂了、懂了，听懂了！”书本一合，这个不够的。不过目前，既然我们的重点先要了解、认识，重点是摆在这个上头的。是！有能力马上就修，没有能力，先把本论的整个的次第、纲要了解了，然后一步一步地慢慢地深入，这样的做法，应该这样地认识。那么下面就是策励我们：[18:45]
When you practice a teaching from the heart, you must rely for a long time on an excellent teacher who guides you accurately.
(p190) 【若是至心欲行法者，须恒亲近，无错引导，最胜知识。】
现在我们自己问一下看，我是不是？是什么呢？“至心欲行法者”。你是不是真正要想修行要走的路？现在有很多人说，我真是一心想修行，一心想念佛，不管你是哪一个，这看看是不是真正的心里面至心要想做这个。要想做这个，那么“须恒”，恒字恒常不断，“亲近”，亲近什么啊？最殊胜的善知识。这个最殊胜的善知识一定能够引导你，没有一点错误的，这是必须要的，这是必须要的。[19:38]
Moreover, it is as Chay-ga-wa said, "When relying on the guru, there is the chance that you might give up your guru."
【尔时亦如伽喀巴云：“依尊重时，恐有所失。”】
怎么依靠呢？这个祖师告诉我们清清楚楚，你依靠他的时候，那是战兢惕厉，就怕有一点点做得不对，这个是需要。说到这里，我也觉得我们在座的同学当中，在座同学处处，可以作为我的老师，刚才说的固然是，其他的处处也是。有一天我在房间里面，听见那个电话响了，我就拿起电话来，一看那个电话不是我，找别人的，马上有一位同学：“啊，找哪一个？”他本来在那儿自己用功，听见了以后……。啊！我觉得真是我的善知识。尽管我，实在是谈不到什么，可是在那个地方，也只是像那个什么录音带一样，把那个我老师告诉我的，告诉你们一遍，但是他心目当中就很认真地这样。啊，我觉得这是我 (p191) 的善知识！是说明什么？说明真正的依善知识的相，就是他处处地方一心一意地。我看见古来很多那种大德们，他的的确确，就像是所谓的孝子心一样，他一天到晚想，这个善知识怎么样，他怎么样去承事他，就怕一点点的、小小的错误的地方失着。[20:59]
说到这里，譬如我们现在这里，有一个人离开这里，那个离开这里的我没留他。他一来的时候，我对他印象很好，觉得这样……总是不管任何人，现在只要他肯跑到佛门当中，我总是无比地赞叹。他来了第二天早晨，正好有居士们来给我什么开心果，好像，然后呢我放在我房里，第二天早晨我就拿出去，我就跟他说：“某人啊，你去供供佛，就这样，等一下拿到斋堂。”他拿了这个东西，放在那里一放，也就不管它了，那我也没有说他，又过了个半天，这样。后来总算看见供在那里，我就跟他说：“那么供好了，你收上去。”他说下午供的，要摆到明天。结果交到他手上开始，到等到斋堂上面，三天以后。我一看啊非常可惜，非常可惜！我在那个时候心里想：唉，我不晓得用什么方式能够帮他忙，但是我一定要努力去帮他忙。[22:13]
我所以说的这两个公案，同样的这两个人，我心里面，拿世间一般来说，说不定你们会欢喜那个人，但是我自己那时候开始，处处地方告诉我，喏、喏，这两个都是我善知识，我可不要学这个，应该学那个，这里随便一提。所以他们真正地依止善知识，的的确(p192) 确有他的成就的条件在，这是我们应该学的地方。下面告诉我们，[22:49]
So, if you rely without knowing how, you will not profit, but lose.
【谓若不知依止轨理而依止者，不生利益反致亏损。】
这是假定我们不晓得依止的道理去依止的话，不但得不到利益，反而受害。这个是我们要在这个地方要特别警惕的喔！要非常警惕的一件事情。所以，现在很多人跑得来说：“啊呀！这个地方佛学院我去念书。”你要想去念一张文凭，不要来。上次说的混混，那更不可以！一定要在这个概念上面，一开始弄得很清楚。所以对这地方的来说，在座的同修来的，极大部分我跟你们说，来了试！试一个月到三个月，觉得不对，慢慢地回去，正好。这是为什么原因就在这里，你弄得不对的话，不但得不到好处，反而损害，这又何必！[23:45]
p. 41
Therefore, these topics concerning reliance on the teacher are clearly the foundation of our deepest aspiration, which is more important than anything else.
