菩提道次第广论手抄稿:旧版第二十五卷B面
P. 47 (5)（手抄稿 第四册 p21）[00:10]
在这个根上面努力去防护。怎么护法呢？
p. 47 (5)
"Guarding the sensory faculties" means protecting your mind against such attachment and hostility, and making a great effort not to produce them.
【从彼诸境护令不生。】
不要让你这个根，对这个境界生起这个贪瞋的相应的烦恼来，这是第一个。第二呢，“即以六根而防护者，若于何境，由……”不是，这个不是第二个，就是解释下面。[00:39]
2) Practicing restraint with the six sensory faculties is actually stopping the sensory faculties. For instance, you don't let them engage those sensory objects that will produce afflictions when, for instance, looked at.
【即以六根而防护者，若于何境，由瞻视等，能起烦恼，即于此境，不纵诸根而正止息。】
现在我们防护的时候，怎么防呢？就是说因为对这个境界，譬如说：你看见了或者你听见了，能够引发你的贪瞋的，你晓得了以后，这个境界就挡住它，不要放纵自己的根，不要放纵自己的根。这个话怎么讲，这个话怎么讲？譬如说：我们现在为什么在这个学院里边说平常不放假，因为我们很清楚，我们平常一跑出去的话，对不起，你不散乱也(p22)散乱。那么我们晓得了，现在我们到这里来的目的是在什么？在防止它，所以我们能够这样。如果说我们在学院里的时候，说那个隔壁房间那个电视机，我看了电视机欢喜，那我不要去！然后呢，吃了这个东西会引发我的贪心，我尽量地少吃！眼不见为净，换句话就这个。[01:45]
当然到最后的话，主要的在你自己的心，可是刚刚初机第一步的话，绝对从境上面断起，这个我们要了解，我们要了解的。所以为什么修行哪，真正重要的，前面你有个认识，说：我为什么要出家。你有了这个认识以后，晓得要去做的时候道理不懂，那么选一个你信得过的这个依止的人，信得过他，他告诉你，这个不要做，你老老实实不做。那时候他帮助我们的无非什么？喏，就在这上面。是真正重要的，就是你内心当中应该了解：这个对你不相应的，你尽量地就不要碰上它。这是我们了解的。[02:30]
Furthermore, "guarding the sensory faculties" means neither to take note of the six sensory objects nor to imagine them,
【其守护根者，是于六境，不取行相，不取随好。】
真正我们守护的时候，对于这个六境不取这两样东西：一个叫行相，一叫随好。什么是行相？什么是随好？下面说：[02:48]
and to achieve this through restraint, even when a sinful attitude such as attachment arises due to forgetfulness and an abundance of afflictions.
【若由忘念烦恼炽盛，起罪恶心，亦由防护而能止息。】
(p23)如果说我们平常防止了，能够防止了固然，万一你忘念的时候，忘掉了，或者呢由于烦恼太盛，这是两种状态。忘念是你本来防，那时候忘掉了没有防住；还有一种呢，虽然你防，但是这烦恼盛得不得了。啊！就我们很多时候，那个境界现起的时候，你心里觉得：哎呀，不可以做！但是你就是挡不住，那个就是烦恼盛的时候，那时候又起了。你能够像前面这样防护努力的话，它都能够止息。下面就告诉我们那个什么是行相，什么是随好。[03:35]
"Take note of" refers to perceiving and paying attention to the intentional or unintentional appearance of sensory objects such as forms that you should not look at.
【取行相者，谓于非应观视色等，正为境界，或现在前，即便作意彼等行相，现前往观。】
所谓这个“行相”就是，喏！说我们不应该看的这种事情，现起的时候，那时候觉得：哎呀，这个东西很好。你就去看，这个行叫行相。关于这个行相—不要，断除它！后面呢，是说随好。[04:05]
"Imagining" can refer to the mental consciousness's apprehension of sensory objects that produce attachment, hostility, and ignorance, after the six consciousnesses have perceived them. It can also refer to hearing about these sensory objects from others and then imagining them despite never having perceived them.
【取随好者，谓于六识起后，能引贪瞋痴三之境，意识执持，或其境界，虽未现前，由从他闻，分别彼等。】
“取随好”呢，就是当那个行相已经过去了以后，你看见了以后，随后跟着它，引发你对这个东西好乐贪着，这样。那个时候你脑筋里面，这个境界已经过去了，不在前头，这个要防，防这个东西，防这个东西。前面这个解释容或不大清楚，把五条统统说完了，(p24)我再一一分析，大家就很清楚了。第五，[04:48]
Restraining means
【防护为何者，】
那么为什么要去防呢？防些什么呢？说：[04:54]
protecting the mind from being afflicted, and then setting it on something that is ethically neutral or virtuous.
【谓从杂染守护其意，令住善性，或无记性。】
那这个就是我们防的目标，这是宗旨。那平常我们这个意根一纵，对这个境的时候，一定是杂染的，一定是杂染的，不是贪、就是瞋、就是痴，就是这样。那么在这个时候，你经过了这个努力地防护的话，不让它杂染，不让它杂染，使它住在善性当中，最起码的善成无记性，无记性；无记性就是不是恶的，但是也不是善的。这个时候这是我们要防护的，那么[05:33]
Here, the time for setting the mind on something that is "unobscured and ethically neutral" is not when the mind is apprehending a virtuous object of meditation, but at other times, such as during physical activities.
