「菩提道次第」乃佛說八萬四千法蘊的心要， 對現代的大多數人而言，是最佳的入門捷徑。此書記錄了帕繃喀仁波切「菩提道次第二十四天教授」 , 目前在世界各地宏法的格魯派大德，多以此書作為教「菩提道次第」的範本。 「菩提道次第」作者宗大師總攝了三藏十二部、一切佛語的精華扼要，並以阿底峽尊者開示三士道次第的《菩提道炬論》（即《菩提道燈論》，簡稱《道炬論》），以及文殊菩薩所傳的《三主要道》教授（即出離心、菩提心、空正見，是將大乘道的核心次第安立出來，使修行者能快速成就大乘。）融合為《廣論》的架構。 結構: 這本書的結構分為五個部分 “道前基礎” 第一部分是“道前基礎”。我們不管學習任何知識或搞任何事情之前，一定要有妥善的準備工夫，為往前跨或更深入的基礎。 道前基礎就是教導我們：得到教法，應該準備什麼？要具足什麼條件、用什麼方法才能趣入，進而修學？ 下士道 第二部分是下士道。透過道前基礎的準備和認識後，趣入佛法所修學的三士道， 下士道的說明分為四大段：一、念死無常，二、三惡趣苦，三、皈依三寶，四、深信業果。下士道指點我們業的理路，而我們也瞭解業的特徵。龍樹菩薩曾在《中論》提醒我們：為什麼我們對佛說的道理會知見稠林呢？原因很簡單，我們的知見一直在“空”上轉，錯誤的執著使我們不瞭解性空的真義，不能看見真如本性，不能彈出輪回之苦。因此，為達究竟圓滿佛果，只修習下士道是不夠的，而是要以此為基礎進入中士、上士。 中士道 第三部分的“中士道”包括：一、思惟苦諦，二、思惟集諦，三、思惟十二有支，四、思惟解脫生死正道。中士道說明四諦：苦集滅道。集諦為因，苦諦是果，道諦是因，滅諦是果。 如果我們能深入觀察苦性，就會瞭解世間的事一無可取而生起厭離心，而下定決心依著方法消除苦因、積累樂因。 上士道 第四部分“上士道”包括：一、發大菩提心，二、修菩薩行。修中士道後，進一步就該想到：一切眾生沉沒生死苦海，只是自己解決生死，仍不能救度一切眾生；為救度一切眾生，自己必須成就無上佛果。由此發起菩提心，求受菩薩戒，學習六度，修學四攝，就是上士道。 止觀 最後一部分說到“止觀”，止觀兼修才能明瞭見真實義，詳細抉擇清淨正見。 三層意思: 本書主要包括三層意思：出離心、菩提心和清淨見（空性）。 出離心，也名“求解脫心”。學佛的人，若沒有真正的出離心，所做的一切功德，只能成為感人天善趣之因，不能成為解脫生死之正因。若以出離心為發起（動機），或為出離心所攝持（掌握），所做不論大小何種功德，就是佈施畜生一把粗糠，或經一日一夜受持一戒，都成為解脫生死的資糧。 菩提心，就是總觀三界一切有情沉溺生死苦海，無有出期，為度一切有情出生死苦，志求證得無上菩提。學佛的人，若未發起大菩提心，所修一切功德，或墮生死，或墮小乘，都不能作成佛的正因。這個人也不能算是大乘人。若發起了大菩提心，雖然沒有其他功德，也可稱為菩薩；所做任何善事，都能成為成佛的資糧。所以在上士道中，修菩提心最重要。 清淨見，也稱為離增益，損減二邊的“中道正見”。萬法依因緣而生，本來沒有獨立的實性，眾生由於無始以來的妄執習氣，把無實性執為實有。一切法雖無實性，但依一定的因緣，決定當生，並非全無。若說萬法既無實性，就該什麼都沒有。

聽聞軌理: 在聽法時應該有的態度 The way to listen to the Dharma 思惟聞法利益 Contemplating the benefits of studying the Dharma 「由聞知諸法，由聞遮堵惡，由聞斷非義，由聞得涅盤。] 「Owing to your study, you understand Dharma; Owing to your study, you stop sinning; Owing to your study, you abandon the meaningless; Owing to your study, you achieve nirvana.] 如何以正確的方式學習佛法，非常重要，若聽聞時付輕慢的態度，是無法和佛法相應的。因此，如能先了解，聽聞佛法有什麼殊勝的利益，這樣對於佛法，就能生起稀有之心，難遭之想；對於說法的法師，也能生起恭敬心。 於法與法師發起承事 How to show respect for the Dharma and its teacher 了解聞法所有的殊勝利益，但這些勝利從那裡獲得的呢？是從佛法及說法的法師處得到的。佛陀雖然涅槃，佛法還在，若是沒有說法的法師宣揚佛的法教，我們是沒有任何機會聽聞如來正法，所以為了憶念佛說法的恩德，面對替佛宣說聖教的法師，若是能起佛想，便能如佛親臨說法。更重要的是，能調伏自己的的雜染和慢心，使聞法產生最大的利益。 （一）應時聽聞 the right time （二） 發起恭敬 deference （三）當作侍奉 respect （四）不應忿恚 a lack of anger （五）後當實修 [the intention] to put the teaching into practice later （六）不求過失 an absence of arguing with the teaching 正聽聞之理分為兩節 The actual way to listen to the Dharma in two parts 正式聽聞時，若心散亂、昏沉，或是執持已有的邪執倒見，或是於聽聞後，不思惟修習，都無法獲得聞法的益處，所以應斷器三過，依六種想而正聽聞。 1) 斷除違緣器之三過 Abandoning the three types of faults hindering one from becoming a worthy vessel （一）如器皿倒覆之過 The fault of being like an upturned vessel （二）如器皿有污垢之過 The fault of being like a stained vessel （三）如器皿底部有漏孔之過 The fault of being like a leaky vessel 若是將器皿倒覆向下；或者口雖朝上，內部卻已遭染污；或是內部雖然潔淨，但底部有漏，這三種情況，都無法充分利用這只器皿。若天下雨，倒置的器皿無法盛水，不潔淨的器皿染污了水，有漏的器皿使水流失。 2) 依止順緣六種想 Cultivating the six helpful attitudes （一）對自己作病患想；Developing the attitude that you are like a patient （二）對正法作藥品想 ；Developing the attitude that the holy Dharma is medicine （三）對善知識作良醫想；Developing the attitude that your spiritual guide is like a skillful doctor （四）對認真實修作治病想； Developing the attitude that diligent practice will cure the illness （五）對如來作善士想；Developing the attitude that Tathagata are holy beings （六）對正法理作久住想。Developing the attitude that this traditionshould be preserved for a long time 如果對於聞法不能生起好樂之心，或與所聞法不能相應，都是因為不能察覺佛法對自身的好處。六想中，首先是於自身，安住如病人想，此想若是不能生起，後三想將更難生起，因為若是不覺自身有病，就無須找醫生，當然也沒有必要開藥方、服藥了。所以，首先應視己身如病人想，多觀察自己的煩惱、習氣，了知自己已是久病的病人，而且病情嚴重，到了必須立刻醫治的地步。如此才能生起欲聞法、修習的心。

擇師要點︰所依止的上師應該功大於過；視後世較現世為重；視別人較自己為重 The point is that you must rely on someone who has mainly good qualities rather than faults, who puts future lives before this life, and others before himself. 弟子需具備以下五種德相︰Disciples should also have five qualifications: （一）對自宗不貪著，對他派不嗔恚，不墮黨執、住於公正︰ they should be honest and impartial, not attached to their own group and hostile to other groups; （二）具有分辨善惡的智慧；they should have the wisdom to know right from wrong; （三）有大希求心； they should yearn [for the teachings; （四）對上師起大恭敬︰they should have great respect for their guru; （五）專心聽法。they should listen with their minds properly directed [that is, have a sound motivation]. 那么，具備這些德相的弟子又該怎樣來依止上師呢 -> So how does such a disciple go about devoting oneself to a guru -> 意樂依止法 DEVOTING YOURSELF THROUGH THOUGHT (1) 根本修信 the root: training yourself to have faith in your guru; a) 應觀師為佛之原則；The reason you must regard the guru as a buddha; b) 能觀之原因；The reason you are able to see him this way; 注重於上師功德這方面，身心為強烈的信心所壓倒，使之下能成為信心的障礙； 將觀察過失轉化為生起信心的助緣。if you focus on the aspect of his good qualities, you can put an end to your lack of faith; and this faith will then overwhelm any trivial fault you may see in him. You should use these two to make the faults you see in him bolster your faith. c) 如何觀法。How to regard him properly 上師是佛乃金剛持所許；上師是一切佛事業之作者；即於現下諸佛菩薩仍在利益有情； 自所見相無法決定。1.Vajradhara stated that the guru is a buddha; 2.Proof that the guru is the agent of all the buddhas’ good works 3.Buddhas and bodhisattvas are still working for the sake of sentient beings 4.You Cannot Be Sure of Appearances (2) 念恩生敬 remembering his kindness and developing respect for him. a) 師恩勝佛； the guru is much kinder than the buddhas; 《入行論》中所說︰ 「饒益眾有情，無數佛已逝，然我因自過，未得彼教養。」 Shantideva says in Engaging in the Deeds of Bodhisattvas: ''Countless buddhas who worked For the sake of all sentient beings Have departed, and because of my misdeed I was not among those healed by them.'' b) 說法恩； his kindness in teaching Dharma; c) 加持心相續恩； his kindness in blessing your mindstream; d) 以財物攝受為眷屬恩。his kindness in attracting you into his circle through material gifts. 加行依止法 DEVOTING YOURSELF THROUGH DEEDS 如《經莊嚴論》中所說︰「當由財利及承事，並修行門依知識。」 In An Ornament to the Sutras we find: Through gifts and reverence, through service, And through practice, rely on a spiritual guide. 加行依止法中有下、中、上三類方法。 In other words, there are three ways to devote yourself through deeds: the least [gifts and reverence], middling [service], and best [practice]. 如何作結行之次第 WHAT TO DO IN THE LAST PART OF THE SESSION 座末修完每一種道次第所緣類時，當念誦釋迦佛名號和密咒，以及回向發願。 At the end of a particular lamrim meditation topic, recite the name and mantra of Shakyamuni, the king of the Shakyas, and make prayers and dedications. 座間如何修之理 WHAT TO DO BETWEEN MEDITATION SESSIONS 這個護正知法很要緊，對自己身體所作的動作、嘴裡所說的話、心裡所起的念頭等三門所作的事，我們都要三思而行。 You should perform the actions of your three doors—the movements of your body, the things you say, and the trains of thought that go through your mind—while giving these matters their due consideration. 我的上師曾說︰ 「心修行者在身體的關房內，作正念、正知的閉關。」我們應該這樣時刻保持正念· 正知，精熟於心不散亂的方法。 My guru said, “The mind of the practitioner is in retreat and meditates on vigilance in the retreat house of the body.” You can become skilled in this method of not being distracted by always being vigilant. 正如密勒日巴大師所說的︰ 「萬有皆現為經書」，我們應該把所見到的一切，視為激勵我們修習慈心、悲心、出離心等的勸說者。 Je Milarepa said that worldly trivia can act as your books. In other words, everything you see ought to stimulate your love, compassion, renunciation, and so on.

有暇身勸取心要 The Optimum Human Rebirth 既依止已如何修心之次第　The Proper Graduated Training You Should Undertake after You Have Begun to Rely on Your Spiritual Guide （一）於有暇身勸取心要 The stimulus to take the essence from your optimum human rebirth 認明暇滿 Identifying the Optimum Human Rebirth 出離的轉心四思維中，「暇滿難得﹑人生無常﹑因果不虛﹑輪迴過患」中，前兩者是為讓行者出離今生，反者是為讓行者出離來世。 前兩者提到「人身難得」，也就是「暇滿難得」，即能夠得到修法之身的八種閒暇與十種圓滿人生。所謂「暇滿」分開來解釋，就是「閒暇」和「圓滿」，「閒暇」代表有閒暇去修持佛法，「圓滿」則是具備一切內外修法的因緣，因此稱為暇滿人身，而這就是真正殊勝的人身，也是具備修法基礎根器的人生。 （ａ）認明暇滿：八有暇 The Freedoms; 「執邪倒見生傍生，餓鬼地獄無佛教， 及生邊地蔑戾車，性為騃啞長壽天。 於隨一種受生已，名為八無暇過患， 離此諸過得閒暇，故當策勵斷生死。」 Upholding wrong views, being an animal, Hungry ghost, or being born in hell, Being without a victor’s teachings, Being born in a remote place as a barbarian, As an idiot or mute, or as a long-lived god: Any of these rebirths is one of the eight faulty unfavorable states. Because you have gained a favorable state free of these, Strive to block your future rebirths. （ｂ）認明暇滿：十圓滿 The Endowments (5 personal endowments; 5 endowments in relation to others. 五自圓滿：人、生中、根具，業未倒、信處。 Five Personal endowment: Born a human, in a central land, having all one’s faculties; Not perverted by the heinous crimes; and having enduring faith. 五他圓滿：佛降說正法，教住隨教轉，有他具悲憫 FIVE ENDOWMENTS IN RELATION TO OTHERS: A Buddha has come and taught the Dharma; The teachings remain and are followed;People have love in their hearts for others. 思惟利大 Thinking about the Great Benefits of the Optimum Human Rebirth （ａ）思惟觀待現前利大 its great benefits in the short term; （ｂ）思惟觀待究竟利大 its great benefits in the long term; （ｃ）思惟下至每一剎那亦為利大 in short, thinking on how even every moment of it can be most beneficial. 思惟難 Thinking about How Difficult the Optimum Human Rebirth Is to Acquire 「因」難成辦故暇滿難得︰ （二）[ 體性」難湊全故難得︰ （三）[ 喻」 難出現故難得。 （ａ）由因之門思惟難得 Thinking about the causes for Its Being So Hard to Acquire; - 今後是否再得暇滿，取決於暇滿的因具不具足 - Obtaining optimum human rebirth depends on whether you have the causes to receive it （ｂ）由喻之門思惟難得 Some Analogies for the Difficulty of Acquiring It; - 「房頂草、龜頸」 - “Grass on the roof of a tower; the neck of a turtle…,” （ｃ）由體性之門思惟難得 It’s Difficult by Nature to Acquire. 「得如走暇已，我若不修善， 無余欺過此，亦無過此愚。」 If I do not cultivate virtue,After obtaining such an opportunity, There is no greater self-deception. Nothing could be blinder! 「受其珍貴眾良藥，若不服用療病藥，非醫致使非藥過，惟是病者自過失。 如是於此教出家，偏了力根靜慮已，若於修行不精進，不勤現証豈涅盤 ·」 Yet the patient does not take much wholesome and precious medicine, the potential cure. Do not blame the doctor; The medicine’s not at fault. Rather, the patient himself is to blame. So, too, with people ordained into this doctrine: They may know full well about the [ten] forces, The dhyana concentrations, the [ten] powers, Yet they make no true effort to meditate. How could nirv›˚a come without proper effort?…Though I have taught you the Dharma well. If you have heard it and do not practice well, You are like the patient who left the medicine in its case, Thinking, “This cannot cure my disease.” 死亡無常 Remembering Death and impermanence （二）如何正取心要之理 How To Extract The Essence From Your Optimum Human Rebirth 於共下士道次第修心 training your mind in the stages of the path shared with the small scope; （ａ）發起希求後世之心 Developing A Yearning For A Good Rebirth （ｂ）此世不能久住而念死 remembering that your present rebirth will not last long and that you will die; （ｃ）思惟後世二趣苦樂如何 thinking about what sort of happiness or suffering you will have in your next rebirth in either of the two types of migrations.　(next class) 依止後世安樂方便 Teaching the means for happiness in your next rebirth 不念死之過患 The Drawbacks Of Not Remembering Death （ａ）不念正法過患 the drawback that you will not remember dharma; （ｂ）雖念不修過患 the drawback that you will remember [the dharma] but not practice it; （ｃ）雖修不淨過患 the drawback that] you will practice but not practice properly; （ｄ）修不殷重過患 the drawback of not practicing seriously; （ｅ）自謀不善過患 the drawback of acting vulgarly; （ｆ）臨終時將追悔而死過患 the drawback of having to die with regrets. 念死之利益 the advantages of remembering death （ａ）利大利益 the Advantage of Being Most Beneficial; （ｂ）力大利益 the advantage of being most powerful; （ｃ）最初重要利益 it is important at the beginning; （ｄ）中間重要利益 it is important in the meantime; （ｅ）最後重要利益 it is important at the end; （ｆ）臨終時歡喜而死利益 the Advantage that You Will Die Happily and Gladly. 正念死之理 The actual way to remember death （ａ）修習死亡九種因相 the nine-part meditation on death; （ｂ）思惟死決定 thinking of the inevitability of death; （ｃ）思惟死期無定 thinking about the uncertainty of when you will die; （ｄ）思惟死時除正法外，余皆無益 thinking of how nothing can help you when you die except Dharma.

丙二）如何正取心要之理 How To Extract The Essence From Your Optimum Human Rebirth 本段分三節︰（丁一）於共下士道次第修心；（丁二）於共中士道次第修心；（丁三）於上士道次第修心。 This has three sections: (1) training your mind in the stages of the path shared with the small scope; (2) training your mind in the stages of the path shared with the medium scope; (3) training your mind in the great scope stages of the path. 上堂講到： （丁一）於共下士道次第修心 training your mind in the stages of the path shared with the small scope; 今堂開始： 正念死之理 The actual way to remember death 修習死亡九種因相 the nine-part meditation on death; 思惟死亡決定 thinking of the inevitability of death; 一、死主決定當至，無緣能令退卻 the first reason: the lord of death will inevitably come, and no circumstance at all can prevent this 二、壽數無可增添，不斷減損 the second reason: thinking how nothing is being added to your lifespan and it is always being subtracted from 三、於生時亦無閒暇修法而死 the third reason: thinking about how you will definitely die before getting round to practicing dharma 思惟死期無定 thinking about the uncertainty of when you will die; 四、總瞻部洲人，別於濁世，死期無定 the first reason: in general the lifespan of people from the southern continent is not fixed, and this is especially so for lifespans during these degenerate times 五、死緣極多，活緣微少，故死期無定 the second reason: when you will die is uncertain because there are many factors contributing toward your death and few toward your life 六、身極脆弱，故死期無定 the third reason: when you will die is uncertain because the body is extremely fragile 思惟死時除正法外，余皆無益 thinking of how nothing can help you when you die except Dharma. 七、財物無益 the first reason: wealth cannot help you 八、親友無益 the second reason: friends and relatives cannot help you 九、身亦無益 the third reason: even your body cannot help you （辛二）修習死相 meditation on the aspects of death

深信業果─ ─切安樂之本 Developing believing faith in the law of cause and effect 己二、於一切安樂根本業果發深忍信 the root of all health and happiness 庚一、思惟業果總相 Thinking about cause and effect in general 辛一、正明思惟總相 The actual way to think about cause and effect in general 壬一、業決定理 how karma is fixed 壬二、業增長廣大 karma shows great increase 壬三、不遇未造業 one does not meet with something if one has not created the karma for it to happen 壬四、已造業不失 karma once created will not disappear of its own accord 辛二、分別思惟 Thinking about some of the specifics of cause and effect 壬一、思黑業果 thinking about the black side of cause and effect 癸一、正明黑業道 The actual black karmic process （一） 殺生 Killing （二） 不與取 Taking what is not given （三） 欲邪行 Sexual misconduct （四） 妄語 Lying （五） 離間語 Divisive Speech （六） 粗惡語 Harsh Words （七） 綺語 Idle gossip （八） 貪婪心 Covetousness （九） 嗔恚心 Harmful intent （十） 邪見 Wrong views 癸二、輕重差別 The differences that make for heavy or light karma （一） 因體性故業重 Heavy by nature （二） 因意樂故業重 Heavy because of the intention （三） 因加行故業重 Heavy because of the deed （四） 因事故業重 Heavy because of the basis （五） 因久作故業重 Heavy because of always being done （六） 因無對治故業重 Heavy because no antidote has been applied 癸三、示彼等之果 Teaching what the results of these karmas are 子一、異熟果 ripened result, 子二、等流果 congruent with the cause 子三、增上果 environmental results 壬二、思白業果 thinking about the white side of cause and effect 癸一、正明白業道 teaching the actual white karmic process 癸二、示彼等之果 teaching its results. 子一、異熟果 ripened result, 子二、等流果 congruent with the cause 子三、增上果 environmental results 壬三、附帶開示具力業門 teaching about the doors that unintentionally lead to powerful karma （一） 由福田門故力大 Powerful owing to the field （二） 由所依門故力大 powerful because one had been a candidate for vows （三） 由事物門故力大 powerful because of the things being done （四） 由意樂門故力大 Powerful because of the intention 庚二、思惟業果別相 Thinking about some of the specifics 辛一、異熟功德 the ripened qualities 辛二、異熟作用 their functions of the ripened qualities 辛三、修異熟因 the causes to achieve these ripened qualities 庚三、思業果已如何進退之理 after thinking about these things, the way to modify your behavior （一） 總開示 the general teaching （二） 別以四力淨罪之法 in particular, how to purify oneself with the four powers

丁二、於共中士道次第修心 Training Your Mind in the Stages of the Path Shared with the Medium Scope 戊一、發起求解脫心 Developing Thoughts of Yearning For Liberation （己一）思惟輪回總苦 Thinking About The General Sufferings of Samsara 庚一、無定過患 The Bane of Uncertainty 庚二、無飽足過患 The Bane of Being Dissatisfied 庚三、數數舍身過患 The Bane of Repeatedly Leaving Bodies 庚四、數數結身過患 The Bane of Being Conceived And Born Over and Over Again 庚五、數數高下過患 The Bane of Moving From High To Low Over and Over Again 庚六、無伴過患 The Bane of Having No Companion （己二）思惟輪回別苦 Thinking About Samsara Specific Sufferings 庚一、思惡趣苦 Thinking About The Sufferings of The Lower Realms 庚二、思善趣苦 Thinking About The Sufferings Of The Upper Realms （辛一）思惟人苦 Thinking About Human Sufferings 壬一、思惟生苦 The Suffering of Birth 壬二、思惟老苦 The Suffering of Aging 壬三、思惟病苦 The Suffering of Illness 壬四、思惟死苦 The Suffering of Death 壬五、恩愛別離苦 The Suffering of Being Separated from The Beautiful 壬六、恩怨憎會苦 The Suffering of Meeting With The Ugly 壬七、思求不得苦 Thinking About The Suffering of Seeking The Things We Desire But Not Finding Them

（辛二）思惟非天苦 Thinking About The Sufferings of The Demigods （辛三）思惟天苦 Thinking About The Sufferings of The Gods 戊二、抉擇趣解脫道自性 Ascertaining The Nature Of The Path Leading To Liberation （己一）思惟集諦輪回流轉次第 Thinking About The Source of Suffering—The Entry To Samsara 庚一、煩惱發生之理 How Delusions are developed 辛一、認明煩惱 The Identification of the Delusions 辛二、煩惱如何生起之次第 THE STAGES IN THEIR DEVELOPMENT 辛三、煩惱之因 THE CAUSES OF DELUSION 辛四、煩惱之過 THE DRAWBACKS OF DELUSIONS 庚二、煩惱集業之理 HOW KARMA IS ACCUMULATED 庚三、死歿及結生之理 How you leave one rebirth at death and are reconceived in another 辛一、死如何發生之理 WHAT HAPPENS AT DEATH 辛二、死後成辦中有之理 THE WAY ONE ACHIEVES THE BARDO

辛三、於生有受生之理 The way one is conceived and reborn 十二緣起支 twelve interdependent links 1.無明 Ignorance、2.行 Compositional factors、3.識 CONSCIOUSNESS、4.名色 NAME AND FORM、5.六入 THE SIX SENSES、6.觸 CONTACT 、7.受 FEELING、8.愛 Craving、9.取 GRASPING、10.有 BECOMING、11.生 REBIRTH、12.老死 AGING AND DEATH （己二）抉擇能趣解脫道性 Actually Ascertaining The Nature of The Path Leading To Liberation 庚一、以何等身滅除輪回 the sort of rebirth that will stop samsara 庚二、修何等道滅除輪回 the sort of path that will stop samsara

