菩提道次第广论手抄稿:旧版第九十八卷A面
（手抄稿 第十三册 p37）[00:04]
这是很明白的一件事情。现在我们，或者说眼前任何一样东西，啊，这枝笔，这是我的。假定是换一换的话，换给你的话，到那时候你就会把原来你觉得不是，他的那只笔，你就宝贝得不得了，“欸，这是我的！”假如我现在说跟你换一换─本来如果是你用的话，你根本不管它，你只管你自己的─换了一换，原来你觉得他那枝笔，到那时候你觉得自己很宝贝它了，对不对？那天下的事情都是这样，外面的东西也是如此，里面的身体也是如此。所以我们首先一定要认得，这个“我”这个东西啊，它不是天生来的，所以就无自性，这个缘起这个道理。而这个缘起呢是因缘，这因缘本身啊，一定是互相对比出来的，所以他说这个比喻就是如此。[00:49]
p. 226 (11)
So the awareness of self and other is not like the awareness of a color, for, regardless of what color blue is related to, you are aware of just blue and are not aware of some other color.
(p38) 【故不同青色，任待于谁唯起青觉，不起余色之觉。】
他前面说啊，“犹如青黄各各类别”，这个比喻深的地方我不讲了，实际上，这个里边有很深的涵义。他举一个例子，青是青，黄是黄，不对！那青是青，黄是黄，这是两样东西颜色的确是不同，但是呢这个青颜色，不管谁去看它就是青；你换一个地方去看看还是青，黄颜色还是这样。现在那个此山、彼山不是！你换了一个方向去看的，就不一样了，对不对？就是这样。像那枝笔一样，那枝笔，说我的笔、你的笔，我们对换的话，你的笔变成功我的，我的笔变成功你的了。然后不但是我看起来，别人看起来也是一样，都换、都换，说换就换了。我们这个身体也是一样，等到你两脚一伸，哪个是、谁是谁的呀？嘿，根本也就不晓得是谁的，烧成功一堆灰，没有什么了。[01:45]
所以佛经上面有这个故事，叫这个一个饿鬼鞭尸记，以及一个天人礼尸记。啊，有一个饿鬼在那里打一个死尸，有人看见了说：“哎呀，这个已经死尸了，你还打他干什么！”“唉，你不知道，这就是我的前身。我前身一直为它忙，忙了个半天，结果我，我忙了半天啊，把我送下地狱去了。我现在是越想越恨、痛苦不堪，都是为了它，而它躺在那里，躺在那里，我还饶不过它！”这样。那个尸体啊是又肥、又胖、又好，这样。另外呢 (p39) 瘦瘦垮垮的，一个天人在那里向它磕头。“欸，奇怪，那个骷髅怎么长得枯枯瘦瘦的，你这样磕头，磕头干什么？”“啊，那个前身就是我！它呀，辛苦了半天，然后让我生了天堂。我想想，我所以生天堂啊，就是亏了它呀！所以现在来感谢它。”你看，就是这样的，对不对？所以我们趁早，嗯，赶快你早一点换啊！早一点换，你能够帮助别人的话，少一点嘛生到天堂，好一点嘛到极乐世界，最好一点成佛。所以现在趁这个机会早一点换啊，你一换啊，就好啰！现在我们继续下去。[03:05]
Moreover, Santideva's 《Compendium of Trainings》 states: becoming accustomed to the equality of self and other, The spirit of enlightenment becomes firm. Self and other are interdependent. Like this side and the other side of a river, they are false. The other bank is not in itself "other"; In relation to someone else it is "this bank." Similarly, "self" does not exist in its own right; In relation to someone else it is "other."
【如《集学论》云：“修自他平等，坚固菩提心，自他唯观待，妄如此彼岸。彼岸自非彼，观谁而成此，自且不成自，观谁而成他。”】
他还是说这个。不要啊只看自己，先要站在平等的地位。实际上他那个“换”的话，原因就是这样的─不要执着自己。就像执着别人像自己一样的这个心里面，扩大它，你用这个方法来坚固你的大菩提心。你平常所以不能做到的原因哪，因为你妄执了这个自己，实际上你要晓得，你这个自己跟他人啊，都是互相对比出来的。因为你虚妄分别，所以看起来就像那个山一样，是啊，这个我这个、他这个。它这个自他之间并不是天生就是的呀，只是互相对比出来的，这个你要了解啊！在这种状态当中，自己根本谈不到自己， (p40) 那他也一样的道理，这个我们要了解的。[04:15]
Thus Santideva indicates that self and other are merely posited in relation to a particular reference point and do not essentially exist.
【此说唯由观所待处而假安立，全无自性。】
这个自他呀，就是看你所处的地位而假名安立，这个假名安立就是你的妄识所分别出来的。我站在这里，觉得这个是我的；你站在那里的话，也觉得你是我的，那到底哪一个是你的呀？那就是你那个虚妄心识所安立的。譬如我站在这里，我说：“你们在我东边。”我跑到老和尚那里，那我说啊：“你们在我西边。”那东边、西边不是两个完全相反吗？不是颠倒了吗？那么说来说去，就是你内心虚妄执着，是假安立的啊！本来就没有这个所谓东啊、西啊，因为你妄执着，所以现在这个自他是这样的。而这个是，第一个就是我们自他所依两个身，从前面这个道理告诉我们，它不是天生来的，原来就是假安立的。既然是假安立的话，你只要把那目标换一换的话，认识清楚的话，不就解决了嘛！次，进一步，说自己的快乐跟别人的痛苦，这个怎么弄法呢？[05:37]
p. 227
2. You must remove the obstacle of thinking, "I will not make an effort to dispel others' suffering because others' suffering does not harm me."
【二谓又念他之痛苦，无害于我，为除彼故不须励力。】
这个，喏，第二个，觉得别人痛苦是别人痛苦，跟我没害嘛，我为什么要忙这个呢？好像这个是平常我们的……欸，他有一个方法：[05:56]
It would be like not accumulating wealth in your youth out of fear of suffering in your old age because you think that your suffering in old age does no harm to you in your youth.
(p41) 【除此碍者，谓若如是，则恐老时受诸苦恼，不应少年积集财物，以老时苦无害于少故。】
这个比喻美极了！说就像你老的时候要受苦啊，那么我们要防老，少年的时候积集了很多财物。其实老的是老的时候，少的是少的时候，你忙它干什么，跟你没相关嘛！欸，对不起！我们偏偏要去忙欸，这样。所以不是说，啊！现在这样跟你不相关，不是的呀！“如是”，进一步，[06:32]
Or, as stated in 《Engaging in the Bodhisattva Deeds》, it would be like not alleviating the pain in your foot with your hand, because your foot is "other."