【故此依止知识法类，较余一切极为重要。”】
比下面的都重要，这是基础嘛！你有了基础的话，上面慢慢地没关系；反过来，你没有基础，急急忙忙造到三楼，垮下来了，有什么用？所以他这个地方，大师特别告诉我们说，[24:12]
Consequently, I have taken citations from uncorrupted scriptures and their commentaries, which are easy to understand as well as inspiring, and I have given a general overview that is adorned with the sayings of excellent persons who are engaged in the meaning of the scriptures. Understand this in detail from other sources.
(p193) 【见是究竟欲乐根本，故特引诸无垢经论，并以易解，能动心意，符合经义，诸善士语，而为庄严，将粗次第，略为建设。广如余处，应当了知。】
所以现在大师说，他看见了这个是我们究竟欲乐的根本，我们现在要得到的真正的好处，应该是究竟的，这个就是成佛！成佛！这个要想得到成佛，这根本在哪里？就在这个地方，依止善知识。所以他特别引经、论、祖师的语录，而这个经论是什么？“无垢”，这个无垢，实际上这个里面有两个条件，第一个，这个经论本身是跟我们现在所说的这个法完全相应的，这个话怎么讲？譬如说像大乘法，那么就跟大乘相应的；如果说是学性宗，那么性宗相应的。所以它经论本身固然是没有错，还有呢“机”本身也是完全相应。这个机就不大容易，佛说的这个道理是绝对正确的，但是应机本身又有相当的条件。现在大师离开我们又几百年了，所以我们要检点检点自己，使得我们也能够应他，那就对了！[25:56]
引了这个经论以后还什么啊？“并以易解，能动心意”，这两句话。他虽然现在在这个地方，讲了经论，可是如果说，不说清楚我们还是不了解。我跟大家研究，我也本着这个原则，所以有很多好像很通俗，原因为什么？因为通俗，所以我们容易了解；因为通俗，所以我们立刻感受到，这样才对。感受到了什么？“能动心意”，能动心意的，喔！ (p194) 那转过来。否则的话，我们无始的无明像生牛皮一样，一动不动，那讲了半天有什么用？听了半天有什么用？所以这个时候原因是为什么？大师一番的苦心，我们现在也很认真地在这个地方学，而这样的解释却是“符合经义”的。能动心意不一定符合经义，讲得天花乱坠，讲错掉了，这个又害了！他还要经义完全符合，而把深奥的经义，经过这样地说明，我们如实地了解。[27:09]
这个大师也说“诸善士语”，那就是祖师的语录，祖师的语录，来这个地方真正庄严，这个才是我们的庄严哪！而这个地方所说的还是什么啊？“粗次第”，这是大纲，“略为建设”。所以在这个地方原则都有了，这个重要的，一点都不欠。那么现在呢剩下来就是我们怎么去修行。如果要想了解得更多，“广如余处”，这我们自己去找。下面又来一段叮嘱，这个叮嘱实际上跟我们实际的状态完全相应的。[27:57]
Our afflictions are extremely coarse. Some listen to the teachings given by many teachers. They do not know how to rely on the guru, and, even if they know how, they do not do it. Therefore, they will incur immeasurable misdeeds that are related to their improper reliance on the guru. Moreover, they will find it difficult to develop an awareness of practices such as confession of former wrongdoing and restraint from future wrongdoing.