辛三、於生有受生之理 The way one is conceived and reborn 十二緣起支 twelve interdependent links 1.無明 Ignorance、2.行 Compositional factors、3.識 Consciousness、4.名色 Name and Form、5.六入 The Six Senses、6.觸 Contact、7.受 Feeling、8.愛 Craving、9.取 Grasping、10.有 Becoming、11.生 Rebirth、12.老死 Aging and Death （己二）抉擇能趣解脫道性 Actually Ascertaining The Nature of The Path Leading To Liberation 庚一、以何等身滅除輪回 the sort of rebirth that will stop samsara 庚二、修何等道滅除輪回 the sort of path that will stop samsara

皈依──入聖教之門 Teaching The Means For Happiness In Your Next Rebirth Taking Refuge: The Holy Gateway for Entering the Teachings 庚一、依何因皈依 The Causes on Which One’s Taking Refuge Depends 皈依必須具備以下二因︰ 自己對輪回與惡趣苦心生恐懼； 信任三寶有能力保護我們遠離那些怖畏、對三寶起深忍信。 不具備上述條件，就不是清淨皈依。 In other words, we need both causes: personal fear of samsara and the lower realms, and the belief that, if we are able to put our trust in them, the Three Jewels will have the ability to protect us from these terrors. If we do not have both these causes, we will not take refuge purely. 庚二、皈依何境 What to Take Refuge In 辛一、正說認明皈依境 the actual identification of the things to take refuge in 只有佛、法、僧三寶才是我們可皈依的對象。 we will want to take refuge in the Buddha, the teacher of Buddhism, in his teachings, and in those who abide by his teachings. 辛二、可皈依此之原因 the reasons why they are fitting refuges. 三寶之所以可皈依，主要是因為佛寶的功德，其中有四項原因︰ The main reasons are the good qualities of the jewel of Buddha. There are four reasons for this. 1. 佛本人已經解脫一切怖畏 Buddha has freed himself from all dangers. 2. 佛善巧解脫他人一切怖畏之法 Buddha is skilled in the means to free others from danger 3. 佛大悲普度無有親疏 Buddha reacts compassionately to all, without feelings of intimacy or distance 4. 無論有恩無恩佛皆饒益 The Buddha works for the sake of all others, whether they have helped him or not. 庚三、皈依量為幾何 The Measure of Having Taken Refuge 辛一、由知功德之門皈依 Taking refuge by knowing the good qualities of one’s refuge 1. 佛功德 the good qualities of the Buddha (1. 身功德 2、語功德 3、意功德 4、事業功德) (1) of his body; (2) of his speech; (3) of his mind; (4) of his good works. 2. 法功德 the good qualities of the Dharma 3. 僧功德 the good qualities of the Sangha 辛二、由知差別之門皈依 Taking refuge by knowing the differences between the three jewels （一）體性差別 The difference between the characteristics of the Three Jewels （二）事業差別 The difference between the good works of the Three Jewels （三）信解差別 There are different ways of regarding the Three Jewels when one takes refuge （四）修行差別 The different practices [associated with the Three Jewels] （五）隨念差別 The different ways of recalling them are to remember the different qualities of the Three Jewels （六）生福差別 The differences in how the Three Jewels increase one’s merit

辛三、由承許之門皈依 Taking refuge owing to one’s beliefs 辛四、由不言有余之門皈依 Taking refuge and not asserting another [religion] 庚四、皈依利益 The benefits of taking refuge 辛一、入內道佛子數 You become a Buddhist 辛二、為一切律儀之基礎 You become a Buddhist, you become a candidate for all vows 辛三、滅盡往昔所集諸業障 You will use up obscurations acquired from previously accumulated karma 辛四、順易累積廣大福德 You will easily accumulate a huge amount of merit 辛五、人與非人不能為害 You will not be bothered by the harmful actions of humans or creatures 辛六、不墮惡趣 You will not fall to the lower realms 辛七、無勞成就現前與究竟諸事 You will effortlessly achieve all your temporary and long term aims 辛八、速疾成佛 You will soon be enlightened 庚五、皈依學處 Advice after one has taken refuge 辛一、各別學處 advice concerning each of the Three Jewels in turn 壬一、應遮學處 advice concerning all three in common （一）不皈依世間天神 you should not do things like seeking refuge in worldly gods （二）不損害有情 you should not harm sentient beings （三）不與外道共住 you should not associate with tırthikas [those holding wrong views]. 壬二、應修學處 Advice on what to do （一）恭敬佛像猶如大師 Respecting all Buddha images, even those poorly crafted （二）下至一字紙頁應敬如法寶 Respecting even a single letter as if it were the real Jewel of Dharma （三）下至紅黃僧衣殘布應敬如僧寶 Respecting pieces from Sangha members’ clothes, or even maroon-colored rags fallen on the ground, as you would the people who wore them 辛二、共同學處 Advice concerning all Three Jewels in common 壬一、由念三寶功德之門再再皈依 You should repeatedly take refuge by recalling the good qualities of the Three Jewels 壬二、由念恩之門嚼瞰之先應作供養 Recall the kindness of the Three Jewels, offer the first part of whatever you eat or drink 壬三、安置他有情于皈依 Lead others to take refuge 壬四、由念利益之門晝三次夜三次皈依 You should recall the benefits of taking refuge and take it three times in the day and three times at night 壬五、隨作何事皆倚仗三寶 Whatever action you do, trust in the Three Jewels 壬六、下至戲笑乃至命難亦不舍三寶 Do not abandon the Three Jewels even if it costs you your life, or even as a joke

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第十六天、發菩提心利益 Day 16: Training the mind in the great-scope stages of the path 丁三、于上士這次第修心 Training the mind in the great-scope stages of the path 戊一、顯示人大乘門惟是發心及其利益 Teaching that the development of bodhichitta is the sole gateway to the Mahayana, and teaching its benefits as well 發心利益共有十種︰ I will speak about these benefits under ten headings: （己一）顯示入大乘門惟是發心； (1) teaching that the only way to enter the Mahayana is to develop bodhichitta; （己二）獲佛子名； (2) you gain the name “child of the victors”; （己三）映蔽聲聞； (3) you outshine the shravakas and pratyekabuddhas; （己四）成就最勝福田； (4) you become a supreme object of offering; （己五）易圓滿資糧； (5) you amass an enormous accumulation of merit with ease; （己六）速淨罪障； (6) you rapidly purify sins and obscurations; （己七）成就所願； (7) you accomplish whatever you wish; （己八）損害與中斷不侵； (8) you are not bothered by harm or hindrances; （己九）速疾圓滿一切地道； (9) you soon complete the entire path and its levels; （己十）成就出生眾生無余安樂之良田。 (10) you become a fertile source of every happiness for other beings.

戊二、發菩提心之理 The Way To Develop Bodhichitta 分兩節來講︰ （己一）正明修菩提心次第； （己二）以儀軌受持發心。 This has two subheadings: (1) the actual stages in training for bodhichitta; (2) how to develop bodhichitta by means of a ceremony [i.e., through the ritual of taking vows]. 己一、正明修菩提心次第 The Actual Stages In Training For Bodhichitta 分兩個方面︰ （庚一）由七因果之門修心法； （庚二）由自他相換之門修心法。 There are two further subheadings here: (1) training the mind by means of the sevenfold cause-and-effect instruction; (2) training the mind through the interchange of self and others. 由[ 七因果] 之門修一切有情成悅意相，是阿阇黎月稱與月官、靜命等師的傳承；由[ 自他相換] 之門修心，是寂天的傳承。 The sevenfold cause-and-effect instruction works by seeing all sentient beings as attractive. It was the system used by Acharya Chandrakirti, Chandragomin, ⁄Shantarakshita, and others. Shantideva’s system was to train the mind through the interchange of self and others. You will be able to develop bodhichitta if you train by means of either of these instructions, for they are lineages that stem from the Teacher himself, and came down through Maitreya and Mañjushrı. 庚一、由七因果之門修心法 (1) Training the mind by means of the sevenfold cause-and-effect instruction 共分八小節︰ There are eight sections in Training the Mind by Means of the Sevenfold Cause-and-Effect Instructions （辛一）修平等舍； (1) immeasurable equanimity, （辛二）知母； (2) understanding all sentient beings to be your mother, （辛三）念恩； (3) remembering their kindness, （辛四）報恩； (4) repaying their kindness, ---------------下堂繼續---------------- （辛五）悅意慈； (5) love through the force of attraction, （辛六）悲心； (6) compassion, （辛七）增上意樂； (7) altruism （辛八）正修發心。 (8) bodhichitta. （辛六）悲心；(6) compassion, （辛七）增上意樂；(7) altruism （辛八）正修發心。(8) bodhichitta.

－－－上一堂－－－－ （辛一）修平等舍； (1) immeasurable equanimity, （辛二）知母； (2) understanding all sentient beings to be your mother, （辛三）念恩； (3) remembering their kindness, （辛四）報恩； (4) repaying their kindness, －－－今堂－－－－－ （辛五）悅意慈； (5) love through the force of attraction, （辛六）悲心； (6) compassion, （辛七）增上意樂； (7) altruism （辛八）正修發心。 (8) bodhichitta. （辛六）悲心；(6) compassion, （辛七）增上意樂；(7) altruism （辛八）正修發心。(8) bodhichitta. 己一、正明修菩提心次第 The Actual Stages In Training For Bodhichitta 分兩個方面︰ （庚一）由七因果之門修心法； （庚二）由自他相換之門修心法。 There are two further subheadings here: (1) training the mind by means of the sevenfold cause-and-effect instruction; (2) training the mind through the interchange of self and others. 庚二、由自他相換之門修心法 Training The Mind Through The Interchange Of Self And Others