【此中所住无覆无记者，谓威仪等时，非是持心住善缘时。】
他特别说明这个无记是什么？无覆无记。哪些是无覆无记呢？就是威仪，就是你行走啊、坐在那地方、做一点什么事情啊，那个时候谈不到是善是恶。因为你那时候的的确确，你不是全心贯注在上面，譬如说我礼佛，当然礼拜佛，你要走路，那个时候是另外一(p25)件事情。无记有两种：一种有覆无记，一种无覆无记；这染污的，那是有覆，不染污的，无覆，简单地说一下。那么这个五条文字解释了，我现在离开了这文字来从头说一下。[06:19]
首先我们要了解我们平常一般状态，我们这个心念做些什么，我们心念做些什么？我们的心念就是自然而然的，我们的六根，眼睛去看，耳朵去听，嘴巴不是讲话就是吃东西，这个，那一定是这样；身上的感触，这个欢喜的，软软舒服的，凉快一点、热的等等，就是这样。然后呢，当这个五根对了境以后的话，它一定顺着紧跟着意识就来了，然后你在这个地方就做种种的邪妄分别，这样。这种邪妄分别都是什么？增长杂染、染污的，都是这个染污的。[07:05]
那么那个时候我们就要想办法去防护它。拿什么东西防护呢？靠前面的正知正念。一定要晓得说哪个是对的，有了这个对的，那个时候才对比出来，原来我习性当中的那个不对的，那个才可以防嘛！否则的话，你混沌一片，你什么是哪个好、哪个不好不知道，当然无从防起，所以一定要正知正念。那么这个正知正念就是防护的最佳的武器。[07:36]
关于这一点呢，第一个，所以你在正式学习之前哪，先要数数练习这个东西；平常我们呢真正修行的第一步，真正说起来，这个才是最重要的。听，听这个，然后呢思，思这(p26)个。等到你经过了思，思实际上是一个什么样的？行心所。等到你思惟成了习惯了，它随时随地这个念头就起来了，你不提它也起来，一提随时就起来了。就等于说你使用的武器一样，你在任何情况之下你要拿，掏出来就是，而且你利用得很熟。[08:13]
那个武器防什么呢？就防我们的这个六根。这个六根的情况是什么？对了境以后就生染污。这个染污有两种：一种呢对行相的染污，一种是随好的染污。行相的染污就说，欸，这个好看的，你去看，看了以后：啊，欢喜！随好呢，看完了以后你心里想：嗯，这东西这满有味道的。啊！你心里想明天该怎么办，或者你想动脑筋要去获得它；反过来，对不欢喜的东西，那就是引发另外的瞋。现在清楚了没有？[08:49]
所以这个底下密护根门。譬如说我们现在讲《遗教经》，一开头就是告诉我们这个，说“此五根者，心为其主”啊！就是这样，从这地方防起，处处地方，所以最开始第一步我们要学这个。请问假定我们真正在这一点上做到了，修行有没有困难哪？的的确确没有困难，的的确确没有困难。所以这个说起来很容易啊！喔，但是呢做起来是不大容易；做起来虽然不大容易，这个功效不得了地大！我们所要求的东西，全部在这个里面，你只要这点做到了，其他什么都不怕。[09:34]
那么下面就“正知而行”，因为的的确确的，现在如果说你努力这样去做的话，我们现在我(p27)们这个里边有很多事情我们要行为，要主动地去行为的时候，那时候该怎么办？欸，对！你如果说离开了你修行以外，当修行的时候，你全部精神缘在这上头，然后呢剩下来的时间，你也能够保护它。可是有很多事情，却你没办法保护的，譬如他告诉我们防那个行相，叫你不要出去，结果啊常住派我一个事情，我要出去，那个时候该怎么办？所以他下面告诉我们正知而行，对于我们该做的事情，而前面这个密护根门当中没有弄清楚的，他下面告诉我们：对于你所知道的事情，了解怎样是正确无误的，照着你所了解的正确无误的方法去做。这个时候它不但不是染污，而且是增长你的功德，那就不怕了嘛！所以下面我们看，下面的：[10:43]
b) Acting with vigilance
【◎ 正知而行者有二，】
两样东西。[10:46]
i) The foundations upon which you act. ii) ii) Acting vigilantly with respect to the foundations
【何为所行事，于彼行正知。】
这个分两方面，说正知而行，“行”是做事情。那么你要做的什么事情，这个你首先要弄清楚，该做的、对的去做；不该做的、不对的不要做，这个第一个分别。第二个呢，说“于彼行正知”，对于你所该做的事情，还要保持着正念正知去做。那么下面又分，[11:18]
The foundations upon which you act has two parts:
(p28)【初中有二，】
就是我们所行的事情，[11:21]
the five actions of movement, and the five actions of activity in a temple.
【谓五行动业及五受用业。】
在说下面这些每一个行相之前，我真的感觉得：啊，这法相之美啊！他把我们的生活细的，从你早晨张开眼睛到你晚上睡觉为止，每一个部分，他每一个地方说得清清楚楚，明明白白。而这个不是个文字，这文字你要记这么多东西的话，啊呀，你背多少时候都背不起来！这个就是告诉你，你当下认得，认得以后，你随时一直在这地方，你就很清楚：喔，错了；随时很清楚，这个对了，对了就是修行了嘛！[12:06]
这个现在我们常常讲要修行、修行，修了个半天，所以修不起来，你根本不晓得你修的内容是什么，你怎么修啊？自己一直跟着烦恼，不知道！往往还自己跟着烦恼，还觉得很得意咧！喔唷，我想了这个办法投了个巧哦，骗了他一下，自己还觉得很得意。啊，错了，完全错了！所以这一定要从法相上面，每一个地方很严密地摆在这地方，然后你自己衡量。本来我们修行是自愿的事情，绝对没有人逼着我们说：啊，某人，你要剃了头出家！没有这件事情。我觉得好啊！既然自愿的话，就应该这样认真去做。那么现在有五(p29)样，五个是行动业，五个受用业，我们真正出家人做的，做来做去就这么几件事情。“行动”就是说你的走路什么等等，“受用”你的吃啊等等。下面我们看，[13:05]
The five actions of movement are: (1) actions of the body:
【其中初五之身事业者，】
行动，你该做些什么事情？[13:12]
going out to other places, like towns and temples, and returning from them;
【谓若往赴所余聚落余寺院等。若从彼还。】
就是这样，说我们身体的行动，除了我们所住的常住这里要做的事情，你还要跑到别的地方去啊！其他的地方，或者是城市那边买东西，或者其他的寺院结夏、参访、邀请等等，那么说去、来这是一件事情。[13:41]
(2) actions of the eyes:
【眼事业者，】
眼睛，我们走路的时候这眼睛—[13:47]
both slightly looking at various objects because you have seen them unintentionally, and fully viewing those objects you have intentionally looked at;
【一若略睹，谓无意为先，见种种境。二若详瞻，谓动意为先，而有所见。】
那么第二呢，眼睛，这个眼睛看有两种：有一种呢你无意之间的，嗯，随便看一下，(p30)这是一种；第二种呢，你认真地，你先想去，哦，要干什么，你要看什么，那个时候你去看。所以我们不外乎身体，然后眼睛，还有呢？[14:18]
(3) actions of the limbs, fingers, and toes:
【一切支节业者，】
这个身体啊，还要这样。支节是什么啊？[14:22]
stretching out and contracting the limbs, fingers, and toes;
【谓诸支节，若屈若伸。】
为什么这个行动还不摆在那个身体当中？因为譬如说前面那个身业，它主要的是你到哪里去，那么然后我坐在这个地方，这个好像……那么这个是动身做任何一件事情，换句话说，做任何一件事，身上、动作，把这两样都包括进去，都有了。再下面呢，[14:47]
p. 48
(4) actions of religious robes and alms bowls: handling and making use of the three kinds of religious robes and the alms bowl;
【衣钵业者，谓若受用及其受持三衣及钵。】
这个就是我们的衣钵业，这是我们出家人必须要做的。[14:58]
and (5) actions related to alms: eating, drinking, and so on.