【我等烦恼，极其粗重，多不了知依师道理，知亦不行，诸闻法者，反起无量依师之罪，即于此罪亦难发生悔防等心。】
这是实际上的状态，说我们现在怎么办啊？唉！糟糕，烦恼非常地粗、非常地重！“粗”是指这个行相，“重”是指这个量；质、量又粗是又重，这样。那个时候完全要靠 (p195) 善知识来净化它，却偏偏又不了解，不了解依师的道理，这第一个难关。了解了以后呢，“知亦不行”，唉！知道了不照着去做。在这种状态下，“诸闻法者，反起无量依师之罪”，本来依止了善知识的话，是净除罪障、积聚资粮，因为我们没有能够正确地如法行持，所以反而增长了很多罪过。那有了罪过怎么办呢？马上忏悔啊！结果呢？“即于此罪亦难发生悔防等心”，要去忏悔，已经造的要去忏悔，没有造的要防护。这个真正忏悔的时候，一定要这样的！这是大师特别这个地方，真是老婆心切。[29:36]
22A Commentary
ENGLISH LR V.1 P.90 (commentary V.3 P.303) [00.12]
Some people will remove the firewood from under the cauldron, which is to remove the negative causes from you. The other [nonvirtuous] kind of person will remove positive causes from you. You hear their words and you feel that it makes a lot of sense. Originally, you planned to strive in the study, and he tells you: “So and so, your health is not so good, rest well and get more nutrition.” So you [think]: “Right! Sleep in for a little bit longer in the morning.” So then, at the point where you were supposed to make effort, that driving force, unbeknownst to you, has diminished. This is truly the dreadful part. At that time, what do you need? You need to rely on discerning wisdom. So the text told us the three suitable qualifications [of student]. Being nonpartisan alone is not sufficient, and intelligence is also required. Then, you will have the ability to distinguish if his view is correct or seemingly correct – something that resembles the right expression. See below: [01:05]
The Mindfulness of the Excellent Teaching states:
The basis of all attachment, hostility, and ignorance is bad friends; they are like a poisonous tree trunk.
The basis of all virtues is the virtuous teacher. The basis of all non-virtues is nonvirtuous companions. These nonvirtuous companions are often people around you. They are in the midst of ignorance, yet are giving you advice. It is like a poisonous tree. What is a poisonous tree like? It is poisonous from the root up throughout the entire tree. When the wind blows, the wind that passes through this tree will poison you. You totally cannot sense it. Sigh, when the wind blows, the feeling of coolness will arise. When it is sunny and you sit under the tree enjoying the shade – you have been poisoned. This onvirtuous companion is so dreadful! Ah, this is so horrible! [01:52]
The Great Final Nirvana Sutra also says that
The author used various sutras to teach and advise us. [01:58]
bodhisattvas do not fear mad elephants and the like in the same way that they fear bad friends. The former merely destroy the body, whereas the latter destroy both virtue and a pure mind.
This is the way we should treat nonvirtuous friends, just like how Bodhisattvas guard against nonvirtuous friends. How do they guard against them? Their fear of nonvirtuous friends is extreme. Mad elephants in India are the most feared [creature]. A tamed elephant usually will not get mad, but once it gets a little intoxicated, then it will cause a mess. With wild elephants, while they roam untamed in the forest, when a herd of elephants passes by, even lions or tigers will make way for them. So you can imagine how fierce elephants can be. So when a mad elephant comes, ah! There is absolutely nothing you can do. It can be described as extremely frightening. But, well! The fear Bodhisattvas have toward nonvirtuous friends is far beyond the fear of a mad elephant. Why? The most a mad elephant can destroy is this life, whereas nonvirtuous friends not only destroy your virtuous roots, but they also destroy your life. With regard to your “pure mind” – in other words, your virtuous roots will be uprooted, such dreadfulness! A mad elephant can end your life, that’s all. But nonvirtuous friends will definitely send you to hell, so terrifying! If you were to die, at most you would experience a few hours of pain, whereas downfall to hell lasts for immeasurable eons. Thus, [03:23]
Moreover, it states that mad elephants and bad friends respectively destroy the body of flesh and the body of the teachings.
This we can distinguish clearly. [03:30]
Even more, the former cannot propel you into miserable realms, whereas the latter definitely can.
A mad elephant harm from anything else cannot propel you into the miserable realms. But bad friends will definitely send you to miserable realms. [03:44]
Also, the Chapter of the Truth Speaker states:
There are those whose minds are seized by bad friends, as if by poisonous snakes,
But have forsaken the poison’s antidote, the teacher.
Alas, even if they listen to the precious and sublime teaching,
They will fall into the great abyss of unrestraint.