文章如下： 2.2 Equalising and exchanging oneself with others This second method for developing the bodhichitta was transmitted through the wisdom lineage. It originated with Shakyamuni Buddha and was passed to Manjushri and then, via Nagarjuna, Shantideva and so on, to Atisha and then to Je Tsong Khapa. It is a method of both training in, and generating, bodhichitta. The seven cause and effect transmission is more easily practised by the majority of people. Bodhisattvas of any level, whether they have sharp wisdom or not, can practise it. The second method is sometimes a little more difficult because it involves the extraordinary attitude of being willing to exchange one's own happiness for the suffering of others. The method of equalising and exchanging oneself with others was maintained as a secret practice for a long time. It was passed on in the form of oral instructions from master to disciple because it was felt that it was too difficult for the common person to embrace. It was the great Kadampa master, Geshe Chekawa, who changed this. He felt that the practice was so precious that it should be composed into a text to ensure that it was not lost. The great Indian Bodhisattva, Shantideva, whose works are so extensively quoted throughout this Path to Enlightenment, is most often associated with this method of developing bodhichitta. Due to his great influence on the development of mahayana Buddhism, it is worth knowing something of his life. From a young age, the great Bodhisattva Shantideva showed skill in all fields of knowledge. He received initiation into the tantric practice of Manjushri, and thereafter was always able to communicate directly with Manjushri and receive teachings from him. Shantideva received the teachings on the method of equalising and exchanging oneself with others directly from Manjushri, and he practised this bodhichitta method constantly. Later in life, Shantideva took ordination at the great seat of Buddhist learning, Nalanda monastery. He lived there amongst the other monks but, as he never gave teachings or did any visible practice, the other monks did not understand what he was up to. All they saw him do was the three activities of eating, sleeping and defecating, and so they nicknamed him 'Three Discriminations!' Having decided that Shantideva was an embarrassment, and a sizeable blot on the good name of their institution, they began to plot a way to have him thrown out of the monastery. The monks decided that the best method to get rid of 'Three Discriminations' was to request him to give Dharma teachings. They assumed that Shantideva was dull and stupid and that his lack of knowledge would be publicly exposed causing him to leave in embarrassment. Shantideva accepted their request, but said that a throne should be erected for him to teach from. The monks agreed, and made a very high throne with no steps, thinking that this would be an added joke to play on 'Three Discriminations'. The arrangements were made and Shantideva arrived at the throne. To the amazement of all present, Shantideva put out one hand and pushed the throne down and ascended it with ease. Unperturbed, he asked the monks whether they wanted him to teach from the sutras, or whether they would rather that he gave a completely new teaching. Thinking that it was a sure way to trap Shantideva, the monks asked that he teach something new. 'How could someone as stupid as this add anything to the Buddha's words?' they chuckled to themselves. But their amusement was short-lived. Shantideva began,     Respectfully I prostrate myself to the Sugatas      Who are endowed with the body of truth,     As well as to their Noble Sons      And to all who are worthy of veneration. He went on to give the explanation of bodhichitta, and the path of practice leading to enlightenment, that has become one of the greatest Buddhist classics. It was the teachings of Engaging in the Bodhisattva Deeds quoted so extensively in mahayana texts. The ninth chapter covers the true nature of phenomena from the point of view of the highest school of mahayana tenets, and explains the correct view of emptiness. As he taught this to the monks, Shantideva ascended into space and eventually disappeared altogether, so that the assembled monks could only hear his voice while he completed the teaching. There is a great lesson to be learnt from the story of Shantideva. Before he was asked to teach he appeared to do nothing but sleep, relax and enjoy himself, and showed no outward signs of doing any Dharma practice. However, inwardly he was continuously concentrating on bodhichitta. This illustrates how difficult it is to assess others' levels of attainment, and to know who is, and is not, a Bodhisattva. Bodhichitta is an inner practice, so you cannot judge others' attainments by their outer appearance. Even Buddhas and high Bodhisattvas often appear as ordinary beings and we are unable to identify them. Shantideva introduced the equalising and exchanging oneself with others bodhichitta method in his Engaging in the Bodhisattva Deeds as follows:          Those who wish to give protection     To both self and other beings,      Should practise the holy secret:     The exchanging of self for others. There are five stages in the bodhichitta method of equalising and exchanging oneself with others: 1. Equalising yourself with others. 2. The advantages of exchanging self with others. 3. The disadvantages of not exchanging. 4. The ability to exchange self with others. 5. Taking and giving. 1 Equalising yourself with others. The first stage is to develop equanimity by considering yourself and others to be equal. You can establish this by recognising that, just as you wish for happiness and wish to be free from suffering, every living being equally has this innate wish. All, without exception, want to be free of whatever form of suffering they experience, and to have greater and greater happiness. Whether old or young, human or non-human, man or woman, all living beings are equal with oneself in that all desire happiness and wish to be rid of suffering. It ten people contracted the same disease under the same circumstances, you would consider their problem and desire to be cured in an equal light. Like this, every living being has equally contracted the same virulent disease of cyclic existence's suffering. All want to be cured and none are satisfied with their level of 'health'. The Offering to the Guru by Panchen Losang Chökyi Gyältsen tells us:     No-one desires even the slightest suffering,      Nor is ever content with the happiness he has.     As there is no difference between myself and others,      Bless me to rejoice in the happiness of others. By reflecting in this way you will come to recognise the way in which yourself and all other living beings are equal. You can also use the methods of the preliminary stage to the seven cause and effect bodhichitta transmission to enhance this realisation. Equalising yourself with others provides an even foundation on which it is possible to build the realisation of bodhichitta. It is not possible to realise bodhichitta without this. 2 The advantages of exchanging self with others. Shantideva said in his Engaging in the Bodhisattva Deeds:     Whatever joy there is in this world     All comes from desiring others to be happy. The exchange that is referred to is exchanging the attitude of cherishing yourself with the attitude of cherishing others. The advantages of doing so are that all happiness and good conditions arise from the attitude of cherishing others, whereas all suffering and problems arise from the selfish approach of cherishing oneself. It can be shown that all happiness and good conditions arise from cherishing others by the following line of reasoning. Happiness and good conditions are a result of positive karma. Positive karma arises from virtuous minds and virtuous minds arise from the attitude of cherishing others. Let us take some examples. A long life is the result of the positive karma of protecting the lives of others. The compassion that motivates you to protect others' lives comes from cherish-ing, or caring for, those living beings. Beauty is the result of patience, and being patient and tolerant of others arises from caring for them, or cherishing others. Happiness of mind and health are the results of pure morality, or not harming others. Moral restraint arises from not wishing to hurt others and that comes from caring for them, or cherishing them, in the first place. Wealth comes from generosity and that comes from cherishing others. A high position results from respect which is a factor of cherishing others. Every positive result, every form of happiness, every positive mind, all good conditions and higher rebirths have cherishing others as their basis. As the Offering to the Guru says:     The mind cherishing mothers and securing them in bliss     Is the gateway to infinite qualities.     Seeing this, even should they rise up as enemies,      Bless me to cherish them more than my life. Our present birth of leisure and fortune, with its opportunity to practise the path to enlightenment, is a direct result of past actions of generosity, ethics and so on, which themselves arose from cherishing others. The attainments of the great Bodhisattvas and the final great bliss and omniscience of buddhahood are all gained on the basis of cherishing others. As Shantideva said in his Engaging in the Bodhisattva Deeds:     What need is there for much explanation?     The childish work for their own welfare;     The Buddhas work for the welfare of others.     Just look at the difference between the two! 3 The disadvantages of not exchanging. Engaging in the Bodhisattva Deeds says:     Whatever suffering there is in this world      All comes from desiring myself to be happy. Compared with the beneficial results of exchanging the thought of self with the thought of others, the disadvantages of not doing so are exactly the opposite. All forms of suffering and all unwanted circumstances arise from the attitude of selfishly cherishing oneself. The same form of reasoning applies. All suffering arises from negative karma, which itself is a result of non-virtuous states of mind, which in turn derive from the self-cherishing attitude. The unwanted circumstance of a short life with poor health is a result of killing others in the past. Killing others is done on the basis of anger or attachment, both of which are forms of self-cherishing. Poverty is a result of miserliness, the self-cherishing attitude of clinging to your wealth reasoned fear is the karmic result of malice, disregarding the happiness of others by wishing to hurt them. Lacking success and resources is a result of excessive attachment and grasping for such things due to self-cherishing. All the sufferings of the human realm, as well as the sufferings of the three lower realms, arise from negative actions based on the delusions of attachment, anger, ignorance and so on, which themselves arise from self-cherishing. As the Offering to the Guru tells us:     The chronic disease of cherishing myself     Is the source giving rise to unwanted suffering.     Perceiving this, bless me to blame, begrudge      And destroy this great demon of selfishness. Whatever suffering, problems, unhappiness or difficulty you encounter has self-cherishing as its source. Self-cherishing brings no benefit to others, nor does it produce anything but suffering for you. When you see clearly the disadvantages of indulging the self-cherish-ing attitude, and compare those with the limitless advantages of cherishing others, you will develop the intention to be rid of the innate habit of self-cherishing. 4 The ability to exchange self with others. Having seen the advantages of cherishing others and the disadvantages of self-cherishing, the main practice is to exchange self with others. This does not mean that you swap roles and become others, or that they become you. Rather, you swap the attitude of cherishing yourself for the attitude of cherishing others. For countless lives you have been afflicted with the innate habitual tendency toward selfish concern. Selfish concern has driven you to kill, steal, lie, cheat and so on. It has fed your attachment, anger, jealousy and other delusions, so that you have remained bound to the sufferings of cyclic existence. Now is the time to exchange this poisonous, mind-altering drug for the nectar of cherishing others, the magical source of everything that is worthwhile, beneficial, happiness-producing and sustaining. The Offering to the Guru says:     Cherishing myself is the doorway to all downfalls,      While cherishing mothers is the foundation of all good qualities.     I seek your blessings to take as my essential practice,      The yoga of exchange of self for others. All holy Bodhisattvas have the attitude of cherishing others as their heartfelt, core practice. With this attitude they continuously create positive karma and become a source of happiness for both themselves and others. Every Buddha has attained his enlightenment on the basis of cherishing others and abandoning self-cherishing. Even the worldly pleasures of humans and the higher rebirths of gods arise from positive actions based on cherishing others. Seeing this, become determined to exchange the view of cherishing oneself for that of cherishing others. As Shantideva says in his Engaging in the Bodhisattva Deeds:     If I do not actually exchange my happiness     For the sufferings of others,     I shall not attain the state of buddhahood      And even in cyclic existence will have no joy. 5 Taking and giving. The final stage of this method for training the mind in the development of bodhichitta is to practise the meditation known as 'taking and giving'. Taking and giving is an exceptional means to transform the ordinary self-cherishing attitude to the attitude of cherishing others. It trains your mind to reverse its innate trend toward self-cherishing, and establishes mental habit patterns that transform your behaviour into that of cherishing others. 'Taking' refers to taking all beings' suffering from them and 'giving to giving all your happiness and good conditions to others. It reverses self-cherishing because the last thing the self-cherishing mind would wish for is to take on the suffering of others and give away all enjoyment and happiness to them. Likewise it greatly strengthens the mind cherishing others. The meditation has two parts: Taking on the suffering of others using the power of the motivating vision of compassion Giving away your happiness to others using the power of the motivating vision of love     Taking on the suffering of others using the power of the motivating vision of compassion In this part of the meditation you visualise yourself surrounded by all living beings. For a time you reflect on the suffering that they experience. See the suffering of the beings in the hot and cold hell realms; the suffering from hunger and thirst of the hungry spirits; the animals' suffering of ignorance, being preyed upon and being used by humans; humans' suffering of birth, sickness, old age and death; the demigods' suffering of conflict and jealousy; and the suffering of the gods as they approach death. Seeing the pitiful plight of living beings, generate the compassionate wish that they be free from suffering. Then visualise that you actualise this wish in conjunction with your breath. As you breathe in slowly, feel that you are taking away the suffering of all living beings. Visualise that their suffering is drawn from them in the form of black smoke and that you take this into yourself by breathing it in through your nostrils. At your heart visualise your self cherishing attitude in the form of a tight rock-like ball. As you breathe in the suffering of living beings in the form of black smoke, see it come down into your chest and completely smash and destroy the rock of self-cherishing at your heart. Feel that the suffering of living beings and your self-cherishing attitude have both been obliterated. Repeat this process each time that you breathe in. Taking away the suffering of all living beings is the practice of great compassion. At first you may find it difficult to get your mind around the idea of taking on the suffering of all living beings, and if so, the following method will allow you to gradually move to that stage. On the first one or number of breaths concentrate on removing your own suffering, the suffering you experience now, or will experience in the future. Breathe it in as black smoke and smash the self-cherishing at your heart as explained above. Then take on the suffering of your mother. Draw from her all suffering that she has experienced in the past, is experiencing now, or will experience in future. Think of the sufferings she has as a human, has had in lower rebirths, or will have in future ones, and take it all away as described above while you are breathing in. Then do the same for your father, then your brothers and sisters, and next for other relatives. Take the suffering of your friends, then strangers, then enemies and step by step all humans. Next take the sufferings of animals, then hungry spirits, hell beings, demigods and gods all in stages. Finally visualise taking the suffering of all living beings together. In reality, of course, you cannot take away the sufferings of others. If it were possible to do so, the Buddhas would certainly have done it by now! The real purpose of the practice, though, is to train your own mind. Doing this meditation will eliminate the poison of self-cherishing and gorge your mind with the nectar of cherishing others. You accumulate limitless merit and quickly purify negative karma. Hindrances are overcome, and you develop your realisation of bodhichitta. Giving away your happiness to others using the power of the motivating vision of love Having practised 'taking', now you engage in 'giving. The 'giving' is sending out all your happiness, realisations and good conditions to other living beings. This time, as you breathe out slowly and smoothly, feel that you are giving away all your happiness, good conditions, realisations and the merit that you have collected in the past, are collecting now, or will collect in future, as well as all the blessings you have received from Buddhas and Bodhisattvas. All your happiness and all the causes of happiness that you possess are breathed out in the form of white light which emanates to the beings of all six realms of cyclic existence, where it transforms into whatever is required by those beings. When the light reaches each realm it purifies all beings' negative karma and delusion, eliminates their suffer-ing, and gives them unimaginable happiness and bliss. In the human realm the light transforms into precious objects, gold, silver and jewels as well as all material requirements of humans. When the light reaches the hungry spirit realms it transforms into nectar which has the power to satisfy completely their hunger and thirst, making them blissfully happy and content. When the light reaches the hot hells it turns to rain, cooling the suffering of the beings there. In the cold hells it becomes warm sunlight and sandy beaches. In the animal realms it becomes food and light eliminating ignorance. In the god and demi-god realms, it transforms into the heavenly pleasures that gods are prone to enjoy. The light also transforms into Dharma texts and Dharma teachers bringing the light of the Dharma to all living beings. Mounted on the out-breath this motivating vision of love brings happiness to all living beings. Buddhas and Bodhisattvas are able to create merit every time they breathe by using their breath in this way to benefit all living beings. Now you are also able to join the practice of great love, great compassion and bodhichitta with the breath. When you practise heal-ing, breathe in and feel, 'I am taking the suffering of this person. See the sick person's suffering dissolving into your heart and destroying your self-cherishing, as it is also destroyed. Then breathe out and give the patient your positive karma, love, wisdom, compassion and merit. Whenever you are in the situation of helping a dying person or animal, use this supreme method of taking and giving. 2.3 The combined method A third way of developing bodhichitta is the eleven step technique which combines the seven cause and effect transmission with the five steps of equalising and exchanging oneself for others. The eleven steps are: Developing equanimity. Perceiving all beings as mother. Remembering kindness. Repaying kindness. Equalising yourself with others. Contemplating the disadvantages of not exchanging. Contemplating the advantages of exchanging self with others. Practising great compassion by taking on the suffering of all living beings (combining the great compassion of the seven cause and effect method with the 'taking' part of the fifth stage of equalising and exchanging oneself with others, motivated by the intention to exchange self with others). Practising great love by giving happiness and love to others (combining the great love of the seven cause and effect method with the 'giving' part of the fifth stage of equalising and exchanging oneself with others, motivated by the intention to exchange self with others). Pure superior intention. Bodhichitta. Of the eleven steps, the first ten are causes and the eleventh is the effect. To attain buddhahood you must realise renunciation, bodhichitta and wisdom, the three principal paths. The great Shakyamuni taught many different levels of Dharma teachings and a great variety of methods of practice. You should use your judgement to ascertain what practices are most suited to your development and focus on these. It is not necessary to practise everything that the Buddha taught, just that which is most useful for you. In a sutra the Buddha said:     Monks and scholars     Should well analyse my words,     As gold is tested by melting, cutting and rubbing.     Then adopt them, but not for the sake of showing me respect. You should first check any teaching before accepting it, as a goldsmith checks the quality of gold. The goldsmith will carefully cut, weigh and assay gold before purchasing. If he then finds the gold to be pure, he can buy it and use it to good purpose in making jewellery. Like this, when you use analysis to establish that a particular teaching from among the three vehicles is helpful in removing your sufferings, you can accept and practise it. Verses of Developing Bodhicitta 🙏 I. Seven-Point Cause and Effect (Atisha’s Tradition) Translated and adapted from teachings by Kyabje Zopa Rinpoche and the Lamrim tradition. 1. Equanimity (平等心) May I be free from attachment to those close to me and aversion for those who are distant. Grant me blessings to develop equanimity toward all beings. 2. Recognizing All Beings as Mothers (知母) Recognizing that in the beginningless cycle of existence, there is no being who has not been my mother. Grant me blessings to see all beings as my kind mothers. 3. Remembering Their Kindness (念恩) Remembering the infinite kindness they have shown me when they were my mothers. Grant me blessings to cherish all beings with gratitude. 4. Repaying Their Kindness (報恩) Deeply wishing to repay the kindness of these mother-beings by leading them to liberation. Grant me blessings to fulfill this debt of gratitude. 5. Heartwarming Love (慈心) Wishing that all beings, who lack true happiness, may possess every form of joy and its causes. Grant me blessings to cultivate great love. 6. Great Compassion (悲心) Wishing that all beings, who are oppressed by suffering, may be free from all pain and its causes. Grant me blessings to cultivate great compassion. 7. The Extraordinary Resolve (增上心) Taking the personal responsibility to bring about the welfare of all beings. Grant me blessings to generate this exceptional resolve. 8. Bodhicitta (菩提心) To benefit all sentient beings, I must attain the state of a fully enlightened Buddha. Grant me blessings to generate the precious Mind of Enlightenment. II. Exchanging Self and Others (Shantideva’s Tradition) Excerpts from "A Guide to the Bodhisattva's Way of Life" (Bodhicharyavatara). 1. Equalizing Self and Others (等視自他) Since others and I are the same in wanting happiness and avoiding pain, I should protect others as I do myself. Grant me blessings to equalize self and others. 2. Exchanging Self and Others (自他相換) "All the joy the world contains comes from wishing happiness for others. All the misery the world contains comes from wanting pleasure for oneself." Grant me blessings to exchange self-cherishing for cherishing others. 3. Taking and Giving / Tonglen (取捨) May the suffering of all beings ripen upon me, and may all my virtue and happiness be given to them. Grant me blessings to practice the profound path of Tonglen. 2.2 自他平等與自他交換 這第二種修持菩提心的方法是透過「深見派」傳承下來的。它源於釋迦牟尼佛，傳至文殊菩薩，再經由龍樹菩薩、寂天菩薩等，傳到阿底峽尊者，最後傳至宗喀巴大師。這是一套訓練並發起菩提心的方法。 「七因果」的傳承對大多數人來說較易修持，無論是任何程度的菩薩，慧根利鈍皆可練習。而這第二種方法有時較為困難，因為它涉及了一種非凡的心態：願意以自己的快樂來換取他人的痛苦。「自他平等與自他交換」的方法曾長期作為「密傳」修法。它以師徒口耳相傳的方式傳遞，因為當時認為這對一般人來說太難領受。直到噶當派的大德——切喀瓦格西（Geshe Chekawa）改變了這一點。他認為這項修持極為珍貴，應將其編纂成文，以確保不致失傳。印度偉大的菩薩寂天大師，其著作在《菩提道次第》中被廣泛引用，他正是與此修心法門關聯最深的一位。鑑於他對大乘佛教發展的深遠影響，了解他的生平是非常值得的。 寂天菩薩自幼便在各個知識領域展現出天賦。他接受了文殊菩薩的密法灌頂，從此便能直接與文殊菩薩交流並聽聞教法。寂天菩薩直接從文殊菩薩處領受了「自他平等與自他交換」的教法，並恆常修持。成年後，寂天在佛教最高學府那爛陀寺受戒。他雖住在僧團中，但因從不教法或顯露任何證見，其他僧人並不了解他的修為。他們只看到他做三件事：吃飯、睡覺和排泄，因此給他取了個外號叫「三想者」（或譯「三斷者」，指只會吃、睡、拉）。僧人們認為寂天是學府的恥辱，玷污了名聲，於是密謀想把他趕出寺院。 僧人們決定，趕走「三想者」最好的方法就是請他上台講經。他們假設寂天愚笨無知，一旦在公眾面前露餡，必然會羞愧離去。寂天接受了請求，但要求為他搭建一座法座。僧人們同意了，並故意造了一座沒有梯級的高座，想以此戲弄他。法會準備就緒，寂天來到座前，在眾人驚愕之下，僅用一隻手按下法座，便輕易登座。他神色自若地問僧眾，是想聽佛經原典，還是想聽全新的教法？僧人們以為這下抓到陷阱了，便要求聽全新的教法。他們心裡竊笑：「這麼愚笨的人，怎能在佛陀的聖言之外增加什麼？」然而，他們的笑聲很快就凝固了。寂天菩薩開示道： 敬禮一切佛菩薩！  善逝法身佛子伴，及諸應敬我悉禮。 他接著對菩提心和通往覺悟的修行之道進行了闡述，這部作品後來成為了佛教最偉大的經典之一——《入菩薩行論》（Engaging in the Bodhisattva Deeds）。其中第九品從大乘最高的宗義觀點探討了現象的本質，並解釋了正確的空性見。當他向僧眾傳授此法時，寂天的身體升入空中，最後完全消失，眾僧只能在虛空中聽到他完成教法的聲音。 寂天菩薩的故事帶給我們巨大的啟示。在受邀講學前，他表面上看來無所事事，只顧睡眠休息，毫無修行跡象；然而在內心深處，他始終恆常專注於菩提心。這說明了要評斷他人的成就水平，或是分辨誰是菩薩，是多麼困難。菩提心是一種內在的修持，因此你不能由外相來判斷他人的證量。即便是佛菩薩也常化現為凡夫，而我們卻無法識得。 寂天菩薩在《入菩薩行論》中如此介紹「自他平等與自他交換」的方法： 若欲速救護，自及他人者，當行秘密行，自他互易修。 （如果想要快速地救護自己和他人離苦得樂，就應該修學『自他相換』這個殊勝密法。） 「自他平等與自他交換」的菩提心修法包含五個階段： 自他平等。 思惟換位（愛他）的功德。 思惟不換（愛自）的過患。 修持自他交換的能力。 取與法（自他交換）。 1. 自他平等 第一階段是透過思考自己與他人的平等來培養「平等心」。你可以藉由體認到：正如你渴望快樂並希望遠離痛苦一樣，每一個眾生同樣擁有這種本能的願望。所有眾生，無一例外，都希望解脫於所承受的各類痛苦，並獲得越來越大的快樂。 無論老幼、人類或非人、男女，所有眾生與自己都是平等的，因為大家都希求安樂、厭惡痛苦。如果有十個人在同樣的情況下感染了同樣的疾病，你會認為他們的痛苦以及渴望痊癒的心願是平等的。同樣地，每一個眾生都平等地染上了「輪迴苦」這種惡疾。所有人都想痊癒，沒有人對目前的「健康」狀況感到滿足。班禪大師洛桑卻吉堅贊（Panchen Losang Chökyi Gyältsen）在《上師供養法》（Offering to the Guru）中告訴我們： 無餘眾生微苦皆不欲，所有安樂何時亦不滿， 我與他人於此無差別，祈求加持喜他樂如自。 透過這樣的反思，你會體認到自己與眾生平等之處。你也可以利用「七因果」修法前的預備階段來加深這種體悟。「自他平等」提供了一個平坦的基礎，在此之上才可能建立菩提心的證悟。 2. 思惟自他交換（愛他）的功德 寂天菩薩在《入菩薩行論》中說： 世間諸幸福，皆從利他生。 這裡提到的「交換」，是指將「執愛自己」的心換成「愛護他人」的心。這樣做的優點在於，所有的快樂和順境都源於愛他心，而所有的痛苦和問題都源於愛自（自私）的心。 透過以下推論，可以證明所有的快樂與福德皆源於「珍愛他人」：快樂與福德是善業的果報，而善業源於善心，善心則源於珍愛他人的心。讓我們來看幾個例子。 長壽是保護他人生命之善業的果報。驅使你保護他人生命的慈悲心，正是源於你對這些眾生的珍愛與關懷。美貌是修持忍辱的果報，而能對他人保持耐心與包容，是源於對他們的關愛與珍愛。 心靈的快樂與健康是純淨戒律（即不傷害他人）的果報。持戒的自律源於不願傷害他人的心，而這歸根結底是源於對他人的關懷與珍愛。 財富源於布施，而布施源於珍愛他人。高位的成就源於尊敬，而尊敬則是珍愛他人的要素之一。每一個善果、每一種快樂、每一個善念、所有的福德以及善趣的轉生，皆以珍愛他人為基礎。正如《上師供養法》所言： 愛護諸母令入安樂地，即是引發無邊功德門， 觀見於此雖與我為仇，祈求加持愛之逾自命。 我們現世所擁有的「閒暇與圓滿」（暇滿），以及修習覺悟之道的機會，正是過去生中布施、持戒等行為的直接結果，而這些行為本身皆源於愛他心。諸大菩薩的成就，乃至最終佛果的大樂與遍智，全都是在愛他心的基礎上獲得的。 3. 思惟不換（愛自）的過患 《入菩薩行論》說： 世間諸痛苦，皆從自利生。 與愛他心的益處相比，不願交換（執著自利）的過患恰恰相反：一切形式的痛苦與不順遂，皆源於執著自我的自私心。 同樣的推理也適用：所有痛苦源於惡業，惡業源於不善的心態，而不善的心態最終源於「我愛執」。短壽與多病是不受歡迎的境遇，這是過去殺生的結果。殺生是基於嗔恨或貪執，這兩者都是我愛執的體現。貧窮是慳吝的結果，即出於我愛執而緊抓財產不放。恐懼是傷害他人（損害他人快樂）的業果。 缺乏成功與資源，是因為我愛執所產生的過度貪婪與攫取。人道的所有痛苦，以及三惡道的痛苦，都源於基於貪、嗔、痴等煩惱的惡行，而煩惱本身則源於我愛執。如《上師供養法》所云： 愛護自身即是眾苦門，觀見此心乃是不悅處， 祈求加持以此為怨仇，破除愛自極大之魔羅。 無論你遇到什麼痛苦、問題、不快樂或困難，其源頭都是「我愛執」。 4. 修持自他交換的能力 在見證了「珍愛他人」的利益與「愛自心」（自我中心）的過患後，核心的修持便是「自他相換」。這並非指換位變成他人，或他人變成你；而是指將「珍愛自己」的心態與「珍愛他人」的心態互換。在無數的輪迴中，你一直受困於與生俱來的自私習氣。這種自私的考量驅使你去殺生、偷盜、妄語、欺詐等等。 它滋養了你的貪戀、嗔恨、嫉妒及其他煩惱，使你始終束縛於輪迴的痛苦之中。現在，是時候將這種毒害心靈的藥物，換成「珍愛他人」的甘露了——那是所有具備價值、利益、產生快樂並能持之以恆的法術源頭。如《上師供養法》（上師會供）中所說： 愛自即成眾苦因，愛母則是萬善根。自他相換為精要，勤修加持求加持。 （註：對應漢譯慣用偈頌：愛自即成眾苦門，愛母則是萬善根，自他相換為精要，祈求加持修瑜伽。） 所有神聖的菩薩都將「珍愛他人」作為他們內心最核心的修持。憑藉這種心態，他們不斷創造善業，成為自己與他人快樂的源泉。每一尊佛都是在「珍愛他人」並「捨棄愛自心」的基礎上證得圓滿覺悟。即便是一般人類的世俗快樂，或是天人的高位轉生，也都是源於「珍愛他人」的善行。見及此，請下定決心，將「珍愛自己」的見地轉換為「珍愛他人」。 正如寂天菩薩在《入菩薩行論》中所說： 若不真切將自樂，與他苦難作交換，非唯不成正覺果，生死輪迴亦無樂。 5. 自他交換法（施受法） 這是訓練菩提心的最後階段，稱為「自他交換」禪修（Tonglen，施受法）。這是一種將自私心轉化為愛他心的殊勝手段。因為對於一個凡事以自我為中心的心靈來說，最不願意的就是承擔別人的痛苦，並把自己所有的享受與快樂通通送給別人。同樣地，這也能極大地增長「珍愛他人」的心量。這項禪修分為兩個部分： 「取」是指取走眾生的痛苦。 「與」是指將自己的快樂與順境施予他人。 這部分禪修中，觀想自己被一切眾生環繞。花一點時間觀察他們所經歷的痛苦：看見熱地獄與寒地獄眾生的煎熬；餓鬼眾生所受的飢渴之苦；畜生眾生因愚昧、被捕食以及被人類勞役的痛苦；人類生、老、病、死之苦；阿修羅鬥爭與嫉妒之苦；以及天人臨命終時的痛苦。看見眾生這般可憐的處境，生起願他們離苦的慈悲心。 接著觀想你配合呼吸來實現這個願望。當你緩緩吸氣時，感受你正取走一切眾生的痛苦。觀想他們的痛苦化作黑煙從他們身上抽離，而你透過鼻孔將其吸入體內。在你的心間，觀想你的「愛自心」（自我中心）化作一個如岩石般堅硬緊實的球體。 當你將化作黑煙的眾生苦難吸入時，看著它進入你的胸膛，徹底擊碎並摧毀你心間那顆愛自心的頑石。感受眾生的痛苦與你的愛自心兩者都已湮滅。每次吸氣時都重複這個過程。取走一切眾生的痛苦即是大悲心的修持。 起初，你可能會發現心靈很難接受「承擔全眾生痛苦」的想法，若是如此，以下方法能讓你逐步進入那個階段：在起初一次或幾次呼吸中，專注於取走你自己的痛苦——包括你現在正經歷的，或未來將會經歷的痛苦。將其吸入化為黑煙，並如前所述擊碎心間的愛自心。接著，承擔你母親的痛苦。 取走她過去、現在或未來所經歷的一切痛苦。思考她在人道、在惡趣、或未來世將受的苦，吸氣時如前所述將其全部取走。接著對你的父親、兄弟姊妹、其他親屬也如法修持。 接著取走朋友的痛苦，然後是陌生人，再到仇敵，一步步擴及全人類。接著依序取走畜生、餓鬼、地獄眾生、阿修羅與天人的痛苦。最後，觀想同時取走一切眾生的痛苦。 當然，現實中你無法真的取走他人的痛苦。如果可能的話，佛菩薩們肯定早已經這麼做了！然而，這項修持真正的目的是訓練你自己的心。做這項禪修能消除愛自心的毒素，並讓你的心充滿珍愛他人的甘露。你將累積無量福德並迅速淨化惡業，克服障礙，並增長對菩提心的證悟。 利用慈心的動力觀想，將你的快樂施予他人 練習過「取」之後，現在你進行「捨」。 「捨」是將你所有的快樂、證量與良好的條件送給其他眾生。這一次，當你緩慢且平穩地呼氣時，感受你正將你所有的快樂、良好的條件、證量，以及你過去、現在、未來所累積的福德，還有你從佛菩薩處得到的所有加持，通通施捨出去。你所擁有的一切快樂與樂因，都隨呼氣化作白光散發給輪迴六道的眾生，並轉化為那些眾生所需要的任何事物。 當光芒到達每一道時，它淨化了眾生所有的惡業與妄念，消除了他們的痛苦，並給予他們難以想像的快樂與法喜。 在人道中，光芒化作珍寶、金銀與所有人類所需的物質資具。當光芒到達餓鬼道，它化作甘露，能完全止息他們的飢渴，使他們感到欣喜滿足。當光芒到達熱地獄，它化作雨水，清涼了那裡眾生的痛苦。在寒地獄，它變成溫暖的陽光與沙灘。在畜生道，它變成食物與消除愚昧的智慧之光。在天道與阿修羅道，它化作天人所喜愛的種種勝妙享受。光芒也化作佛法經卷與導師，為一切眾生帶來佛法之光。承載著呼氣，這份慈心的動力觀想為一切眾生帶來了快樂。 佛菩薩們透過這種利益眾生的方式，在每一次呼吸間都能創造功德。現在，你也能將大慈、大悲與菩提心的修持與呼吸結合。當你進行療癒工作時，吸氣並感受：「我正在承擔此人的痛苦。」看著病人的苦難消融於你的心間，摧毀並湮滅你的愛自心。然後呼氣，將你的善業、愛、智慧、慈悲與福德給予病人。每當你身處幫助垂死之人或動物的境況時，請運用這套殊勝的施受法。 2.3 綜合修法 第三種方法是將「七因果」與「自他平等與自他交換」結合的十一法： 平等心。  知母。  念恩。 報恩。 自他平等。 思惟愛自過患。 思惟愛他功德。 以大悲心行「取」苦。 以大愛心行「與」樂。  增上心。 菩提心。 在前十個步驟中，前十者為「因」，第十一者為「果」。 偉大的釋迦牟尼佛傳授了許多不同層次的佛法教義與多樣的修行方法。你應當運用自己的判斷力，去確認哪些修持最適合你的根器與發展，並專注於此。我們並不需要修持佛陀所教過的每一種法門，而應選擇對你最有幫助的那一個。 佛陀在經中曾說： 比丘與智者，當觀我教言，如金受切磨，勿因敬我信。 （大德與智者，應如淬煉、切割與打磨黃金般， 對我的教法進行嚴謹的剖析與檢驗。 唯有在確認其真實後才予接納，而非僅僅出於對我的尊重。） 在接受任何教法之前，你應該像金匠檢查金子的品質一樣先行檢驗。金匠在購買黃金前，會仔細地切割、稱重與鑑定。如果他發現黃金是純淨的，他才會購買並將其製成精美的首飾。同樣地，當你透過分析，確認三乘法義（小乘、大乘、金剛乘）中的某個教法確實能幫助你消除痛苦時，你便可以接納並依教修持。 菩提心偈 🙏 一、七重因果（阿底峽尊者） 【修平等心】 恩怨中庸今雖現，思量各各無決定， 不應虛妄分愛憎，勤修捨心求加持。 【知 母】 生死流轉無其始，入胎受生亦無初， 故知有情皆是母，願生斯見求加持。 【念 恩】 今生愛我母為最，眾母愛護亦如是， 思此厚恩未能報，憶念母恩求加持。 【報 恩】 若知有恩猶捨棄，似我下劣更有誰， 是故圖報當拔苦，並與勝樂求加持。 【慈 心】 有恩母等乏安樂，我以身財善根施， 願諸有情皆得樂，一切圓具求加持。 【悲 心】 母等眾生苦所逼，苦因苦果願盡離， 縱有餘殃我代受，勤修悲心求加持。 【增 上 心】 一切世間諸有情，獲無漏樂斷苦根， 我應決定如是作，願速堪能求加持。 【菩 提 心】 任運成辦自他利，世尊而外更有誰， 以此為利有情事，願速成佛求加持。 二、自他交換（寂天菩薩） 【等視自他】 自他於苦皆不欲，願得安樂此心同， 他之求樂亦如我，自他等視求加持。 【自他相換】 愛自即成眾苦因，愛他則是萬善根， 生佛差別從此出，自他相換求加持。 【發心取捨】 以我善樂諸因果，他苦因果盡無餘， 如風去來行取捨，由此發心求加持。 中文：https://docs.google.com/document/d/1asJe1N-t74p50O0L7vekGfNXoI5PgXaYOvbsW6O-S_A/edit?usp=sharing 英文：https://docs.google.com/document/d/1qhJ3PLrDfI6XctEaemPenmaYwLNj-jGkTxEqpQ1Vk_4/edit?usp=sharing

溫書七因果之門修心法

修心正行分七節 （一）開示加行基礎法 Teaching The Preliminaries On Which This Dharma Depends （二）修兩種菩提心 Training Yourself For The Two Types Of Bodhichitta 菩提心分為勝義與世俗兩種，是根據大乘種姓的利、鈍來區分的。 Developing (1) ultimate bodhichitta, and (2) relative bodhichitta. 勝義菩提心 Ultimate Bodhichitta 世俗菩提心 Training The Mind In Relative Bodhichitta 辛一、自他平等 Meditating On How Self And Others Are Equal 辛二、由眾多門思惟我愛執過患 Contemplating The Many Faults Resulting From Self-cherishing 辛三、由眾多門思惟他愛執利益 Contemplating The Many Good Qualities Resulting From Cherishing Others 辛四、正修自他相換 The actual contemplation on the interchange of self and others 辛五、依此修取舍法 With these serving as the basis, the way to meditate on giving and taking

（三）轉惡緣為菩提道 CONVERTING UNFORTUNATE CIRCUMSTANCES INTO A PATH TO ENLIGHTENMENT （四）開示一生修持之總綱 TEACHING A PRACTICE TO BE APPLIED TO YOUR WHOLE LIFE “五力”是指︰白法種子力、串習力、牽引力、對治力與發願力。 there are five powers: (1) the power of the white seed; (2) the power of familiarity; (3) the power of determination; (4) the power of repudia- tion; (5) the power of prayer. 附錄三︰大乘修心七義根本文 （三至四） 帕繃喀仁波切　 編仁欽曲札　譯 （三）轉惡緣為菩提道 罪滿情器時，惡緣轉覺道， 遇緣即修習，四行勝方便。 （四）開示一生修持之總綱 攝教授心要，應修五種力。 大悲遷識法，五力重威儀。 附錄四︰大乘修心七義論貫注 （三至四） 雍增·墀江仁波切　造 仁欽曲札　譯 （三）轉惡緣為菩提道 此中分二︰略示和廣說。初者，于不善之增上果︰天龍爭斗、黑品增長、疾病災荒、動亂鬥爭等內外一切中斷現起時，以及種種罪果充滿情器時，應以此法將逆緣順緣與中斷轉修道助伴，能害者轉為善知識，將此等紛亂惡緣轉覺道。金洲雲︰“惡緣善勸請，魔鬼佛神變，病苦罪掃帚，苦法性顯現”，《入行論》雲︰“又苦諸功德，謂以厭除慢，悲愍生死者，羞惡而喜善。 ”第二廣說分二︰依意樂發心轉變與依加行積淨轉變。初者，境、時與苦、樂、好、惡等，遇緣即修習為一切皆善，亦即如喀切班欽所說︰“苦樂回向善資糧，利樂虛空願充滿，若苦承擔一切苦，痛苦大海願枯竭。” 嘉瓦揚貢巴雲︰“種種苦不幸，堪布身中盡。” 余處亦如是︰“富不可愛貧可愛，富者積護痛苦大，貧者苦行佛法成，佛徒心向乞丐身；讚不可愛謗可愛，讚者我慢傲心生，謗者自過全顯露；樂不可愛苦可愛，樂者煩惱五毒盛，苦者昔造惡業盡。苦是上師之大悲，苦為安樂必經道，彼若無者樂亦無；苦為悉地之橋樑，能令証德廣增上。”此視安樂非莊嚴、視痛苦為莊嚴與功德之法，非說除此大乘修心時外，即不需重視，此在三士道修法中均極重要。因為最初學下士道時，于現下未死前之樂視為過失，舍棄現世，重視皈依與樂果之取舍，視積資淨障等修法苦行中所受之苦為莊嚴，甘之如飴，生起希求后世之心；學共中士道時，了知后世雖或能得善趣天人身與富樂圓滿，然亦是有漏樂，不可保信，終會轉變，重又聚集苦因與引發痛苦，由是心生厭離，視一切輪回樂為過失，如嘔吐患者見食，以希求解脫之心，視三學修持苦行之苦為莊嚴而非負擔，以消滅集苦輪回；學上土道時猶為重要，眾所周知不須贅言。總之，若不視樂為過失，則不能解脫輪回與惡趣，若不為法受苦即不能獲得解脫；若不見希求自樂為過患，則不能生起利他之心；若不受苦行精進之苦，則六度行之修持不能究竟。 第二︰四行勝方便──一切善根回向菩提因等積集資糧，清淨妨礙道于相續中生起之違緣罪墮，念魔礙之恩德悲愍施放朵瑪，于諸護法托付增長髮心之事業，由此等門增長修心之修持。 （四）開示一生修持之總綱 攝教授心要，應修五種力──心不隨我執、貪、嗔等轉者為牽引力，不離修心意樂者為串習力，令發心不壞且增長故積集資糧者為白法種子力，思我愛執過患而斷除者為破壞力，願諸善根為發心不壞及增長之因為發願力。又有大乘遷識法──一切財產施予會眾者為白法種子力，于身不貪者為牽引力，念煩惱過失者為破壞力，願不離發心為發願力，相續修習發心者為串習力；五力重憶念佛之行傳，作獅子臥姿等威儀。