【乞食业者，谓饮食等。】
就是这个，这是我们要乞食。那么我们现在呢就是跑到斋堂里面去，从煮到吃，吃完了以后清洗、去买菜等等。[15:13]
The five actions of activity in a temple are:
(p31)【寺内五种受用业中，】
前面的是行动业，然后呢五种受用业。[15:18]
(1) actions of the body: walking in a designated area; going to one who is in accord with the teaching; entering a passageway for the sake of receiving the teaching;
【身事业者，若行谓往经行处，或往同法者所，或为法故行经于道。】
这个“身”做些什么呢？就是行、住、坐、卧等。行包括这个。[15:35]
standing in the presence of those whom you are going to see and who are in accord with the teaching—the abbot, master, guru, and the like;
【若住谓住行处，同法亲教，轨范尊重，似尊等前。】
住嘛，我们就住在这里，或者是同行哪，然后呢这个亲教师、轨范师，尊重跟似尊重。除了亲教、轨范以外的，譬如我们现在这里，哦，这个请一位法师来跟我们讲，或者这个上座等等。那么有的是直接尊重，有的“似尊重”，换句话说，总比我们哪，他并没有显著的尊重的特质，但是他的的确确是我们的上座，我们该尊重的。住以后呢，行、住、坐，这个前面那个“住”就是站在那个地方，下面是“坐”，[16:21]
or sitting in the full lotus posture upon a seat, and so on;
【若坐谓于床等上结跏趺坐。】
这个行、住、坐。卧啊，后面睡觉那一点，他特别开出来，所以这个地方没有包括在进去。[16:32]
(2) actions of speech:
(p32)【语事业者，】
讲话啦！[16:35]
receiving the oral transmission of the twelve branches of scripture on which you have not previously received oral transmission; understanding all of these; reciting that which you have received; teaching them to others; and conversing with others in order to encourage their joyous perseverance;
【谓若请受，曾所未受，十二分教，分别了解。诸已受者，或自诵读，或为他说，或为引发正精进故，与他议论所有言说。】
下面就是“语事业”，我们要讲话，讲些什么？他就告诉我们，如果对我们没有了解的经论道理等等，“十二分教”是包括了所有一切，那么这个要去了解它。已经了解了，那么自己读诵，或者呢是帮别人，或者为了“引发正精进，与他议论所有言说”。你看他这个地方要嘛不开口，开起口来，没有一个跟法不相应的，眼睛也是如此，起心动念无不如是。[17:34]
(3) actions of mind:
【意事业者，】
最后呢，就是我们的意怎么办。[17:38]
sleeping in the middle period of the night; retiring to a quiet place and then not speaking while you think over the meaning of what you have heard, practice concentration by means of the nine mental states, and strive for insight; and, when feeling fatigued during hot weather, doing something to dispel your desire to fall asleep at an improper time; and
【谓诸默然，若于中夜而正眠卧，若赴静处，思所闻义。若以九心修三摩地，若正勤修毗钵舍那，或于热季极疲倦时，于非时中起睡眠欲，略为消遣。】
(p33)那么意业怎么办呢？或者平常的时候默然，默然就是说静默的时候那怎么办；还有呢就是保持内心怎么个宁静。“若于中夜”那么晚上睡觉的时候；还有呢，若赴寂静处“思所闻义”，自己啊在那个地方真正好好地思惟，那个地方不要让人家打扰。或者跟人家，嗯？对！没错。“若以九心修三摩地”这个九心修三摩地，下面那个止观，那个奢摩他品会详细说。这个“九心”就是我们修上去的次第，第一个这种心相怎么样，第二个怎么样，到了第九心那是证得三摩地的时候，这就是止。还有呢，下面就是观。另外一种呢，就是到了很热的时候，那虽然不该睡眠的，睡眠只有中夜，平常的时候，你起来的时候，怎么样消遣一下。他唯一让我们消遣的就是那个时候，你把那心里放松以后，都放松。然后呢这个是关于意业方面。[19:15]
(4) actions of day and (5) actions of night:
【昼夜二业者，】
除了前面这个以外，他把昼夜两样东西再合并起来，昼夜合并起来二十四小时都在里头，没有一个例外。19:26
both of these refer to not sleeping in the daytime or in the first and last periods of the night. These also refer to physical and verbalactions. Furthermore, the above statement "Sleeping in the middle period of the night" refers only to actions of night and actions of mind.
【谓于永日及初后夜，不应睡眠。此亦显示身语二业，言睡眠者，显示唯是夜间之业及是意业。】
(p34)白天以及初后夜两个时间，那个时候不要睡。总括的是不要睡，那不要睡干什么呢，就是说那个时候我们该做些什么？所以说那个不睡的时候，身业、语业做些什么。下面呢，中夜这是十点钟到两点钟，该睡眠的时候那该怎么办？他下面告诉我们—睡觉，尽管睡觉，他也告诉我们睡觉的时候，这个心用功怎么用法。[20:07]
现在我们看看，到这地方，前面守护根门，但是我们有一些必须要的行动，那么所有的这个行动，你该怎么个做法。每一部分你该怎么去做，他告诉我们清清楚楚。所以现在我们常常说，哎哟，说他们南传，他们怎么弄、怎么弄，好像很细致啊！我们北传没有吗？绝对有啊！现在我们大家真正重要地方大家也不好好去学，告诉你了也不认真地去行，主要的就这种地方。就是你在任何情况之下，一举一动、起心动念，它都有很细致的法则。[20:49]
那个十多年以前的时候我还不懂，不大懂这个东西，虽然听说过了不了解。曾经遇见过一个学南传的人，他就讲那个止观，譬如说走路的时候，喔，他那个步子走得非常慢，然后呢那个念头应该怎么个观照，做任何一件事情的时候。啊，我觉得这东西这么好！后来回过头一看哪，哎，原来我们自己的是“家宝”！我们偏偏这样，那个家宝不去善巧地利用，羡慕别人。实际上真的别人告诉你，做得到吗？你也做不到。实际上就是我们心(p35)里面哪，这种懒散的心情，真的要提起起来就提不来的。欸，看见别人好的话心里好羡慕哦！不过你不要小看它哦，这是很重要的！就幸好有这么一点的好乐之心，我们凡夫之所以凡夫就这个，就靠这么一点的好乐之心，就想办法用种种方法，培植这个好乐之心，想想种种方法把那逆缘拿掉，顺缘让它加强。然后你这个好乐之心，越来越强、越来越强，越来越强，到那时候你去做就做得到了。[21:57]
所以我刚才这个地方，绝对不是轻毁这东西，我的重点就是这个—保护这个东西。而不是说只一味好乐之心，哎呀，总归羡慕别人，那个时候你永远坐在这个地方，癞蛤蟆想吃天鹅肉，张大了口，等到死也没有用！这个概念我们要顺便在这里一提。[22:19]
ii) Acting vigilantly with respect to the foundations. Acting vigilantly with respect to the above-mentioned ten foundations is as follows.
