菩提道次第广论手抄稿:旧版第八十六卷B面
（手抄稿 第十一册 p195）[00:12]
大小不同，自然没问题了。这样乃至于我们下脚第一步，就应该从这个地方努力起。
p. 198 (2)
And Sha-ra-wa said: In general, whatever good or ill happens to you depends on religion. Moreover, within religion, if you depend on what the texts on discipline say, you will not even have to repeat things; you will be confidently pure, consistent, sure, and steadfast.
【霞惹瓦亦云：“总有福祸皆依于法，其中若依《毗奈耶》说，无须改易内心清净，堪忍观察，心意安泰，边际善妙。”】
他也这么说，所有的一切的祸福都是什么？依法─如法不如法。那么依这个戒说，实际上呢，你不要怎么改易，“内心清净，堪忍观察”。你只要，你只要内心观察一下，这个清净与否，如果清净了，那你自己观察就了解了，“啊，对、对、对，这个对！”然后呢，你觉得你观察了以后，对的，能够忍受的，换句话说你应该安忍在这个上头。如果观了不对，你就不能忍受，“欸，错了，错了，错了！”那个时候，你如果你内心的清净，经过你观察是对的，那么那时候，啊！你“心意安泰”，是“边际妙善”，眼前是非常地快乐，将来是究竟妙善，这样的好处啊！[01:24]
Geshe Drom-don-ba said: One group holds that when you rely upon the discipline, you discard the practice of mantra and that when you rely upon the mantra vehicle, you discard the rules of the discipline. The teaching that the discipline is the companion of the mantra vehicle and the mantra vehicle is the companion of the discipline exists only in my guru Atisha's lineage.
(p196) 【善知识敦巴云：“有一类人依律毁咒，依咒轻律，除我尊长教授无余能使调伏为咒助伴，及令密咒为调伏伴。”】
敦巴尊者也说，有一种人依戒毁密，或者依密毁戒，这个是指西藏。现在我们呢？啊！依这个戒毁净，依净毁禅，依禅毁教，依教毁他，就是总是我的好，你的不好。这个都错、都错、都错！都错了，完全错了！“除我尊长教授，无余能使调伏为咒助伴”，但是我的老师，谁啊？阿底峡尊者。所以这个人真了不起，不但在印度当年哪，十八部每一部的宗主，到了西藏也是如此。“欸，我老师这个圆满的教授，可是不是唷！”“无余”，所有的统统都包含在里头，没有一个余剩的。什么呀？使这个调伏，换句话，这个咒是真正的……不是，这个调伏是这个戒，这个戒是咒的助伴，是密教的助伴。换句话说，我们现在晓得了，不但彼此间不矛盾，不应该毁谤，是彼此间相辅相成、相辅相成哪，这个我们要了解啊！[02:49]
“及令密咒为调伏伴”，反过来也是如此，我帮你忙，你帮我忙。固然戒是这个密乘的根本，那么密乘怎么又是戒的伴呢？因为你有了密乘更深入，更深入，于是你对这个戒的内涵哪，不仅仅是行相上面，内容的意义上面，而且你彻证这个东西，当然彻证了，你(p197) 完全清楚了。戒的真正的目的干什么？它最究竟目的要解脱，解脱了以后，那时候你才了解制戒的全部。所以刚开始的时候，你只是破现行，但是种子还在啊；等到你一步一步上去，你能够把种子完全摧毁了，回过头去，这个戒岂不是更圆满吗？所以戒的真正圆满，还要靠后面的深入地修持；但是后面的深入地修持，必须靠戒作为根本，所以两者之间，是必然有这样的相辅相成、必不可少的依成关系在这里啊！[03:59]
所以现在我们就了解了：哦，原来这个戒不但跟那个密不违背，而且必须是两者相配合。那么同样的道理，这个戒跟我们念佛，跟我们参禅，跟我们学教，乃至于学任何一样东西，不但不矛盾，恰恰是互相配合。是，在你专门某一个特别的状态当中有所偏重，那个不是说不要它。譬如说我们现在随便来造房子嘛，你先造那个基础，然后你再造上去的时候，你好像觉得跟基础了不相干，你就造上面哪，实际上你在造上面的时候，一直在那个基础上面建立起来，这个很清楚、很明白。然后你烧饭的时候，一定先把前面洗得干干净净，好像到后面的时候你不在洗，在烧，但是对不起，它一直在洗得干干净净那个基础上面哪，就是这样。正因为你烧好了，那个时候味道出来，那个也显出来，原来你洗干净有这么多的好处在啊！否则的话，如果不烧好的话，你洗了半天白洗。所以它彼此间任何一件事情，有它这样的必然相配合的。[05:26]
(p198) 所以这个上面就说明了：这个戒啊是密教的助伴，助伴就是互相辅助的；反过来呢，这个密啊是戒的助伴，也是这样。你做任何一件事情，你从这个上面去体会。所以在事相上面的的确确，是，那个次第过程当中，好像有所偏重的不一样，当你了解了这个情况以后的话，自然在这个上面就了无挂碍。否则的话我们必然会产生种种障碍，结果你学哪一样东西都学不好，学哪一样东西都学不好。[06:09]
Also, the Elder said:
【觉窝亦云：】
看看这个大善知识阿底峡尊者，说：[06:15]
What things of great import or unexpected events befell us Indians, those who upheld the scriptural collections would assemble and determine whether these things were proscribed in the three scriptural collections or were at odds with them. Based on this, we made decisions. In addition to that, those of us from Vikramalasila were concerned that there be no proscription among the bodhisattvas' activities and no contradiction with them. Nonetheless, those who upheld the texts on discipline made the final determinations.