（五）修心純熟之量 The criteria of having trained the mind （六）修心三昧耶 The eighteen commitments of the mind-training practice 附錄三︰大乘修心七義根本文 （五至六） （五）開示修心純熟之量 佛說諸法歸于對治我愛執之一要；他人之證明與自己問心無愧之二証取其主；貧富苦樂皆一味故常懷歡喜心；心純熟量為與前不同，能將我愛執之心顛倒；具有能忍眾苦之大苦行者，珍愛他人之大菩薩，不違越法行之大沙門，羞犯微細罪墮之大持律師，純熟大乘正道之大瑜伽師，是為五大純熟相；且如善巧馬術者，能應付突發事件，散亂亦能主。 （六）開示修心三昧耶 常學三總義，心改身如故， 勿說缺支節，莫思他人事， 先治重煩惱，不求于果報， 莫啖雜毒食，不可講情義， 勿作世爭罵，勿俟于狹路， 不可刺其心，莫推諉他人， 莫作經懺用，眾利勿爭先， 天莫變成魔，樂莫求他苦。 附錄四︰大乘修心七義論貫注 （五至六） （五）開示修心純熟之量 諸法歸一要，二証取其主， 常懷歡喜心，純熟量為倒， 五大純熟相，散亂亦能主。 （六）開示（十八種）修心三昧耶常學︰ 1、修心不違承許之戒； 2、不流于怪誕； 3、不墮偏黨之三總義； 4、以前之意樂心改而身威儀不須修飾如故； 5、勿說他過缺支節； 6、莫觀察及思他人過失事； 7、依對治先治重三毒煩惱； 8、修習修心，不求于輪回快樂與自利菩提等果報； 9、莫啖為驅鬼而作修心等、與八法之心混雜及攙雜我愛執動機的如毒之食； 10、不可講情義──不于煩惱作對治而放逸懈怠，及于仇敵長期懷恨； 11、勿作世間說他人過失與駁斥之諍罵； 12、勿俟于他人有難時之狹路，

（七）二十二條學處 THE TWENTY-TWO PIECES OF ADVICE 附錄三︰大乘修心七義根本文 （七） （七）開示修心學處 一貫眾瑜伽，一除諸障難， 初后修二事，二境皆安忍， 舍命護二戒，勤學三難事， 取三主要因，修三不退失， 具三不舍離，于境無偏黨， 周遍且深透，特殊尤常修， 不待眾緣備，今當修主要， 遠離六顛倒，莫輕嘗便舍， 斬絕專修習，觀察令解脫， 不思有所恃，稟性不暴戾， 喜怒莫輕發，勿著于聲譽。 最後以“于菩提心獲自信頌”作為結束︰ 我因多信解，輕苦與惡名， 獲伏我執教，今死亦無憾! 新、舊噶當派文集中雖有大量《修心七義》根本文句與注疏等，然正文次第互不相同、文句多寡參差不齊。或與引導科判不相吻合，或有非屬通行之文句等，情形不一。有鑒于此，長時以來擬編寫一根本文，按照符合自宗文殊怙主宗喀巴大師語教道統之諸論，即《修心日光》、《善慧密意莊嚴》、《甘露藏》等之密意編排。后于木亥年（1935）昌都甘丹強巴林寺講《菩提道次第廣論》時，由一心專修者朗忍巴·彭措貝丹獻禮勸請，于是細察多種本釋編成此根本文句，另以科判莊嚴合成一文，僭名帕繃喀轉世者書，願眾生利益增長! 附錄四︰大乘修心七義論貫注 （七） （七）開示（二十二種）修心學處 1、以此修心修持作印定之一，貫徹于衣食住行等一切威儀之眾瑜伽； 2、妙緣、惡緣與煩惱等隨生何者，唯以修心對治即可，亦即一除諸障難； 3、一切善加行最初須發心、最後須回向菩提，故初后修二事； 4、于苦樂二境皆安忍，不失修心之修持； 5、舍命護佛法總三昧耶與修心十八三昧耶之二戒； 6、勤學初念煩惱對治難、中退煩惱生起難、后斷煩惱相續難之三難事； 7、取值遇賢妙上師、自心堪能、衣食順緣具足之三主要因； 8、修敬信上師、歡喜修心、防護三門不退失之三不退失； 9、具身不離敬禮旋繞等業、語不離祈禱念誦、意不離發心之三不舍離； 10、于修心之境無敵、親、中庸三者之偏黨； 11、修心之修持著重周遍于一切境及一切事、且非唯口說之深透； 12、于家眷、仇人、恩將仇報者、因宿業自然不喜見者，及父母等五類難修之境較難修心故，應專門分別而修，亦即特殊猶常修修心； 13、不待衣食順緣等眾緣備方作修心； 14、后世校今生重要，修心較其他修持重要故，今當修主要； 15、遠離不能忍修法苦行而忍俗務苦行之忍辱顛倒、不嘗法味而嘗世俗味之味著顛倒，對有罪者不起悲心而于正法行者起悲心之悲心顛倒、于弟子等不教授佛法而授以現世學問之求心顛倒、不希求正法而希求世間之欲心顛倒、不隨喜善而隨喜惡之隨喜顛倒等六顛倒； 16、于修持莫時修時輟、輕嘗便舍； 17、斬絕專修習至究竟； 18、觀察今斷疑解脫； 19、為利有情作修心故，饒益他人時不思有所恃； 20、稟性不應有于他人微少損害亦忿恨等之暴戾； 21、隨逐苦樂如夏季天空須臾變化，隨時舍棄修持，如是之喜怒莫輕發； 22、于修持勿著于功績與名聞等聲譽；最後以（格西切喀瓦大師所說）“于菩提心獲自信頌”作為結束︰我因多勝解，輕苦與惡名，獲伏我執教，今死亦無憾! 新、舊噶當派文集中雖有大量《修八七義》根本文句與注疏等，然正文次第互不相同、文句多寡參差不齊。或與引導科判不相吻合，或有非屬通之文句等，情形不一。有鑒于此，長時以來擬編寫一根本文，按照符合自宗文殊怙主宗喀巴大師語教道統之諸論，即《修心日光》、《善慧密意莊嚴》、《甘露藏》等之密意編排。后于木亥年（1935）在昌都甘丹強巴林寺講《菩提道次第廣論》時，由一心專修者朗忍巴·彭措貝丹獻禮勸請，于是細察多種本釋編成此根本文句，另以科判莊嚴合成一文，僭名帕繃喀轉世者書，願眾生利益增長! 本文為我具恩根本上師大勇識嘉傑·雍增·墀江金剛持至尊善慧智持教海吉祥賢，為利益我這劣慧者杜松巴·貝丹易于修持《修心七義》根本法故，以無上慈悲欣然賜予貫注，願此微妙加持甘露流入自他一切有情心中! 吉祥圓滿! 后　記（略）

溫書修心七義

戊三、既發心已學行之理 THE ACTIVITIES TO TRAIN IN AFTER DEVELOPING BODHICHITTA 己一、成熟自相續學六度之理 HOW TO TRAIN IN THE SIX PERFECTIONS IN ORDER TO RIPEN YOUR OWN MINDSTREAM （庚一）總學佛子行之理； (1) the general way to train in the deeds of the children of the victors; （庚二）別學后二度之理； (2) in particular, the way to train in the last two perfections; （庚三）學不共金剛乘之理。(3) the way to train in the Vajrayana. 庚一、總學佛子行之理 The General Way To Train In The Deeds Of The Children Of The Victors （辛一）學習布施之理； （辛二）學習持成之理； （辛三）學習安 忍之理﹗，（辛四）學習精進之理； （辛五）學習靜慮之理； （辛六）學習智慧之理。 (1) generosity; (2) ethics; (3) patience; (4) perseverance; (5) [dhyana] concentration; (6) wisdom. 辛一、學習布施之理 Generosity (一)財施 Being Generous With Material Things (二)法施 Being Generous With The Dharma (三)無畏施 The Generosity Of Giving Others Fearlessness 與善根有關的四法︰ （1）至誠施予有情； （2）不為嗔恚所壞而保護之； （3）不為希求現世快樂或只為后世不墮惡趣等自利的不良動機所染而清淨之； （4）以隨喜增長之。 Another group of four is discussed: giving away your virtue to sentient beings from the depths of your heart; protecting your virtue from being destroyed by anger; [keeping] the purity of being unsullied by impure motives, such as yearning for the happiness of this life, or merely wanting to prevent your rebirth in the lower realms; increasing your sense of rejoicing.

辛二、學習持戒之理 The Practice Of The Perfection Of Ethics 《入行論》中說︰ “ 獲得斷噁心，說為戒度圓。” As it says in Engaging in the Deeds of Bodhisattvas: They say the perfection of ethics Is to gain the abandonment of certain thoughts. 對損害他人的念頭及行為深感厭舍並欲斷除的心即為“ 戒”，這樣的心修習圓滿即是“ 持戒波羅蜜多” That is, you reverse thoughts of harming others along with the basis of such thoughts, turning them into the thought of abandoning [these actions]. Complete familiarity with this abandonment becomes the perfection of ethics. 戒分三種︰ There are three types of ethics. （一） 斷除惡行戒（律儀威） The Ethic Of Refraining From Misdeeds （二） 攝善法戒 The Ethic Of Gathering Virtuous Dharma （三） 饒益有情戒 The Ethic Of Working For The Sake Of Sentient Beings 饒益有情的模式分十一種︰ There are eleven further ways of working for the sake of others: （1）幫助他人的事業與受苦的人； （2）幫助不懂方法的人； （3）幫助曾有恩于我的人； （4）幫助危難恐懼之人； （5）幫助憂傷的人； （6）幫助缺乏資具的人； （7）幫助求依止的人； （8）隨順地人的意願而給予幫助； （9）幫助入正道的人； （10）幫助入邪道的人； （11）以神通助人。 (1) helping those who toil and those who suffer; (2) working for the sake of those blind to the right methods; (3) working for the sake of people by benefiting them; (4) working for the sake of those threatened by danger; (5) working for the sake of those afflicted with miseries; (6) working for the sake of the deserted; (7) working for the sake of the homeless; (8) working for the sake of those without like-minded people; (9) working for the sake of those on the right path; (10) working for the sake of those on the wrong path; (11) working for the sake [of all these people] through miracles. 除“ 以神通助人” 之外，其他十種都是我們能力範圍內可以做到的。簡言之，一切以利他心為動機所作的三門諸業，都可以包括在此戒中。 We can carry out ten of these, the exception being working through miracles. To summarize: this ethic includes all the actions of your three doors motivated by thoughts of benefiting others.

辛三、學習安忍之理 How to Train In Patience 忍分三種︰ （一）耐怨害忍； （二）安受苦忍； （三）定解法忍。 There are three types of patience. （一）耐怨害忍 THE PATIENCE OF REMAINING CALM IN THE FACE OF YOUR ATTACKERS （二）安受苦忍 The Patience of Accepting Suffering （三）定解法忍 The Patience to Gain Assurance in the Dharma 定解法忍包括︰修習善行，實踐關要；記持、背誦經論，從而分析處與非處的取舍、三寶的功德、所獲的菩提、往趣菩提之道、無我、以及深廣法藏。在現階段，我們對《道次第》的詞義生起定解，也算是定解法忍。法相學人在辯論時思惟因明的義理，也屬定解法忍。 The Swift Path lamrim talks about this in detail. You gain assurance in the Dharma by: (1) meditating on the key points of practices to perform virtue; (2) learning how to modify your behaviour by memoizing and reciting texts; (3) analyzing the significance of the good qualities of the Three Jewels, the meaning of your goal of enlightenment, the path leading to that goal, what is meant by selflessness, and what the profound and extensive baskets of the teachings mean. Or in this context you could do this by becoming sure of the meaning of the words in this lamrim, for example. This type of patience resembles the comprehension acquired by logicians from their debates. 三種忍之中，第一種只有在傷害出現時才能修；后兩種則在任何時候都可以修。例如，在法會中，我們應忍受聽法時間過久等苦，專心聽聞、思惟法義；上大殿或辯經院時，身威儀應保持肅穆，並忍受飢渴之苦，背誦經論時，應一心思惟文義。不僅如此，就是去做經懺時，也要具備后二種忍。 The first of these three forms of patience is to be exercised when you are provoked by your adversaries. The other two are to be practiced all the time. You should be patient during the teachings—no matter how long they may go on for, and so forth. Listen single-pointedly; think over the meaning. Be careful about your behaviour while attending debating sessions or assembly: endure the hunger and thirst. Let your mind be single pointed when you memorize or recite texts. The last two types of patience always apply, even when you are going off to the village to do a ritual in someone’s house.

辛四、學習精進之理 PERSEVERANCE 三種懈怠 Three Types of Laziness that Hinder Perseverance （一）推延懈怠 The Laziness of Sloth （二）貪著劣事懈怠 The Laziness of Craving Evil Pursuits （三）怯弱懈怠 The Laziness of Defeatism 精進有三種︰ There are three types of perseverance （一）披甲精進 Armor-like Perseverance （二）攝善法精進 The Perseverance to Collect Virtuous Things （三）饒益有情精進 The Perseverance of Working for the Sake of Sentient Beings 勤修“ 四攝*” 即其代表，此與“ 饒益有情戒” 相似。 An example of this is persevering with the practice of the four ways of gathering disciples. It is a training that resembles “The Ethic of Working for the Sake of Sentient Beings.” * 四攝即 four ways of gathering disciples︰ 1、布施 （財布施、法布施、無畏施）； ACTING GENEROUSLY (BEING GENEROUS WITH MATERIAL THINGS, BEING GENEROUS WITH THE DHARMA, THE GENEROSITY OF GIVING OTHERS FEARLESSNESS) 2、愛語（善軟之語）；Speaking sweetly 3、利行（捨棄自利而行他）；Working for their benefit 4、同事（設身處地站在別人的角度，感受別人的感受）Practicing what you preach

庚一、別學后二度之理 In Particular, The Way to Train in the Last Two Perfections 此節分兩部分︰ （辛一）學習靜慮體性奢摩他之理 （辛二）學習智慧體性毗缽舍那之理。 There are two subheadings here: (1) how to train in the very essence of concentration mental quiescence; (2) how to train in the very essence of wisdom special insight. 辛一、學習靜慮體性奢摩他之理 How to train In the Very Essence of Concentration Mental Quiescence 這部分又分六小節︰ （壬一）依止奢摩他資糧； （壬二）正修奢摩他之理； （壬三）依此修九住心之理； （壬四）由六力成辦之理； （壬五）彼中具四種作意之理； （壬六）由此生起正奢摩他之理。 This has six further headings: (1) cultivating the prerequisites for mental quiescence; (2) the actual way to achieve mental quiescence; (3) taking this way as the basis, how to achieve the nine mental states; (4) the way the mental states are achieved through the six powers; (5) how there are four types of mental process; (6) the way true mental quiescence develops [from this point]. 壬一、依止奢摩他資糧 Cultivating the Prerequisites for Mental Quiescence 依止者摩他資糧有六個方面︰ There are six of these: （一）住合宜處 (1) dwelling in a conducive place （二）少欲 (2) having few wants （三）知足 (3) being content （四）戒律清淨 (4) having pure ethics （五）斷諸雜務 (5) abandoning the many demands of society （六）斷除貪等分別 (6) completely abandoning conceptual thoughts such as desire

辛一、學習靜慮體性奢摩他之理 How to train In the Very Essence of Concentration Mental Quiescence 壬二、正修奢摩他之理 The Actual Way To Achieve Mental Quiescence 第一過︰懈怠 The First Pitfall: Laziness 懈怠的對治有四種︰ 1)認識三摩地功德之“ 信” ； 2)希求三摩地之“ 欲” ； 3)努力修三摩地之“ 勤” ； 4)以及努力的結果“ 輕安”。 This has four antidotes: (1) faith due to seeing the good qualities of single pointedconcentration; (2) yearning and wishing for single-pointed concentration; (3) perseverance in seeking single-pointed concentration; (4) the result of seeking single-pointed concentration—meditative suppleness. 第二過︰忘失教授 The Second Pitfall: Forgetting The Instruction 正念具有三種差別︰ （1）境差別︰正念只緣熟悉的事物，因此，所緣境必須是以前曾經見過、並熟記在心的； （2）行相差別︰不忘所緣相，使之持續現起。譬如，當我們飢餓時，會對食物記憶猶新；（3）作用差別︰除所緣之外，心不流散于別的境上。 第三過︰沉掉 The Third Pitfall: Excitement And Dullness ---昏昧 Mental fog --- ---沈沒 Dullness--- ---掉舉 Lack of focus and Excitement--- 第四過︰不作行 The Fourth Pitfall: Non adjustment 第五過︰作行 The fifth pitfall: Readjustment 正修奢摩他之法 壬三、依此修九住心之理 Taking This As The Basis, How To Achieve The Nine Mental States （一）內住心 Fixing The Mind （二）續往心 Fixation With Some Continuity （三）安住心 Patchy Fixation （四）近住心 Good Fixation （五）調伏心 Becoming Disciplined （六）寂靜心 Becoming Peaceful （七）最寂靜心 Becoming Very Pacified （八）專注一趣 Becoming Single-pointed （九）等持 Fixed Absorption

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庚三、學不共金剛乘之理 How to train in the uncommon part of the path, the Vajrayana 己二、成熟他相續學四攝之理 HOW TO TRAIN IN THE FOUR WAYS OF GATHERING DISCIPLES IN ORDER TO RIPEN THE MINDSTREAMS OF OTHERS 己二、以儀軌受持發心 DEVELOPING BODHICHITTA THROUGH THE RITUAL OF TAKING VOWS 庚一、未得律儀令得之理 HOW TO ACQUIRE THE VOWS YOU HAVE NOT YET TAKEN 庚二、已得守護不退之理 HOW TO KEEP YOUR VOWS FROM DEGENERATING ONCE YOU HAVE ACQUIRED THEM

上中下道 總結

第三品 受持菩提心 Chapter 3: Commitment 甲一、前行 乙一、積聚資糧 丙一、隨喜功德 丁一、隨喜下士離苦得安樂 01. 欣樂而隨喜，一切眾有情，息苦諸善行，得樂諸福報。 Verse 1 I happily rejoice in the virtue of all sentient beings, which relieves the suffering of the miserable states of existence. May those who suffer dwell in happiness! 丁二、隨喜中士斷惑入涅槃 02. 隨喜三學行，二乘菩提因；隨喜眾有情，實脫輪迴苦。 Verse 2 I rejoice in sentient beings’ liberation from the suffering of the cycle of existence, and I rejoice in the Protectors’ Bodhisattva Hood and Buddhahood. 丁三、隨喜上士發心成正覺 03. 隨喜佛菩提、佛子諸果地；亦復樂隨喜，能與有情樂。 發心福善海，及諸饒益行。 Verse 3 I rejoice in the teachers’ oceanic expressions of the spirit of awakening, which delight and benefit all sentient beings. 丙二、請轉法輪 04. 我於十方佛，合掌誠祈請：為苦癡迷眾，燃亮正法燈。 Verse 4 With the folded hands I beseech the Fully Awakened Ones in all directions that they may kindle the light of Dharma for those who fall into suffering owing to confusion. 丙三、請佛住世 05. 知佛欲涅槃，合掌速祈請：住世無量劫，莫遺世間迷。 Verse 5 With folded hands I supplicate the Jinas who wish to leave for Nirvana that they may stay for countless eons, and that this world may not remain in darkness. 丙四、悉皆迴向 丁一、總迴向 06. 如是諸觀行，所積一切善，以彼願消除，有情一切苦！ Verse 6 May the virtue that I have acquired by doing all this relieve every suffering of sentient beings! 丁二、別迴向 07. 乃至眾生疾，尚未療癒前，願為醫與藥，並作看護士！ Verse 7 May I be the medicine and the physician for the sick. May I be their nurse until their illness never recurs! 08. 盼天降食雨，解除飢渴難！於諸災荒劫，願成充飢食！ Verse 8 With showers of food and drink may I overcome the afflictions of hunger and thirst! May I become food and drink during times of famine. 09. 為濟貧困者，願成無盡藏！願諸資生物，悉現彼等前！ Verse 9 May I be an inexhaustible treasury for the destitute! With various forms of assistance may I remain in their presence. 丙一、盡捨身財善根 10. 為利有情故，不吝盡施捨，身財諸受用、三世一切善。 Verse 10 For the sake of accomplishing the welfare of all sentient beings, I freely give up my body, enjoyments, and all my virtues of the three times. 11. 捨盡則脫苦，吾心成涅槃。與其死方捨，何若生盡施？ Verse 11 Surrendering everything is Nirvana, and my mind seeks Nirvana. If I must surrender everything, it is better that I give it to sentient beings. 12. 吾既將此身，隨順施有情，一任彼歡喜，恆常打罵殺！ Verse 12 For the sake of all beings I have made this body pleasure less. Let them continually beat it, revile it, and cover it with filth. 13. 縱人戲我身，侵侮並譏諷，吾身既已施，云何復珍惜？ Verse 13 Let them play with my body. Let them laugh at it and ridicule it. What does it matter to me? I have given my body to them. 14. 一切無害業，令身力行之。 丙二、願成他利之因 願彼見我者，悉獲眾利益。 Verse 14 Let them have me perform deeds that are conductive to their happiness. Whoever resorts to me, may it never be in vain. 15. 若人因見我，生起信憎心，願彼恆成為，成辦眾利因。 Verse 15 For those who have resorted to me and have an angry or unkind thought, may even that always become the cause for their accomplishing every goal. 16. 惟願毀我者，及餘害我者，乃至辱我者，皆長菩提緣。 Verse 16 May those who falsely accuse me, who harm me, and who ridicule me all partake of awakening! 丙三、願成所求之因 17. 路人無怙依，願為彼引導，並作渡者舟、船筏與橋樑。 Verse 17 May I be a protector for those who are without protectors, a guide for travelers, and a boat, a bridge, and a ship for those who wish to cross over! 18. 求島即成島，欲燈化為燈，覓床變作床，需僕成彼僕。 Verse 18 May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant. 19. 願成如意牛、妙瓶如意寶、明咒及靈藥、如意諸寶樹。 Verse 19 To all sentient beings may I be a wishfulfilling gem, a vase of good fortune, an efficacious mantra, a great medication, a wishfulfilling tree, and a wish-granting cow 20. 如空及四大，願我恆成為，無量眾有情，資生大根本。 Verse 20 Just as earth and other elements are useful in various ways to innumerable sentient beings dwelling throughout infinite space, 21. 迨至盡空際，有情種種界，殊途悉涅槃，願成資生因。 Verse 21 So may I be in various ways a source of life for the sentient beings present throughout space until they are liberated. 甲二、正發菩提心 22. 如昔諸善逝，先發菩提心，復次循序住，菩薩諸學處。 Verse 22 Just as the Sugatas of old adopted the spirit of awakening, and just as they properly conformed to the practice of the Bodhisattvas, 23. 如是為利生，我發菩提心；復於諸學處，次第勤修學。 Verse 23 So I myself shall generate the spirit of awakening for the sake of the world; and so I myself shall properly engage in those practices. 甲三、結讚菩提心 乙一、思惟喜獲菩提心 24. 智者如是持，清淨覺心已，復為增長故，如是讚發心： Verse 24 Upon gladly adopting the spirit of awakening in this way, an intelligent person should thus nurture the spirit in order to fulfill his wish. 25. 今生吾獲福，幸得此人身。復生佛家族，喜成如來子。 Verse 25 Now my life is fruitful. Human existence is well obtained. Today I have been born into the family of the Buddhas. Now I am a child of the Buddha. 26. 爾後我當為，宜乎佛族業；慎莫染污此，無垢尊貴種。 Verse 26 Thus, whatever I do now should accord with the Bodhisattvas’ family, and it should not be a stain on this pure family. 27. 猶如目盲人，垃圾獲至寶；生此菩提心，如是我何幸！ Verse 27 Just as a blind man might find a jewel amongst heaps of rubbish, so this spirit of Awakening has somehow arisen in me. 乙二、思菩提心能利他 丙一、能除苦果 28. 滅死勝甘露，即此菩提心；除貧無盡藏，是此菩提心； 療疾最勝藥，亦此菩提心。 Verse 28 It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating the poverty of the world. 29. 彼為泊世途，眾生休憩樹；復是出苦橋，迎眾離惡趣。 Verse 29 It is the supreme medicine that alleviates the illness of the world. It is the tree of rest for beings exhausted from wondering on the pathways of mundane existence. 丙二、能滅苦因 30. 彼是除惱熱，清涼心明月；復是璀燦日，能驅無知霾。 Verse 30 It is the universal bridge for all travelers on their crossing over miserable states of existence. It is the rising moon of the mind that soothes the mental afflictions of the world. 丙三、能成利樂 31. 是拌正法乳，所出妙醍醐。 Verse 31 It is the great sun dispelling the darkness of the world’s ignorance. It is the fresh butter formed from churning the milk of Dharma. 32. 於諸漂泊客，欲享福樂者，此心能足彼，令住最勝樂。 Verse 32 For the caravan of beings traveling on the path to mundane existence and starving for the meal of happiness, it is the feast of happiness that satisfies all sentient beings who have come as guests. 乙三、請他隨喜 33. 今於怙主前，筵眾為上賓，宴饗成佛樂，普願皆歡喜。 Verse 33 Today I invite the world to Sugata-hood and temporal happiness. May the gods, asuras, and other rejoice in the presence of all the Protectors!