【◎ 于此十事正知行者，】
上面是告诉我们所为的事情，那么这个所为的事情当中，我们怎么样去做法，是说对我们所做的事情要如法正确无误地了解，照着你正确无误的了解去做。下面再解释。[22:51]
When you begin either movement or activity, right from the outset act conscientiously and establish mindfulness with respect to that action.
【谓随发起若行动业，或受用业，即于此业先应住念，不放逸行。】
关键就在这里！说我们现在所有做的事情就是这些了。这个里边有一点要注意喔！换(p36)句话说，我们真正出家修学佛法的人要了解，除此以外—不相干的已经淘汰得干干净净。所以真正修学佛法，尤其是深入的时候，他一定要全部精神贯注，一定要出家。所以现在我们出了家，还要忙这个、忙那个，那个放不下，啊，说起来这是弘法利生。好啊，当然要弘法利生啊！你一定要自己先做到了、体验到了，然后你不惜牺牲自己为了别人，你明晓得这样对你不利的，你去弘法利生，这个叫弘法利生啊！现在是满心烦恼，就是为了这个烦恼所使，唉，这个也放不下，那个也放不下，找这个弘法利生的藉口。啊，颠倒啊！颠倒啊！[23:58]
所以你们不妨去看看其他所有的经典，地藏菩萨的《十轮经》是特别说这一点，特别说这一点。前面我们也说的，很多地方引《地藏经》，实际上不是《地藏菩萨本愿经》哦！《地藏十轮经》，你们去看，都是告诉我们这一点。我们现在往往说这个大乘人毁谤声闻，不可以，不可以！你真正的大乘人哪里有毁谤声闻的道理，这个绝对不会的！我这地方顺便呢提一下。[24:35]
那么现在我们说，对我们所做的事情，不管是行动业或者受用业，对于这个业，对于我们该做的事情还没做之前，先要有一个准备。什么准备啊？住正念。“先应住念”安住在正念上面。然后这个正念怎么能安住啊？前面已经告诉了：数数思惟。思惟些什么？(p37)先要把什么是正，什么是不正，正确了解。要正确地了解，要听闻，所以这个次第这么清楚。先是听闻什么是对错，把握住这个重点，然后呢摆在脑筋里，所以叫“谛听、善思”，那个最重要的！所有的经上面都告诉我们：“谛听、谛听，善思念之。”然后再告诉你这个道理。你谛听、谛听，善思念之，然后你去做这个道理，你这样的话就对了。然后正做的时候不放逸，把握住了，一点漏洞都不让它来。[25:42]
Imbued with both of these, analyze the elements of the situation and analyze how you should proceed;
【由彼二种所摄持故，应以何相而正观察，如何方便而正观察，】
就照着前面这两个道理，换句话说，“摄持”就是你那时候心里面就在这种状态当中，就在这种状态当中。你对于做这个事情，你了解得清清楚楚，然后安住在这个正确认识这个念头上面，这个是正念。然后精进地说：欸，我现在晓得我怎么去做到，千万不要乱来，不要让那烦恼来打进来。这个精进是最佳的保护，保护这个正念。这个两样东西摄持着，那么你就想：现在我做这件事情“应以何相而正观察”，先去观察说怎么做；“如何方便而正观察”，就是说“何相”是观察这个行相，“方便”是处理的方法。
then think about and arrive at an understanding of the situation in light of what you have concluded.
【即以是相，如是方便观察正知。】
就照那个行相，那个方法去观察。这个里边，[26:48]
In this regard, there are four elements:
(p38)【此中复有四种行相，】
所关及这个行相去谈。[26:52]
1) The element of basis: With respect to any of the ten foundations—those of the actions of body, and so on—you should analyze what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For example, with respect to actions of going out and returning, understand the manner of going and coming as it is taught in the texts on discipline. Then reflect while going and coming, "Now I am doing this and now this."
【初谓于其身事业等十种依处，应以何相如何观察，即于是处以是行相，如是观察，譬如于其往返事业，如律所说，往返行仪，正了知已，即于其时正知现前，行如是事。】
这文字比较满容易懂的，不过还是要说一下。什么行相呢？譬如说：我们现在看哪，我要去、回来，那么这个行相是怎么样的？说去的时候啊，譬如说我们走的时候不要“掉臂”，不要什么，这个不要做，不要东张西望，这样。所以我现在想起来说，我们当年，那个时候刚刚出家没多久，住在同净兰若，法师就叫我们：“欸，那个地方有法会，你们要去听。”他还公家出了钱，非听不可！然后临走之前告诉你们：你们不要什么一字儿排开喔！然后路上面这个不可以，然后怎么哪，前后一个对着一个对着，这样。那我们跑出去的时候，真像军队一样的，那个步伐很整齐。当时心里还觉得：唉，这个法师怎么这种地方都要管！现在想想一点都没有错！没有一个地方没有根据，没有一个地方不是最重要的事情！[28:16]
所以在这个地方就是，那这个就是我们的行相，我们应该想：我们应该怎么做呀？那(p39)么然后你正确了解了，那个时候正知现前；你真正走的时候，你脑筋就走对了，我要走的是要这个样，然后呢就照这个去做。所以这样子做的话，没有一个地方……不会有问题。所以我们平常的时候持戒，这个地方真正讲威仪等等，不但内心当中防范得非常严密，行持上面的话，的的确确一点漏洞都没有，这么个好啊！[28:56]
2) The element of direction: With regards to directions, you analyze to discover what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For instance, when going out, do not go to the five places—one that sells liquor, and so on."Having understood that you should go to places other than those, be vigilant with regard to this when you go out.