【“我印度中，凡有大事或忽然事，集诸受持三藏法师，问三藏中不曾遮耶，既抉择已，于此安住。】
说我们印度─这个地方特别要提醒大家一下，这个印度平常一般人讲的，这是佛的宗主的国家，他学小乘的就是小乘，他学大乘的就是大乘，性宗的、相宗的，各是各的。可是大家看过《阿底峡尊者传》吗？他是十八部不管大、小、性、相、显、密，每一部的宗主。而是换句话说，任何一部当中碰见主要的事情的，一定集那一派最主要的头，所以他没有一个例外的，整个的佛法都是如此，换句话说。凡是碰见大事，这是第一种，或 (p199) 者忽然意外的事情，“哎呀，这件事情倒以前没想到过，该怎么办哪？”欸，那时候啊，“集受持三藏法师”，这句话。不是说把大家一起集起来，大家一起来，大部分人是刚出家，拿我们现在来的话“乌合之众”，世间的法一大堆，佛法不相应，那些人不行，他不是集那些人，要集“受持三藏”。那个三藏不是通文字哦，经、律、论的的确确有他的内涵，所以我们西方称三藏法师，那这个人好了不起的，真是大善知识，一定是集那些人。[07:48]
然后“问三藏中不曾遮耶”，妙咧！他不但说问律，还要问三藏─经、律、论。换句话说这个经、论本身，就是明细、深细地说明戒的特质，以及戒的内涵、开合种种的原因，以及最后所指向的。所以从那个根本到圆满的行相，圆圆满满必定要包含在三藏当中。说现在这样去作，违背不违背佛告诉我们的这个法则呢？这意思就是这样。遮止的话就是违背，违背的话就不允许的。经过这样地抉择以后，“于此安住”，大家照着去作，照着去作。[08:41]
【我毗迦玛拉希拉诸师，】
就是迦湿弥罗，这个是佛法后世非常兴旺的一个地方。[08:51]
(p200) 【则于其上，更须问云，】
那个地方更要严格一点，因为这是上座部的，就是“说根本一切有部”的地方，他是特别严。[09:01]
【菩萨行中不曾遮耶？】
它不但是这个戒，还要菩萨戒。所以说一切有部，喏，说明了这地方也是什么？大乘，大、小乘，说小乘的根本戒有没有问题？然后呢，菩萨行对不对？[09:19]
【不违彼耶？】
有没有违背？违背都不可以。[09:23]
【安欲根本随持律转。”】
都是希望从根本上面任何一个地方，一定要照着这个律去转，照着这个戒，戒相不能错，戒体不能误，然后呢，说依法得体，由体起行，由行成相，这圆满一点不能错，一点都不能错。所以三藏当中的话，它……要了解佛法的特征是什么？彻底从根拔除。所以他一定把从根到底的究竟圆满，喏、喏、喏，这个是它根本的道理。这是我们将来要真正 (p201) 深学的，如果我们要开口的话，至少到那个时候，有个大概的行相，那时候开口大概不会错、太错到哪里去了。否则的话，的的确确地，我们不大容易把握得住它那个根本重点，你看见这个就执着那个，看见这个就执着那个。[10:30]
Further, with regards to keeping a pure ethical discipline in this way, Neu-sur-ba said: Right now, only this internal struggle with the afflictions is important.
【◎ 如是戒净，又如内邬苏巴云：“现在于内与烦恼斗，唯此为要，】
像上面我们指的这个净戒，应该怎么个持法呢？前面这个道理已经说了，先思业果，当然思了业果嘛、思烦恼等等，这个都了解了。那么现在呢，要净修这个戒的时候，就像祖师告诉我们，目前我们忙的什么？在里边，所以这个叫内法、内法，就是换句话说，你看看，跟烦恼斗，就这一件事情，就“唯此”，就这一件事情，这真正重要的。现在不要说：“唉呀，那个地方不理想，我们要理想啊！”你不必说这个地方理想不理想，我问自己：“我内心理想不理想？”这个才真正重要的。[11:19]
所以它境界现起的时候，我们常常说的：“哎呀，你看看他对不对？”实际上呢，是，你看着他，没有错，可是现在这个内心的状态是什么？不是外面的对不对欸，而是你看见了外面那个状态，你内心当中启发你的现行欸！你应该真正了解你现在这个现行对不对，什么叫对、什么叫不对，佛法里面有一个标准：烦恼相应的，不管你说多大道理都 (p202) 不对，烦恼嘛！见解上头是见惑，其他的习性上头思惑，没有用！这个才是争对不对的标准，这个非常重要！戒干什么？大家还记得不记得，戒干什么？破烦恼。现在你拿这个东西，觉得心里面生起了很多烦恼，在见烦恼当中转，在思烦恼当中转，不管你讲多少道理是了不相应！现在我们真正重要的就是这个。[12:28]
If you do not struggle with the afflictions, you will not achieve a pure ethical discipline.
【不斗烦恼戒不能净。”】
是我们要作的。所以三十五佛当中有一个叫“斗战胜佛”，你们看看斗战胜佛净的什么？净烦恼障，一点都没有错，他因地当中就是这样的，所以他也拿这个加持我们。这个才是我们不能忍的，不要看见人家，啊！觉得无法忍，这个人家、跟人家，人家引发你内心的这个心理的状态，这个是你才要看。如果人家引发你了以后，觉得你的欢喜：“哎呀，这个人成就我的忍辱！”你应该安住在这个上头，上面告诉我们；否则的话，你觉得人家没道理，你要给他讲道理的话，这个你就错了。这个才是我们哪，现在我们真正要作的，叫“内”，就是讲这一点。“内、明”，反过来说，你对内心要明明白白、清清楚楚，你要使得这个内心要跟明相应，不要跟无明相应，佛法就是这个东西。[13:28]
所以我们动不动说：“哎呀，现在那些不合理啊！”这句话本身哪，粗看很好，细看 (p203) 有问题，为什么？就是，喏，你有没有在内心上面照。外面任何一个境界现起的时候，然后呢你内心对这个境界上面所产生的这个反应，什么？这是什么？识，我们认识的识心的这个识。然后这个识心本身现起来的是善、是恶、是净，这个就是我们应该检查的。检查它是无明相应的，还是明相应的，我们修学佛法的要说明相应，这叫内明。[14:22]
我昨天晚上……就随便讲一个小故事。譬如说你平常看见蚊子，普通人嘛，哦，把它打死；现在我们修学佛法了，把它赶走；实际上，当然每一个人不同的，乃至于有人，就会哎呀，觉得它是个善知识。这蚊子，同样的蚊子，你打死它顺理成章，觉得“这个东西传染细菌，你怎么可以不打死它！”欸，他有道理。现在觉得“我修学佛法了，不、不、不，我作好事把它赶走。”也有道理。这个一个比一个进步了，这是没有错，但是他更进一步的话，说：“啊，好、好，它是我的善知识。”那么非常明显，是非不在境界上面判断，在哪里呢？在哪里呢？就是你的内心。注意喔！这是我们修学佛法的情况。所以现在我们真正重要的，现在于内要斗烦恼，不斗烦恼是戒不能净，你如果不跟这个东西，跟它努力的话，讲戒，那不行！[15:35]
In which case, you will not attain the concentration and wisdom that, respectively, suppress and uproot the afflictions. Hence, as the Buddha says, you will have to wander continually through cyclic existence.
【若尔不生伏断烦恼，定学慧学，当须毕竟漂流生死。”】
(p204) 戒既然不清净的话，没有根本；没有根本，定生不起来。由于戒所以能够得定，定是什么？伏烦恼。有了定得慧，慧是什么？断烦恼。所以断烦恼、伏烦恼就生不起来，因为这个不能伏、不能断，于是你永远注定漂流生死，就是这样。[16:05]
Therefore, as I explained before, once you have identified the afflictions, reflected on their faults and on the benefits of separating from them, and planted the spies of mindfulness and vigilance, you must repeatedly fend off whatever affliction raises its head.