甲一、前行 乙一、積聚資糧 丙一、隨喜功德 丁一、隨喜下士離苦得安樂 01. 欣樂而隨喜，一切眾有情，息苦諸善行，得樂諸福報。 Verse 1 I happily rejoice in the virtue of all sentient beings, which relieves the suffering of the miserable states of existence. May those who suffer dwell in happiness! 丁二、隨喜中士斷惑入涅槃 02. 隨喜三學行，二乘菩提因；隨喜眾有情，實脫輪迴苦。 Verse 2 I rejoice in sentient beings’ liberation from the suffering of the cycle of existence, and I 12rejoice in the Protectors’ Bodhisattva Hood and Buddhahood. 丁三、隨喜上士發心成正覺 03. 隨喜佛菩提、佛子諸果地；亦復樂隨喜，能與有情樂。 發心福善海，及諸饒益行。 Verse 3 I rejoice in the teachers’ oceanic expressions of the spirit of awakening, which delight and benefit all sentient beings. 丙二、請轉法輪 04. 我於十方佛，合掌誠祈請：為苦癡迷眾，燃亮正法燈。 Verse 4 With the folded hands I beseech the Fully Awakened Ones in all directions that they may kindle the light of Dharma for those who fall into suffering owing to confusion. 丙三、請佛住世 05. 知佛欲涅槃，合掌速祈請：住世無量劫，莫遺世間迷。 Verse 5 With folded hands I supplicate the Jinas who wish to leave for Nirvana that they may stay for countless eons, and that this world may not remain in darkness. －－－－－分析禪及筆記－－－－－ 甲一、前行 乙一、積聚資糧 丙一、隨喜功德 丁一、隨喜下士離苦得安樂 01. 欣樂而隨喜，一切眾有情，息苦諸善行，得樂諸福報。 Verse 1 I happily rejoice in the virtue of all sentient beings, which relieves the suffering of the miserable states of existence. May those who suffer dwell in happiness! With joy I celebrate The virtue that relieves all beings Form the sorrows of the states of loss And places those who languish in the realms of bliss Expressing joy and appreciation towards one’s own virtuous deeds, in other words, rejoicing – which is the 4th of the 7-limb practice. Two objects of rejoicing are in respect of one’s own good deeds and the good deeds done by others. The term “by others” refers to the 3 capability beings i.e. the small capability beings who seek higher rebirth ( as illustrated by verse 1 of this chapter); the middle capability beings who seek to overcome samsara (as shown by verse 2 of this chapter) and the higher capability beings who seek the complete happiness of not only self but of all beings (as shown by verse 3 here). Just by obtaining nirvana (attain self-liberation) will not bring complete happiness to all beings. Only when oneself becomes Buddha, can one truly benefit sentient beings. If one is a Buddhist practitioner, one’s heart should be overwhelmed by compassion (even if not great compassion, at least compassion). “States of loss ” in this verse refers to the 3 types of suffering – the suffering of suffering (pain), suffering of change (from joy to dissatisfaction) and pervasive suffering (which is the nature of our samsaric existence). Even when we have momentary joy, it is not true happiness but merely the experience of decreasing intensity of suffering). Samsara is like a poisonous snakes’ nest. “and place those who languish in the realms of bliss “ means bringing all beings to lasting happiness through compassion. 丁二、隨喜中士斷惑入涅槃 02. 隨喜三學行─二乘菩提因；隨喜眾有情，實脫輪迴苦。 Verse 2 I rejoice in sentient beings’ liberation from the suffering of the cycle of existence, and I 12rejoice in the Protectors’ Bodhisattva Hood and Buddhahood. And I rejoice in virtue that creates the cause Of gaining the enlightened state And celebrate the freedom won By living beings from the round of pain. In this verse, the term “enlightened state” is not referring to full Buddhahood but the nirvana of the Shravaka (Hearer) and the Pratyekabuddha (Solitary Realiser). There are the states of nirvana with remainder and nirvana without remainder. Those practitioners who attain nirvana but still possess the samsaric body attain what is called nirvana with remainder. Those who attain nirvana and then pass away are said to attain nirvana without remainder. The Shravaka and Pratyekabuddha practitioners regarded Shakyamuni Buddha’s passing away as the nirvana without remainder. “freedom won” refers to Cessation and “ round of pain” refers to the 1st Noble Truth of Suffering and the 2nd Noble Truth of the Cause of Suffering respectively. 丁三、隨喜上士發心成正覺 03. 隨喜佛菩提、佛子諸果地；亦復樂隨喜，能與有情樂。 發心福善海，及諸饒益行。 Verse 3 I rejoice in the teachers’ oceanic expressions of the spirit of awakening, which delight and benefit all sentient beings. And in the Buddhahood of the protectors I delight And in the stages of the Buddhas offspring. 丙二、請轉法輪 04. 我於十方佛，合掌誠祈請：為苦癡迷眾，燃亮正法燈。 Verse 4 With the folded hands I beseech the Fully Awakened Ones in all directions that they may kindle the light of Dharma for those who fall into suffering owing to confusion. The intention, ocean of great good That seeks to place all beings in the state of bliss And every action for the benefit of all Such is my delight and all my joy The virtues of the Buddhas and Bodhisattvas and their cultivation are celebrated by Shantideva, as he rejoices every single act that is induced by bodhicitta. 丙三、請佛住世 05. 知佛欲涅槃，合掌速祈請：住世無量劫，莫遺世間迷。 Verse 5 With folded hands I supplicate the Jinas who wish to leave for Nirvana that they may stay for countless eons, and that this world may not remain in darkness. And so I join my hands and pray The Buddhas who reside in every quarter Kindle now the Dharma’ s light For those who grope bewildered in the dark of suffering. “Kindle now the Dharma’s light” is the 6th of the 7-limb practice i.e. limb of requesting the Teacher to turn the Wheel of Dharma. Shantideva illustrates how to make the request, namely placing one’s palms together with thumbs placed inside (so as not to be empty-handed) and visualise one’s hands as the wish-fulfilling gem, requesting the teacher to teach Dharma; one’s right knee is on the ground and left knee up and palms resting on the knee about 4 inches away from chest. The request is made on behalf of all beings to all Guru-Buddhas to teach (this includes all the various aspects of the Buddha, which are particularly effective in actualising various aspects of one’s potential to bless one’s mind). The request should not be about health, wealth, long life or be more popular but instead one should request for the teachings of the altruistic/bodhictta mind and the instructions on emptiness. The 7-limb practices should be performed whenever one does any kind of Dharma practice. If doing the 7-limb practice at home, at this stage of requesting the Guru-Buddhas to teach, offer the Dharma wheel or anything very precious kneeling with right knee, placing palms together etc. then the practice becomes profound and very beneficial. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

第三品 受持菩提心 Chapter 3: Commitment 丙四、悉皆迴向 丁一、總迴向 06. 如是諸觀行，所積一切善，以彼願消除 有情一切苦！ Verse 6 May the virtue that I have acquired by doing all this relieve every suffering of sentient beings! 丁二、別迴向 07. 乃至眾生疾，尚未療癒前，願為醫與藥，並作看護士！ Verse 7 May I be the medicine and the physician for the sick. May I be their nurse until their illness never recurs! 08. 盼天降食雨，解除飢渴難！於諸災荒劫，願成充飢食！ Verse 8 With showers of food and drink may I overcome the afflictions of hunger and thirst! May I become food and drink during times of famine 09. 為濟貧困者，願成無盡藏！願諸資生物，悉現彼等前！ Verse 9 May I be an inexhaustible treasury for the destitute! With various forms of assistance may I remain in their presence. －－－－－分析禪及筆記－－－－－ 丙四、悉皆迴向 丁一、總迴向 06. 如是諸觀行，所積一切善，以彼願消除 有情一切苦！ Verse 6 May the virtue that I have acquired by doing all this relieve every suffering of sentient beings! I join my hands beseeching the enlightened ones Who wish to pass beyond the bonds of sorrow Do not leave us in our ignorance Remain among us for unnumbered ages! Here, one is requesting the Guru-Buddhas not to pass on but requesting them and the Dharma to remain with us . This verse creates the condition for us to have longevity to practice Dharma. If someone is sick in hospital or one wants one’s parents to have long and meaningful lives, one can help him/them by thinking of this manner of requesting the Guru-Buddhas to remain and for the Dharma to flourish. Gain full conviction in this practice and then dedicate this to the sick person or to one’s parents. Thinking this way is even more effective than reciting mantra. Upasaka Chunda requested Shakyamuni Buddha 3 months before Buddha passed away to live longer, and on account of this, Buddha extended his life by 3 months. It is good to make such requests to one’s living Gurus to live aeons and aeons until all beings attain enlightenment. This appears in the prayer verses of the long mandala offering prayer; likewise, in the thanksgiving mandala prayer to thank the Guru for accepting the request to live long. When doing this practice, it should move your heart. Some lamas incorporate the mandala offering as an additional limb, when they do the 7-limb practice. An offering of mandala with concentrated meditation is so satisfying. It is as if a huge amount of money went into one’s bank account! Infinitely better than that! If you forget all these points of practice and motivation and merely acquire wealth for this life purposes, then no matter how hard you work and no matter much money you keep away, before you can enjoy it fully, your life will be at an end and your family will fight over your wealth. “Who wish to pass beyond the bonds of sorrow “ – our Gurus come into this world taking on conventional, samsaric bodies and then manifest passing away. We must make strong requests for them to live long, even though outwardly, they show the outer aspect of illness, it is their way of teaching us impermanence, so we should not view any illness in the ordinary sense and ask them to quickly pass away (to spare them from their seemingly poor health)! Instead, beseech them not to abandon us but remain for a very long time. 丁二、別迴向 07. 乃至眾生疾，尚未療癒前，願為醫與藥，並作看護士！ Verse 7 May I be the medicine and the physician for the sick. May I be their nurse until their illness never recurs! And through these actions now performed By all the virtue I have just amassed May all the pain of every living being Be wholly scattered and destroyed! This is the last of the 7-limb practice i.e. the limb of dedication of all roots of virtue for the welfare of others, which is referring to the 4 immeasurable practices. May all beings be free from the entire samsaric suffering, never encounter in causes of suffering, may they abide only in happiness and cultivate only virtue. 08. 盼天降食雨，解除飢渴難！於諸災荒劫，願成充飢食！ Verse 8 With showers of food and drink may I overcome the afflictions of hunger and thirst! May I become food and drink during times of famine For all those ailing in the world Until their every sickness has been healed May I myself become for them The doctor, nurse, the medicine itself. This verse is a prayer dedicating one’s existence to the training of the mind. As long as samsaric beings exist, may oneself alone become a cure for all sentient beings sufferings, the full protection for them and for those who need shelter, may one become their shelter. These exemplify the cultivation of the strong altruistic intention to become whatever is needed by sentient beings. 09. 為濟貧困者，願成無盡藏！願諸資生物，悉現彼等前！ Verse 9 May I be an inexhaustible treasury for the destitute! With various forms of assistance may I remain in their presence. Raining down a flood of food and drink May dispel the ills of thirst and famine And in the ages marked by scarcity and want May I myself appear as drink and sustenance. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

丙一、盡捨身財善根 10. 為利有情故，不吝盡施捨，身財諸受用、三世一切善。 Verse 10 For the sake of accomplishing the welfare of all sentient beings, I freely give up my body, enjoyments, and all my virtues of the three times. 11. 捨盡則脫苦，吾心成涅槃。與其死方捨，何若生盡施？ Verse 11 Surrendering everything is Nirvana, and my mind seeks Nirvana. If I must surrender everything, it is better that I give it to sentient beings. 12. 吾既將此身，隨順施有情，一任彼歡喜，恆常打罵殺！ Verse 12 For the sake of all beings I have made this body pleasure less. Let them continually beat it, revile it, and cover it with filth. 13. 縱人戲我身，侵侮並譏諷，吾身既已施，云何復珍惜？ Verse 13 Let them play with my body. Let them laugh at it and ridicule it. What does it matter to me? I have given my body to them. 14. 一切無害業，令身力行之。 丙二、願成他利之因 願彼見我者，悉獲眾利益。 Verse 14 Let them have me perform deeds that are conductive to their happiness. Whoever resorts to me, may it never be in vain. －－－－－分析禪及筆記－－－－－ 丙一、盡捨身財善根 10. 為利有情故，不吝盡施捨，身財諸受用、三世一切善。 Verse 10 For the sake of accomplishing the welfare of all sentient beings, I freely give up my body, enjoyments, and all my virtues of the three times. For sentient beings, poor and destitute May I become a treasure ever plentiful And lie before them closely in their reach A varied source of all that they might need. 11. 捨盡則脫苦，吾心成涅槃。與其死方捨，何若生盡施？ Verse 11 Surrendering everything is Nirvana, and my mind seeks Nirvana. If I must surrender everything, it is better that I give it to sentient beings. My body, thus and all my good besides And all my merits gained and to be gained I give them all away withholding nothing To bring about the benefit of beings. Here, the characteristics of generosity are set out. When giving, one should give unconditionally without hoping for even merit for oneself and think only to offer all for the benefit of others. Generosity should be the antidote to our self-grasping ego. In general there are 3 bases of ego – the clinging to – our body, our possessions and our virtues. Yes, we cling to our virtues. How? When we do good, often we do it with some element of personal benefit, which according to Mahayanic teachings, is not pure practice. So whatever good we do, we must make sure that we do not feed our ego; not to fortify our ego through our grasping at our body, possessions or virtues. 12. 吾既將此身，隨順施有情，一任彼歡喜，恆常打罵殺！ Verse 12 For the sake of all beings I have made this body pleasure less. Let them continually beat it, revile it, and cover it with filth. Nirvana is attained by giving all Nirvana the objective of my striving Everything therefore must be abandoned And it is best to give it all to others. If we are able to let go of the grasping at one’s body, possessions and virtues, liberation or nirvana becomes achievable. For Hinayana path, nirvana is to be attained; for the Mahayana path, it is an important stage of cultivation but also needs to be eventually abandoned. Why? Because nirvana or self liberation means that oneself is free from samsara but countless living beings continue to suffer tremendously in cyclic existence. For this reason, it is most beneficial to give up one’s attainment of the peace of nirvana and strive to benefit sentient beings by attaining enlightenment. There are 2 obcurations to be overcome: (i) the obscuration to liberation and (ii) the obscuration to omniscience. The attainment of nirvana/ liberation does not remove the obscuration to omniscience. The Hinayana (nowadays terms Theravadan) practices of the Sharavaka and Pratyekabuddhas seek self-liberation/nirvana; whereas the Mahayana path seeks to attain enlightenment of oneself and of all sentient beings. 13. 縱人戲我身，侵侮並譏諷，吾身既已施，云何復珍惜？ Verse 13 Let them play with my body. Let them laugh at it and ridicule it. What does it matter to me? I have given my body to them. This body I have given up To serve the pleasure of all living beings Let them kill and bet and slander it And do to it whatever they desire. “Given up “ refers to freeing oneself from the self-cherishing thought and the deceptive guidance of ignorance and the egoistic mind. For countless lives, we have been a slave to the self grasping attitude. This time, we must resolve to dedicate this body to bring about the lasting happiness of others and make this body as a wish-fulfilling gem. In Highest Yoga Tantra practices, through generating the body mandala, one’s body can be transformed into the deity’s form which can bring immense benefits of purification of self and other living beings. Through the understanding of emptiness, one transforms one’s ordinary body into emptiness and arises as a wish fulfilling gem and offer it to benefit the different mental dispositions of beings. “Kill and beat“ does not mean offering oneself up for abuse! However, even if that happens, one should never give up working for sentient beings. Whether they do good or bad, one should continue to strive to guide them and be beneficial to them. 14. 一切無害業，令身力行之。 丙二、願成他利之因 願彼見我者，悉獲眾利益。 Verse 14 Let them have me perform deeds that are conductive to their happiness. Whoever resorts to me, may it never be in vain. And though they treat it like a toy Or make of it the butt of every mockery My body has been given up to them There is no use now, to make so much of it. Ridicule and bad treatment should not deter you. Even though others treat oneself as a toy, as rubbish or make fun of you, there is nothing to grasp at and for purpose of developing bodhicitta heart, one should apply logic and transformational thinking. We have already resolved to offer ourselves to benefit sentient beings, so why grasp when sentient beings accept our offer and do as they please with us? Even though it is very difficult and one may not be able to totally let go by tomorrow, we should try by reflecting on this verse repeatedly. Eventually, one will be able to do exactly that. The verses here refer to the body because the body is something we cling to the most, it is the object of all our efforts and causes us to circle in samsara. All negative emotions are triggered in relation to this body. Thus, when this body separates from consciousness at time of death, there is great fear and intense grasping. It is wise for us to start practising less attachment to our body. This way when we are criticised, we will not feel offended and when inevitable death comes, clinging will not intensify our suffering. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

15. 若人因見我，生起信憎心，願彼恆成為，成辦眾利因。 Verse 15 For those who have resorted to me and have an angry or unkind thought, may even that always become the cause for their accomplishing every goal. 16. 惟願毀我者，及餘害我者，乃至辱我者，皆長菩提緣。 Verse 16 May those who falsely accuse me, who harm me, and who ridicule me all partake of awakening! 丙三、願成所求之因 17. 路人無怙依，願為彼引導，並作渡者舟、船筏與橋樑。 Verse 17 17. May I be a protector for those who are without protectors, a guide for travelers, and a boat, a bridge, and a ship for those who wish to cross over! －－－－－分析禪及筆記－－－－－ 15. 若人因見我，生起信憎心，願彼恆成為，成辦眾利因。 Verse 15 For those who have resorted to me and have an angry or unkind thought, may even that always become the cause for their accomplishing every goal. And so let being do to me Whatever does not bring them injury Whenever they catch sight of me Let this not fail to bring them benefit. The treachery of the self-cherishing mind is great. In a single action of self centredness, it injures others and accumulates negative karma for oneself. Rather, every engagement with other living beings, even one glimpse of us, should bring meaning and benefit to others. Thinking this way fortifies our cultivation of bodhicitta. 16. 惟願毀我者，及餘害我者，乃至辱我者，皆長菩提緣。 Verse 16 May those who falsely accuse me, who harm me, and who ridicule me all partake of awakening! If those who see me entertain A thought of anger or devotion May these states supply the cause Whereby their good and wishes are fulfilled. Whomever relates to us, either through emotions of anger or faith, from our side, we should treat them with equanimity in benefitting them. We should not be partial in our thoughts and actions towards others, helping some greatly and helping others less. Without equanimity towards all, bodhicitta cannot develop. According to the Mahayana, if one generates compassion towards a sick dog, to fulfil the purpose of benefitting that dog, one has to continuously offer help to that dog until that dog becomes a Buddha. It is not about being selective and benefitting only if it suits us or is convenient for us to do so. We should not be distracted by temporary goals. As between the generosity of giving material help and giving Dharma, the generosity of Dharma is more far-reaching. We should seize opportunity to take higher vows. If placed in a situation where one is forced to make a choice of committing negative karma by oneself alone, rather than cause others to create negative karma, we should choose to spare the others from creating negative karma. This is illustrated in one of the accounts from Buddha’s past lives – Buddha was on a merchant ship and due to his clairvoyance, he saw that one amongst them had intentions to murder everyone on the ship. Out of great compassion to save the 500 lives aboard that ship, he decided to take the life of that person who had murderous intentions. However, it must be understood that to do this, one needs to be able to see the karma of others as well as the advantages, disadvantages and consequences of taking such an extreme act. It is not recommended for ordinary beings. Another example – there may be situation where we have to either save a human or save an animal. The saving of the human life is more important because of the potential of the human to become a Buddha and rescue numberless beings. When we look into our own lives – the choices we make are shallow and self-centred. If we have to choose between a dinner party invitation or Dharma, we will choose the party (Laughter). 丙三、願成所求之因 17. 路人無怙依，願為彼引導，並作渡者舟、船筏與橋樑。 Verse 17 17. May I be a protector for those who are without protectors, a guide for travelers, and a boat, a bridge, and a ship for those who wish to cross over! All those who slight me to my face Or do me any other evil Even if they blame or slander me May they attain the fortune of enlightenment. The bodhisattva attitude is that whatever harm is inflicted upon the Bodhisattva, whether great or small, the Bodhisattva’s reaction is only one of care and the rescue of the harm-giver. There is no blaming, cursing, retaliating or getting offended by the harm-giver. From here, one can see the expanse of the Bodhisattva’s mind of compassion. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