【二谓于其何种方所，应以何相如何观察，即于是方，以是行相如是观察，譬如行时，应先了知沽酒等处，五非应行，除此所余是可行处，于彼彼时，安住正知。】
第二个，譬如说前面这个说，我们往返的怎么个走法，第二呢，我们要去的地方。他上面告诉我们，譬如说我们要去的地方，说有五个地方不可以，沽酒、淫女……这种地方我们都不可以去。那么除了这个以外，该去的地方，那么我们就去；去的时候也是如此，对于所去的地方“安住正知”，我晓得我到哪里去。[29:58]
现在我们平常闲闲荡荡没事情，看见一个人你出去，你出去我也跟你出去，你干什么？无聊嘛！
25B Commentary
ENGLISH LR V.1 P.101 (COMMENTARY V.4 P.122) [00:10]
How to restrain? It is divided into two parts: the first one is to guard your sensory faculties. Because when your “sensory faculties” interact with the “objects”, at that time, the “consciousness” will arise. Upon the arising of the consciousness, it will form attachment toward favorable objects and hostility toward unfavorable objects. Right at this juncture, apply restraint on the sensory faculties. Then how to restrain it? “Making a great effort not to produce them.” Do not allow your faculties to be influenced by the object in front of you develop into afflictions that conform to attachment and hostility; this is the first part. Next is “practicing restraint with the six sensory faculties is actually stopping the sensory faculties…” No not this one, the explanation continues. [00:39]
2) Practicing restraint with the six sensory faculties is actually stopping the sensory faculties. For instance, you don’t let them engage those sensory objects that will produce afflictions when, for instance, looked at.
When we are trying to restrain, how do we do it? That is, because when [we] encountered the object, for example, when you see or hear it, [the object] will trigger your attachment or hostility. Once you are aware of it, this object can be blocked – do not indulge your faculties, do not let your faculties on the loose. What does this mean? For instance, why is it that in our Buddhist institute we don’t normally have days off? Because we know very well, once we go out, very sorry, even if you are not distracted you will become distracted. So we realize, what is the reason we come here? To restrain [our faculties] so we can achieve this [monastic purpose]. If we are in the institute and there is a television next door, I like to watch TV, and thus I refrain from going! Moreover, eating this will trigger my greediness, so I eat as little as possible! Out of sight, out of mind, in a manner of speaking. [01:45]
Of course, in the end, your mind is the key. However, the beginner’s first step must be to restrain the interactions with the object. This we have to understand - we should know. So that is why meditation is necessary – essentially, you must have the aforementioned recognition of: why did I want to become ordained? Once you have this recognition – wanting to apply the teaching but not knowing how – then you need to rely on someone you can depend on and have confidence in. When he tells you to refrain from something, you faithfully abide by it. At that time, his support for us is nothing but what? Well, it was just stated above [to protect our faculties]. The truly important thing you should understand is for those that you should not conform to, try your best to avoid them. This is what we should know. [02:30]
Furthermore, “guarding the sensory faculties” means neither to take note of the six sensory objects nor to imagine them,
There are two things for us to actually restrain with regard to the six sensory objects: one is to take note of and the other is to imagine them. What is to take note of? What is imagining? It says below: [02:48]
and to achieve this through restraint, even when a sinful attitude such as attachment arises due to forgetfulness and an abundance of afflictions.
If we often apply restraint, it is good to restrain; however, if you are not mindful and forget or are filled with afflictions, these are two different mental conditions. Forgetfulness is when you are supposed to restrain but forgot and didn’t. There is even another kind – even if you are practicing restraint, but the afflictions are too abundant. Ah! For us, often when the objects arose, you feel within; alas, don’t do it! But you just can’t stop it – that is when the afflictions are abundant, they dominate. If you can restrain in the way that was discussed above, [the afflictions] can be quelled. Next, it will tell us what to take note of and what is to imagine them. [03:35]
“Take note of” refers to perceiving and paying attention to the intentional or unintentional appearance of sensory objects such as forms that you should not look at. What is called “take note of” is, well! It says what we shouldn’t look at and, when it appears, the feeling at that time is, wow, this is good stuff. And then when you take a look at it, this is called taking note of. As for this aspect: eliminate it, do away with it! Next, it talks about imagining. [04:05]
“Imagining” can refer to the mental consciousness’s apprehension of sensory objects that produces attachment, hostility, and ignorance, after the six consciousnesses have perceived them. It can also refer to hearing about these sensory objects from others and then imagining them despite never having perceived them.
As for “imagining,” it is after you have taken note of [the object], you have seen it, and followed it. It evoked your attachment to this object, like that. At that moment in your mind, this object has passed, it is no longer in your presence, and this requires restraint - restrain, it needs to be restrained. The explanation earlier may not be very clear, once all five parts are discussed, I will analyze each one of them and then everyone will be very clear. The fifth one, [04:48]
(5) Restraining means
Thus, why do we need to restrain? Restrain what? It says: [04:54]
protecting the mind from being afflicted, and then setting it on something that is ethically neutral or virtuous.
This is the purpose of our restraint - the objective. Normally, when we indulge our mental faculties while facing a sensory object, they certainly become contaminated, definitely contaminated either by attachment, hostility, or ignorance, just like that. So, at this juncture, with the effort of your restraint, prevent it from being contaminated, restrain from contamination, and allow it to dwell in virtue. At least, remain ethically neutral, which is neither nonvirtuous nor virtuous. This is when we need to apply restraint. Thus, [05:33]
Here, the time for setting the mind on something that is “unobscured and ethically neutral” is not when the mind is apprehending a virtuous object of meditation, but at other times, such as during physical activities.