【又如前说认识烦恼，思彼过患离彼胜利，以念正知而为防慎。】
我们怎么样斗法呢？你要斗你要认得它呀！所以前面告诉我们要认识烦恼。不但认识，单单认识了没有用，晓得这个东西有什么祸害，以及离开了以后，把它净化了，有什么殊胜的利益。要不然你就说：“喔唷，这个好东西，好吃得很欸！”叫你不吃，你舍不得。现在告诉你：“哎呀，这个没有意思啊！眼前给你一点小的甜头，像个小骗子，然后把你害啊！”啊！你了解，离开了以后，尽管现在小小的损失，将来得到大大的快乐，这个就是胜利。嗯！然后你把这个概念摆在脑筋里，以正念正知，然后呢谨慎防护，就是我们现在要了解的这个特质。至于作法呢？欸！下面这句话，[17:07]
Further, you must see any affliction as an enemy and attack it as soon as it arises in your mind.
【烦恼稍出，即应用矛数数击刺，此复自心随何烦恼生己无间，视如怨敌与之斗战。】
这个烦恼一出来，这个“稍”字大有意义哦！刚刚一出来，你马上就要跟它斗。这个“矛”就是换句话说，你针对着要杀这个烦恼，我们要杀，杀无明缚，就是这个 (p205) 意思。这个真正我们绝对不能忍耐的，而且是刚一出的时候就要斗，不管里边内心当中，任何烦恼一生起来，马上，“生已无间”就是这个，“视如怨敌”。我们真正的怨家不是别的，是这个啊！这个才是我们的大怨家。所以这善知识告诉我们：“别人不能害你呀，真正害你的自己啊！”因为我们看见旁人总觉得，喔唷，这个家伙怎么，这个家伙怎么，对你不起，对你什么。他怎么能对你不起啊？是你自己害了你自己啊！你这跟着烦恼转，你有什么用呢？你如果不跟烦恼转的话，哦，他成就来的消除你的业障，成就你的忍辱，成就你的持戒，成就你的精进，好得不得了耶！所以这个才是我们真正重要的，而且呢刚一出马上跟它斗，这样，绝对不停止！[18:36]
Otherwise, if you acquiesce when it first appears, and then nurture it with improper thoughts, you will have no way to delete it, and it will conquer you in the end.
【若不尔者，初起忍受非理作意，令其资养成无可敌，唯随彼行。】
下面这句话看看，假定你不这样的话，刚刚起来的时候你让它去，让它去，这个是什么？这是非理作意。它小的一点点你都挡不住，等到它慢慢地滋长长大了，你能敌得过了吗？那时候你一定挡不住，那时候你只有跟着它，完了，那你就完了！这个很重要哦，这非常重要、非常重要！平常小的地方我们看不见，比如说我们这个车子，刚刚一个小洞你看不见，让它去，那个让它漏气，漏漏、漏漏，漏到它爆，“叭！”一下那个胎破掉了， (p206) 那时候你一点办法都没有。现在那个小洞，你随便一下都挡住了。[19:31]
我就想起以前我们小的时候，那个造的那锅，不像现在的铝锅，铁锅─那个造的铁锅。有的时候那个铁锅是翻砂的那个生铁，翻砂那个砂眼很小一点点，欸，那个乡下人补那个砂眼真有意思。他怎么办呢？就是用那个糯米团哪，揉了以后然后弄弄泥巴糊糊，然后不晓得怎么烧烧，欸，弄弄，外面涂层油，好、好！所以现在有一句话，叫泥补，泥补，用点泥这么补补它，居然就解决了，那么一个小洞。但是你等到大了以后，那是一点办法都没有，再也没有用了，这个整个的锅子就丢掉了，这是千真万确的哦！所以说这个地方我们真正要持戒，就要小的地方谨慎起。现在不要大而化之，哎呀，总觉得现在这个没关系，那个没关系。那个有关系！这个有关系！你能够在这个地方努力，你才有一点希望啊！[20:25]
所以从这地方，我们千千万万拼命斗都来不及，还要找藉口，那是一点用场都没有，所以千万不要找藉口。还有呢外境，而这个藉口是什么啊？他不是自己故意找的，有几个原因：第一个是外境的引诱，第二个自己的宿习，没有正知见。说起来很动听哦，喔唷，要弘法、要什么、要什么喔！是，自己因为第一个知见不正，第二个呢，没有能够如理地检查它的中心概念在什么地方，所以不知不觉当中，已经走错路了，不晓得，这是最可怜 (p207) 的！所以人最糟糕的还是愚痴。所以对治烦恼的最重要的是什么？无知，要对治，要得到正知见。然后呢下面的话，不要放逸，得到了这个不放逸。从哪里开始？就从这里开始。一开始起来的时候，你就不要忍受它，一忍受你就不行了，一忍受不行了。[21:26]
所以我说我这个早晨起来这个习惯，当年就是这样，后来我看那个祖师很多，以及经论上面告诉我们，欸，这个他很有道理欸！他说啊，你在无明的长夜当中，当你偶然觉醒的时候，你马上想办法清醒，醒了，就有机会醒来了。否则的话你就睡得很浓，说“哎呀，稍微躺一下。”一躺下去以后睡着了，一睡又不晓得什么时候起来。实际上这个例子啊，经论上面，我们平常的习惯也是这样，你早晨听见铃响了，你“叭！”坐起来，坐起来，那个时候也就过去了。否则的话你在床上嘛躺一下的话，说实在的，假如没有第二个板打的话，你一下说不定就一个、两个钟头就睡过去了，对不对？在无明长夜当中，不是说一个、两个钟头啊，再一沉沦，没有出头机会了。为什么？因为你一直在增长恶业当中嘛！你有无量无边的这个染污之因，一直把那个恶缘去滋润它，你怎么有机会？现在觉醒的时候，你都没有办法把它挡住，现在觉醒的机会都没有了，你就能够爬得起来了吗？这不是简单的道理吗？[22:49]
所以他告诉我们一定要，真正做一定要这样的，念头起来的时候，“不可以！”念头 (p208) 起来的时候，“不可以！”你慢慢地、慢慢地这样地净化、净化的话，欸，这个障碍慢慢地减除了，所以你做起来容易了；还有呢，你的力量慢慢地增强了，当然更容易。刚开始的时候你都能够做，现在力量增强了，障碍减除了，当然你能够更好嘛，就是这样那个增长嘛！所以了解了这一点，特别我们现在晓得，啊，原来真正这样的啊！所以说看事情是大处着眼，但是呢是小处着手啊，千真万确！现在我们学这个也是这样，所以他前面告诉我们，我们学上上，这个大处着眼，启发我们好学之心。然后我们下脚是从下下，从基本的小处着手，然后呢自然而然你对上上增欲得心，同样的就是这个道理。[24:00]
Even if you fail to arrest the afflictions through such efforts, you must not allow them to linger, but must immediately disperse them,
【如是励力纵未能遮，亦当速断莫令相续。】
说就是这样地努力，你就是不能遮止的话，也赶快把它断除，不要跟它相续下去。这个意思怎么讲呢？譬如说烦恼起来了，你要想遮，但是偏偏还没办法挡得住，但是你这个念头不要让它继续下去。有一个同修曾经跟我谈，说：“哎呀，是的，我们现在的确这是，一方面自己修固然重要，还有呢客观的环境也重要。”选择环境当然在家、出家，然后这个出家不仅仅是个形式啰，还要这个内容；然后出了家以后呢，同修之中这样，然后呢我们辨别善恶知识。在家也是如此，说这种情况之下，你在家，你没办法不做生意，没办法跟人家，那怎么办呢？那这个时候就是说，的确有很多情况之下，你虽然努力，但是 (p209) 那必不能少的，那个时候什么？就告诉我们哪，“莫令相续”，我心里面真的很清楚：喔唷，这个是个怨家呀！[25:08]
平常像刚才说的时候，如果这个地方寺院也好，这个上座也好，告诉你不要这样做，要告诉你要这样做，你心里面总不大对劲。旁边来安慰你啊：“对啊，这个莫名其妙，本来这里好好的，他就是这样，你不要去理他就得了嘛！”以前觉得：“啊，很好，对啊，我就是打架。”是啊，他也莫奈何你。那时候想：“他不要奈何我啊，是我自己应该怎么样策励我自己啊！”那时候你晓得一方面努力，然后那时候你警觉到：“哦，这个人哪，原来不是真正地帮我们忙的，他也在烦恼当中。”他倒不一定是恶心哦，那时候心里面就注意，也不必故意说一定说：“好，从此以后我们‘叭！’一刀两断。”大家还在这里，心里但是要警惕着。然后完了以后呢，不要让那个错误的念头继续下去。[26:04]
as thought they were drawings in water. Do not let them be like drawings in stone.
【应如画水莫如画石，】