If you take a nonvirtuous friend as someone to rely on, he is like a poisonous snake. And yet you hang on to it and consider him as the reliance. It is like this nonvirtuous friend has captured your mind and, during that time, you are definitely far away from the virtuous teacher. What is a virtuous teacher like? You are rejecting their remedy to cure the three mental poisons from beginningless time. Under this circumstance, even if you have heard the precious teaching, it is of no use! Although you hear it or let’s not refer to hearing – even if you are able to talk about it eloquently, it is useless. The last line, “they will fall into the great abyss of unrestraint.” The great abyss refers to the miserable realms. If [you] slack then it is the opposite of joyous perseverance. Buddha Dharma is meant for [our] proper practice, now, hearing the teachings is not helping you, for you did not abide by it! Not only did [you] not abide by it - the nonvirtuous people in the mundane world may not fall into unrelenting hell, not necessarily end up in the hell – whereas those who intend to study Buddha Dharma are unable to rely on a virtuous teacher yet took the wrong path, will certainly downfall. Among all these, the most horrible factor is the ones who guided you – the nonvirtuous friend – this is what we have to recognize. [05:16]
Also, the Verses about Friends says:
The wise should not befriend
Those who are without faith or who are stingy,
Those who lie, or who speak divisively;
They should not accompany sinful persons.
This points out the characteristics of nonvirtuous companions. This statement already covers all: “without faith,” lacking faith. As for this faith, everyone should pay attention: it is not like claiming that I have faith in Buddha. No, it is not just “this one statement,” merely stating so does not count. The specific characteristic of faith is “faith from a purified mind” (淨心為性). Then how can we distinguish the nature of the purified mind? Hence, wisdom definitely is required. The characteristic of faith is that it helps you to eliminate affliction – to purify affliction. Once you have the proper understanding, when others speak, you are able to recognize [their level of purification]. Often we engage in gossip, once started, you will know: “alas, pardon, since he is involved in this contention and his mind is not pure - in the midst of afflictive contamination” [you] should immediately stay away. Thus, for a true practitioner, he will definitely [not befriend sinful persons]. [06:19]
Is it so that true practitioners never discuss right from wrong? They do! However, under what circumstance? The practitioner is distinctly aware of how to remove nonvirtues and adopt virtues. That is right! Yet he is absolutely not applying the worldly gossiping approach, this we have to clearly recognize. The practitioner should definitely not be confused, for meditating on the teaching definitely requires great wisdom. The practitioner should clearly identify any given characteristic – distinguish right from wrong! But how does the practitioner differentiate? The practitioner should know how to transform contamination into purification. Well, this is nonvirtuous, how do you eliminate it? How to prevent yourself from being contaminated and purify? And then, this is followed by how to help others [to purify]. Under a given situation, if others have this shortcoming, how do you help [them]? Of course, you have to know the root cause of [their] problem, and [they] must also be aware of it. However, this kind of awareness is totally different from our ordinary afflictive signs. The latter awareness of yours [which is endowed with wisdom] will not influence you [with wrong view], thus you are able to distinguish others right from wrong clearly. The other type is you are completely entangled in the situation, you don’t even know if you are contaminated and, in fact, [you are] totally in pitch darkness. So the former [relying on a virtuous teacher] is proper discernment, we must have this requirement. The latter [nonvirtuous friends] is erroneous discernment and this is what we need to do away with. Hence, the reason that we are able to do away with erroneous discernment is totally relying on [our] proper discernment. [07:41]
When we first begin our proper discernment, it should accord with study and reflection. Once you have attained the nonconceptual, sublime wisdom [v.3 p.344], that not-to-be-influenced state conforms to the meditation practice. However, this conformity of meditation practice is not thinking of nothing, [thinking of nothing] is also wrong. So with the signs of meditative equipoise [the mind state during meditation] or post-equipoise [the mind state after the meditation session], we will gradually, gradually understand them. Now, we should never think: “Ah! One should not distinguish it erroneously.” Actually, [we] are submerged in great ignorance and totally muddled, not able to tell right from wrong and consider this as applying the teaching. If applying the teaching is so then it is way too easy! All you have to do is lie there and sleep, wouldn’t that be meditating on the teaching? You are there in the midst of nonconceptual distinguishing! In the sutras, they also refer to those people that are like snails or clams – they are in the state of nonconceptuality. So does that mean [snail or clam] has achieved the nonconceptual, sublime wisdom? They can’t even differentiate right from wrong, this we have to clearly recognize. [I] just bring it up in passing. Hence, this is the apparent characteristic that you have to be very clear, upholding this understanding is good! [08:39]
Moreover, the next are stingy, lie, and speak divisively, etc. these are even worse and coarser; this is easy for us to understand. As people are inclined to senseless and divisive speech, “the wise” – those with true wisdom – should definitely not befriend or follow those people [who speak divisively and lie], for they are nonvirtuous friends. So nonvirtuous friends are definitely not those who fight with you today, shout at or argue with you, not like that. We should understand this definition in Buddha Dharma. [09:04]
Even those who do not sin
Create the doubt that they might be doing so
If they rely on those who do sin,
Thereby increasing that which is unpleasant.