18. 求島即成島，欲燈化為燈，覓床變作床，需僕成彼僕。 Verse 18 May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant. 19. 願成如意牛、妙瓶如意寶、明咒及靈藥、如意諸寶樹。 Verse 19 To all sentient beings may I be a wishfulfilling gem, a vase of good fortune, an efficacious mantra, a great medication, a wishfulfilling tree, and a wish-granting cow 20. 如空及四大，願我恆成為，無量眾有情，資生大根本。 Verse 20 Just as earth and other elements are useful in various ways to innumerable sentient beings dwelling throughout infinite space 21. 迨至盡空際，有情種種界，殊途悉涅槃，願成資生因。 Verse 21 So may I be in various ways a source of life for the sentient beings present throughout space until they are liberated. －－－－－分析禪及筆記－－－－－ 18. 求島即成島，欲燈化為燈，覓床變作床，需僕成彼僕。 Verse 18 May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant. May I be a guard for those who are protectorless A guide for those who journey on the road For those who wish to go across the water May I be a boat, a raft, a bridge. This verse is typical of the lojong teachings, i.e. the teachings which train the mind to transform all adversity into the path, for the purpose of benefitting others; to be a protector for those who do not have one; to be whatever others need. No one said it would be easy to develop the Bodhisattva attitude. Often enough, it is difficult enough to merely give physical help, let alone bear no offence when harm is received from others. All of us should integrate the Dharma we have learned and share the Path with others. In doing so, one can be a protector towards them, helping them to avoid causes which bring danger and troubles. Many of our lives are like hollow giant trees i.e. outwardly well developed but inwardly totally consumed by the destructive rat of samsara, as we endlessly grasp at desire, anger, frustrations, wants, personal needs. When death comes, one is totally defeated by samsara. The worst situation is where during the death process, just before reaching the clear light stage, one has fear or generates a negative thought. This can throw one into a lower realm rebirth. But by being familiar with bodhicitta and reflecting on it at that stage, it acts as a powerful powa, a conduit to transfer one’s consciousness to a higher rebirth. That would be far more reliable than ritual powa. There is no point talking about the welfare of sentient beings but yet not be moved to truly help. Therefore, for those who need to cross the water, one should becomes a boat or a bridge for them. Bodhicitta practice is not about expressing flowery words of comfort but offering real practical help. Bodhisattvas always live their lives calmly, undisturbed, without fear, without confusion, without no superstition, yet are infused with compassion for others and directly engage with sentient beings’ mental dispositions. When we do hospice work or go into the ICU wards, we might feel uneasy or fearful – we might bear some quiet fear that we might contract the sicknesses of the patients or gain ill fortune on account of having gone to such an “unclean” place. Bodhisattvas never think this way. For them, there is no such thing as post-session or intermission from bodhicitta. They are consistent in giving great compassion help to all. Another point to note is that we should not be the object of another person creating negative karma. For example, we think to go to see a patient in the hospital but at the same time, we get fearful about contracting illness by going there. By being in this way, we have created a situation where the patient has become the cause of your fear which is a form of negative karma and at the same time, you also gain the negative karma of being fearful. Through one fearful thought, negative karma arises in two persons! So we should be mindful at all times and maintain a bodhicitta mind when we visit sick people. While we help others, we should be mindful of not creating a situation which cause others to create negative karma. Previous negative emotions not purified will arise again more forcefully, bringing heavier consequences. Some people complain that since coming into Dharma, they seem to be experiencing more trouble. This is because they do not realise the past karma they had created and that had they not come into Dharma, the ripened karmic suffering would have been far greater! Due to one meeting the Dharma and its practices, those have enabled that person to survive to situation. Further, due to one engaging in Dharma, one’s faults become more obvious but this renders it easier to apply the antidotes upon. 19. 願成如意牛、妙瓶如意寶、明咒及靈藥、如意諸寶樹。 Verse 19 To all sentient beings may I be a wishfulfilling gem, a vase of good fortune, an efficacious mantra, a great medication, a wishfulfilling tree, and a wish-granting cow May I be an isle for those who yearn for landfall And a lamp for those who long for light For those who need a resting place, a bed For all who need a servant, may I be their slave. 20. 如空及四大，願我恆成為，無量眾有情，資生大根本。 Verse 20 Just as earth and other elements are useful in various ways to innumerable sentient beings dwelling throughout infinite space, May I be the wishing jewel, the vase of plenty A word of power and the supreme healing May I be the tree of miracles And for every being, the abundant cow. 21. 迨至盡空際，有情種種界，殊途悉涅槃，願成資生因。 Verse 21 So may I be in various ways a source of life for the sentient beings present throughout space until they are liberated. Like the earth and the pervading elements Enduring as the sky itself endures For boundless multitudes of living beings May I be their ground and sustenance. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

甲二、正發菩提心 22. 如昔諸善逝，先發菩提心，復次循序住，菩薩諸學處。 Verse 22 Just as the Sugatas of old adopted the spirit of awakening, and just as they properly conformed to the practice of the Bodhisattvas, 23. 如是為利生，我發菩提心；復於諸學處，次第勤修學。 Verse 23 So I myself shall generate the spirit of awakening for the sake of the world; and so I myself shall properly engage in those practices. 甲三、結讚菩提心 乙一、思惟喜獲菩提心 24. 智者如是持，清淨覺心已，復為增長故，如是讚發心： Verse 24 Upon gladly adopting the spirit of awakening in this way, an intelligent person should thus nurture the spirit in order to fulfill his wish. 25. 今生吾獲福，幸得此人身。復生佛家族，喜成如來子。 Verse 25 Now my life is fruitful. Human existence is well obtained. Today I have been born into the family of the Buddhas. Now I am a child of the Buddha. 26. 爾後我當為，宜乎佛族業；慎莫染污此，無垢尊貴種。 Verse 26 Thus, whatever I do now should accord with the Bodhisattvas’ family, and it should not be a stain on this pure family. 27. 猶如目盲人，垃圾獲至寶；生此菩提心，如是我何幸！ Verse 27 Just as a blind man might find a jewel amongst heaps of rubbish, so this spirit of Awakening has somehow arisen in me. －－－－－分析禪及筆記－－－－－ 甲二、正發菩提心 22. 如昔諸善逝，先發菩提心，復次循序住，菩薩諸學處。 Verse 22 Just as the Sugatas of old adopted the spirit of awakening, and just as they properly conformed to the practice of the Bodhisattvas, Thus for every living being that lives As far as the limits of the sky May I provide their livelihood and nourishment Until they pass beyond the bonds of suffering. The bodhisattvas’ and prayers are illustrated by this verse. The 7 royal symbols referred to when offered, create auspiciousness and the karma to be those precious items for all beings. Pervading elements are required for the survival of the world and the lives of all beings. Similarly with the sky and space itself and the earth are all required to support beings. The Bodhisattva prays to be all of these for the sake of sentient beings. 23. 如是為利生，我發菩提心；復於諸學處，次第勤修學。 Verse 23 So I myself shall generate the spirit of awakening for the sake of the world; and so I myself shall properly engage in those practices. Just as all the Buddhas of the past Embraced the awakened attitude of mind And in the precepts of the Bodhisattvas Step by step abode and trained. From this verse onwards, Shantideva offers advice on the actual generation of bodhicitta, both at the aspirational level and the engaging level. One of the traditional bodhisattva practices is the taking of vows. Arya Asanga’s tradition is one that takes the bodhisattva aspirational vows and engaging bodhisattva vows separately; Arya Nagarjuna tradition is one where the taking of both aspirational and engaging vows are taken simultaneously. First one should perform all the 6 preparatory practices like cleaning the place of practice, setting set up the offerings and recite these 2 lines and make bodhicitta dedication. “Just as all the Buddhas of the past, Embraced the awakened attitude of mind”- this is expressed when one takes the aspirational vows – recite the first 2 lines, 3 times. “Step by step abode and trained” means that in one’s day to day life, one must try one’s best to apply what one has learned. Even if we do not do this 100% of the time, we should try our best as there is still great benefit from doing so. 甲三、結讚菩提心 乙一、思惟喜獲菩提心 24. 智者如是持，清淨覺心已，復為增長故，如是讚發心： Verse 24 Upon gladly adopting the spirit of awakening in this way, an intelligent person should thus nurture the spirit in order to fulfill his wish. Just so and for the benefit of beings I will also have this attitude of mind And in those precepts, step by step I will abide and train myself. The “attitude of mind” here refers to the 6 Perfections of generosity, morality, patience, perseverance, concentration and wisdom. The term “those precepts …I will abide and train myself“ refer to the Bodhisattva vows consisting of 18 root vows and 46 secondary vows. 25. 今生吾獲福，幸得此人身。復生佛家族，喜成如來子。 Verse 25 Now my life is fruitful. Human existence is well obtained. Today I have been born into the family of the Buddhas. Now I am a child of the Buddha. That this most pure and spotless state of mind Might be embraced and constantly increase The prudent who have cultivated it Should praise it highly such words as these. Shantideva joyfully concludes by raising the prayer for the 7 limb-practice and the two types of vows (aspiring and engaging Bodhisattva vows) to be frequently undertaken by all, so that the awakening bodhi mind will increase to the point of becoming spontaneous and that every practitioner should honour bodhicitta. 26. 爾後我當為，宜乎佛族業；慎莫染污此，無垢尊貴種。 Verse 26 Thus, whatever I do now should accord with the Bodhisattvas’ family, and it should not be a stain on this pure family. Today my life has given fruit This human state has now been well assumed Today I take my birth in Buddha’s line And have become the Buddha’ s child and heir Having taken the two sets of Bodhisattva vows, one should on a daily basis, feel from the heart that one’s life is really meaningful because one has generated the bodhicitta motivation to benefit others and of course, oneself. How fortunate. One has taken one’s place in the lineage of the Buddhas and Bodhisattvas and one’s prayers will become easy to achieve. Every day of our lives should begin with rejoicing in this way. By doing so, we will gain the positive mind and energy, such that when anyone sees us, hears us or meets us, they too will gain the benefit of such positivity. 27. 猶如目盲人，垃圾獲至寶；生此菩提心，如是我何幸！ Verse 27 Just as a blind man might find a jewel amongst heaps of rubbish, so this spirit of Awakening has somehow arisen in me. In every way, then I will undertake Activities befitting such a rank. And I will do no act to mar Or compromise this high and faultless lineage. This verse expresses one’s resolve to ensure that one will not disappoint the Buddha nor break the vows nor neglect any practices of this faultless lineage of bodhicitta, descended from the Buddha to Shantideva, to our Gurus and now vest in us. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

乙二、思菩提心能利他 丙一、能除苦果 28. 滅死勝甘露，即此菩提心；除貧無盡藏，是此菩提心； 療疾最勝藥，亦此菩提心。 Verse 28 It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating the poverty of the world. 29. 彼為泊世途，眾生休憩樹；復是出苦橋，迎眾離惡趣。 Verse 29 It is the supreme medicine that alleviates the illness of the world. It is the tree of rest for beings exhausted from wondering on the pathways of mundane existence. 丙二、能滅苦因 30. 彼是除惱熱，清涼心明月；復是璀燦日，能驅無知霾。 Verse 30 It is the universal bridge for all travelers on their crossing over miserable states of existence. It is the rising moon of the mind that soothes the mental afflictions of the world. －－－－－分析禪及筆記－－－－－ 乙二、思菩提心能利他 丙一、能除苦果 28. 滅死勝甘露，即此菩提心；除貧無盡藏，是此菩提心； 療疾最勝藥，亦此菩提心。 Verse 28 It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating the poverty of the world. For I am like a blind man who has found A precious gem within a mound of filth Exactly so, as if by some strange chance The enlightened mind has come to birth in me. One has been totally stuck in samsaric contamination for a long time. Yet, by some incredible stroke of good fortune, one has met the bodhicitta teachings. Thus, one ought not take this encounter with the precious Dharma for granted but rather, make full use of this opportunity. 29. 彼為泊世途，眾生休憩樹；復是出苦橋，迎眾離惡趣。 Verse 29 It is the supreme medicine that alleviates the illness of the world. It is the tree of rest for beings exhausted from wondering on the pathways of mundane existence. This is the draft of immortality That slays the Lord of Death, the slaughterer of beings The rich unfailing treasure, mine To heal the poverty of wanderers. Shantideva says that bodhicitta is the nectar of immortality which overcomes death, as it can transform one’s ordinary body into a deity’s rainbow body and overcomes the fear arising during the dissolutions at death-time. Bodhicitta is the reliable, abundant, infallible treasure that is the medicine to heal all forms of mental, spiritual and eventual material poverty, which arise due to ignorance. 丙二、能滅苦因 30. 彼是除惱熱，清涼心明月；復是璀燦日，能驅無知霾。 Verse 30 It is the universal bridge for all travelers on their crossing over miserable states of existence. It is the rising moon of the mind that soothes the mental afflictions of the world. It is the sovereign remedy That perfectly allays all maladies It is the wishing tree bestowing rest On those who wander wearily the pathways of existence. Bodhicitta is the supreme remedy which eliminates the most chronic and intense of sufferings due to defilements, contaminated karma and uncontaminated karma (karma committed that is not based on delusions e.g. the Arhats of the lower Vehicles do not commit karma based on delusions but they commit actions which without intending, could still harm sentient beings like walking on a road and harming some insects there). Bodhicitta can bring about the ultimate fruit of enlightenment and is therefore, the perfect instruction to cultivate. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

丙三、能成利樂 31. 是拌正法乳，所出妙醍醐。 Verse 31 It is the great sun dispelling the darkness of the world’s ignorance. It is the fresh butter formed from churning the milk of Dharma. 32. 於諸漂泊客，欲享福樂者，此心能足彼，令住最勝樂。 Verse 32 For the caravan of beings traveling on the path to mundane existence and starving for the meal of happiness, it is the feast of happiness that satisfies all sentient beings who have come as guests. 乙三、請他隨喜 33. 今於怙主前，筵眾為上賓，宴饗成佛樂，普願皆歡喜。 Verse 33 Today I invite the world to Sugata-hood and temporal happiness. May the gods, asuras, and other rejoice in the presence of all the Protectors! －－－－－分析禪及筆記－－－－－ 丙三、能成利樂 31. 是拌正法乳，所出妙醍醐。 Verse 31 It is the great sun dispelling the darkness of the world’s ignorance. It is the fresh butter formed from churning the milk of Dharma. It is the universal vehicle that saves All wandering beings from stated of loss The rising moon of the enlightened mind That soothes the sorrows born of the afflictions. The altruistic mind or bodhicitta is relevant and important to all practitioners of the 3 vehicles (the Hearer, Solitary Realiser and Bodhisattva practitioners), as without it, even if is able to attain liberation, one will not be able to progress to enlightenment. The rising moon refers to the qualities of the Buddha, complete with all the major and minor marks and the most outstanding of those qualities is bodhicitta. 32. 於諸漂泊客，欲享福樂者，此心能足彼，令住最勝樂。 Verse 32 For the caravan of beings traveling on the path to mundane existence and starving for the meal of happiness, it is the feast of happiness that satisfies all sentient beings who have come as guests. It is like the mighty sun that utterly dispels The gloom and ignorance of wandering beings The creamy butter, rich and full All churned from the milk of holy Teaching. The qualities of bodhicitta are numerous and range from being like the wisdom sun which eradicates the darkness of ignorance; to being like the best creamy cake in being enriching, nourishing and endows glorious qualities. The entire 84,000 teachings of the Buddha can be found in ultimate bodhicitta. 乙三、請他隨喜 33. 今於怙主前，筵眾為上賓，宴饗成佛樂，普願皆歡喜。 Verse 33 Today I invite the world to Sugata-hood and temporal happiness. May the gods, asuras, and other rejoice in the presence of all the Protectors! Living beings! Wayfarers upon life’ s paths Who wish to taste the riches of contentment Here before you is the supreme bliss – Here O ceaseless wanderers, is your fulfilment! The beings from the Peak of Samsara down to the lowest hell, constantly desire happiness and peace but due to being misguided by ignorance, true happiness eludes them. This verse appeals to us to awaken from this terrible mistake and adopt the supreme teachings of the Buddha, which contain all the direct antidotes to suffering and renders enlightenment attainable by all. And so, within the sight of all protectors I summon every being, calling them to Buddhahood And till that state is reached, to every earthly joy! May gods and demigods and all the rest, rejoice! Shantideva here offers rejoicing to all those who practice bodhicitta and supplicates all beings to cultivate this blessed bodhi mind to attain Buddhahood. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

第四品 不放逸 Chapter Four Attending to the Spirit of Awakening 甲一、略說不放逸 01. 佛子既如是，堅持菩提心，恆勤勿懈怠，莫違諸學處。 1. Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training. 甲二、廣說不放逸 乙一、慎持菩提心 丙一、不應捨菩提心之因 02. 遇事不慎思，率爾未經意，雖已誓成辦，後宜思捨否。 2. Although one has made a commitment, it is appropriate to reconsider whether or not to do that which has been rashly undertaken and has not been well considered. 03. 諸佛及佛子，大慧所觀察，吾亦屢思擇，云何捨誓戒？ 3. But shall I discard that which has been examined by the sagacious Buddhas and their children, as well as by myself according to the best of my abilities? 丙二、捨菩提心過患 丁一、墮惡趣 04. 若誓利眾生，而不勤踐履，則為欺有情；來生何所似！ 4. If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have? 05. 意若思布施，微少凡常物，因慳未施與，經說墮餓鬼。 5. It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta. 06. 況請眾生赴，無上安樂宴，後反欺眾生，云何生善趣？ 6. Then all the more so, having deceived the entire world after loudly and sincerely inviting it to unsurpassable happiness, what state of existence shall I have? 07. 有人捨覺心，卻辦解脫果？彼業不可思，知唯一切智。 7. Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening. 丁二、損他利 08. 菩薩戒墮中，此罪最嚴重；因彼心若生，眾生利將損。 8. Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings. 09. 雖僅一剎那，障礙他人德，因損有情利，惡趣報無邊。 9. If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings. 10. 毀一有情樂，自身且遭損，況毀盡空際 有情眾安樂。 10. One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space? 丁三、遲登地 11. 故雜罪墮力，菩提心力者，昇沈輪迴故，登地久蹉跎。 11. Thus, due to the power of the downfalls and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in the attaining of bodhisattva grounds. 乙二、慎守學處 丙一、慎防罪惡 丁一、放逸定墮惡趣 12. 故如所立誓，我當恭敬行；今後若不勉，定當趨下流。 12. Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states. 丁二、放逸佛不能度 13. 饒益眾有情，無量佛已逝；然我因昔過，未得佛化育。 13. Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure. 14. 若今依舊犯，如是將反覆，惡趣中領受，病縛剖割苦。 14. If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like. 丁三 、放逸易失暇滿 15. 若值佛出世，為人信佛法，宜修善稀有，何日復得此？ 15. When shall I encounter the extremely rare appearance of the Tathágata, faith, human existence, and the ability to practice virtue, 16. 縱似今無病，足食無損傷，然壽剎那逝，身猶須臾質。 16. Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan. 丁四、暇滿失已難再得 17. 憑吾此行素，人身難復得；若不得人身，徒惡乏善行。 17. With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing? 18. 若具行善緣，而我未為善，惡趣眾苦逼，屆時復何為？ 18. If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence? 19. 既未行諸善，復集眾惡業，縱歷一億劫，不聞善趣名。 19. For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons. 丁五、暇滿難得之理 20. 是故世尊說：人身極難得，如海目盲龜，頸入軛木孔。 20. Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean. 21. 剎那造重罪，歷劫住無間，何況無始罪，積重失善趣。 21. One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time? 22. 然僅受彼報，苦猶不得脫，因受惡報時，復生餘多罪。 22. Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices. 丙二、認真修善 丁一、不修善實愚 23. 既得此閒暇，若我不修善，自欺莫勝此，亦無過此愚。 23. Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this. 丁二、臨終起憂苦 24. 若我已解此，因癡復怠惰，則於臨終時，定生大憂苦。 24. If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish. 丁三、後世更受報 25. 難忍地獄火，長久燒身時，悔火亦炙燃；吾心必痛苦。 25. The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time. 26. 難得有益身，今既僥倖得，亦復具智慧，若仍墮地獄， 26. I have somehow obtained the 19 advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells. 27. 則如咒所惑，令我心失迷；惑患無所知，何蠱藏心耶？ 27. I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me. 丙三、盡力斷煩惱 丁一、思煩惱過患 戊一、令不自在 28. 貪瞋等諸敵，無手亦無足，非勇非精明，役我怎如奴？ 28. Enemies such as craving and hatred are without arms, legs, and so on. They are neither courageous nor wise. How is it that they have enslaved me? 戊二、引惡趣苦 29. 惑住我心中，任意傷害我，猶忍不瞋彼，非當應訶責。 29. Stationed in my mind, they ruin me, while remaining well established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation. 30. 縱使天非天，齊來敵對我，然彼猶不能，擲我入無間。 30. If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell. 31. 強力煩惱敵，擲我入獄火，須彌若遇之，灰燼亦無餘。 31. When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there. 戊三、為害無盡期 32. 吾心煩惱敵，長住無盡期；其餘世間敵，命不如是久。 32. For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions. 戊四、友彼徒自害 33. 若我順侍敵，敵或利樂我；若隨諸煩惱，徒遭傷害苦 33. Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more. 丁二、應發奮滅煩惱 34. 無始相續敵，孳禍唯一因，若久住我心，生死怎無懼？ 34. How can I take delight in the cycle of existence when constant, long lasting enemies, who are the sole cause of the currents and floods of adversities, fearlessly dwell in my heart? 35. 生死牢獄卒，地獄劊子手，若皆住我心，安樂何能有？ 35. How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart? 36. 乃至吾未能，親滅此惑敵，盡吾此一生，不應捨精進。 於他微小害，尚起瞋惱心，是故未滅彼，壯士不成眠。 36. Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task. Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him. 37. 列陣激戰場，奮力欲滅除，終必自老死，生諸苦惱敵。 僅此尚不顧，箭矛著身苦，未達目的已，不向後逃逸。 37. At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal. 38. 況吾正精進，決志欲滅盡，恆為痛苦因，自然煩惱敵。 故今雖遭致，百般諸痛苦，然終不應當，喪志生懈怠。 38. What then when I am eager to destroy my natural enemies, which are the perpetual causes of all miseries? Today, even if I am beset with a hundred adversities, why am I weary and despondent? 39. 將士為微利，赴戰遭敵傷，戰歸炫身傷，猶如配勳章。 吾今為大利，修行勤精進，所生暫時苦，云何能困我？ 39. If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a great goal? 40. 漁夫與屠戶、農牧等凡俗，唯念己自身，求活維生計， 猶忍寒與熱、疲困諸艱辛；我今為眾樂，云何不稍忍？ 40. If fishermen, outcasts, farmers, and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake the well being of the world? 41. 雖曾立此誓：欲於十方際，度眾出煩惱。然我未離惑， 41. While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from the mental afflictions. 42. 出言不量力，云何非顛狂？故於滅煩惱，應恆不退怯。 42. Without knowing my own limitations, I spoke at that time as if I were a bit insane. Therefore, I shall never turn back from vanquishing mental afflictions. 丁三、斷煩惱之方式 43. 吾應樂修斷，懷恨與彼戰，似瞋此道心，唯能滅煩惱。 43. I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions. 44. 吾寧被燒殺，或遭斷頭苦，然心終不屈，順就煩惱敵。 44. Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions. 丁四、惑去不復返 45. 常敵受驅逐，仍可據他鄉，力足旋復返；惑賊不如是。 45. Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength. But there is no such course for my enemy, the mental afflictions. 46. 惑為慧眼斷，逐已何所之？云何返害我？然我乏精進。 惑非住外境，非住根身間，亦非其他處，云何害眾生？ 46. Once the afflictions that dwell in my mind have been expelled, where could it go, and where would it go, and where would it rest and attempt to return and destroy me? Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom. 47. 惑幻心莫懼，為智應精進。何苦於地獄，無義受傷害？ 47. Mental afflictions do not exist in sense objects, or in sense faculties, or in the space between, and not anywhere else. Then where do they exist and agitate the whole world? This is an illusion only. Liberate your fearing heart and cultivate perseverance for the sake of wisdom. Why would you torture yourself in hells for no reason? 甲三、結勸 48. 思已當盡力，圓滿諸學處。若不遵醫囑，病患何能癒 48. After pondering in this way, I shall make an effort to apply the teachings as they have been explained. How can someone who could be cured by medicine be restored to health if he strays from the physician’s advice?