什么叫画水？什么叫画石？它下面看！[26:12]
But with regard to religious matters, you should do the opposite, as Nagarjuna's Friendly Letter says:
Knowing the mind can be like a drawing made in water, in earth, or in stone. When afflictions arise, it is best to have the first, but when aspiring to religion, the last is best.
【如《亲友书》云：“当了知自心，如画水土石，烦恼初为上，乐法应如后。”若于法品，与上相违。】
(p210) 我们要检查自己的内心，内心的行相什么？像画水、画土、画石。这个烦恼，当烦恼来的时候，像画水，是，有的时候我们还是难免，画了水以后，你画一下，一下找不到了那印子，对不对？画在土上的话呢，土上画了一下的话，那个印子留很久，你稍微磨一下磨掉了。如果你画在石头上面，画了以后，对不起，你怎么弄也弄不掉。欸，就是这个！对烦恼的话，就算让它生起的话，像画在水上一样，很快，不要再留痕迹。“乐法”这件事情啊，那么要像石头一样，这个法的这个落在心里面，就像画在石头上面，一旦有了，永远不去。[27:08]
现在我们乐法如画空，连它找都找不到；好一点的如画水，欸，总算还有一点印子起来，但起过来了以后，等一下就没有了。这是我们为什么凡夫是凡夫，现在我们要努力，真正要努力就是从这地方去开始。就是对这个烦恼，就算它现起来了不像空一样、画水一样，但是一下没有了。靠什么？靠法来净化。所以我们现在第一件重要的要跟烦恼斗！啊，现在懂得了很高兴。同样地记得吧？我们为什么前前是后后的基础，要跟烦恼斗，跟前面这种都相关的，对不对？所以，我们的的确确从下脚第一步，这个次第，你一定要慢慢、慢慢地了解。你能够了解多少，你就能够真正地开始行持多少；你行持多少，你就可以得到相应多少。[28:13]
This is said in《Engaging in the Bodhisattva Deeds》 as well:
We should be obsessed with these afflictions. Resenting them, we do battle. While making an exception for only those afflictions that are destroyers of other afflictions.
Better that I be burnt or killed, or that my head be cut off, than that I should ever bow before my enemies, the afflictions.
(p211) 【《入行论》亦云：“我应记恨此，与此共战争，如是相烦恼，除能坏烦恼，我宁被烧杀，或被断我头，然于烦恼敌，终不应屈敬。”】
这个就是《入菩萨行论》，真正的修学的菩萨应该这样做。说我们平常发脾气，要发的，跟谁发？跟这个发，“与此共战争”！像这样行相的这个烦恼，那就是我要跟它战的，要记在心里面，要大瞋，就是这样。所以你看那个密宗那个忿怒相，跟经上面完全相应，菩萨要什么？大瞋。瞋什么？就瞋这个。要大瞋干什么？杀无明缚，就这个。所以他有特别的意义在的。所以我们现在应该对这个东西瞋，而不是瞋别的东西。然后我们要贪，贪什么？贪法。菩萨要大贪，贪什么？贪法，这个才是我们真正重要的。所以说，这个只有一样东西─坏烦恼，只有一件事情，除了这个以外，我别的是没有别的事情了。我宁愿被杀，乃至于断头，不管遭到任何困难，我绝不屈服，绝不屈服。这所以“然于烦恼敌，终不应屈敬”，我们现在甘愿臣服在烦恼的石榴裙下，还恭敬得不得了，喔唷，这个是好东西啊！嗯，错了！
86b Commentary
ENGLISH LR V.1(ENGLISH COMMENTARY BOOK 12 C24 P.58)[00:12]
And Sha-ra-wa said: In general, whatever good or ill happens to you depends on religion. Moreover, within religion, if you depend on what the texts on discipline say, you will not even have to repeat things; you will be confidently pure, consistent, sure, and steadfast. [275]
He also said this. What does whatever good or ill that happens depend on? It depends on religion - it depends on whether you act in accordance with the teaching. According to the texts on discipline, in fact, you will not even have to change much. "You will be confidently pure, consistent, sure, and steadfast." As long as you, as long as you examine your mind to see if it is pure... and you will know after you have examined yourself. "Ah, yes, yes, yes, this is right!" And then, after you have examined yourself, whatever that is right, you should make sure that it is consistent. In other words, this type of thought should be consistent in your mind. If after your examination, you discover that your thoughts were wrong, then at this time, you should make sure that they do not stay with you. "Eh, this is wrong, wrong, wrong!" At that time, if your mind is pure and that you have observed yourself to be doing the right thing, then at this time, ah! You will be “sure” and “steadfast”. Not only will you be very happy at present, there will be ultimate happiness in the future. It is that great! [01:24]
Geshe Drom-don-ba said: One group holds that when you rely upon the discipline, you discard the practice of mantra and that when you rely upon the mantra vehicle, you discard the rules of the discipline. The teaching that the discipline is the companion of the mantra vehicle and the mantra vehicle is the companion of the discipline exists only in my guru Atisha's lineage.