If you do not engage [in sin], yet once you befriend those people, very sorry, sigh! Others will always feel that you … actually, you will definitely be involved [in their deeds]. Humans are like this, just like this! For instance, we can use anyone as an example, taking myself for instance: I’ve been to many places. Of course, I am older now and know more people. In my earlier days, wherever I went, people often asked: “So and so, where are you from?” So I would tell them where I came from and which teacher I relied on. Oh! When they heard that, “Well, good, good, welcome, welcome!” Why is that? Right away I benefited – not because of myself, but from the reputation of my virtuous teacher. Conversely, say you come from a certain place [that is not as excellent]. When people hear that, wow, even though he might respond fine, fine, fine, in his mind he is seeking a way to prevent you [from further interface]. I believe we all have this kind of experience! Just like that. What is actually happening? The apparent response reflects what is within – the negative reputation will also multiply. [10:03]
The person who relies on the unreliable
Will have faults as a result,
Just as unsmeared arrows are tainted
When arrows smeared with poison are placed in the same quiver.
Actually, once you are close to him, not only will your reputation be ruined – what will happen in reality? Just like this! As soon as you rely on him, very sorry, all his flaws will taint you. Just like putting the poison-covered arrows in your quiver, the arrows smeared with poison – anything they touch will be contaminated by poison! Any part that touches it will be poisoned! Even though you are not poisoned, as soon as you come into contact with it, you are doomed! Thus, [10:33]
By relying on the nonvirtuous teachers, your previously existent wrongdoing—deeds wrong by nature and deeds wrong prohibition—does not diminish, and new wrongdoing increases.
This is the characteristic of a nonvirtuous teacher. Once you rely on him, the wrongdoings – the deeds wrong by nature and deeds wrong by prohibition, all the nonvirtuous causes – once they arise, you cannot diminish them. As a Buddha Dharma practitioner, what [wrongdoings] we had before, [we] need to diminish them. Now you are close to someone and cannot diminish [the wrongdoings]. Not only are you unable to diminish them, but also whatever wrongdoing you did not have, he will make you increase. We should apply the teaching to remove them and do the exact opposite! So, in order to apply the teaching, [we] need to rely on virtuous teachers and avoid nonvirtuous ones. [11:13]
Geshe Drom-don-ba said:
The worst person, though keeping good company, does not become better than middling.
The best, when keeping company with the worst, readily becomes part of the worst.
So, this great teacher told us that even the worst person in a good environment would barely manage to become a middling person, thus, to advance is not an easy task! However, for the best to keep company with the worst, then “readily without much effort,” without any effort, you become like the worst. This is absolutely true. Thus, learning the teaching is like riding a boat against the current. Even if you strive hard, you may not necessary make it! This is why, during Buddha’s time, this was emphasized in every aspect! Now, we should be attentive: applying Buddha Dharma should never succumb to the tendency to be accommodating. This sensibility* is the greatest contamination in itself. In the Buddhism communities, a true villain may not be there, but there is a lack of self-awareness of being in the midst of ignorance and being harmed by this [ignorance]. Thus, we are dragged down by this burden of sensibility; this is a very pitiful matter.