甲一、略說不放逸 01. 佛子既如是，堅持菩提心，恆勤勿懈怠，莫違諸學處。 1. Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training. 甲二、廣說不放逸 乙一、慎持菩提心 丙一、不應捨菩提心之因 02. 遇事不慎思，率爾未經意，雖已誓成辦，後宜思捨否。 2. Although one has made a commitment, it is appropriate to reconsider whether or not to do that which has been rashly undertaken and has not been well considered. 03. 諸佛及佛子，大慧所觀察，吾亦屢思擇，云何捨誓戒？ 3. But shall I discard that which has been examined by the sagacious Buddhas and their children, as well as by myself according to the best of my abilities? 丙二、捨菩提心過患 丁一、墮惡趣 04. 若誓利眾生，而不勤踐履，則為欺有情；來生何所似！ 4. If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have? 05. 意若思布施，微少凡常物，因慳未施與，經說墮餓鬼。 5. It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta. 06. 況請眾生赴，無上安樂宴，後反欺眾生，云何生善趣？ 6. Then all the more so, having deceived the entire world after loudly and sincerely inviting it to unsurpassable happiness, what state of existence shall I have? 07. 有人捨覺心，卻辦解脫果？彼業不可思，知唯一切智。 7. Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening. －－－－－分析禪及筆記－－－－－ 甲一、略說不放逸 01. 佛子既如是，堅持菩提心，恆勤勿懈怠，莫違諸學處。 1. Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training. Verse 1 The children of the conqueror who thus Have firmly grasped this bodhicitta Should never turn aside from it But always strive to keep its disciplines. The “ children of the Conqueror” here refer to the Arya Bodhisattvas (those Bodhisattvas who have perceived emptiness directly), ordinary bodhisattvas (who have not perceived emptiness directly but who have generated continuous bodhicitta); those who take Bodhisattva vows or persons who at least consciously refrain from harming others . Such beings should never turn away from cultivating bodhicitta no matter what the circumstances may be. We have taken those vows from a qualified Guru and presently have the conditions to practice it, thus we should not throw away that incredible opportunity to attain enlightenment for the sake of all living beings. However, our ability to succeed is dependent on our sustaining the vows we have taken and that in turn, is reliant upon the discipline we have. Without discipline, vows and consistent practice, there remains the risk of our being swayed and giving bodhicitta up altogether. Discipline is inextricably linked to maintaining awareness/mindfulness and introspection. I cannot over-emphasise the important of mindfulness. It is a vital to successful practice. 甲二、廣說不放逸 乙一、慎持菩提心 丙一、不應捨菩提心之因 02. 遇事不慎思，率爾未經意，雖已誓成辦，後宜思捨否。 2. Although one has made a commitment, it is appropriate to reconsider whether or not to do that which has been rashly undertaken and has not been well considered. Verse 2 Whatever was begun without due heed And all that was not properly conceived Although a promise and a pledge were given It is right to hesitate – to press on or draw back. The message here is about how to apply mindfulness to protect vows and prevent bodhicitta from weakening. One should always put effort into understanding the vows that one takes and then try one’s very best to uphold those. If having taken vows, one faces a situation where a doubt arises in one’s mind as to whether one should carry out a particular action or not, as it may damage the vows, it may be better to hesitate doing the action rather than carelessly proceed with it. Nevertheless, it is still better to take the Bodhisattva vows than not to take them because of the vast merit and benefit to others that arises when one simply tries to act in the Bodhisattva’s conduct. 03. 諸佛及佛子，大慧所觀察，吾亦屢思擇，云何捨誓戒？ 3. But shall I discard that which has been examined by the sagacious Buddhas and their children, as well as by myself according to the best of my abilities? Verse 3 Yet all the Buddhas and their heirs Have thought of this in their great wisdom I myself have weighted and pondered it, So why should I now doubt and hesitate? As one can clearly see that the great wisdom, bodhicitta and power of past Buddhas, bodhisattvas, the great pandits and mahasiddhas possessed which were then used to save countless beings, why should we doubt and delay in cultivating bodhicitta? 丙二、捨菩提心過患 丁一、墮惡趣 04. 若誓利眾生，而不勤踐履，則為欺有情；來生何所似！ 4. If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have? Verse 4 For if I bind myself with promises But fail to carry out my words in deed Then every being will have been betrayed What destiny must lie in store for me? This is a red-flag verse, a warning message: If after meeting the Mahayana teachings, one still harms others instead of carrying out the promise to benefit others, one would have disappointed and failed all sentient beings. If so, what kind of result or rebirth can one expect? One would be born in the lowest realms, to experience great suffering and hopelessness. The point is that if we are not mindful about the Bodhisattva vows, one would be careless with one’s actions of body, speech and mind, giving rise to the likelihood of harming others. Hence, there is no substitute for mindfulness in every aspect of one’s daily life, especially after having taken the vows. If we consciously apply mindfulness, there will come a time when it arises spontaneously and then we will effortlessly remember the vows and act accordingly. Mindfulness is integral in helping us to enhance our practice of bodhicitta. 05. 意若思布施，微少凡常物，因慳未施與，經說墮餓鬼。 5. It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta. Verse 5 If in the teachings it is said That one who in his thought intends To give away a lIttle thing but then draws back Will take rebirth among the hungry ghosts, Miserly thinking pervades our mindstream. Even when we occasionally think to help others, the self-cherishing mind comes springs forward to question whether we have enough for ourselves. Shantideva reminds us of the advice of the Buddha that whoever thinks to offer the smallest thing, like spoonful of water or rice to another living being but then withdraws from doing so due to doubt or personal gain, will create the karma to take a rebirth in the hungry ghost realm. This is not punishment from the Buddha. It is the inevitable consequence of being miserly. This principle also applies to failing to offer protection or offer Dharma, due to pure self-interest. If one turns away from what one intended to give, that is enough to create the karma of miserliness. Conversely, if one gives Dharma or give one’s life or effort for the benefit for others, imagine how much merit one will accumulate. Bodhicitta aspiration is about giving happiness not only to some beings but to all living beings equally. The merit is profound and immeasurable. 06. 況請眾生赴，無上安樂宴，後反欺眾生，云何生善趣？ 6. Then all the more so, having deceived the entire world after loudly and sincerely inviting it to unsurpassable happiness, what state of existence shall I have? Verse 6 How can I expect a happy destiny If from my heart I summon Wandering beings to the highest bliss But then deceive and let them down? One prays for ultimate happiness and one may even generate the positive motivation for others but due to selfishness, one decides to do nothing; to neglect others. This is denying oneself of lasting happiness. One should not give up a single living being. No matter how difficult a person is, one should cherish that person because that person needs our compassion and that person becomes the perfect condition for one’s practice of patience and all the 6 Perfections. Let us take the example of our Kyabje Lama Zopa Rinpoche. Due to Rinpoche being in the perpetual state of bodhicitta in action, we see that the more difficult the person is, the more care Rinpoche gives. The more distant Rinpoche appears to us, is a sign that we are in a reasonably favourable condition, thereby not requiring his attention nor counsel. If we were heading down the wrong Path, he would to spend much more time and energy on us. If we fail to understand this, it means our guru devotion is inadequate. To 100% surrender one’s ego and self-cherishing is the most difficult. The moment one is able to do that, everything becomes easy. That is the challenge posed by the guru devotion practice i.e. how to see the Buddha and the Guru as inseparable. This can only happen when one is able to totally submit and surrender to Guru in terms of one’s spiritual life. Hence, in the Bodhisattva practice, the more hardship one receives from a sentient being, the more we have to provide time, effort and attention towards that being. For if we give up one single living being, then we have deceived that person because we have raised the bodhicitta motivation and then failed to act in that manner. We have let that sentient being and also ourselves, down. 07. 有人捨覺心，卻辦解脫果？彼業不可思，知唯一切智。 7. Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening. Verse 7 And as for those who, losing bodhicitta Nonetheless attain to liberation This is through the inconceivable effect of karma Only understood by the Omniscient. Those who give up bodhicitta but are still able to attain liberation, is due to past karma which can only be understood by the Buddha. Firstly the Mahayanic teachings is already rare but the bodhicitta teachings themselves are even more rare. We may talk about being kind and forgiving and engage in social service but we rarely think to commit one’s entire life to benefit others (i.e. bodhicitta). This is due to one’s insufficient good karma to be inspired to practice bodhicitta. And even when we do meet the bodhicitta teachings, very few people take it seriously enough to practice it; to treat it as important as life itself. Some practitioners take bodhicitta very seriously but later give it up – again, it is due to their immense past negative karma. Therefore we should feel so fortunate to have met realised beings like HH Dalai Lama and Kyabje Lama Zopa Rinpoche and received so many teachings on bodhicitta and take it as one’s main practice. This is due to the great merit one has from the past. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705

丁二、損他利 08. 菩薩戒墮中，此罪最嚴重；因彼心若生，眾生利將損。 8. Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings. 09. 雖僅一剎那，障礙他人德，因損有情利，惡趣報無邊。 9. If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings. 10. 毀一有情樂，自身且遭損，況毀盡空際 有情眾安樂。 10. One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space? 丁三、遲登地 11. 故雜罪墮力，菩提心力者，昇沈輪迴故，登地久蹉跎。 11. Thus, due to the power of the downfalls and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in the attaining of bodhisattva grounds. 乙二、慎守學處 丙一、慎防罪惡 丁一、放逸定墮惡趣 12. 故如所立誓，我當恭敬行；今後若不勉，定當趨下流。 12. Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states. －－－－－分析禪及筆記－－－－－ 丁二、損他利 08. 菩薩戒墮中，此罪最嚴重；因彼心若生，眾生利將損。 8. Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings. Verse 8 This failure is indeed the gravest Of all Bodhisattva downfalls For should it ever come to pass The good of every being is cast down. The heaviest bodhisattva downfall is the failure to sustain the inspiration of bodhicitta in the Bodhisattva’s heart. Even if we do not remember all the vows, we must at least retain the altruistic mind of becoming a Buddha to liberate all beings from samsara – one should feel this from deep within your heart. If we lose bodhicitta, we become incapable of liberating even one other being. 09. 雖僅一剎那，障礙他人德，因損有情利，惡趣報無邊。 9. If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings. Verse 9 And anyone who for a single instant Halts the merit of a Bodhisattva Will wander endlessly in states of misery Because the welfare of all beings is brought low. If anyone of us, for even a fraction of a moment, becomes an obstacle to the creation of the merit of a Bodhisattva or if we generate delusion which becomes an obstacle to our generating bodhicitta, the consequence will be wander endlessly in misery. Why? Because bodhicitta or cherishing others is the cause for ultimate happiness. The moment we let this principle go, we abandon the welfare of others. It is mindfulness that secures our efforts at generating bodhicitta and to never be an obstacle to it. For example, if a holy object is to be erected and one prevents it or causes the person to doubt or hesitate doing it, inevitable harm will come to the person causing this because it is hindering bodhicitta. Therefore, when it comes to holy projects being undertaken, be mindful – if one cannot rejoice at this virtuous deed, then as a minimum, one should have a neutral mind towards it. Being an obstacle will incur heavy negative karma. 10. 毀一有情樂，自身且遭損，況毀盡空際 有情眾安樂。 10. One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space? Verse 10 Destroy a single being’ s joy And you will work the ruin of yourself But if the happiness of all is brought to nothing What need is there to speak of this? If one causes harm to one single living being, one will become the creator of one’s own disaster. Harming others includes having a single moment of anger towards that person, having desirous attachment towards another; having thoughts of guilt, jealousy, pride, ego – these are all gross negative emotions will bring harm to others. It will demolish all the past positive karma one has created and blocks the accumulation of new good karma. A very dangerous situation indeed. 丁三、遲登地 11. 故雜罪墮力，菩提心力者，昇沈輪迴故，登地久蹉跎。 11. Thus, due to the power of the downfalls and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in the attaining of bodhisattva grounds. Verse 11 And one who wanders in samsara Who time and time again embraces bodhicitta Only to destroy it through his faults Will long be barred from Bodhisattva grounds. We have observed within ourselves, times when were generated some level of bodhicitta, helped someone selflessly. However, if we let our minds run wild, the feeble seeds of bodhicitta within us can get destroyed and should that happen, the Bodhisattva Grounds and Path will be closed to us and the attainment of enlightenment impossible. Mindfulness is therefore a great friend. It holds us up in our efforts to overcome delusions, which are powerful yet mere temporary obstacles. It helps us nurture the bodhicitta-seed within us and gradually allows us to gain mastery over the deluded mind and eradicate the delusions altogether. 乙二、慎守學處 丙一、慎防罪惡 丁一、放逸定墮惡趣 12. 故如所立誓，我當恭敬行；今後若不勉，定當趨下流。 12. Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states. Verse 12 Therefore I will act devotedly According to the promise I have made For if I fail thus to apply myself I’ll fall from low to even lower states. This verse is a self-reminder to apply mindfulness when practising bodhicitta or else, not only are others not saved but one may be reborn into the lower realms. In this way, awareness confers protection from the lower realms. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁二、放逸佛不能度 13. 饒益眾有情，無量佛已逝；然我因昔過，未得佛化育。 13. Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure. 14. 若今依舊犯，如是將反覆，惡趣中領受，病縛剖割苦。 14. If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like. 丁三 、放逸易失暇滿 15. 若值佛出世，為人信佛法，宜修善稀有，何日復得此？ 15. When shall I encounter the extremely rare appearance of the Tathágata, faith, human existence, and the ability to practice virtue, 16. 縱似今無病，足食無損傷，然壽剎那逝，身猶須臾質。 16. Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan. 丁四、暇滿失已難再得 17. 憑吾此行素，人身難復得；若不得人身，徒惡乏善行。 17. With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing? 18. 若具行善緣，而我未為善，惡趣眾苦逼，屆時復何為？ 18. If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence? 19. 既未行諸善，復集眾惡業，縱歷一億劫，不聞善趣名。 19. For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons. －－－－－分析禪及筆記－－－－－ 丁二、放逸佛不能度 13. 饒益眾有情，無量佛已逝；然我因昔過，未得佛化育。 13. Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure. Verse 13 Striving for the benefit of all that lives Unnumbered Buddhas have already lived and passed But I, by virtue of my sins have failed To come within the compass of their healing works. The advice here is to uphold the precept of benefitting others without allowing mindfulness to grow lax. All the past Buddhas and bodhisattvas actualised full enlightenment because life after life, they benefitted other living beings with full concentration. For us, due to a lack of mindfulness, we have failed to cherish others. We may have some level of contrived bodhicitta but the ability to benefit others has been limited. Hence, there is no way other than to strengthen our bodhicitta practice. 14. 若今依舊犯，如是將反覆，惡趣中領受，病縛剖割苦。 14. If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like. Verse 14 And this will always be my lot If I continue to behave like this And I will suffer pains and bondage Wounds and lacerations in the lower realms. Wake up!! If we do not pay attention to commit virtue, our lot in life will one of constantly creating negative karma and be bound to the sufferings of samsara and rebirth in the lowest realms. We need to think carefully about how we live our lives. 丁三 、放逸易失暇滿 15. 若值佛出世，為人信佛法，宜修善稀有，何日復得此？ 15. When shall I encounter the extremely rare appearance of the Tathágata, faith, human existence, and the ability to practice virtue, Verse 15 The appearance of the Buddhas in the world True faith and the attainment of the human form An aptitude for good; all these are rare And when will all these come to me again? The great Buddhist masters frequently encourage us to practice by reminding us of the precious human rebirth we have and our potential to attain enlightenment. Ponder a while about the rarity of our condition: We have the 8 freedoms and 10 endowments of such a human rebirth. We have full faculties to generate faith and wisdom; we have the ability for good; we might even have some conviction in liberation. All of these are rare. Yet, we seem to have more faith in samsara than in liberation! We admire people with wealth and fame but we only occasionally think of the Buddha and his qualities and accomplishments. Our present lives are mostly spent on creating negative karma. To get another human rebirth is extremely rare and one should never waste this human rebirth. 16. 縱似今無病，足食無損傷，然壽剎那逝，身猶須臾質。 16. Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan. Verse 16 Today I’m hale and hearty Have enough to eat and am without affliction And yet this life is fleeting and deceptive This body is but briefly lent to me. At the moment, we are healthy and our delusions are not dominant all the time. Therefore, there is no excuse not to practice bodhicitta. If we were devoid of conducive conditions, one could say cultivating bodhicitta would be difficult. However, the fact is that we have good conditions for practice right now. Our life is transient, brief, in the nature of illusion, impermanent and deceptive. Our bodies will not last forever and we do have it for a short span of time, so we should use these good conditions to eliminate self-cherishing. 丁四、暇滿失已難再得 17. 憑吾此行素，人身難復得；若不得人身，徒惡乏善行。 17. With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing? Verse 17 And yet the way I act is such That I shall not regain a human life And losing this, my previous human form My evils will be many, virtues, none. Through the lack of mindfulness, we commit numberless negativities and harms towards others, securing evil consequences for ourselves. One should not delay practising bodhicitta, a great source of merits. We cannot afford to be careless or carefree about letting this human life slip by and leave this life empty-handed, as another human life is not guaranteed to us. 18. 若具行善緣，而我未為善，惡趣眾苦逼，屆時復何為？ 18. If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence? Verse 18 Here is now the chance for wholesome deeds But if I fail now to accomplish virtue What will be my lot, what shall I do When trapped in lower realms, enmeshed in misery. We have all the conditions and opportunities to commit wholesome deeds. If we wait till tomorrow, end of life might arrive before that and there will be no tomorrow to cherish others. Time is not on our side! Cherish others without delay nor pause. 19. 既未行諸善，復集眾惡業，縱歷一億劫，不聞善趣名。 19. For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons. Verse 19 Never there, performing any virtue Only ever perpetrating evil Thus for a hundred million aeons Happy states will never come to me. Our thinking is mostly upside down. From countless past lives right up to this moment, instead of focusing on accumulating virtue which will secure the happiness for oneself and others, we have been embroiled in an endless chain of negative deeds, securing suffering for ourselves and others. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁五、暇滿難得之理 20. 是故世尊說：人身極難得，如海目盲龜，頸入軛木孔。 20. Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean. 21. 剎那造重罪，歷劫住無間，何況無始罪，積重失善趣。 21. One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time? 22. 然僅受彼報，苦猶不得脫，因受惡報時，復生餘多罪。 22. Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices. 丙二、認真修善 丁一、不修善實愚 23. 既得此閒暇，若我不修善，自欺莫勝此，亦無過此愚。 23. Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this. 丁二、臨終起憂苦 24. 若我已解此，因癡復怠惰，則於臨終時，定生大憂苦。 24. If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish. －－－－－分析禪及筆記－－－－－ 丁五、暇滿難得之理 20. 是故世尊說：人身極難得，如海目盲龜，頸入軛木孔。 20. Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean. Verse 20 This is why Lord Buddha has declared That like a turtle that perchance can place Its head within a yoke adrift upon a shoreless sea This human birth is difficult to find! This verse is to illustrate the rarity of the precious human rebirth. It is likened to the story of the blind turtle who only swims up to the surface of the ocean once every hundred years. Imagine that there is a yoke floating on the wide ocean. The chances of that blind turtle being able to place its head through the yoke are extremely slim. Such is the rarity of obtaining another precious human rebirth. So we cannot take this precious human rebirth and the practice of bodhicitta for granted. 21. 剎那造重罪，歷劫住無間，何況無始罪，積重失善趣。 21. One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time? Verse 21 If evil acts of but a single instant Lead to deepest hell for many ages The evils I have done from time without beginning No need to say that they will keep me from the states of bliss! If we keep committing negative karma, we cannot escape the lower realms. If we do not purify our negativities, there will be obstructions for us to attain lasting happiness. Accumulation of merit and purification are a must. 22. 然僅受彼報，苦猶不得脫，因受惡報時，復生餘多罪。 22. Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices. Verse 22 And mere experience of such pain Does not result in being freed from it For in the very suffering of such states More evil will occur and then in great abundance Now that one has learned some Dharma, there is a danger of applying Dharma points incorrectly or in an incomplete manner. For example, when something goes wrong in one’s life, one tends to say that it is purification and think nothing more of it. The mere experience of difficulty does not mean that one has purified the entire karma related to it. Karma is only totally purified when the ignorant mind (which caused one to commit the negative karmic cause in the first place), is totally eliminated. Hence, one should resolve never to commit such negative action again. For this, one needs to undertake the practice of the 4 Opponent Powers, keeping in mind the goal of eliminating the ignorant mind. If we just mindlessly attribute all our troubles to karma or merely chant prayers in a mechanical way, the ignorant mind will not be affected at all and will laugh back at us (laughter). Further, rebirth in a lower realms will also not purify all past negative karma and once we are born in the lower realms, it will be harder to commit virtue there, so the purification of negative karma cannot be taken lightly. 丙二、認真修善 丁一、不修善實愚 23. 既得此閒暇，若我不修善，自欺莫勝此，亦無過此愚。 23. Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this. Verse 23 Thus, having found reprieve from all these things If I now fail to train myself in virtue What greater folly could there ever be? How more could I betray myself? If while possessing all the freedoms and leisures of the precious human rebirth, we fail to train in virtue, what greater loss and deception to oneself? 丁二、臨終起憂苦 24. 若我已解此，因癡復怠惰，則於臨終時，定生大憂苦。 24. If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish. Verse 24 And though all this I understand But later waste my time in foolish idleness Then when my time to die comes round My sorrows will be lack indeed. Though we Buddhist practitioners may have some understanding of the value of the precious human rebirth and karma, if we indulge in negative actions and samsaric distractions, when death comes, we will be filled with hallucinations and dark ignorance; pierced by sorrow and have to journey on alone with tremendous suffering up, ending up in a lower realm rebirth. We have heard all this but we remain un-convinced. We lack the determination to apply the teachings because we simply do not reflect on impermanence nor death, which can come at any time. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁三、後世更受報 25. 難忍地獄火，長久燒身時，悔火亦炙燃；吾心必痛苦。 25. The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time. 26. 難得有益身，今既僥倖得，亦復具智慧，若仍墮地獄， 26. I have somehow obtained the 19 advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells. 27. 則如咒所惑，令我心失迷；惑患無所知，何蠱藏心耶？ 27. I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me. 丙三、盡力斷煩惱 丁一、思煩惱過患 戊一、令不自在 28. 貪瞋等諸敵，無手亦無足，非勇非精明，役我怎如奴？ 28. Enemies such as craving and hatred are without arms, legs, and so on. They are neither courageous nor wise. How is it that they have enslaved me? －－－－－分析禪及筆記－－－－－ 丁三、後世更受報 25. 難忍地獄火，長久燒身時，悔火亦炙燃；吾心必痛苦。 25. The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time. Verse 25 And when my body burns so long In fires of hell so unendurable My mind likewise will also be tormented Burned in flames of infinite regret. As most of us commit more negative karma than virtue, pain, problems and regret await us and we will eventually find ourselves in the lower realms where our minds and bodies will be burned . 26. 難得有益身，今既僥倖得，亦復具智慧，若仍墮地獄， 26. I have somehow obtained the 19 advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells. Verse 26 For it’ s as if by chance that I have gained This state so hard to find, wherein to help myself And now, when freedom – power of choice – is mind, If once again, I’m led away to hell. Due to blessings of the Buddhas and some virtue that one has generated through deeds like animal liberation, giving food or protection to others, one has gained this precious human rebirth. We need to extract the full benefit from this rebirth by cultivating the Path! 27. 則如咒所惑，令我心失迷；惑患無所知，何蠱藏心耶？ 27. I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me. Verse 27 I am as if benumbed by sorcery My mind reduced to total impotence With no perception of the madness overwhelming me O what is it that has me in its grip? When we look into the self-grasping mind and all that it perceives and thinks i.e. the mental scenery which is filled with grasping at the “I “ , is almost like one is being affected by black magic. This is the poisonous nature of the self grasping mind. 丙三、盡力斷煩惱 丁一、思煩惱過患 戊一、令不自在 28. 貪瞋等諸敵，無手亦無足，非勇非精明，役我怎如奴？ 28. Enemies such as craving and hatred are without arms, legs, and so on. They are neither courageous nor wise. How is it that they have enslaved me? Verse 28 Anger, lust – these enemies of mind – Are limbless and devoid of faculties They have no bravery, no cleverness How then have they reduced me to such slavery? Here, a profound question is being raised here i.e. since anger and desire have no hands or legs, and have no energy on their own nor possess courage nor cleverness, how have they enslaved us? The answer lies in the next verse. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