【如是其手亦不应除足之痛苦以是他故。】
手对足来说，这个手跟足，这个脚对那个手来说，别人嘛！脚上痛，你忙它干什么！你这个手不会去忙。欸，但是脚上痛了，我们这个手要去摸摸它，对不对呀？欸，是要的。他说，他同样地说：[06:50]
Old age and youth (or similarly, former and future lives) are just illustrations;
【老时幼年前生后生仅是一例。】
同样的这个情况，手对脚，老跟幼，前生跟后世，就是一个例子。进一步说，[07:01]
this principle applies also to morning and evening, former and later days, and so forth.
【即前日后日，上午下午等皆如是知。】
(p42) 都是这样。那么有人说了：“不对呀！老跟幼是你一个相续，只是不断地在你自己身上；手跟脚，虽然是手对脚是分开来的，这是同样对我来说一个身体，这是没错呀！”[07:19]
Qualm: But old age and youth are one continuum and the foot and hand are one collection; therefore they are not the same as self and other.
【若谓老幼是一相续，其手足等是一身聚，故与自他不相同者。】
有人说，对自己跟他人是两件事情啊！[07:24]
Response:"Continuum" and "collection" are designated to many moments and to many parts; they do not have a self-sufficient essence. The "self" of yourself and the "self" of others must be posited to a collection and a continuum,
【相续与身聚，是于多刹那多支分而假施设无独立性，自我他我亦皆于假聚相续而安立。】
是的，“相续”就是前后、老小；“身聚”就是手跟脚。它这个东西怎么来的啊？它也不是天生有它的自性，只是时间一刹那、一刹那积聚起来的，这个从小到老。还有呢，手跟脚，只是肢体啊不同的，安立起来的。然后呢自己跟别人，它还是什么？不同的几样东西─时间是刹那积累的；然后呢身体是支分积累的；自他是什么？不同的蕴所积累的，对不对？还是这个、这些东西积累的，其他的东西积累。有的东西木头做的，有的东西铁做的，有的东西啊木头、铁都混起来的，只是如此不同嘛！反正说来说去，都是这样的这些东西混在一块儿，凑成因缘凑成功的。所以你那个自他，跟那个老小，跟那个手足，都是一样的─混成功的材料是不一样，但是都是由其他的几样东西兜起来的，这有什么不一样的！ (p43) 什么不一样的！[08:50]
so self and other are not established by way of an essence that can be posited independently.
【故言自他皆观待立全无自性。】
所以我们要了解，自己跟他人都是相待而安立起来的，它并不是天生有这样的东西。只是
However, since beginningless time
【然由无始串习爱执增上力故。】[09:05]
这是无始以来的这个无明执着，这个力量产生的。[09:16]
you have found your own suffering unbearable because you have been conditioned to selfcherishing. Therefore, if you become conditioned to cherishing others, you will give rise to an attitude of finding others' suffering unbearable.
【自所生苦便不忍受，若能于他修习爱执，则于他苦亦能发生不忍之心。】[09:39]
因为无始的习惯，所以自己身体就不忍受，别人的啊就不管。假定你能够修习的话，不断地照着如理地修，你对别人一样的也可以发生这个无法忍受的心情。
其实这个道理说起来简单极了，就是前面讲的七因果的时候，说得很清楚。假定这个自他一定是完全不能辨别的话，那么对不起！七因果也无法建立起来了，实际上七因果是建立得起来的。虽然我们不一定，乃至于还根本没有照着七因果修成功，可是七因果当中所说的那个道理，我们人人体会得到的。我们自己的亲人，他也是个他耶，跟你了不相关 (p44) 呀，可是他有苦的话，唉哟，你就很担心。唉呀，自己的父母啊，心里就担心了，这样。这个他，你就担心他；是怨家，你看见了，你就开心了。同样的他，为什么一个你就不忍心，一个你会他这样呢？为什么？就是你自己的什么？你自己的爱执之心，对不对？很明白摆在这个地方啊！而这个爱执，无始的无明相应的。现在我们要修学，没有别的嘛，就是了解这个无明，然后你把那个无明转成功智慧相应的话，那不是转过来了吗？所以当下证明，我们确确实实这个能力是具足的，主要的原因在哪里啊？就是我们无知，还偏偏执着这个无知不肯放，那就是一点办法都没有！[11:06]
你现在了解了这个：哎呀！原来不是别的啊，真实害我们的不是别的，就是我这个无知啊！那个前面那个障碍都去掉了。说理论上去掉了，这个习性哪，就好办了。修，为什么要修啊？就是说理论了解了，错误的你才不采取它，照正确的理论，然后呢把那习性修改过来，这个就结果就出来了嘛，对不对？所以这个概念很重要。所以我们每一个地方啊，这个行相让你认得得清清楚楚，这个是它最特殊的一点。然后你去修行的时候啊，你只要肯做，你做到哪里，成功到哪里，障碍断掉了，功德生起来。[11:58]
所以尽管经上面对现象界来说，说明这个，说：发菩提心哪，发的心、发心的人多，成就的少。原因在哪里呢？原因就是他不了解这个真正的内涵，没有得到正确的教授，没 (p45) 有如理行持。现在我们真幸运啊！原来喏、喏、喏，这个教授这么清楚明白。而这个教授绝对不是说，说一个高深的理论，像人造卫星。是的，这是一个高深的理论，可是却是什么？就像我们到摩天大厦一样，它是下脚的第一步就已站在这个地方，你已经站在这里，只要你肯跑，就这么……。为什么叫“你已经站在这个地方”呢？我们刚才说的心理不就是我们现在的心理吗？对不对？想想看，对不对？喔，你的父亲，然后你的儿子、你的亲戚朋友，哎哟，你心里面……这明明是“他”呀，但是你心里面会觉得：唉呀，这个放不下！为什么？喏，就是你无始的习性，所以我们是有这个本来的本能哪，只是问题在哪里啊？无明，两句话，两个字，不是两句话。好，现在我们可以继续下去。[13:30]
After you have eliminated the obstacles to exchanging self and other in this way, the actual way to meditate is as follows.
【◎ 如是除自他换诸障碍已，正修习者。】
好了，障碍拿掉了，现在呢正式去修习了。[13:41]
Out of attachment to self, your self-cherishing attitude has produced all sorts of undesirable things throughout the beginningless time of cyclic existence up to now.