Geshe Drom-don-ba also said, there is one type of people who relies upon the discipline but discards the practice of Mantra. There is another type who relies upon the Mantra vehicle but discards the rules of the discipline. This refers to Tibet. What about us now? Ah! When we rely upon discipline, we disregard pureness; when we rely upon meditation, we disregard the teaching; when we rely upon the teaching, we disregard others. These are all saying what I have is good and what you have is not. These are all wrong, all wrong, all wrong! These are all wrong, completely wrong! "The teaching that the discipline is the companion of the Mantra vehicle and the Mantra vehicle is the companion of the discipline exists only in my guru Atisha's lineage.” However, for my teacher...who is that? Je Atisha. This is why he was so brilliant. Not only was he the sect leader of all eighteen sects in India, the same situation occurred while he was in Tibet. "Eh, the complete instruction provided by my teacher does not say this!" "Exist only." This means that his teaching includes everything without leaving anything behind. And what does this do? It is to discipline. In other words, the Mantra.... no, this discipline means the ethical discipline. This ethical discipline is the companion of the Mantra vehicle. In other words, we now know that not only do they not contradict, that we should not disparage one another, but that they complement one another, they complement one another. We should understand that![02:49]
"...the Mantra vehicle is the companion of the discipline..." This is the same in the reverse as well. I help you out and you help me out. It is true that ethical discipline is the root of the Mantra vehicle. But how is the Mantra vehicle the companion of ethical discipline? That is because once you are practicing the Mantra vehicle, you will go deeper and deeper (into ethical discipline). Hence, your comprehension of ethical discipline will not merely limit to rules pertaining to external behaviour and the significance of the content. And you will have ultimate attainments. Of course, after ultimate attainments, you will completely understand it (ethical discipline) clearly. What is the real purpose of ethical discipline? Its ultimate purpose is to attain liberation. It is only after liberation that you can understand completely why the ethical disciplines were established. Therefore, in the beginning, you would just eradicate the manifestations [of your afflictions]. However, the seeds remain. As you advance one step after another, you will be able to completely destroy the seeds. And as you look back, hasn't your upholding of ethical discipline become even more perfect? Therefore, to truly be perfect in upholding ethical discipline, it will still depend on the in-depth training that occurs later. But the later in-depth training must depend on ethical discipline as the foundation. Hence, between the two, they inevitably complement and support each other. There is an indispensable mutual dependency.[03:59]
So now we know, "Oh, so ethical discipline does not contradict the Mantra vehicle. And in fact, they help each other. Similarly, when you relate ethical discipline to reciting the Buddha's name, to practicing Zen, to learning the teaching, or to learning anything else, not only is there no contradiction but that they rightfully help each other. It is true that when you are in a particular situation, there may be a special emphasis. However, this does not mean that you do not need discipline. For instance, say we are going to build any sort of house. You will build the foundation first. As you build up, you may feel that this part has nothing to do with the foundation because you are building up. But in reality, when you are building up, you continue to build on top of the foundation. This is very clear and evident. When you cook, you will certainly have to wash everything well first. Even though it may not seem like you are washing anymore towards the end because you are in the cooking stage. But sorry, this continues to be based on the foundation of having the items washed in the first place. This is exactly the case. It is exactly because you have finished cooking and the aroma is in the air, this is when your previous work will show as well. There are all these benefits to washing the items well! Otherwise, if you do not cook it then the washing will have been wasted. Therefore, between these things, they inevitably complement each other.[05:26]
So the aforementioned explains that ethical discipline is the companion for the Mantra vehicle. Companion means they complement and support each other. Coming from the other end, the Mantra vehicle is also the companion for ethical discipline. For everything that you do, you can try to relate this to it. In terms of particular events, indeed, when you are going through the stages, there may be different emphasis. But once you understand the paradigm, you will naturally be undisturbed. Otherwise, we will generate all kinds of obstacles for ourselves. Consequently, you will not be able to learn anything well. You will not be able to learn anything well.[06:09]
Also, the Elder said:
There, take a look at this great excellent teacher, Je Atisha. He said,[06:15]
When things of great import or unexpected events befell us Indians, those who upheld the scriptural collections would assemble and determine whether these things were proscribed in the three scriptural collections or were at odds with them. Based on this, we made decisions.
In India...I want to particularly remind everyone that when we speak of India, it is the country where Buddhism originated. Those who learnt the Hinayana teaching practised the Hinayana teaching. Those who learned the Mahayana teaching practised the Mahayana teaching. There were different sects such as the one that asserts emptiness or the one that asserts consciousness only. But have you all read the biography of Je Atisha? It did not matter which sect, the Mahayana, the Hinayana, the one that asserted emptiness, the one that asserted consciousness only, the Paramitayana, or the Vajrayana, he was the leader of all eighteen sects. In other words, whenever anything important occurred in any sect, they would assemble the most important heads to discuss it. There was no exception to this. This type of practice was prevalent in all of Buddhism. This is to say that whenever anything important came up - which is the first kind, or anything unexpected happened, "Ah-ya, we had never encountered this before. What should we do about this?" Eh, by then, "those who upheld the scriptural collections would assemble." Look at this sentence. It is not to gather everyone and have everyone decide what to do. Most people have just become renunciates. The way we would describe this now, we are a "motley crew." We know lots of things of the mundane world but we do not accord with Buddhism. It would not work to have this type of people decide on things. Therefore, these are not the type of people assembled. "Those who upheld the scriptural collections" are assembled. Those who upheld the three scriptural collections do not mean that they only know the words in the collections. There are indeed different contents to sutras, disciplines and commentaries. Therefore, in the west, we say they are those (Dharma Masters) who uphold the three scriptural collections. These people are really brilliant. They are truly great excellent teachers. These are definitely the ones called upon to solve the problems.[07:48]
And then, "determine whether these things were proscribed in the three scriptural collections or were at odds with them." Eh, this is marvelous! Not only do they consult the discipline texts, but that they go through the entire three scriptural collections - sutras, disciplines and commentaries. In other words, the sutras and commentaries will clearly and subtly explain the characteristics and the contents of ethical discipline. They will explain the reason for the proscriptions and the allowances, and also the intended final direction. Therefore, from the fundamental to the most complete maintenance of ethical discipline, these must be exclusively documented in the three scriptural collections. So if one does something like this, would it contradict the principles of the Buddha? This is what this sentence means here. Proscribed means it contradicts. If it contradicts, that means it should be prohibited. After making this type of determination, "Based on this, we made decisions." Everyone will then follow this to practice, follow this to practise.[08:41]
In addition to that, those of us from Vikramalasila
This is Kaśmīra, a place where Buddhism thrived at a later time.[08:51]
were concerned that there be no proscription among the bodhisattvas' activities
That place is even stricter because this is Āryasthavirāḥ, where Mūlasarvāstivādaḥ is. They were especially strict.[09:01]
Not only must this hold true for ethical disciplines but that it is checked to see whether it is proscribed in Bodhisattva vows. Hence, we said the realistic school. There, what does this explain here? Between the Mahayana and the Hinayana vows, does this contradict the fundamental vows of the Hinayana? And then, does this contradict the activities of the Bodhisattvas?[09:19]
and no contradiction with them.