The author specifically explains, what is this ethically neutral? It is unobscured and ethically neutral. What does it mean to be unobscured and ethically neutral? It is the respectful presence, such as walking, sitting there, or doing something. At that time, it is neither virtuous nor nonvirtuous. For, at that time, you are certainly not fully focused [on virtue]. For example, if I am prostrating to Buddha, that requires some walking, so walking is something other than prostration. There are two kinds of ethically neutral states: one is obscured and the other is unobscured. The contaminated one is obscured; the uncontaminated one is unobscured – this is a simple explanation. So now, the five parts are explained according to the text. Now I will review them separately from the text. [06:19]
First, we need to recognize our normal states of mind, this mind of ours is doing what, what is in our mental thoughts? Our thoughts are spontaneous – our six sensory faculties, eyes to see, ears to hear, the mouth is either talking or eating, they have to be this way. The physical senses: this is nice, soft and comfortable, cool or hot, etc. Just like that. And then, when the five sensory faculties encounter the object, it will be immediately followed by the mental consciousness. Then you will make all kinds of erroneous discriminations right at that moment. That is how it works. What is this erroneous discrimination? Contamination and pollution are enhanced – these are all contaminated. [07:05]
So, at that time, we need to think of a way to restrain it. What should we use to restrain? Rely on the mindfulness and vigilance that was mentioned earlier. Distinguish what is right and, with this recognition, then we can make a comparison. As it turns out, my original habit is wrong, only then does restraining it becomes possible! Otherwise, you are convoluted without knowing what is right and what is wrong. Of course, you would not know how to restrain. Therefore, mindfulness and vigilance are required. So mindfulness and vigilance are the best weapons for restraining. [07:36]
Regarding this point, first, before you actually begin learning, repeatedly apply this restraint. Normally, in the first step of our actual application of the teaching, to be honest, this is the most important. Listen, listen to this, then reflect, reflect on this. After your reflection, what is the sign of reflection? It is the mental activities. Once you are used to reflecting, this thought will arise at any moment. Even if you are not trying, it arises readily and, when you do try, it arises right away. This is like when you use a weapon, in any situation where you need it, it is readily available and you are very familiar with how to use it. [08:13]
What does the weapon protect against? It is used to restrain our six sensory faculties. What are the conditions of the six sensory faculties? When interacting with an object, the contamination is generated. There are two kinds of contamination: one is the contamination to take note of, and the other is the contamination of imagining. The contamination to take note of is, well, this looks nice and you go and take note of it. Afterwards, wow, [I] like it! As for imagining, it is after you have taken note of [this object] and you think: well, this object is mighty good. Ah! So, in your mind, you are thinking about what to do tomorrow, or you are trying to figure out how to get it. On the contrary, for an unfavorable object, hostility is generated. Now is this clear? So the following is restraining the sensory faculties. [08:49]
Thus, for restraining the sensory faculties: for example, we now refer to Sutra on the Buddha's Bequeathed Teaching, in the very beginning, it says, “With the five sensory faculties, the mind is the master.” Ah! That is the way it is, restraining from the mind, this applies to every aspect. So this is what we should learn as the very first step. May [I] ask, if we were to actually accomplish this, would [we] have any difficulties in practicing the teachings? There would be absolutely no difficulties, certainly no difficulties. So, based on this, it is said to be easy! Well, the actual practice is not that easy; although it is not that easy to practice, the effect is tremendously great! Whatever we are seeking is all included, as long as you can achieve this point, the rest will not be a concern. [09:34]
Then, next is “acting with vigilance.” It is certain that, if you now make effort accordingly, there are many tasks for us to act upon or be proactive about. What should we do then? Well, right! Other than your practice, during your application, focus your full attention on the object of meditation – then, with the rest of the time, you are still able to restrain. But there are many situations where you are not able to restrain. For example, the text tells us to restrain taking note of [something]: you were told not to go out, but the abbot assigned a task where [you] have to go out. What should [you] do at that time? So the text follows by telling us to act with vigilance. For those things that we need to do, though the aforementioned restraint of the sensory faculties is not quite clear [to us yet], the author then tells us: toward those you already know, understand what is flawlessly accurate and follow it to engage in whatever is appropriate. At this time, not only will it be free of contamination, but it will also increase your merits, so there is nothing to worry about! Hence, let’s take a look, next: [10:43]
b) Acting with vigilance
There are two parts. [10:46]
i) The foundations upon which you act
This has two parts, with regard to acting with vigilance; to “act” is to engage in situations. So for whatever things you are supposed to do, this you have to find out first – do what should be done and what is right, refrain from what shouldn’t be done and what is wrong. This is the first discernment. For the second one, it says, “acting vigilantly with respect to the foundations.” With regard to things you are doing, one still needs to maintain mindfulness and vigilance while working on it. So, it is further divided below, [11:18]
This section has two parts:
These are things we should be engaged in. [11:21]
the five actions of movement, and the five actions of activity in a temple.
Before discussing following signs of application, I truly feel: ah, the Dharma characteristics are so beautiful! These are in the details of our lives from the moment you open your eyes in the morning until the time you sleep, every portion, the [Dharma characteristics] provide explanations clearly and plainly. And this is not just in the words, if you have to memorize all of them, well, you can’t remember them even if you try for a long time to memorize them! This is to tell you, once you recognize them, upon the recognition, you are constantly aware of them, you will know clearly, oh, it is wrong. At any time, it will be very clear, this is right, and when it is right, the application is at work! [12:06]
We frequently talk about meditation, meditation now, and meditated for a while, the reason it is not effective is you don’t even know the content of your application, how can you meditate? You are constantly influenced by afflictions without knowing it! Often, dominated by afflictions and one feels mighty proud of it! Wow, I thought of a way to take advantage and lied to someone, one feels pretty good about it. Well, that’s wrong, totally wrong! So this has to be from the aspect of the Dharma characteristics, every step is tightly related here, and you apply your own evaluation. Essentially, our application of the teaching is a personal choice, absolutely no one forcing us by saying: “ah, so and so, you have to shave your head and be ordained!” There is no such thing. I feel [ordination] is great! So since it is voluntary, then the engagement should be sincere. Now there are five – five actions of movement, and five actions of activity in a temple. For our monastic actions, there is nothing more than these. “Movement” means your walking, etc. “Activity in the temple” includes eating, etc. Next, let’s continue, [13:05]
The five actions of movement are:
Movement, what should you be doing? [13:12]
(1) actions of the body: going out to other places, like towns and temples, and returning from them;
That’s how it is. It is about our physical movement. Other than the things that we need to do in the temple, you have to go to other places! Other places or buying things in the city, or other temples’ summer retreats, visits, or invitations, etc. Thus, the movement to and from is considered as one action. [13:41]
(2) actions of the eyes:
Eyes, when we are walking, what about the eyes…. [13:47]
both slightly looking at various objects because you have seen them unintentionally, and fully viewing those objects you have intentionally looked at;
As for the second one, eyes. There are two situations with the eyes: one is unintentional, well, this is one kind where you look around randomly. The second type is where you seriously thought about it ahead of time – well, what to do and what are you going to see – and then you go to look at it. So other than our body and eyes, what else? [14:18]
(3) actions of the limbs, fingers, and toes:
The physical form also requires these [restraints]. What about limbs, fingers, and toes? [14:22]
stretching out and contracting the limbs, fingers, and toes;
Why are these movements not included as part of the physical action? Because, for example, the aforementioned actions of the body, the key is for you to go to places, and then here I am sitting, it seems…this is about moving to engage in things. In other words, doing anything, physically or in gesture, both are included, it covers both. And then next, [14:47]
(4) actions of religious robes and alms bowls: handling and making use of the three kinds of religious robes and the alms bowl; and
This is the action of our religious robes and alms bowls; these are what we monastics are required to do. [14:58]
(5) actions related to alms: eating, drinking and so on.