【谓由于自贪着力故，起我爱执，由此执故无始生死乃至于现在，发生种种不可爱乐。】
这个地方就，正式修习的时候修什么呢？由于前面这个无知─啊，人最可怕的就是这个！然后呢，明明是虚假东西啊，贪爱执着，起了我爱执。无始以来，唉，结果你贪爱它啊，一直在生死当中。不但在生死当中，而且发生了一切这种不可爱乐。[14:19]
(p46) 前面修那个八苦、三苦、六苦当中，说得清清楚楚的。唉呀！那永远没有满足的时候，而且越是你增长它的话，痛苦是越多。再进一步，我们从十二因缘去看的话，这个真正的痛苦所以这么来就是这个原因，这样。我所以要出那个题目考考你们的原因，主要的就是让你们好好地温习一下。然后呢一点的话，你就了解得清清楚楚：唉呀，真正的痛苦都在这里！现在不求快乐吗？喏、喏、喏，现在指出来告诉你了，这个痛苦、快乐的根本在这里。现在我们所以很高兴地，啊！晓得了，从这地方学进去。[15:02]
Although you wanted to make things perfect for yourself, you emphasized your own welfare and engaged in improper methods. You have spent countless eons at this, but have not at all accomplished your own or others' aims. Not only have you not achieved these, you have been tormented only by suffering.
【欲修自利作自圆满，行非方便经无数劫，自他二利悉无所成，非但无成，且唯受其众苦逼恼。】
是的呀！是，你未尝不想求自己的利益，要想使得自己样样圆满哪！可是不幸的，你呀所做的方法做错了，所行的不是正确的方法。最主要的还是没有正确的了解，所以已经经过无始以来呀，结果自己既没有利益，别人也没有利益啊！没有利益还好，还要受无边的众苦啊！只是苦，颠倒极了！这不是很明白吗？所以这个道理现在听懂了，不断地摆在心里想：“对呀！对呀！”你能够想多少，于是推动你改变的力量就生起来了。而这一件事情再容易不过，为什么？眼前就是一个苦恼，再说眼前你就是求快乐嘛，这个心理我 (p47) 们有的呀！你只要从这个地方一步一步追下去，不叫你放弃你自己快乐，恰恰相反地正要给你快乐呀！他不叫你不管你的痛苦，他正是要告诉你怎么除掉你的痛苦，而主要的关键在哪里？他说的“行非方便”啊，对不起！你做错啦！现在所以我们高兴：啊！现在做对了。做对了，我的快乐就可以得到了，我的痛苦就可以去掉啦！怎么做呢？换一换。[16:46]
If you had replaced concern for your own welfare with concern for others' welfare, you would certainly have already become a buddha long ago
【若自利心移于利他，则早定成佛。】
我们如果能够换一换的话，早就成了佛了。成了佛以后啊，[16:55]
and would have completely and perfectly accomplished your own aims as well as those of others.
【圆满自他一切利益。】
这个很清楚，这个很……太清楚、太清楚！佛陀因地当中就是这样，所以感得这个果啊！[17:06]
As you did not do this, you have spent your time uselessly and laboriously.
【由未如是，故经长时劳而无益。】
因为没有这样做，所以无始以来，劳苦嘛劳苦得不得了，一点好处都没有。[17:16]
Make a firm determination by thinking, "Now I understand the faults of self—cherishing and the benefits of cherishing others.
【今乃了知第一怨敌即我爱执。】
啊，现在好高兴啊！了解了，喔，原来我真正的大怨家是什么？就是这一个东西 (p48) ─我爱执。[17:28]
With great effort, relying on mindfulness and vigilance, I will discontinue the present self-cherishing, my greatest enemy,
【应后依止念及正知，坚固决定励力灭除。】
所以以后真正应该做的是什么呢？要、要靠这个─依止于念、知，依止这个正念跟正知，这个才是我们皈依之处。所以这个“皈”跟“依”有二个：皈就是反过来，没有别的；然后呢依止在什么上面？依止在正念、正知。以前我们依止在什么？无明、无知上面。然后呢把这一个力量加强它，一定要努力去除掉它。[18:06]
and I will not allow any potential self-cherishing to arise." In this way frequently stop self-cherishing.
【其未生者当令不生，其已生者令不相续。】
对于自利这个，还没有生的不要让它生起来，它“已生者”，不要让它继续下去。[18:19]
《Engaging in the Bodhisattva Deeds》says: Self-cherishing has harmed me in all my myriad lifetimes in cyclic existence. You, O mind, though you spent countless eons wanting to accomplish your own welfare. Through such great hardship, you have accomplished only suffering.
【《入行论》云：“此于生死中，百返损害我，意汝欲自利，虽经众多劫，以此大疲劳，汝唯引生苦。”】
论上面告诉我们，在那个生死当中，这个“百”啊，就是一个泛指，泛指，它不是一百。平常我们说百样东西、泛百样东西，一切、一切，一直在这个生死当中损害我们。说你这个“意”─就是我们现在的心念─你呀要求自利，结果呢经过无始劫来，因为 (p49) 这个念头，唉！疲劳得不得了，结果只是苦啊！[19:00]
And also: If formerly you had acted for others’ welfare, this condition which lacks the perfect happiness of buddhahood, Could not possibly have occurred.
【又云：“若汝从往昔，能作如是业，除佛圆满乐，定无如斯时。”】
假定你早一点觉醒，能够做现在这样的话，那么早就成了佛了。而得到的，除了这个佛的圆满的快乐以外啊，那绝对不会像现在这样，现在这样地受种种的苦，绝对没有了。[19:20]
Thus, neither be self-centered nor support self-centered tendencies. You must train again and again in the attitude of freely giving to all beings your own body, resources, and roots of virtue,
【如是不执自言，不护自品，当数修心，将自身财及诸善根，悉无顾虑惠施有情。】
好了，这么一来就行了。也不执着自己的，不保护自己的种种，拿这个东西来修行，把自己的身、财，乃至修的善根，毫无余遗地惠施有情，这样。所以这个啊，现在我们讲布施、布施，不要先讲布施，你这一点做到了，叫你不布施也不行。因为你晓得得很清楚嘛，你，这个东西就是你的生死大怨家，有了唯恐不送出去；送出去的话，那就对了嘛，你自己得到利益了嘛！所以这一个自然有它的必然的次第，必然的道理在。[20:15]
p. 228
and you must work for the welfare of those to whom you give these things. It is wrong to do the opposite, so stop the attitude which sees your own body, resources, and roots of virtue as being for your own purposes.