Does it contradict? If it does, then it is prohibited.[09:23]
Nonetheless, those who upheld the texts on discipline made the final determinations.
This all comes from the desire to fundamentally uphold the ethical discipline, to follow the ethical discipline. The commandments must not be mistaken and the substance of the vows cannot be faltered. By knowing the teachings of the discipline, one obtains the substance. Through this substance, one engages in actions. Through the actions, one completes the commandments. The complete process of this cannot err at all, cannot err at all. Hence for the three scriptural collections, they...you should know what is the distinguishing feature of Buddhism? It is to completely uproot. One therefore needs to be perfect beginning from the fundamental root to the very end. There, there, there, this is the primary philosophy. This is what we need to truly learn in-depth in the future. If we wish to speak, at least by that time, we will have a general idea. We are then not likely to be too far off, too far off. Or else, indeed, it is not that easy to grasp the fundamental point. As soon as you see something, you will be attached to this. When you see something else, you will be attached to that.[10:30]
Further, with regard to keeping a pure ethical discipline in this way, Neu-sur-ba said: Right now, only this internal struggle with the afflictions is important.
Oh! Just like the pure ethical discipline that we talked about earlier, how will you maintain it? The principle was said earlier, you must reflect on karma. Of course, after you reflect on karma, afflictions of the motions and so on, you will understand them all. So now, when we train to keep a pure ethical discipline, much like what the past master told us, what should we busy ourselves with now? What matters is what occurs internally. Therefore, this is called the internal teaching, the internal teaching. That is to say, look at this, the internal struggle with the afflictions - this is the only thing to do, "only this." This is the only thing to do. This is what matters. We should not say this now, "Ah-ya, this is far from being ideal. We need to make this into more of an ideal situation!" You should not ask whether this place is ideal for you or not. I should be asking myself, "Is my attitude ideal or not?" That is what matters. [11:19]
Therefore, when a sensory object arises, we would frequently say, "Ah- ya, look at him, is he being right?" In reality, yes, as you observe him, your assessment may not be wrong. But what is the state of your mind at the moment? This is not a matter of whether the external object is correct or not. This is a matter of the sort of behavior that arises in your mind after seeing the external object! You should actually try to understand whether your current behavior is right or not, what is called right and what is called wrong. There is a standard that we use in Buddhism: that which accords with afflictions is wrong no matter what great reasons you provide. It is an affliction! The affliction of view is in the concept. The affliction of emotion comes from the latent propensities. These are useless! This is standard in which you should be eager to use to gauge whether you are right or not. This is very important! What it is ethical discipline used for? Do you all remember this? What is ethical discipline used for? It is to destroy afflictions. But now you use this thing to grow many afflictions in your mind. You keep twirling in the afflictions of view and the afflictions of emotions. No matter how many principles you can come up with, you do not accord! What is really important for us to do right now is exactly this.[12:28]
If you do not struggle with the afflictions, you will not achieve a pure ethical discipline,
This is what we should do. Therefore, in the 35-Buddha prostrations, there is one Buddha named Utterly Victorious in Battle. What has the Utterly Victorious in Battle Buddha cleared away? He has cleared away the obscurations of afflictions. It is absolutely unmistaken. This is what he had done in the causal period. Therefore, he would use that to bless us. This is what we should not tolerate. You should not be looking at others and ah! You feel that you cannot tolerate them. This person, and that person, they have triggered you to have a certain state of mind. This is what you should be looking at. If after others have triggered a reaction from you and you feel happy about it, "Ah-ya, this person helps me to accomplish my patience!" You should then abide on that. This is what was said earlier. Otherwise, if you feel that others do not make sense and that you need to make sense out of them, then you will be wrong. This is what we should practice, what we should actually practice. The reason it is called "internal" is exactly because of this point. You need to have "internal illumination." In other words, your mind needs to be clear and distinct. You will have to make your mind accord with clarity. Do not accord with ignorance. This is exactly what Buddhism is.[13:28]
We would frequently say, "Ah-ya, these things do not make sense!" When we look at this sentence, it may appear to be correct at first. But as you examine it closely, there will be problems with it. Why? That is, have you examined your own mind? Whenever an external sensory object arises, what is the reaction that is generated in your mind with respect to this sensory object? What is that? It is consciousness. It is the mental consciousness that we have already identified. Whether this mental consciousness gives rise to virtues, to non-virtues, or to non-contaminated virtues, this is what we should check for. We should check to see whether it accords with ignorance or a clear cognition. When we train in Buddhism, we say that we need to accord with a clear cognition. This is called internal illumination.[14:22]
Last night... I will just give you a short story here. For instance, when you see a mosquito normally, an ordinary person would just kill it. But now that we have learnt Buddhism, we will drive it away. But actually, everyone has a different reaction. There will be even people who would, ah-ya, feel that it is like an excellent teacher. For this same mosquito, you may feel that it is just right to kill it because "This thing will pass on germs. How can you not kill it?" Eh, this seems to make sense. But now you would feel, "I have learnt Buddhism. No, no, no, I should do virtue by driving it away." This makes sense too. This reasoning is better than the previous one. This is not wrong. But one can go even further to say, "Ah, alright, alright, it is my excellent teacher." So, this is very obvious. What is right or wrong is not determined by the external sensory objects. How is it determined? How is it determined? It is determined in your mind. Pay attention to this! This is the way we train in Buddhism. Therefore, what is really important for us now is to struggle with the afflictions internally. If you do not struggle with the afflictions, you will not have pure ethical discipline. If you do not struggle with this and strive at it, to talk about maintenance of ethical discipline, it will not work!
in which case, you will not attain the concentration and wisdom that, respectively, suppress and uproot the afflictions. Hence, as the Buddha says, you will have to wander continually through cyclic existence.