[*Sensibility: refers to our worldly attitude of overly accommodating to please others.] [12:16]
Though today we are in a degenerate time, to be ordained in this environment is not easy, not easy at all! For those of you sitting here, all of you have a bright future. You are endowed with great qualifications. Today, as a monastic, you must continue to cultivate the virtuous roots from previous lives. And please do remember! The most important thing to realize is to rely on virtuous teachers – this is very important, very crucial! Otherwise, the rarely accumulated virtuous roots from previous lives may be unknowingly ruined and cause [you] to fall to the miserable realms. This is not worthwhile, too worthless! [12:54]
So, the preceding section already identified key points one by one, every characteristic for practice is clearly and explicitly explained to us. So in order for us to strengthen this concept, let’s please take a look at the outline. [13:14]
The outline is in the very beginning, [please refer to v.1 the last line of page 34, the first page of chapter 4, and page 356] “How to lead students with the actual instructions.” This is the actual session of studying Buddha Dharma. This is when we have obtained all the preceding basic qualifications and begin to actually apply Buddha Dharma. There are two parts: “How to rely on the teacher, the root of the path.” Relying on the virtuous teacher is in turn subdivided into six parts. The first defines the characteristics of the teacher to be relied upon; the second defines the characteristics of being a student who relies upon the teacher. So what are the qualifications of a virtuous teacher? And for those relying on him, what conditions are required? For each point, [we] must carefully examine ourselves. And then, with all the qualifications, how do we rely on him? What should we do to rely on him? Later, it specifies the benefits of reliance and the great disadvantage of not relying. If you recognize each step, understand it, and are able to apply them accordingly, then the study of Buddha Dharma is half-way done! “To go 100 miles, you must travel 90 miles to be halfway finished.” Half way done, you have traveled ninety miles already, how true this is. [14:44]
In the future, you should strive on this and experience it for yourself. Once you sincerely relied on such a virtuous teacher, applying the teaching will not be a hard task. I am saying this in advance, for now, we all should gradually work on this. If you can recognize it in this life and practice accordingly, I believe by then, all of you deserve to be greeted with congratulations, rejoice! Lastly, [15:17]
f. A summary of the meaning of the previous five parts
Now let’s go back to the text. What is the “summary of the meaning”? It means that all the preceding sections have been discussed and there is still some conclusion, and for any parts that were missing or not clear, they will be covered here. Because this study is about Buddha Dharma, this summary is very important, too important! So several major points were first delineated and clearly explained. Now, let’s take a look. [15:50]
Thus, you must also understand as explained above the instruction that is renowned as “guru yoga.”
Why is it universally, collectively without exception that [Buddha Dharma] specifically emphasizes praising, complimenting, and valuing the concept of relying on the virtuous teacher? “The instruction that is renowned as ‘guru yoga.’” Instructions, in other words, are the important outline or key points of our learning of Buddha Dharma. What does this key point represent? Guru yoga. So, to rely on a virtuous teacher, how do we conform to the reliance of the virtuous teacher? “Yoga” means to “do it right.” It does not mean that I understand one concept – then can [I] put it into practice? After practice, has it been done correctly? After doing it right, does it conform to what he taught? This is the first key point to our study of Buddha Dharma – once you apply it properly, then the rest of the problem will be solved - it can be put this way. Just as what was said earlier, it has already been explained to us clearly. And below, there are several reminders. Even if you understood the concept and even if you have begun to practice, the practice must be sincere and not careless. So, next: [17:08]
Yet, you will get nowhere by training in an object of meditation for just a single session.
Suppose you have been training, but just once or twice is of no use! The “object of meditation” is the object for our practice. There is always some object that occupies our mind – if you recite Amitabha Buddha then Amitabha Buddha is the object. Now, what is our mental object? It is the signs of greed, anger, and ignorance. These occupy our minds. Because there is a lack of awareness, so it is ignorance! That is called great ignorance, the sign of foolishness, just like that. When you truly engage in it, you will see it clearly – delicious food in front of you, staring with wide-open eyes. However, the eyes of your mind are wider than your actual eyes – that is when this object occupies our minds. Conversely, when facing a rival, even though you are wearing a smile, your eyes will also stare wide. At that time, this object [of the enemy] occupies your mind. [18:02]
So what do we focus on now? [We] focus on the “teaching” of how to rely on a virtuous teacher. So, this is the time for our practice, and the sequential steps are as explained earlier. The teaching did not say to practice once or twice. Once or twice is not enough. Not to mention our attitude of: “Well, got it, got it. I heard and understood it!” and then close the book – this learning attitude is not sufficient. However, for now, our first priority is to understand and recognize [our object of meditation] – this is our focus for now. Sure! The ones are able to apply the teaching now do so right away. Others [short of this capability] first understand the entire framework of the Lamrim steps and outline, and then gradually advance. This is the proper approach; recognize it in this manner. Next, it encourages us: [18:45]
When you practice a teaching from the heart, you must rely for a long time on an excellent teacher who guides you accurately.