【◎ 又施彼已即应利彼，不应于彼而行邪行，故于身等应当灭除自利之心。】
是的，现在你布施给别人，送给别人。当送给别人以后啊，不要“于彼行邪行”。这个“行”就是心理行为，这个邪行指什么呢？就是啊平常我们送给别人，好像，哎呀， (p50) 结了个好朋友，然后我送给别人啊，要有求于他。现在世间的人都是这样的，贿赂固然不谈，送他一份礼物，嗯，有求于他，都是这个样的。然后呢处处地方是为了讨好别人，自己欲有所求，而这个都是错误的，完全错误的。所以布施，结果没有一点点余遗地，目的在哪里？利他，就是这个，没有一点点余遗地要消除这个我爱执。那这样的话呢，你这个菩提的果就可以得到，因为因地当中做对了。[21:24]
《Engaging in the Bodhisattva Deeds》says: "I am controlled by others"; You, O mind, know this for certain. Now do not think of anything other than the welfare of all beings.
【如云：“意汝定应知，自为他自在，除利诸有情，汝今莫想余。】
说，“意”─这个是现在我们以正知见告诉我们自己，说：“某人哪，你应该知道啊，现在这个我是一定送给别人啦！完全是他，看、跟他转的啊！现在要做的除了利益别人以外，你千万不要莫名其妙地瞎打妄想啊，除了利益别人以外，不要想到你自己。”[21:58]
It is wrong to achieve my own aims with my eyes, etc. that are under others' control. Therefore, it is incorrect to do wrong to others with my eyes, etc. that are for their welfare.
【他自在眼等，不应作自利，眼等于利他，不应作邪行。”】
意思─他的东西你千万不要说：“哎呀，为了你自己！”所以我们现在说，哎呀，心里面啊欲有求于他了，然后你就讨好他，这种事情万万做不得；有求于他了，布施送给他，万万做不得。凡是他的，他的就是他的；我的，我的也是他的。现在世间的人，我的固然是我的，他的也是我的。就因为这样啊，所以是越弄越苦啊！永远在这个轮回当中。 (p51) 看见好的，是越多越好；看见坏的，就把它推出去。结果注定你将来啊，你长得肥肥胖胖，等到你作了鬼要来打它，那个时候已经来不及了。早一点哪，早一点那个时候就对啦！是。[22:47]
If you lose the thought that your body, etc. are for others' welfare and think that they are for your own benefit, or if you see them as agents of physical, verbal, or mental harm to others, then stop this way of thinking by
【若见身等弃舍利他攀缘自利，或身语意而反于他作损害缘，应作是念而正遮止。】
假定你一旦发现“弃舍利他”，不帮人家忙，只想到自利，而你的身语的行为以及起心动念，做的都是这个损害别人的时候，不利益人的时候。你马上起正念：欸，遮止它，不可以，不可以，不可以！[23:22]
contemplating how this previously brought you limitless harm and how you are still mistaken with regard to its appearance of helpfulness, which is false. If you are controlled by this wrong way of thinking, it produces only unbearable suffering.
【此于往昔，亦曾令受无边众苦，现今若于相似利益而生错误，随彼转者当生大苦。】
下面这个就是我们应该正念的。要晓得我们无始以来啊，一直做这种事情，做这种事情，得到的一点好像相似的利益。所以眼前自利─不是没有利益喔！但这个利益相似的，好像是有一点利益，但是真正说起来这是个错误啊，这是个错误啊！所以它叫“相似的利益”。对这个利益不认识，所以错误了才去忙这个东西。如果说你现在还是跟着它转，忙这个相似的利益的话，将来一定生大苦啊！这个念头啊，经常保持着。[24:10]
《Engaging in the Bodhisattva Deeds》says: When you [self-cherishjng] ruined me before, That was another time. Now I recognize you; Where will you go? I will destroy all your arrogance.
(p52) 【如云：“汝昔伤害我，已往可不谏，我见汝何逃，应摧汝憍慢。】
你以前一直伤害我，那以前的事情不管了，我们也不去管它了。但是我现在认得了，欸，你还逃到哪里去啊！一定要摧你的憍慢。什么叫“憍慢”？憍就是对自己好的东西啊沾沾自喜，这个叫憍：慢呢，对比他，总归比别人高。换句话说，你一天到晚忙着自己，今天一定要摧毁你！[24:42]
Dispel the thought, "I still have my own welfare." I have sold you [my mind] to others. Do not be dispirited; offer your energy.
【今汝应弃舍，思我有自利，我于余卖汝，莫厌应尽力。】
现在你要晓得啊，你要弃舍这个自私自利之心。我已经把你卖给别人了；你现在啊要努力做这个事情，不要厌患。那个文字满有趣，但是意义本身啊，就是说用很有趣味的，策励我们内心这个正法相应的认识。[25:14]
If I become careless and do not give you to beings, you will certainly give me over To the guardians of hell.
【放逸不将汝，惠施诸有情，汝则定将我，授与诸狱卒。】
啊！这句话是值得我们哪，摆在心里牢牢记住啊！说我们尽管懂得了道理了，但是呢如果你不努力，去放逸的话，那懂得了道理也没有用。所以，尽管你懂得了道理啊，你还不努力去做的话，不把我们努力去这个“惠施有情”，在这种情况之下，你一定又把我送(p53) 到地狱里面。“狱卒”就是地狱狱卒，这是千真万确的事实。啊，所以如果我们现在趁得到暇满的人身，你放逸、马马虎虎的话，对不起，它这个东西─“我”这个东西啊，一定把我又送到地狱去啊！[26:02]
Thus you gave me over to long periods of suffering. Now I remember my grudges; I will destroy your selfish thoughts.
【如是汝长时，舍我令久苦，今念诸怨恨，摧汝自利心。”】
所以经过长时，你呀让我受大苦啊！现在想到就恨哪！所以一定的摧毁这个，摧毁这个。所以这个密教当中，画那个画─大瞋相，它有道理的。前面记得吧！当烦恼一起来，要把它斗，斗什么？敌人嘛！所以你咬紧牙关，那个烦恼一点都不容许，再轻微的地方，我一定要把你，咬紧牙关要把你彻底地消灭掉，这样。[26:48]
Similarly, when you repeatedly reflect on the benefits of cherishing others, you produce powerful enthusiasm from the depths of your heart. Discontinue your present attitude of disregarding others and keep your potential disregard of others from arising.