If your ethical discipline is not pure, then you do not have the root down. Without the root, you will not attain concentration. It is through ethical discipline that you can attain concentration. What is concentration? It suppresses afflictions. After attaining concentration, you can then achieve wisdom. What is wisdom? It can uproot afflictions. After you have suppressed and uprooted afflictions, then they will no longer arise. If you are not able to suppress and uproot them, you will forever wander in cyclic existence. This is how it is.[16:05]
Therefore, as I explained before, once you have identified the afflictions, reflected on their faults and on the benefits of separating from them, and planted the spies of mindfulness and vigilance,
So how should we struggle with afflictions? If you wish to struggle with afflictions, you will first have to identify them! Therefore it had previously told us to identify afflictions. We cannot just simply identify them because identification alone serves no purpose. You will have to know their faults. You should learn what auspicious benefits you gain after you part yourself from them and purify them. Otherwise you would say, "Ah, this thing is excellent. It is so delicious!" If we ask you not to eat it, you would be reluctant to give it up. But if I tell you this now, "Ah, this is meaningless! It is like a little con artist who gives you a little sweet up front but turns around to harm you!" Ah! You understand that by giving it up, you may feel some loss now, but you will obtain great happiness in the future. Such is the benefit. Um! And you should keep this idea in mind, use vigilance and mindfulness to cautiously restrain yourself. This is the characteristic that we need to understand now. As for how will you go about it? Ah! Look at the next sentence.[17:07]
you must repeatedly fend off whatever affliction raises its head. Further, you must see any affliction as an enemy and attack it as soon as it arises in your mind.
(Translator’s note: in the Chinese text, it is more like this, "You must repeatedly throw spears at whatever affliction raises its head.") This sentence. As soon as any affliction arises, there is great meaning to "whatever affliction raises its head!" You should fight it as soon as it arises. This word "spear" here, in other words, you will have to focus on destroying this affliction. We will have to destroy, destroy this bondage of ignorance. This is what it means. Indeed, this is what we absolutely cannot tolerate. And as soon as it arises, you will have to struggle with it. It does not matter what affliction arises in your mind, immediately, this is what "as soon as" means. "You must see any affliction as an enemy." Our real enemy is no one else but this! This is our greatest nemesis. Therefore, the excellent teacher tells us, "No one else can harm you. The only person who can truly harm you is yourself!" That is because whenever we see other people, we would always feel, oh-yo, how come this person is like this and that person is like this. You will think that he has offended you in this way and offended you in that way. How can he offend you? You are the one who has harmed yourself! What use is there to follow your afflictions around? If you do not follow your afflictions, oh, then it will help eliminate your karmic obscurations, help accomplish your patience, help accomplish your ethical discipline, and help accomplish your joyous perseverance. It is incredibly excellent! Therefore, this is what is truly important to us. And you will fight it as soon as it appears. Just like that. And you will never stop![18:36]
Otherwise, if you acquiesce when it first appears, and then nurture it with improper thoughts, you will have no way to defeat it, and it will conquer you in the end.
Look at this sentence. If you do not do this, then when it first appears, you will let it go, let it go, what is this? This is thinking with incorrect principles. If you cannot stop it even when it is tiny, can you then defeat it when it is nurtured and big? You will certainly not be able to. By that time, all you can do is to follow it. You are doomed. You are doomed then! This is really important. This is very important, very important! We usually do not pay attention to the little things. Take the car as an example, if you do not observe the tiny hole and let it be, it will keep leaking. It will leak until "boom!" You will, all of a sudden, get a flat tire. By then, there is nothing you can do. Now with a small hole, you can stop it (the leak) easily.[19:31]
I remember when I was little, the pot that we used is unlike the aluminium pots we have now. We used an iron pot. It was made of iron. Sometimes, the pots were made with raw cast iron from the foundry. The raw cast iron has little pores. Ah, it is really interesting how the provincials patch up these pores. What did they do? They used the glutinous rice balls. They rubbed them in and patched over with mud. And then they would burn it somehow. Ah, after a while, they would spread some oil over it. And that was it. That was it! Therefore, there is a saying that we use now, "patch up with mud," "patch up with mud." You just use some mud to patch it up. And you can solve the problem of a tiny pore. But if you waited until it got bigger, then you cannot do anything about it. There will be nothing else that you can do. The whole pot will have to be tossed. That is absolutely true! Therefore, at this point, if we truly mean to maintain ethical discipline, then we must be cautious, starting with the inconspicuous places. We should not be careless. Ah, we would always feel that this does not matter. That does not matter. That matters! This matters! It’s only when you can strive at these instances, can you then have hope![20:25]
Hence from knowing this, it is not a moment too soon that we struggle vigorously with it, it is absolutely useless for you to find excuses. So you absolutely do not want to give yourself any excuses. Also, there is the external environment, what would this excuse be? One does not look for xcuses on purpose but there are several reasons this situation (seeking excuses) arises. The first one is the lure of the external environment. The second one is your latent propensity [i.e. habits accumulated from the past], lack of the correct view. When one talks about it (the excuse), it is so pleasing to the ears. Ah, the need to propagate the teaching, the need to do this and the need to do that! Yes, one goes into the wrong path because firstly the lacking the correct view. Secondly you did not examine the core underlying concept/thought against the teachings. So unknowingly, you have already gone down the wrong path. Not knowing. This is most pitiful! Therefore, being ignorant is the worst for a person. What is the most important thing to remedy afflictions? Ignorance, this is what you need to remedy. You need to obtain the correct view. And then after that, do not be relaxed. Gain diligence, do not be lazy. Where do you begin (to gain diligence)? You begin from here. As soon as it appears, you do not acquiesce. As soon as you acquiesce, you are ruined. As soon as you acquiesce, you are ruined.[21:26]
Therefore, I spoke about my habit of waking up in the morning... That was how I was back then. Later, I read this about many masters and also from scriptures regarding this, ah, this really makes sense! He said that you have long been in this eternal night of ignorant gloom. When you all of a sudden rouse by chance, you should immediately try to be fully awake. If you are roused, you have the opportunity to become fully awake. Otherwise, you would be deep in sleep, and you say, "Ah, I lie down just for a little while." As soon as you lie down, you would sleep. After you fall asleep, you would not know when you would get up again. In fact, this example was in the scriptures. This is how our habits are normally as well. When you hear the alarm rings in the morning, "pa!" You sit up. If you sit up, that moment (of sleepiness) will just pass you by. Otherwise, if you keep sleeping in, honestly, if there is no second board call, you may perhaps sleep for another one or two hours, right? In the long night of ignorance, it is not a matter of one or two hours. If you should fall again, you will not have any opportunity to escape. Why? That is because you will be accumulating bad karma! How could you have any opportunity when you continuously nurture your immeasurable defiled causes with non-virtuous conditions? If you cannot even stop it when you are awake, could you get out of it when you lose the opportunity to be awakened? Is this not simple to understand?[22:49]