Now, we should ask ourselves, am I like that? Like what? “You practice a teaching from the heart.” Are you serious about taking the path of a practitioner? Nowadays, many people say I really want to practice, want to chant Buddha’s name. Regardless of the path you want to take, examine whether you sincerely aspire to do this from the depths of your heart. If this is the aspiration, then practice “for a long time.” For a long time means to “rely” continuously. Rely on what? Rely on the virtuous teacher. This laudable virtuous teacher definitely can guide you flawlessly. This is absolutely required, absolutely necessary. [19:38]
Moreover, it is as Chay-ga-wa said, “When relying on the guru, there is the chance that you might give up your guru.”
How do [you] rely? This teacher tells us very clearly: when you rely upon the guru, be cautious and alert, be afraid to commit any slight wrongdoing, this is required. Up to this point, I also believe that, among the students here, you all can be my teacher in every aspect. Admittedly, it is the case with what was just discussed and many other aspects, too. One day, I was in the room, I heard the telephone ring and picked it up to discover that it was not for me but for someone else. Right away one student monk asked: “Well, who is it for?” He was there studying on his own, after hearing it … Ah! I felt, [he is] truly my virtuous teacher. Even though for myself, I truthfully cannot say I have achieved much. Also, in this place I am only like a tape recorder mimicking what my teachers have told me, replaying it to you again. But in this student monk’s mind, he took it very seriously. Ah, I believe [he] is my virtuous teacher! What does this explain? It explains that the sign of reliance is mindfulness [toward the teacher] in all aspects. I read about ancient great teachers, they were truly endowed the so-called attitude of a dutiful child. He constantly thinks about the virtuous teacher and how to serve the teacher and is worried to make any speck of mistake. [20:59]
Speaking of this, for example, there was someone who wanted to leave. I didn’t ask him to stay. When he first came, I had a good impression of him; I feel … No matter whom, as long as he enters the monastery, I always have immeasurable praise. The second morning after he came, there happened to be a lay practitioner who came and offered something like pistachios, I believe. So I left them in my room. The next morning, I took them out and told him: “So and so, please take this to offer to Buddha, just do that and later take it to the dining hall.” He took it and randomly left it on the side without doing anything to it. I didn’t say anything, and half a day passed, that was what happened. Finally, I saw that it was offered, so I told him: “After this is offered, you can take it down.” He replied that the offer was made in the afternoon, so it should be left until the next day. Therefore from the time it was handed to him until the time it got to the dining hall, it was three days. When I saw this, I felt it was very pitiful, very pitiful! At that time, I thought: alas, I don’t know how to help him, yet I have to try my best. [22:13]
The reason I share these two stories is that, to me, both of them – from the worldly aspect, maybe you will prefer one over the other. However, at that time I had already started to remind myself constantly – well, well, both are my virtuous teachers. I should not learn from that person [who left] and learn from this student monk [who helped to notify an incoming call]. I just mention it here in passing. Therefore, those who truly rely on virtuous teachers are actually endowed with the causes for achievement; this is what we should learn. Below it tells us, [22:49]
So, if you rely without knowing how, you will not profit, but lose.
This is if we do not know how to rely, not only will we not be benefited, but we will be harmed. This is what we need to be specifically cautious of! This is something that has to be guarded against. So, many people come and say: “Well! I am going to study in the Buddhist academy here.” If you are after a diploma, please refrain from coming. With the attitude of just wanting to drift along, that is even not acceptable! This concept must be clear from the very beginning. So for those of you coming here – those sitting here – I have told most of you, come and give it a try! Give it a try for one to three months. If you feel that it is not for you, then gradually prepare to leave, that is fine. The reason being: if you don’t take it in the right way, not only there is no benefit, but also you will be harmed. This should be avoided! [23:45]
Therefore, these topics concerning reliance on the teacher are clearly the foundation of our deepest aspiration, which is more important than anything else.