【如是数思爱他胜利，当由至心发生勇悍，弃他之心未生不生，其已生者令不相续，于他令发可爱可乐可意之相。】
就这样地、不断地数数地思惟。这个“数思”两个字，现在始终都是关键问题，我们懂得了道理，能不能转就靠这个。当然你不懂道理，数思也没有用啊；懂得了道理啊，如果你不数思，那就放逸当中。如果你精进的话，一定是思这个东西。你不断地思惟的话，那么到那个时候，内心当中发起那个“至心”，这个心里面的的确确地─勇悍！这不是 (p54) 浮浮泛泛，哎呀，要帮人一点，就是这样。非常强有力的，这个“勇”；“悍”的话，一切都不顾，什么困难都挡不住你。如果说平常以前这一种心真正能够改过来的话，那么自然整个地就不一样了。平常啊只管自己不管别人，现在呢不是啰！所以你能够这样做到的话，“弃他之心”─不管别人的心，如果还没有生，不要让它生起；已经生起来的，把它到此为止，不要继续下去。[28:07]
总归处处地方发心，欸，令他可爱、可乐、可意之相。实际上也不是别的，就是要现在求快乐，你想到你的快乐哪来的？喏，一听，都是靠他呀！就是这个样。平常我们世间人常常说拍马屁，为什么要拍马屁啊？然后呢处处地方奉承人家，实际上那还不是为了别人，为什么？还是为了你自己嘛！对不对？哎哟，这个上司啊有钱，提拔你，然后呢这个老板可以多给你钱，哎呀，你拼命地在那儿奉承他，为什么？为了我快乐嘛！现在不叫你做别的，还是为了这个呀！这个上司就是什么呢？一切有情，你只要能够奉承他，你所有的快乐都来了。[28:47]
你想到这地方的话，你用种种的方法帮忙他，结果呢，欸，你的好处也得到了。不过这个地方，我们所以不用世间的，因为世间是染污的，它有一个特别的名字─善法，叫善净之法。而我们心里是，喏，随时你一看，很清楚，确实这个能力是有的，只是方向弄(p55) 错，方向弄错。像一把宝刀一样，本来这一把宝刀啊去杀敌人的，结果你弄错了，伤了自己了。现在我懂得了，欸，把敌人伤害，自己啊就得到安乐了。[29:27]
Through affectionately viewing others as dear and beloved as much as you can, develop an attitude that cherishes others to the degree to which you previously cherished yourself - "Cherish others as you do yourself." To produce the attitude that cherishes beings in this way, you must remember their kindness or recognize that they help you.
【◎ 如昔于自爱乐执着，今于他所应令发起爱执之心，如云：“应执余如我。”能发如是爱执有情，其因谓当念彼恩德，或见于自所作饶益。】[29:49]
98A Commentary
english lr v2p.54 (commentary v2.p74)[00:04]
Just like that, now we may take any arising objects, ah, this pen is mine. If switch it over to give it to you, by then you will take what was original not yours – other’s pen – you will treasure it very much: “Well, this is mine!” If switch it around, at first you use it with careless attitude since it is not yours, for you only care about your own pens. After switching around what was other’s pen becomes yours, by then you will cherish it, is this right? This applies to all worldly things both externally and internally. Hence, we first must recognize this “I” is not innate and not with inherent existence, it is based on dependent-arising. And the cause and condition of this dependent-arising is with comparative relation, thus the author applied such examples.[00:49]
So the awareness of self and other is not like the awareness of a color, for, regardless of what color blue is related to, you are aware of just blue and are not aware of some other color.
The author stated earlier “making them as different as blue and yellow”, I will not go over the profound level of this example. In fact, the meaning is very profound. The author applied an example that blue is blue and yellow is yellow, they can’t be mistaken! The blue is blue and yellow is yellow, these two are definitely different, however regardless who looked at the blue color it is blue; you place it somewhere else and look at it is still blue, and same applies to yellow as well. Now this mountain and that mountain is not the same case! You move to a different direction to view it and it is different, is this right? Just like that. For instance like that pen, be it mine or yours, if we exchange, your pen becomes mine and mine is yours. Moreover, I consider it this way, others also take it in the same way, switch around and it is done. Same with our physical forms, once we die, which physical is who’s? Well, we totally are not able to distinguish who is who, all is cremated into a pile of ashes and nothing remains.[01:45]
Thus, there is a story in the sutra known as the hungry ghost flogging the corpse. Ah, there was a hungry ghost flogging a dead body, some people saw it and asked: “Alas, this is a dead body, why do you still want to flog it!” “Well, you don’t know, this is my previous life. I slaved all over it for so long and end up I was sent to the hell realm. Now the more I thought about it the more anger and suffering there is. All was for the sake of it, it lies there and I just won’t let it go!” Just like that. The body is chubby and plump. On the other hand, there was a skinny body bowed by a deity. “Well, strange, the skeleton is bony, and you bow in such way what for?” “Ah, that is my former body! It worked so hard and made my rebirth to deity realm possible. I thought about it, the reason I am reborn to deity realm is due to it! Thus now I come to show my appreciation.” You see that was what happened, is it right? Therefore, we should try it as soon as possible, well, you need to exchange as quick as possible! The sooner you exchange and able to help others, the least is rebirth to deity realm, the better ones reborn to Pure Land, the best achieves Buddhahood. Hence, take this advantageous opportunity to exchange, once you exchanged, that is great! Now, let’s continue.[03:05]
Moreover, Santideva's Compendium of Trainings states:
By becoming accustomed to the equality of self and other,
The spirit of enlightenment becomes firm.
Self and other are interdependent.
Like this side and the other side of a river, they are false.
The other bank is not in itself "other";
In relation to someone else it is "this bank."
Similarly, "self" does not exist in its own right;
In relation to someone else it is "other."
This commentary still refers to the same content. Don’t just mind ourselves, first we need to be at an equality position. Actually the cause to “exchange” is: don’t be attached to the self. Just to care about others like we care about ourselves and extend it, you apply this method to stabilize your spirit of enlightenment. The reason you are not able to achieve it is because you erroneously grasping on this self. In fact the difference between you and others are relatively in contrast of each other. Because of your erroneous distinction, thus it looks like a mountain, sure, mine is this, and he is that. The difference between self and others are not innate, it is by the contrast of relative comparison, and this you have to understand! Under this condition, one can’t even reach this understanding, leave alone to refer to others, this we should know.[04:15]
Thus Santideva indicates that self and other are merely posited in relation to a particular reference point and do not essentially exist.
The self and others depend on your non-essential posited relation, which is determined by your erroneous discrimination. For instant I am standing here, and I feel this is my spot; and you stand there and also consider it as your “my spot”; so which one is the “my spot”? That is the posited erroneous relation. Like I am standing here, and I say: “You are to my east.” Once I go over to the elder abbot and I say: “You are to my west.” Aren’t east and west totally two opposite directions? Isn’t this absurd? In any case, it is your mistaken grasping within, it is posited in relation to a particular reference point! There is no east or west to begin with, due to your erroneous grasping, so this is how self and others presented. Yet for this, first we view self and others are two separate forms, base on the preceding concept telling us this form is not inherent it is posited in certain relation at a given point. Since it is such as long as you switch the objects and recognize it clearly, the difference will be resolved! Take a further step, as for personal happiness and other’s suffering, how do we go about it?[05:37]
2. You must remove the obstacle of thinking, "I will not make an effort to dispel others' suffering because others' suffering does not harm me."