Therefore, he tells us that we must do this. If we mean to practice, we must do this. Whenever the thought appears, "I cannot do that!" Whenever the thought appears, "I cannot do that!" You will gradually, gradually purify yourself in this way. As you purify yourself, ah, obscuration is gradually reduced. So, it will become easier for you to do this. And then, your strength will gradually increase. Of course this will then make it even easier. If you can do this from the very beginning, then when your strength increases and the obscuration reduced, of course it will be even easier for you. This is how you get better at it! Therefore, after you understand this point, we would for sure know that, ah, so this is how it is! Hence when we look at things, we need to look at the bigger picture. But when we engage our actions, we need to start from a specific detail. This is absolutely true! The same thing applies to what we are learning here as well. This is why he told us earlier that to learn the higher teaching we would start from the broad aspect, and this will inspire your desire to learn. But when we begin to practice, we begin from the lowest level, from the most basic and small areas. And then naturally, you will increase your desire to reach for the higher teachings. This is the same principle.[24:00]
Even if you fail to arrest the afflictions through such efforts, you must not allow them to linger, but must immediately disperse them,
This is how you strive. Even if you cannot arrest your afflictions, you should immediately disperse them. Do not let it linger. What does this mean? For instance, say your afflictions appear and you wish to arrest them. But you just cannot help yourself. However, at this time, you should stop it from lingering on. During a conversation with a fellow practitioner he said, "Ah, yes, indeed for us now, on the one hand, it is important to work on our own practice. On the other hand, the external environment is also important." Of course you will have to choose an environment, being a householder or a renunciate. But to become a renunciate is not just a matter of ceremony. You will need to carry out the purpose. And after you have become a renunciate, you need to discern between excellent teachers and bad friends among the fellow practitioners. It is the same for householders. In this case, as a householder, you cannot afford not to do business. You cannot help but to associate with them [who are bad friends]. So what do you do? That is the time when you recognize that in many instances, they could not be avoided even if you try with great efforts. What to do then? "You must not allow them to linger." I have to really know this very clearly in my mind. "Ah, this is my enemy!"[25:08]
Much like what was said earlier, it does not matter whether it is the monastery or the senior monk who tells you to refrain from doing things a certain way and to do them in another way. You feel awkward at heart, so someone comes to console you, "Yes, this is beyond reason. All was well here. He just likes to act this way. Just ignore him!" I used to think, "Ah, excellent. Yes, I just fight him." True, he cannot do anything about you. But this is what you should actually think, "It is not a matter of what he can do to me. It is a matter of how I should exhort myself!" At this time, you will on the one hand make a good effort. On the other hand, you will be alarmed, "Oh, it turns out that this person is not really helping me. He is also afflicted." He may not necessarily have bad intention. But you will now take note at heart. However, you do not have to purposely announce, "Alright, from now on, “pa!” we are no longer associated." We are all still in the same place. But you need to stay alert. And after that, do not let the wrong thought continue.[26:04]
as though they were drawings in water. Do not let them be like drawings in stone.
What are drawings in water like? What are drawings in stone like? Look at what is next![26:12]
But with regard to religious matters, you should do the opposite, as Nagarjuna's Friendly Letter says:583 [276] Know that the mind can be like a drawing Made in water, in earth, or in stone. When afflictions arise, it is best to have the first, But when aspiring to religion, the last is best.
We should examine our own minds. How do our minds work? It is like inscribing on water, on earth, and on stone. This affliction, when affliction arises, it should be like inscribing on water. Yes, sometimes we still cannot avoid having afflictions. But when inscribing on water, it disappears quickly, right? If it is inscribed on earth, the marks would stay for a long time. But it can be erased without much effort. But if you draw on stone, after it is done, I am sorry, you cannot erase it no matter what. Ah, this is it! For afflictions, even when they arise, they should be like inscribing on water, very quickly, no trace is left behind. But "when aspiring to religion," this should be like inscribing on stone. When the teaching makes its mark in the mind, it should be like inscribing on stone. Once ingrained, it never disappears.[27:08]
But the way we aspire to religion is like inscribing on air, no trace can be found. Some better ones are like inscribing on water. Ah, there is at least some trace. But after it is inscribed, it disappears quickly. This is why we ordinary beings remain ordinary beings. For us to strive now, genuine effort should be made starting from here. That is when afflictions appear, even though they are not like inscribing on air or water, they should still be made to disappear rather quickly. How is this done? They are purified with the teachings. Therefore, our first and foremost important task is to struggle with afflictions! Ah, now that you all understand it you feel so happy. Likewise, do you remember? Why are the stages learnt in the beginning acting as foundations of the stages at the end, struggle with afflictions, this is related to all those mentioned earlier, correct? Therefore, starting from the very first step, as for the stages, you must comprehend them slowly. You can start to truly practice according to the level of understanding you obtained from your study; and depending on the extent of your practice, you will gain the corresponding accordance with the teachings.[28:13]
This is said in Engaging in the Bodhisattva Deeds as well:584 We should be obsessed with these afflictions. Resenting them, we do battle While making an exception for only those afflictions That are destroyers of other afflictions. Better that I be burnt or killed, Or that my head be cut off, Than that I should ever bow Before my enemies, the afflictions.
This is “Engaging in the Bodhisattva Deeds”. This is what a Bodhisattva who truly practices should do. Normally, when we get angry, who should we be angry at? We should be angry at this, "Resenting them, we do battle! Afflictions such as these are those whom I should battle against I shall remember them and engender great hostility toward them. That is how it is. Therefore, you should look at the wrathful deities of the Mantra vehicle. They are completely in accordance with the scriptures. What should the Bodhisattvas do? They should have great hostility. What are they angry at? They are angry at these. Why do you need great hostility? You need it to destroy the bondage of ignorance. This is it. It entails this special significance here. So we should be angry at these, not others. And we want to become attached, attached to what? We should be attached to the teaching. Bodhisattvas should have great attachments, what type of attachments? We should be attached to the teaching. This is what is really important. Hence there remains only one thing - to destroy the afflictions. This is the only thing to do. Other than this, there is nothing else to do. I would rather die or have my head cut off, no matter what adversities, I will not succumb, will not succumb, therefore "Better dead than that I should ever bow before my enemies, the afflictions." But for us now, we would rather bow before the afflictions. We are utterly respectful to them. Ah, (thinking) these are excellent stuffs! Ah, wrong! This is what we should really strive to do correctly.