This is more important than the later teachings, for this is the fundamental. Once you have the foundation, then the upper levels can be established slowly. On the contrary, without your foundation, you rush to build the third floor then it will collapse. What good is that? So here, Lama Tsong-kha-pa specifically tells us, [24:12]
Consequently, I have taken citations from uncorrupted scriptures and their commentaries, which are easy to understand as well as inspiring, and I have given a general overview that is adorned with the sayings of excellent persons who are engaged in the meaning of the scriptures. Understand this in detail from other sources.
Therefore, now Lama Tsong-kha-pa says that he sees this as the root of our ultimate happiness. Now we need to obtain the true benefit, and the ultimate one is to achieve Buddhahood! Become a Buddha! In order to have this achievement, what is the root cause? That is right here – rely on a virtuous teacher. Thus, he specifically quotes from the sutras, commentaries, and words of great teachers. And what are those scriptures? “Uncorrupted scriptures.” This actually includes two qualifications. The first one, this scripture must completely align to what we are discussing. What does this mean? For instance, if it is for the Mahayana teachings then it should conform to Mahayana. If the study is for profound-view teachings, then one must conform to that. Thus, the scriptures are of course flawless, but there is the “vessel*” that we must conform to also. This vessel is not very easy. What Buddha taught is absolutely accurate. However, to conform to the vessel requires certain qualifications. Now that Lama Tsong-kha-pa has left us a few hundred years ago, we should carefully examine ourselves to become concordant with him. Then [we] are doing it right!
[*Vessel: refers to our qualification as a suitable disciple to receive the teachings.] [25:56]
After quoting from the scripture, what else? They are “easy to understand as well as inspiring,” these two expressions. Even though the author cited the scriptures here, if there are no clear explanations, we will not understand them. When I discuss the text with you all, I also abide by this principle. That is why there may be many seemingly popular expressions, why? For popular examples enable our easier understanding. It is also easy for us to relate immediately, this is the proper approach. Relate to what? “Inspiring” – to be inspired, oh, transformed! Otherwise, our ignorance from beginningless is like rawhide, unbendable. What is the use of all this talk? What is the use of hearing the teachings at length? So what is the reason here? Lama Tsong-kha-pa made a great effort, and now we are also learning sincerely. These explanations are actually “engaged in the meaning of the scriptures.“ To be inspired does not necessarily make us accord with the scriptures. Extravagant embellishments can be incorrect, which is harmful! So it has to perfectly match with the intent in the scripture, through a proper explanation that delivers profound scriptural meaning for us to understand accordingly. [27:09]
Lama Tsong-kha-pa also said “sayings of excellent persons.” That is quotations from teachers of the lineage, words of the past masters. This is the true privilege of coming here [to the monastery], truly a privilege! However, what is the teaching here? “General overview” – this is the outline; it is only a brief overview. So the principles are delineated here, the principles are all included. What remains now is how we should practice. If gaining more understanding is [our] aspiration, “understand this in detail from other sources.” We do our own research. Next is another urging. This advice accurately depicts our current state of mind. [27:57]
Our afflictions are extremely coarse. Some listen to the teachings given by many teachers. They do not know how to rely on the guru, and, even if they know how, they do not do it. Therefore, they will incur immeasurable misdeeds that are related to their improper reliance on the guru. Moreover, they will find it difficult to develop an awareness of practices such as confession of former wrongdoing and restraint from future wrongdoing.
This is the actual situation, so what are we supposed to do now? Alas! How terrible, the affliction is very coarse and weighty! “Coarse” refers to our apparent attitude, and “weighty” refers to the quantity. Quality and quantity are coarse and weighty, just like that. This is when the total reliance on the purification by virtuous teachers is required. Yet we just cannot understand – we do not know how to rely on a teacher, which is the first hurdle. Upon understanding, “even if they know how, they do not do it.” Sigh! Knowing it but unable to follow it. Under this circumstance, “therefore, they will incur immeasurable misdeeds that are related to their improper reliance on the guru.” Essentially, upon reliance on a virtuous teacher, affliction will be diminished and merits will increase. Due to our inability to abide accordingly, many wrongdoings increase instead. So what should be done with wrongdoing? Immediately confess! What will the effect be? “They will find it difficult to develop an awareness of practices such as confession of former wrongdoing and restraint from future wrongdoing.” So confession is required, confess the past wrongdoings that [you] engaged in, and refrain from doing it again. This is at the time of sincere confession; it has to be done in this manner!