This 2nd thought, the feeling of others suffering is theirs has nothing to do with me, why do I need to be bothered with it? Seems this is our usual attitude…well, the author has a method:[05:56]
It would be like not accumulating wealth in your youth out of fear of suffering in your old age because you think that your suffering in old age does no harm to you in your youth.
youth. This example is extremely wonderful! It is saying by the time of old age you will suffer thus in order for us to prevent the suffering in old age, one will accumulate a lot of wealth in youth. Actually, old age is different from youth why do you need to worry about it; it has nothing to do with you while you are still young! Well, very sorry! We just have to worry about it. Thus it is not about, ah! Now it is not of your concern, not like that! Furthermore,[06:32]
Or, as stated in Engaging in the Bodhisattva Deeds, it would be like not alleviating the pain in your foot with your hand, because your foot is "other."
Between the hand and foot, the foot to the hand is like “other”! If the foot is hurting why do you need to bother with it with your hand! Well, however when the foot hurts our hands will want to touch it, is it right? Well, that is for sure. Again the author continues:[06:50]
Old age and youth (or similarly, former and future lives) are just illustrations;
Similarly, hand to foot, old age and youth, former and future lives, are illustrated. Moreover,[07:01]
this principle applies also to morning and evening, former and later days, and so forth.
These illustrations are the same. Some may say: “Not so! Old age and youth is the same continuum of yours, it is only the same continuation. Hand and foot although are separate, yet to me they belong to the same body, this is unmistaken!”[07:19]
Qualm: But old age and youth are one continuum and the foot and hand are one collection; therefore they are not the same as self and other.
Some consider self and other are of two different matters![07:24]
Response: "Continuum" and "collection" are designated to many moments and to many parts; they do not have a self-sufficient essence. The "self" of yourself and the "self" of others must be posited to a collection and a continuum,
Indeed, “continuum” is former and future, old and young. “Collection” is hand and foot. How is it designated? It is not with inherent nature, just accumulated moment by moment from youth to old age. Moreover, hand and foot are posited of different limbs. Afterwards, what is self and other? They are different accumulations – time is accumulated moment by moment, and the body is a collection of different parts, whereas what is self and other? They are the accumulation of different aggregates, is this right? There are also accumulations of this and that. Some are made of wood, some are from steel, some are combination of wood and steel, that is the only difference! In any case, they are all composite of these materials – by the combination of cause and condition. Hence, the self and other, the old age and youth, the hand and foot are all the same – the composite materials are different, yet they are all combined by several factors, so what is the difference![08:50]
so self and other are not established by way of an essence that can be posited independently.
So we need to understand self and other are established relatively, it is not inherent.[09:05]
However, since beginningless time
It is only due to “since beginningless time … you have been conditioned to self-cherishing”! Just because of the grasping of this ignorance from beginningless time, propelled by this force.[09:16]
you have found your own suffering unbearable because you have been conditioned to self-cherishing. Therefore, if you become conditioned to cherishing others, you will give rise to an attitude of finding others' suffering unbearable.
Due to the habit from beginningless time we feel unbearable to our own physical suffering, whereas towards others’ suffering we are careless. If you are able to apply this teaching into meditation and continuously abide by it in practice, you should be able to cultivate the same unbearable attitude toward others.[09:39]
In fact, this concept is so easy and was explained very clearly in the preceding section of seven cause and effect. If we are totally unable to distinguish this self and other concept, then it is very sorry! The seven cause and effect can’t be established either, yet actually the seven cause and effect concept can be established. Although we may not, or even have not successfully achieved the seven cause and effect practice, but its concept of cause and effect we all can sense it. Our relative is also the “other” and a completely different being from us, however when he is suffering, alas, we worry a lot. Well, as for our own parents the worry will be there, just like that. If this other is your suffering relative you will be worried; whereas if he is an enemy, you noticed and you are glad about it. For the same “other” why is that one you can’t stand his suffering yet you are happy about this other one’s suffering? Why? This is your what? It is your own attached attitude, right? This is showing very obviously here! This grasping accords to our beginningless ignorance. Now our meditation is nothing but understanding this ignorance and you transform it to accord to wisdom, thus wouldn’t the inversion take place? Hence, right away this validates we definitely have this capability, what is the main reason? It is our ignorance, and yet we stubbornly grasp on it and refuse to let go, thus there is nothing that can be done![11:06]
Now you understand this: wow! So it is not anything else that actually harming us, it is this my ignorance! Therefore, the obscuration ahead is all removed. Once conceptually it is removed then the tendency becomes easier. Apply meditation, why need to meditate? This is saying the concept is understood, so you will not follow the mistaken way and abide by the proper perception; and then to adjust the tendency thus the effect will arise, is this right? So this concept is very important. Therefore, in every aspect the author allows us to recognize the characteristic clearly, this is the most distinctive factor of Lamrim. Subsequently when you apply it, as long as you are willing to do it, to the extent that you do, success will follow, obstacles will be removed, and merits will arise.[11:58]
Although the sutras explained the worldly phenomenon as: many people have the aspiration of spirit of enlightenment, however the ones have achieved are very minimum. What is the cause? The cause is people don’t understand the true meaning, have not received the proper instruction, and have not applied accordingly. Now we are so lucky! So there, there, there, this instruction is evidently clear. Yet this instruction is definitely not a profound concept like artificial satellites. Yes, it’s a profound concept but actually what is it? It is like when we go to a skyscraper, the first step is to step in front of it, once you arrive there, as long as you are willing to advance that is it… Why saying, “once you arrive there”? Isn’t the mental attitude we just described within the same flow of our present mentality? Is it right? Think about it, is it correct? Well, your father and your son, your relatives and friends, well, in your mind…these obviously are “others”, however your feeling will be: “Alas, this can’t let go!” Why? Well, it is your tendency from beginningless time, thus we do have this innate capability but what is the issue? It is the word of ignorance, that is it. Good, now let’s continue.[13:30]
After you have eliminated the obstacles to exchanging self and other in this way, the actual way to meditate is as follows.
Great, the obstacles are removed now is time for the actual application.[13:41]
Out of attachment to self, your self-cherishing attitude has produced all sorts of undesirable things throughout the beginningless time of cyclic existence up to now.