This is about our alms round. However, now we just go to the dining hall, from cooking to eating. And, afterwards, washing dishes and buying food, etc. [15:13]
The five actions of activity in a temple are:
The above are about movements, and now these are the five actions of activity in the temple. [15:18]
(1) actions of the body: walking in a designated area; going to one who is in accord with the teaching; entering a passageway for the sake of receiving the teaching;
What does “the body” do? It walks, stands, sits, and lies down, etc. So walking includes all these. [15:35]
standing in the presence of those whom you are going to see and who are in accord with the teaching - the abbot, master, guru, and the like;
Standing refers to our being here, or when we are accompanied by fellow practitioners or with the abbot, master, guru, and the like. Other than the abbot and master, for example, now over here we, well, invite a Dharma Master or the senior monk etc. to teach us. And some are our immediate gurus; some are “the like”. In other words, they are practitioners who are better than us, they may not have the specific characteristics of a guru, however they are actually senior to us, and we should pay respect. After the standing – walking, standing and sitting – “standing” is being stationary in a place, next is “sitting.” [16:21]
or sitting in the full lotus posture upon a seat, and so on;
For walking, standing, sitting, and lying down, the last part about lying down is discussed in a separate section [v.1 p.106], so it is not included here. [16:32]
(2) actions of speech:
This is about talking! [16:35]
receiving the oral transmission of the twelve branches of scripture on which you have not previously received oral transmission; understanding all of these; reciting that which you have received; teaching them to others; and conversing with others in order to encourage their joyous perseverance;
Next is the “actions of speech.” When we speak, what do we talk about? The author tells us, if we don’t understand the concepts in the scriptures and commentaries, etc. – the “twelve branches of scriptures” include all of them and these need to be understood. Once you have this understanding, then you individually recite it or help others [to recite], or “converse with others in order to encourage their joyous perseverance.” You notice here, it is either be quiet or, once engaging in speech, all is conforming to the [scriptures]. It is the same with the eyes and every mental momentum is nothing but this. [17:34]
(3) actions of mind:
In the end, what do we do with our minds? [17:38]
sleeping in the middle period of the night; retiring to a quiet place and then not speaking while you think over the meaning of what you have heard, practice concentration by means of the nine mental states, and strive for insight; and, when feeling fatigued during hot weather, doing something to dispel your desire to fall asleep at an improper time; and
So what do you do with the action of the mind? Or, often during quiet times, this means what to do when it is quiet. Additionally, it is to maintain inner peace. “In the middle period of the night” means at night during bedtime. Moreover, go to a quiet place to “think over the meaning of what you have heard” – one should truly reflect in that spot, a place where others will not disturb you. Or let others know [not to disturb you], well, yes, that is right! “Practice concentration by means of the nine mental states.” These nine mental states are for concentration. Later, in the section on meditative serenity and insight [V. 3 Ch. 5], the Samatha [meditative serenity] section will be discussed in detail. These “nine mental states” are the sequence for our advancement. The first mental state is such, the second is such, and all the way to the ninth mental state, that is Samatha. And following it is insight. Another aspect, when it is really hot, even if it is not time for sleep – sleeping should only be during the middle of the night – normally, when you get up, how do you acclimate to it. The only time we are allowed to relax is [the middle of the night], when you can relax and be at ease. Thus, this is about the actions of the mind. [19:15]
(4) actions of day and (5) actions of night:
Other than the above, the author combines the [actions of] day and night. So all 24 hours are included without any exception. [19:26]
both of these refer to not sleeping in the daytime or in the first and last periods of the night. These also refer to physical and verbal actions. Furthermore, the above statement “Sleeping in the middle period of the night” refers only to actions of the night and actions of mind.
So during the daytime and the first and last periods of the night, we shouldn’t sleep. To summarize, [these other periods] are not for sleeping, so if we don’t sleep, then what should be done? That is, what should we do during those hours? So the text says, while not sleeping, what should the physical and verbal actions be? Below, it explains: during the middle period of the night – which is from 10 pm to 2 am – what to do when we are sleeping? The author will tell us next – sleep, go ahead and sleep. He also taught us how to be mindful of the teachings while sleeping. [20:07]
Now let’s see, up to here, the earlier section was about restraining sensory faculties. However, there are things that require our action. Thus, for all these actions, how should you properly engage? The author taught us clearly how to engage in each part. Now we often say, wow the southern lineage, how they apply the teaching here and there seems to be very intricate! Do we not have this in our northern lineage? Most definitely, yes! However, all of us are not earnest in learning what is most important to us now. Even you were told to, the sincerity is not there. The key is right here – that is, in any situation, your every move, every thought, there are intricate rules. [20:49]
It was more than ten years ago when I still did not understand. I did not know this concept and, even though I had heard about it, I still didn’t understand. I met a practitioner from the southern lineage, and he talked about serenity and insight. For example, when walking, well, his steps were very slow, and then, the way to watch the mental thoughts when engaging in any task. Ah, I felt this teaching was so great! But I turned around and looked, alas, it turns out that what we have is a “family treasure!” This happens to be our attitudes; we are not properly using the family treasure and instead envy others. In fact, even if others told you about [how to walk], would [you] be able to achieve it? You can’t make it happen either. Actually, the tendency of laziness is within our minds; when trying to lift it up, it just won’t. Alas, seeing others’ strength, it is so admirable! However, this is not for you to belittle that [admiration], this is very important! We are just fortunate enough to have that little bit of yearning for virtue. The reason that we are still ordinary beings is because of this – just rely on this little bit of yearning for virtue. And [we] will figure out all sorts of methods to develop this yearning. [We] will apply all kinds of methods to clear away adversity and enhance favorable conditions. Then this yearning of yours for virtue will become stronger and stronger, weightier and weightier, more and more powerful. By then, you will be able to do it. [21:57]
Therefore, with what I said earlier, it was absolutely not to belittle [the southern lineage]. My emphasis was to preserve this treasure. Instead of just staying with the yearning of virtue, oh well, always envy others. That is when you will just stay put, like a toad wishing for a bite of the swan [to crave for what one is not worthy of] with a wide-open mouth. Even waiting until death will be to no avail! This concept is mentioned to us here in passing. [22:19]
ii) Acting vigilantly with respect to the foundations
The above tells us about the foundations. Thus, among them, how should we engage? It is to tell us whatever we do, [we] need to have proper understanding and abide by it to engage in it. It explains further… [22:51]
Acting vigilantly with respect to the above-mentioned ten foundations is as follows. When you begin either movement or activity, right from the outset act conscientiously and establish mindfulness with respect to that action.