Well! During actual meditation time, what should be practiced? Due to our ignorance mentioned earlier – ah, the most dreadful part of human is this! Moreover, what is obviously falsehood yet one will grasp on it and form the self-cherishing attitude. From beginningless time, sigh! As a result of your grasping to it, we are constantly in the cyclic existence. Not only are we in the cyclic existence but also we encounter all sorts of undesirable things.[14:19]
The preceding teachings described very clearly the 8 types of suffering, 3 types of suffering and 6 types of suffering. Alas! There is never a time of satisfaction, the more desire you enhance the more suffering there is. Furthermore, when we look from the aspect of 12 dependent-arising, the true source of suffering is from this cause of ignorance, just like that. The reason I want to quiz you is primarily for you to review it well. Also another point is: you will explicitly recognize, alas, the true suffering lies in here! Now aren’t you seeking for happiness? Well, well, well, now the text pointed out to you the root of suffering and happiness is this ignorance. Now we should be very pleased, ah! Once understood we can delve in from here.[15:02]
Although you wanted to make things perfect for yourself, you emphasized your own welfare and engaged in improper methods. You have spent countless eons at this, but have not at all accomplished your own or others' aims. Not only have you not achieved these, you have been tormented only by suffering.
How true! Indeed, you certainly want to seek your own benefit and aspire to make things perfect for yourself! Unfortunately, the method you applied is wrong and your deeds are not the proper way. The key is lack of proper understanding, so you have gone through countless duration but have not benefited either self or others! It is still ok without benefit, but you also have to endure boundless sufferings! Pure suffering, how totally inverted! Isn’t this very obvious? Hence, now with the understanding of this concept, we should constantly keep this in mind: “Correct! This is right!” However much you can contemplate on it, the propelling force for your change will arise. And this is such an easy task, why? In front of us is suffering, moreover, you are seeking for happiness right at this moment and this kind of attitude we all have! As long as you are able to advance stepwise – it is not asking you to give up your own happiness, on the contrary, it’s providing happiness to you! The author is not telling you to ignore your suffering, what he is trying to tell you is how to remove your suffering, and what is the key? He says: “engaged in improper methods”, unfortunately, you did it wrong! Now we should be pleased: ah! Now we are doing it right. Once it is done right, my happiness can be achieved and my suffering can be eliminated! How to go about it? Do the exchange.[16:46]
If you had replaced concern for your own welfare with concern for others' welfare, you would certainly have already become a buddha long ago
If we were able to exchange, we would have achieved Buddhahood long ago. Once as a Buddha,[16:55]
and would have completely and perfectly accomplished your own aims as well as those of others.
This is very clear, too obvious! Buddha did so at his causal stage thus he attained such effect.[17:06]
As you did not do this, you have spent your time uselessly and laboriously.
Because you did not do so that is why you toiled laboriously from beginningless time without any benefit.[17:16]
Make a firm determination by thinking, "Now I understand the faults of self cherishing and the benefits of cherishing others.
Ah, now how fortunate! With this understanding, oh, so what is my true enemy? That is this – self-cherishing.[17:28]
With great effort, relying on mindfulness and vigilance, I will discontinue the present self-cherishing, my greatest enemy,
Therefore, what should be engaged in the future? We need to rely on this mindfulness and vigilance. To rely on this mindfulness and vigilance is our object of refuge. The two words “taking refuge”: 皈依in Chinese 皈 means to reverse from black to white and 依 is what to rely on. It is to rely on mindfulness and vigilance. In the past what do we rely on? We rely on ignorance and delusion. And then we enhance this force [of mindfulness and vigilance] and strive hard to remove it [i.e. ignorance and delusion].[18:06]
and I will not allow any potential self-cherishing to arise." In this way frequently stop self-cherishing.
self-cherishing. As for this self-cherishing, refrain to allow the potential ones to arise, and those ones that are already arisen should be stopped.[18:19]
Engaging in the Bodhisattva Deeds says:
Self-cherishing has harmed me in all
My myriad lifetimes in cyclic existence.
You, O mind, though you spent countless eons
Wanting to accomplish your own welfare,
Through such great hardship
You have accomplished only suffering.
This commentary tells us in the midst of cyclic existence – this “myriad” generally refers to a large number, it is not [merely] one hundred. Often we say hundreds, hundreds of things, or each and every thing; is constantly harming us in the cyclic existence. This “mind” is our mental intention – you seek for self- benefit but for countless eons, due to this intention, sigh! How tiring and end up nothing but suffering![19:00]
And also:
If formerly you had acted for others’ welfare,
This condition which lacks
The perfect happiness of buddhahood
Could not possibly have occurred.
If you had awaken much earlier and was able to achieve all of these now, then you could already become a Buddha. And the effect is the perfect happiness of Buddhahood, it will never be like this current condition – with such suffering now, this will not exist.[19:20]
Thus, neither be self-centered nor support self-centered tendencies. You must train again and again in the attitude of freely giving to all beings your own body, resources, and roots of virtue,
Well, by so doing the practice will work. One would not grasp on the self or protect all sorts of personal belongings; use these to cultivate ourselves. Use one’s body, resources and even virtuous roots to give out freely to all beings, just like that. Base on this, now that we talk about generosity or giving, let’s not talk about it first, once we are able to do it [i.e. as stated above], it will be hard to stop us from being generous. Because you recognize it clearly, this [self- cherishing] is your greatest enemy in cyclic existence, upon having it one will be glad to give it away; once given away and that is right – you yourself will receive the benefit! Thus this naturally has its required steps and reasoning.[20:15]
and you must work for the welfare of those to whom you give these things. It is wrong to do the opposite, so stop the attitude which sees your own body, resources, and roots of virtue as being for your own purposes.
Yes, now you are generous to others, give to others. Once given, “it is wrong to do the opposite”. This “to do” is the mental action, and what does the wrong thing refer to? It refers to: usually when we give to others, ah, engaging in good friendship, and I give to others for the sake of expecting something in return. Nowadays, worldly people are such, bribery is not discussed here, giving others a gift with expectation for something in return, just like that. Moreover, we try to please others in all aspects, when one is expecting something. All these are wrong, totally wrong thing to do. So, generosity should be giving freely, and what is the purpose? It is to benefit others, that is it, we should totally remove this self-cherishing attitude. Thus, you will be able to achieve the effect of spirit of enlightenment, because you did it right at the causal stage.[21:24]
Engaging in the Bodhisattva Deeds says:
"I am controlled by others";
You, O mind, know this for certain.
Now do not think of anything
Other than the welfare of all beings.