The key is right here! It points out that these are all the things for us to do now. Take heed of one point here! In other words, for those of us who are sincere about studying Buddha Dharma as a monastic, we should recognize: other than the [above actions], all other irrelevant matters should be renounced. Therefore, to earnestly study Buddha Dharma, especially when advancing into more profound practice, one must fully focus on the study, and that requires being a monastic. Thus, for those of us, as monastics who are still engaged in this and busy with that, unable to let go, ah, when one talks about it, it is all in the name of promoting the teaching to benefit sentient beings. That is great – of course promoting the teaching to benefit others is necessary! You have to accomplish it for yourself first and obtain the experience, and then you become willing to sacrifice yourself for others. You will be clearly aware that doing that will be inconvenient for you, yet you will still choose to promote the teaching and benefit others. This is living up to the name of promoting-the-teaching-to-benefit-others! However, as for now, the mind is filled with afflictions and is dominated by these afflictions. Alas, attached to this and that, trying to find excuses in the name of promoting the teaching to benefit others. Ah, how ridiculous! Very absurd! [23:58]
Thus, you might read in other classic scriptures: The Ten Wheel Sutra of Ksitigarbha specifically mentions this and explained it. We have discussed many quotes from Ksitigarbha Sutra before, actually it is not the Ksitigarbha Bodhisattva’s Root Aspiration Sutra, and it is the Ten Wheel Sutra of Ksitigarbha. You can look into it; all the teaching in it reveals this point to us. Right now, we often say Mahayana practitioners slander sravakas, this not permitted, don’t do it! For if you were a true Mahayana practitioner, how could you slander sravakas? This definitely would not happen! I just want to mention this here in passing. [24:35]
So now we say, for the things we engaged in, regardless of whether they are movements or activities, with these actions, preparation is necessary before we engage in them. What kind of preparation? Establish mindfulness. “Right from the outset” establishing this mindfulness. How to properly establish this mindfulness? It was covered earlier: repeatedly reflect. Reflect on what? One must first know what is correct and what is not – with proper understanding. To understand it accurately requires listening to the teaching. Thus, the systematic order is very clear. First, listen to what is right and what is wrong. Have an accurate understanding and listen well – thus, it says to “listen well, and contemplate thoroughly” on the key points! All sutras taught us to “listen well, thoroughly, and hold it in mind.” Then the concepts will be revealed to you. You listen thoroughly and well, and hold it in mind, and then you abide by the concept. By doing so, you are on the right track. And remain mindful during the time of action, hold on to the concept, never allow any loopholes. [25:42]
Imbued with both of these, analyze the elements of the situation and analyze how you should proceed; then think about and arrive at an understanding of the situation in light of what you have concluded.
According to the two principles described above, in other words, “imbued” means your mind remains in this condition, maintains this condition. You are clearly aware of what you are engaging in, and then dwell on this proper concept this is mindfulness. Then one can say with joyous perseverance: “Well, I now know how this should be done.” Never mess it up, and guard against the intrusion of afflictions. This joyous perseverance is the best protection – it protects the mindfulness. Imbued by these two, then you will think: now I am engaging to “analyze the elements of the situation,” first analyze how to do it; then “analyze how you should proceed.” That is to say, the “elements” are to observe the sign of application, the “proceed” is the way to approach it. “Then think about and arrive at an understanding of the situation in light of what you have concluded,” observe according to the subjective aspect. Within this, [26:48]
In this regard, there are four elements:
This will be discussed based on the related elements. [26:52]
1) The element of basis: With respect to any of the ten foundations — those of the actions of body and so on — you should analyze what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For example, with respect to actions of going out and returning, understand the manner of going and coming as it is taught in the texts on discipline. Then reflect while going and coming, “Now I am doing this and now this.”
The text is pretty easy to understand, however it still requires some explanation. What elements? For example, let’s take a look. I want to go somewhere and come back, and what should the element be? It states on the way out, for instance, while we are walking, do not swing our arms or the like, don’t do that. Do not look around aimlessly, that is the way. So now I come to think of it, back then, when I just ordained and staying in Tung-jing abode, the Dharma Master told us, “Well, there is a Dharma Assembly somewhere, you all need to attend.” Thus the monastery paid for it, and attendance was required! Before leaving, [we] were told: “You should not line up side-by-side!” On the way there, lining up side-by-side was not allowed, so what did [we] do – [we] lined up neatly in a single file, one after another, just like that. So when we went out, it was just like in the army – the steps were in unison. At that time, [I] thought:“Alas, this Dharma Master even wanted to control things like this!” Now that [I] think about it, it’s absolutely right! Every detail has its reliable sources, all of them are very important! [28:16]
So here, it is the same, that’s the sign of our application. We should think: how should we do it? With your proper understanding, that is the time when the correct view will arise. So when you actually take on the path, your mind is properly set – this is the way I want to go about it. Therefore, to carry it out in this manner, then every direction... will not go wrong. Thus, often, when we uphold ethical disciplines – such as a respectful attitude and other things mentioned here – not only mindfully guard it closely, but also make sure the application is flawless. It is so wonderful! [28:56]
2) The element of direction: With regards to directions, you analyze to discover what will be happening and how to proceed, and then consider the situation in light of what you have concluded. For instance, when going out, do not go to the five places — one that sells liquor, and so on. Having understood that you should go to places other than those, be vigilant with regard to this when you go out.
The second, for example, it says previously what to do when we are going back and forth. This second one is regarding the place we are going. The text listed above tells us the places for us to go, and there are five places should be avoided*: liquor stores or brothels… these are places we should refrain from going. Thus, other than these, if we need to be in other places, then we should go. While going, the same applies – regarding the target location, “establish mindfully” so I know where I am going.
[*v.1 p.387 #167 The five places are (1) a place that sells liquor, (2) a brothel, (3) a bad slaughterhouse, (4) the king’s palace, and (5) a regular slaughterhouse.]