This is saying: “mind” – now we are telling ourselves with this proper view: “So and so, you should know, now this “I” be given away to others! And I should totally rely on others and influenced by them! What should be done now other than benefiting others, you should never have erroneous thought; other than benefiting others don’t even think about yourself.”[21:58]
It is wrong to achieve my own aims With my eyes, etc. that are under others' control. Therefore, it is incorrect to do wrong to others With my eyes, etc. that are for their welfare.
This means: in regard to what belongs to others you should never claim: “Well, this is for myself!” Hence, we now, well, in need of others help, so you please them, this kind of attitude should not be engaged – in need of his help so give to him generously – this is definitely not permissive. Whatever is his belongs to him; whatever is mine also belongs to him. Nowadays, mundane world people are: whatever is mine of course belongs to me; even others’ is also mine. It is because of this attitude, thus we suffer more and more! And are forever in the midst of cyclic existence. When we see good things, the more the merrier; whereas negative things will be pushed away. This will end up that in the future you will become chubby and plump and once you become a ghost you will want to whip your corpse, by then it will be too late. The sooner the better to apply this [neither be self-centered nor support self-centered tendencies], then it is the right thing to do! That is for sure.[22:47]
If you lose the thought that your body, etc. are for others' welfare and think that they are for your own benefit, or if you see them as agents of physical, verbal, or mental harm to others, then stop this way of thinking by
Once you discover that you “lose the thought that your body, etc. are for others’ welfare” and stop helping others, only think about benefiting self; when your physical and verbal actions and mental momentum are all engaged in harming others and not benefiting them. Your proper perception should be at work immediately: well, stop it, that is not proper, don’t do it![23:22]
contemplating how this previously brought you limitless harm and how you are still mistaken with regard to its appearance of helpfulness, which is false. If you are controlled by this wrong way of thinking, it produces only unbearable suffering.
Next one is the mindfulness we should uphold. We need to realize from beginningless we are engaging in such mistaken and falsehood deeds, what we attained is little seemingly benefit. So the benefit for the self at present time – it does not mean no benefit at all! However this benefit seems to have some advantage, yet seriously speaking it is mistaken – it is falsehood! Thus it is known as “its appearance of helpfulness”. Lack of recognition of this benefit, thus we are occupied by such mistaken matters. If you are still controlled by it and engage in paradoxical benefit, the suffering in the future will definitely arise! This concept should be constantly kept.[24:10]
Engaging in the Bodhisattva Deeds says:
When you [self-cherishing] ruined me before,
That was another time.
Now I recognize you; where will you go?
I will destroy all your arrogance.
You have always harmed me in the past, that was by gone we should not worry about it either. But with my present recognition, well, where are you trying to hide? I have to destroy your arrogance. What is “arrogance”? The conceit part is proud of personal advantage; and the arrogant part is contrasting with others, I am always superior to others. In other words, self-cherishing only cares for myself; today I must destroy this self-cherishing attitude![24:42]
Dispel the thought,
"I still have my own welfare."
I have sold you [my mind] to others.
Do not be dispirited; offer your energy.
Now you need to know, you have to forsake this self-cherishing attitude. I already sold my mind to others; now mind you need to strive at this practice and don’t be dispirited. The wording in the text is interesting but it is to encourage our minds to recognize and accord with the sublime teaching.[25:14]
If I become careless
And do not give you to beings,
You will certainly give me over
To the guardians of hell.
Ah! This passage is worthwhile to engrave firmly in our mind! Although we heard and understood, if we don’t apply any effort but let it slack, the understanding of the concept is of no avail. Therefore, even you know about the concept if you don’t work hard at this “give you to beings”, under such situation, you - my mind - will definitely send me to the hell. The “guardians” are the guards in the hell and this is absolutely reality. Ah, hence if we take advantage of this physical form of leisure and opportunity, yet you slack and let it by perfunctorily, regretfully, this “I” will definitely send me to hell again![26:02]
Thus you gave me over
To long periods of suffering.
Now I remember my grudges;
I will destroy your selfish thoughts.
So over long period of time, you - my mind - caused me great suffering! Upon this thought my grudges arise! So this selfishness must be destroyed, to remove it. Hence in the Tantric practice the drawing of wrathful appearance has its reasoning. Do you remember in the preceding middle scope section! When afflictions arise, overcome it, overcome what? The enemy! Hence you clench your teeth do not permit any speck of affliction – no matter how minor it is, I must clench the teeth and thoroughly wipe you out, just like that.[26:48]
Similarly, when you repeatedly reflect on the benefits of cherishing others, you produce powerful enthusiasm from the depths of your heart. Discontinue your present attitude of disregarding others and keep your potential disregard of others from arising.
Just continuously reflect repeatedly. These two words of “repeatedly reflect” always remain as the key issue – once we have understood the reasoning, our transformation relies on it. Of course, if you don’t know the concept, to repeatedly reflect is of no use; after knowing the concept if you don’t repeatedly reflect on it, then you are in the midst of slacking. If you are diligent you will definitely ponder upon it. Once you repeatedly reflect, by then, the enthusiasm will arise “from the depths of your heart”, this mental attitude within is definitely -----powerful! It is not superficial, well, just need to help others a little, just like that. It is very powerful, this “enthusiasm” is disregards any difficulties, and nothing can stop you. If the usual attitude in the past can be transformed, naturally the entire perspective will be different. Normally we only mind our own business, now it is not so! Therefore, if you are able to do so, for the “attitude of disregarding others” – careless attitude about others, if has not arisen don’t let it developed; what has already arisen, let it stop here, don’t let it continue.[28:07]
Try to have this aspiration in all aspects, well, develop loveable, enjoyable and memorable impression toward others. Actually it is nothing but seeking for present happiness, have you thought about where does your happiness arise? Well, upon listening to this teaching, all my happiness rely on others! That is how it works. Usually we worldly people often say bootlicking, why need to kiss up? Besides, trying to please others in every aspect, in fact that is still not for the sake of others, why? It is still for yourself! Is this right? Wow, this boss is rich and can promote you. And this boss is willing to pay you more, wow, you strive with all might to please him, why? It is for the sake of my happiness! Now this teaching is still show you to do nothing but the same, and it is for the same reason your happiness! Who is this boss of ours? They are all living beings, as long as you are able to serve them, all your happiness will arise.[28:47]
Upon this thought, you tried to help him in any way you can, in the end, well, you will gain the benefit as well. However, the reason we don’t apply the worldly approach is because the worldly way is contaminated. It has a specific name – virtuous deed – the way of pure virtue. And in our minds, well, you take a look at any given time, it is very clear – we honestly have had this capability the only thing is we mistaken the direction to a wrong one. It is like a treasured sword, it was meant to kill enemies, however you mistakenly applied it to harm yourself. Now with this understanding of mine, well, harm the enemies and I will be at peace.