戊二、引惡趣苦 29. 惑住我心中，任意傷害我，猶忍不瞋彼，非當應訶責。 29. Stationed in my mind, they ruin me, while remaining well established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation. 30. 縱使天非天，齊來敵對我，然彼猶不能，擲我入無間。 30. If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell. 31. 強力煩惱敵，擲我入獄火，須彌若遇之，灰燼亦無餘。 31. When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there. 戊三、為害無盡期 32. 吾心煩惱敵，長住無盡期；其餘世間敵，命不如是久。 32. For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions. 戊四、友彼徒自害 33. 若我順侍敵，敵或利樂我；若隨諸煩惱，徒遭傷害苦 33. Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more. －－－－－分析禪及筆記－－－－－ 戊二、引惡趣苦 29. 惑住我心中，任意傷害我，猶忍不瞋彼，非當應訶責。 29. Stationed in my mind, they ruin me, while remaining well established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation. Verse 29 It is I who welcome them within my heart Allowing them to harm me at their pleasure I who suffer all without resentment Thus my abject patience, all displaced! It is the self-grasping “I”, the self that mistakenly perceives itself as inherently existing – this is the one which surrenders to the delusions and gives it free rein to torment our existence. The self-grasping, egoistic mind allows all these delusions to operate in any way they wish, thereby harming ourselves and others. Instead of having patience whilst accumulating virtue, we offer our patience towards the self-grasping, egoistic mind. Why are we surprised by the suffering results? 30. 縱使天非天，齊來敵對我，然彼猶不能，擲我入無間。 30. If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell. Verse 30 If all the gods and demigods besides Together came against me as my foes Their mighty strength – all this would not avail To fling me in the fires of the deepest hell. If all the gods and demons joined forces to harm us, they would not be able to send oneself to hell. However, the actions of the inner enemy i.e. the delusions (ignorance, anger, attachment), have this power. 31. 強力煩惱敵，擲我入獄火，須彌若遇之，灰燼亦無餘。 31. When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there. Verse 31 And yet, the mighty fiend of my afflictions Flings me in an instant headlong down To where the mighty lord of mountains Would be burned, its very ashes consumed. One moment of our surrender to the afflictions will see us in the jaws of the Lord of Death, throwing us into the lower realms. 戊三、為害無盡期 32. 吾心煩惱敵，長住無盡期；其餘世間敵，命不如是久。 32. For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions. Verse 32 No other enemy indeed Has lived so long as my defiled emotion O my enemy, afflictive passion Endless and beginningless companion! The enemy of negative emotions have lived so long in our mental continuum that they have become deeply rooted in our minds and acts as ourselves. This has happened not only in one lifetime. It has been like this since beginningless lives. We need to recognise this. And then apply the antidotes. 戊四、友彼徒自害 33. 若我順侍敵，敵或利樂我；若隨諸煩惱，徒遭傷害苦 33. Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more. Verse 33 All other foes that I appease and wait upon Will show me favours, give me every aid But should I serve my dark defiled emotions They will only harm me, draw me down to grief. All external enemies can be pacified and in some cases, might even become a help to us. This is not the case with our delusions. If we serve our deluded emotions, they will harm us beyond what enemies can inflict upon us and bring us much more suffering. The manner in which one should subdue external enemies and internal enemies are totally opposite. We should be compassionate and helpful to external enemies but unyielding and forceful towards the internal enemy of delusions. We should never give the self- grasping mind and the self-cherishing mind a chance. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁二、應發奮滅煩惱 34. 無始相續敵，孳禍唯一因，若久住我心，生死怎無懼？ 34. How can I take delight in the cycle of existence when constant, long lasting enemies, who are the sole cause of the currents and floods of adversities, fearlessly dwell in my heart? 35. 生死牢獄卒，地獄劊子手，若皆住我心，安樂何能有？ 35. How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart? 36. 乃至吾未能，親滅此惑敵，盡吾此一生，不應捨精進。 於他微小害，尚起瞋惱心，是故未滅彼，壯士不成眠。 36. Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task. Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him. 37. 列陣激戰場，奮力欲滅除，終必自老死，生諸苦惱敵。 僅此尚不顧，箭矛著身苦，未達目的已，不向後逃逸。 37. At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal. －－－－－分析禪及筆記－－－－－ 丁二、應發奮滅煩惱 34. 無始相續敵，孳禍唯一因，若久住我心，生死怎無懼？ 34. How can I take delight in the cycle of existence when constant, long lasting enemies, who are the sole cause of the currents and floods of adversities, fearlessly dwell in my heart? Verse 34 Therefore, if these long-lived, ancient enemies of mind The wellspring only of increasing woe Can find their lodging safe within my heart What joy or peace in this world can be found? We pursue happiness, yet it eludes us because ill-will and negative emotions have long lived in our hearts. The delusions of ignorance, attachment and anger only bring sorrow and suffering. When mindfulness is applied, it will guard against the arising of negative emotions. 35. 生死牢獄卒，地獄劊子手，若皆住我心，安樂何能有？ 35. How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart? Verse 35 And if the jail guards of the prisons of samsara The butchers and tormentors of infernal realms All lurk within me in the web of craving What joy can ever be my destiny? The self grasping attitude has constructed the prison of samsara. The conventional appearance of the butcher of life is Yama, the Lord of Death but ultimately, it is the self grasping that tortures us and denies us everlasting happiness. 36. 乃至吾未能，親滅此惑敵，盡吾此一生，不應捨精進。 於他微小害，尚起瞋惱心，是故未滅彼，壯士不成眠。 36. Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task. Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him. Verse 36 I will not leave the fight until before my eyes These enemies of mine are all destroyed For if, aroused to fury by the merest slight Incapable of sleep until the scores are settled. We need to put strong effort to eliminate negative emotions. Do not neglect one’s mindfulness until the negative emotions are destroyed, including the seed of the delusions. 37. 列陣激戰場，奮力欲滅除，終必自老死，生諸苦惱敵。 僅此尚不顧，箭矛著身苦，未達目的已，不向後逃逸。 37. At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal. Verse 37 Foolish rivals, both to suffer when they die Will draw the battle lines and do their best to win And careless of the pain of cut and thrust Will stand their ground, refusing to give way. In the case of some soldiers, they are proud they are of their wounds. The more wounds the better. This is wholly unwise. In particular, we should not wish for the wounds inflicted by delusions for they promise present and future suffering. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

38. 況吾正精進，決志欲滅盡，恆為痛苦因，自然煩惱敵。 故今雖遭致，百般諸痛苦，然終不應當，喪志生懈怠。 38. What then when I am eager to destroy my natural enemies, which are the perpetual causes of all miseries? Today, even if I am beset with a hundred adversities, why am I weary and despondent? 39. 將士為微利，赴戰遭敵傷，戰歸炫身傷，猶如配勳章。 吾今為大利，修行勤精進，所生暫時苦，云何能困我？ 39. If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a great goal? 40. 漁夫與屠戶、農牧等凡俗，唯念己自身，求活維生計， 猶忍寒與熱、疲困諸艱辛；我今為眾樂，云何不稍忍？ 40. If fishermen, outcasts, farmers, and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake the well being of the world? 41. 雖曾立此誓：欲於十方際，度眾出煩惱。然我未離惑， 41. While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from the mental afflictions. 42. 出言不量力，云何非顛狂？故於滅煩惱，應恆不退怯。 42. Without knowing my own limitations, I spoke at that time as if I were a bit insane. Therefore, I shall never turn back from vanquishing mental afflictions. －－－－－分析禪及筆記－－－－－ 38. 況吾正精進，決志欲滅盡，恆為痛苦因，自然煩惱敵。 故今雖遭致，百般諸痛苦，然終不應當，喪志生懈怠。 38. What then when I am eager to destroy my natural enemies, which are the perpetual causes of all miseries? Today, even if I am beset with a hundred adversities, why am I weary and despondent? Verse 38 No need to say that I will not lose heart Regardless of the hardships of the fray These natural foes today I’ll strive to crush These enemies, the source of all my pain. 39. 將士為微利，赴戰遭敵傷，戰歸炫身傷，猶如配勳章。 吾今為大利，修行勤精進，所生暫時苦，云何能困我？ 39. If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a great goal? Verse 39 The wounds inflicted by the enemy in futile wars Are flaunted by the solider as a trophy So in the high endeavour for so great a prize Why should hurt and injury dismay me? In ordinary war, wounds are symbols of pride as they show fierce battles have been engaged in and one has survived. Likewise, when we fight inner enemies, we should have courage and be unafraid to face the destroyers of merit and rejoice in our efforts to combat delusions. 40. 漁夫與屠戶、農牧等凡俗，唯念己自身，求活維生計， 猶忍寒與熱、疲困諸艱辛；我今為眾樂，云何不稍忍？ 40. If fishermen, outcasts, farmers, and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake the well being of the world? Verse 40 When fishers, butchers, farmers and the like Intending just to gain their livelihood Will suffer all the miseries of heat and cold How can I not bear the same to gain the happiness of beings? Fishermen and farmers have to bear all forms of hardships of heat and cold. For a long time, the monks in Sera Monastery, before Kyabje Lama Zopa Rinpoche took over the responsibility of providing food for all the monks there, meals consisted of small portions of rice and watery dhall at a token sum of 50 Indian Rupees to be paid by each monk. One had to work in cornfields to earn the 50 Rps and unfortunately, harvesting time coincided with exams – so one had to work in the fields from morning till noon and then rush off to take the exams in the afternoon. Since people endure hardship for livelihood reasons, all the more so, one should happily bear hardship for the ultimate happiness of oneself and all living beings. 41. 雖曾立此誓：欲於十方際，度眾出煩惱。然我未離惑， 41. While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from the mental afflictions. Verse 41 When I pledged myself to free from their afflictions Beings who abide in every region Stretching to the limits of the sky I myself was subject to the same afflictions. If we fail to purify negativities and eradicate delusions within ourselves, we will not be able to help other beings. Time is running out. Such is the urgency. 42. 出言不量力，云何非顛狂？故於滅煩惱，應恆不退怯。 42. Without knowing my own limitations, I spoke at that time as if I were a bit insane. Therefore, I shall never turn back from vanquishing mental afflictions. Verse 42 Thus I did not have the measure of my strength To speak like this was clear insanity More reason, then for never drawing back Abandoning the fight against defiled confusion. If we never put any effort to combat delusions and merely mouth the words about wanting to help others, it is a kind of craziness, as it is simply not possible to do so. So we must steel our resolve and embark on the battle against the poisonous attitudes. There is no time to lose in being fully committed to this battle. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁三、斷煩惱之方式 43. 吾應樂修斷，懷恨與彼戰，似瞋此道心，唯能滅煩惱。 43. I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions. 44. 吾寧被燒殺，或遭斷頭苦，然心終不屈，順就煩惱敵。 44. Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions. 丁四、惑去不復返 45. 常敵受驅逐，仍可據他鄉，力足旋復返；惑賊不如是。 45. Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength. But there is no such course for my enemy, the mental afflictions. 46. 惑為慧眼斷，逐已何所之？云何返害我？然我乏精進。 惑非住外境，非住根身間，亦非其他處，云何害眾生？ 46. Once the afflictions that dwell in my mind have been expelled, where could it go, and where would it go, and where would it rest and attempt to return and destroy me? Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom. 47. 惑幻心莫懼，為智應精進。何苦於地獄，無義受傷害？ 47. Mental afflictions do not exist in sense objects, or in sense faculties, or in the space between, and not anywhere else. Then where do they exist and agitate the whole world? This is an illusion only. Liberate your fearing heart and cultivate perseverance for the sake of wisdom. Why would you torture yourself in hells for no reason? 甲三、結勸 48. 思已當盡力，圓滿諸學處。若不遵醫囑，病患何能癒 48. After pondering in this way, I shall make an effort to apply the teachings as they have been explained. How can someone who could be cured by medicine be restored to health if he strays from the physician’s advice? －－－－－分析禪及筆記－－－－－ 丁三、斷煩惱之方式 43. 吾應樂修斷，懷恨與彼戰，似瞋此道心，唯能滅煩惱。 43. I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions. Verse 43 This shall be my all consuming passion Filled with rancor I will wage my war Though this emotion seems to be defiled It halts defilement and shall not be spurned. 44. 吾寧被燒殺，或遭斷頭苦，然心終不屈，順就煩惱敵。 44. Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions. Verse 44 Better if I perish in the fire Better that my head be severed from my body Than ever I should serve or reverence My mortal foes, defiled emotions. This verse expresses the determination to fight delusions. That is the only way negative emotions can be eradicated. Defilements go deep, so we cannot relax our mindfulness. It is better to endure hardship now, than to give up fighting negative emotions which will destroy all happiness of the present and the future. 丁四、惑去不復返 45. 常敵受驅逐，仍可據他鄉，力足旋復返；惑賊不如是。 45. Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength. But there is no such course for my enemy, the mental afflictions. Verse 45 Common enemies, when driven from the state Retreat and base themselves in other lands And muster all their strength the better to return But our afflictions are without such strategems. We need to know what the delusions are and how they function, as well as their specific antidotes. That way, we can succeed in combating them and gaining victory. 46. 惑為慧眼斷，逐已何所之？云何返害我？然我乏精進。 惑非住外境，非住根身間，亦非其他處，云何害眾生？ 46. Once the afflictions that dwell in my mind have been expelled, where could it go, and where would it go, and where would it rest and attempt to return and destroy me? Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom. Verse 46 Defiled emotions, scattered by the eye of wisdom! Where will you now run, when driven from my mind? Whence would you return to do me harm? But oh – my mind is feeble, I am indolent. Delusions and defiled emotions can be destroyed by the wisdom realising emptiness. After gaining such wisdom, there will be no way for defilements to return to harm us. They only have strength when our mindfulness is lax and wisdom weak. 47. 惑幻心莫懼，為智應精進。何苦於地獄，無義受傷害？ 47. Mental afflictions do not exist in sense objects, or in sense faculties, or in the space between, and not anywhere else. Then where do they exist and agitate the whole world? This is an illusion only. Liberate your fearing heart and cultivate perseverance for the sake of wisdom. Why would you torture yourself in hells for no reason? Verse 47 And yet defilements are not in the object Not yet within the faculties, nor somewhere in between And if not elsewhere, where is their abode, When they might wreak their havoc o the world! They are simple mirages and so – take heart! Banish all your fear and strive to know their nature Why suffer needlessly the pains of hell? Defilements are not external factors nor inherently existing within our faculties and yet, they create destruction in the world. In truth, they are like mirages and in the nature of hallucinations, which are conjured by the wrong view of existence. Therefore, it is vital that we do everything within our means to banish those hallucinations. To accomplish this, we first need to know the true nature of existence i.e. dependent-arising and the lack of inherent existence. With this knowledge, hallucinations vanish and one can free oneself from delusions and thus, liberate oneself and others from suffering and the lower realms. 甲三、結勸 48. 思已當盡力，圓滿諸學處。若不遵醫囑，病患何能癒 48. After pondering in this way, I shall make an effort to apply the teachings as they have been explained. How can someone who could be cured by medicine be restored to health if he strays from the physician’s advice? Verse 48 This is how I should reflect and labour Taking up the precepts just set forth What invalid in need of medicine Ignored his doctor’ s words and gained his health? As a sick person needs to carry out the doctor’s advice and consume the medicine prescribed in order to be healed, likewise, one needs to adopt the Buddha’s advice for without doing so, one’s entire existence cannot be healed. The ability to do this is dependent on the practice of mindfulness in remembering and applying the Buddha’s teachings. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

7月9、11日 第五品 護正知 Chapter Five Guarding Introspection 甲一、守護學處之要－護心 乙一、護心則能護一切 丙一、總說須護心 01. 欲護學處者，策勵當護心；若不護此心，不能護學處。 1. Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind. 丙二、縱心過患 02. 若縱狂象心，受難無間獄；未馴大狂象，為患不及此。 2. Untamed, mad elephants do not inflict as much harm in this world as does the unleashed elephant of the mind in the Avichi Hell and the like. 丙三、護心功德 03. 若以正念索，緊拴心狂象，怖畏盡消除，福善悉獲至。 3. But if the elephant of the mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained. 04. 虎獅大象熊、蛇及一切敵、有情地獄卒、惡神並羅剎， 4. Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells, 05. 唯由繫此心，即攝彼一切；調伏此一心，一切皆馴服。 5. Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued. 7月16、18日 乙二、護心則護一切之理 丙一、過患依心 06. 實語者佛言：一切諸畏懼、無量眾苦痛，皆從心所生。 6. For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only. 07. 有情獄兵器，施設何人意？誰製燒鐵地？妖女從何出？ 7. Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come? 08. 佛說彼一切，皆由惡心造。是故三界中，恐怖莫甚心。 8. The sage declared that all of that has arisen from the evil mind, so there is nothing else on the three worlds more formidable than the mind. 丙二、六度依心 丁一、布施依心 09. 若除眾生貧，始圓施度者，今猶見飢貧，昔佛云何成？ 9. If the perfections of generosity makes the world free from poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today? 10. 心樂與眾生，身財及果德，依此施度圓，故施唯依心。 10. The perfection of generosity is interpreted simply as a state of mind due to the intention of giving away everything, together with the fruits of that, to all people. 丁二、淨戒依心 11. 遣魚至何方，始得不遭傷？斷盡惡心時，說為戒度圓。 11. Where can fish and the like be taken where I could not kill them? When the mind of renunciation is obtained, that is considered the perfection of ethical discipline. 7月23、25日 丁三、安忍依心 12. 頑者如虛空，豈能盡制彼？若息此嗔心，則同滅眾敵。 12. How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain. 13. 何需足量革，盡覆此大地？片革墊靴底，即同覆大地。 13. Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders. 14. 如是吾不克，盡制諸外敵；唯應伏此心，何勞制其餘？ 14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else? 丁四、精進依心 15. 生一明定心，亦得梵天果。身口善縱勤，心弱難成就。 15. Even when accompanied by body and speech, feeble mental activity does not have results such as Brahma hood and alike, which the mind alone has when clear. 丁五、靜慮依心 16. 雖久習唸誦，及餘眾苦行，然心散它處，佛說彼無益。 16. The omniscient One stated that all recitations and austerities, even through performed for a long time, are actually useless if the mind is on something else or dull. 丁六、智慧依心 17. 若不知此心－奧秘法中尊，求樂或避苦，無義終漂泊。 17. Those who have not cultivated the mind, which is the mystery and the very essence of Dharma, uselessly wander in space in order to eliminate suffering and find happiness. 7月30、8月1日 乙三、應勤護心 丙一、略說 18. 故吾當善持、善護此道心；除此護心戒，何勞戒其餘？ 18. Therefore, I should well control and well guard my mind. Once I have forsaken the vow of guarding the mind, of what use are many vows to me? 丙二、廣說 丁一、護心方式 19. 如處亂眾中，人皆慎護瘡；置身惡人群，常護此心傷。 19. Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard their minds. 丁二、護心原因 20. 若懼小瘡痛，猶慎護瘡傷；畏山夾毀者，何不護心傷？ 20. Fearing slight pain from a wound, I guard it with great care. Why don’t I, fearing the crushing of the mountains of the Samghata hell, guard the wound of my mind? 21. 行持若如斯，縱住惡人群，抑處美人窩，勤律終不退。 21. Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated. 丁三、護心至上 22. 吾寧失利養、資身眾活計，亦寧失餘善，終不損此心。 22. Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost. 8月6、8日 甲二、護心方便－正知正念 乙一、略說 23. 合掌誠勸請，欲護自心者，致力恆守護，正念與正知。 23. I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection. 乙二、廣說 丙一、無正知過患 丁一、辦事力弱 24. 身疾所困者，無力為諸業；如是惑擾心，無力成善業。 24. Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work. 丁二、記憶衰退 25. 心無正知者，聞思修所得，如漏瓶中水，不復住正念。 25. What has been heard, pondered, and cultivated, like water in a cracked jar, does not remain in the memory of the mind that lacks introspection. 丁三、戒律不淨 26. 縱信復多聞，數數勤精進，然因無正知，終染犯墮垢。 26. Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection. 丁四、毀壞宿善 27. 惑賊不正知，尾隨念失後，盜昔所聚福，令墮諸惡趣。 27. Even upon accumulating virtues, those who have been robbed by the thief of nonintrospection, who come after the loss of mindfulness, enter miserable states of existence. 丁五、妨礙上達 28. 此群煩惱賊，尋隙欲打劫，得便奪善財，復毀善趣命。 28. This band of thieves, the mental afflictions, looks for an entrance. Upon finding an entrance, it plunders and destroys life in fortunate realms of existence. 8月13、15日 丙二、護正知方便－護念 丁一、生正念之法 29. 故終不稍縱，正念離意門，離則思諸患，復住於正念。 29. Therefore, mindfulness should never be displaced from the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell. 30. 恆隨上師尊，畏墮聞法語，易令善信者，恆常生正念。 30. Mindfulness easily arises for those of good fortune because of their association with a spiritual mentor, and for those who are reverent on account of the instruction of a preceptor and because of their fear. 31. 佛及菩薩眾，無礙見一切，故吾諸言行，必現彼等前。 31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them. 32. 如是思惟已，則生慚敬畏；循此復極易，慇慇隨念佛。 丁二、由正念生正知 32. Meditating thus, one should remain filled with a sense of propriety, respect, and fear; and one should repeatedly think of the Buddhas in this way. 33. 為護心意門，安住正念已，正知即隨臨，逝者亦復返。 33. When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again. 甲三、以正念正知護心 乙一、學律儀戒 丙一、清淨三門 34. 心意初生際，知其有過已，即時護正念，堅持住如樹。 34. First, I should establish this mind in such a manner, and I should always remain still as if without sense faculties like a piece of wood. 8月20、22日 丁一、觀察身口 35. 吾終不應當，無義散漫望；決志當恆常，垂眼微下望。 35. One should never cast one’s gaze around without purpose. One should always direct one’s gaze downwards as if in meditation. 36. 蘇息吾眼故，偶宜顧四方。若見有人至，正視道善來。 36. However, one should occasionally look around in order to relax the gaze; and if someone should appear in the field of ones vision, one should look up and give a greeting. 37. 為察道途險，四處頻觀望；憩時宜回顧，背面細檢索。 37. In order to detect danger on the road and so forth, one should look to the four directions for a moment. Pausing, one should look in the distance, looking behind only after turning around. 38. 前後視察已，續行或折返。故於一切時，應視所需行。 38. Upon looking forward or behind, one should go ahead or turn back. Likewise, in all situations one should proceed after realizing what needs to be done. 39. 欲身如是住，安妥威儀已，時時應細察：此身云何住？ 39. Thinking, "The body should remain like this," and resorting to action again, one should periodically look afresh to see how the body is positioned. 8月27、29日 丁二、觀察心行 40. 盡力遍觀察：此若狂象心，緊繫念法柱，已栓未失否？ 40. In this way the mad elephant of the mind should be watched diligently so that it is not loosed while tied to the great pillar of the thought of Dharma. 41. 精進習定者，剎那勿弛散；念念恆伺察：吾意何所之？ 41. One should examine the mind in this way— where is mine engaged—so that it does not even for a moment leave the pole of concentration. 丁三、說明開遮 42. 危難喜慶時，心散亦應安；經說行施時，可捨微細戒。 42. If one is unable to do so in the case of danger or a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance. 43. 思已欲為時，莫更思他事；心志應專一，且先成辦彼。 43. Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it. 44. 如是事皆成，否則俱不成。隨眠不正知，由是不增盛。 44. For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well. 丙二、守護令不退 丁一、莫令心散 45. 無義眾閒談，諸多賞心劇，臨彼境界時，當斷意貪著。 45. One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment. 丁二、棄無義行 46. 無義掘挖割，於地繪圖時，當憶如來教，懼罪捨彼行。 46. If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tathágata, one should instantly stop it. 9月3、5日 丁三、細察動機 戊一、略說 47. 若身欲移動，或口欲出言，應先觀自心，安穩如理行。 47. When one intends to move or when one intends to speak, one should first examine one’s own mind and then act appropriately with composure. 戊二、廣明 48. 吾意正生貪，或欲瞋恨時，言行應暫止，如樹安穩住。 48. When one sees one’s own mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood. 49. 掉舉與藐視，傲慢或驕矜，或欲揭人短，或思偽與詐， 49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful, 50. 或思勤自讚，或欲詆毀他，粗言興諍鬥，如樹應安住。 50. When it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood. 51. 或思名利敬，若欲差僕役，若欲人侍奉，如樹應安住。 51. When my mind seeks material gain, honor, and fame, or when it seeks attendance and service, then I will remain still like a piece of wood. 52. 欲削棄他利，或欲圖己利，因是欲語時，如樹應安住。 52. When my mind is averse to the interests of others and seeks my own self interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood. 53. 不耐懶與懼，無恥言無義，親友愛若生，如樹應安住。 53. When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood. 9月10、12日 戊三、結義 54. 應觀此染污、好行無義心；知己當對治，堅持守此意。 54. Perceiving in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of an antidote to that. 55. 深信極肯定、堅穩恭有禮、知慚畏因果、寂靜勤予樂。 55. Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others, 56. 愚稚意不合，心且莫生厭；彼乃惑所生，思已應懷慈。 56. Un-distressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions, 57. 為自及有情，利行不犯罪，更以幻化觀，恆常守此意。 57. Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition. 58. 吾當再三思：歷劫得暇滿，故應持此心，不動如須彌。 58. Remembering over and over again that after a long time the best of moments of leisure has been attained; I will keep this mind unshakable, like Sumeru. 9月17、19日 乙二、學攝善法戒 丙一、斷不學戒之因－貪身 丁一、不應貪身之喻 59. 禿鷹貪食肉，爭奪扯我屍；若汝不經意，云何今愛惜？ 59. One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now? 60. 意汝於此身，何故執且護？汝彼既各別，於汝何所需？ 丁二、觀身不淨 60. Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you? 61. 癡意汝云何，不護淨樹身？何苦勤守護，腐朽臭皮囊？ 61. Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities? 丁三、思身無精妙 62. 首當以意觀，析出表皮層，次以智慧劍，剔肉離身骨。 62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton. 63. 復解諸骨骼，審觀至於髓；當自如是究：何處見精妙？ 63. Breaking the bones, look inside at the marrow and examine for yourself, "where is the essence here?" 64. 如是勤尋覓，若未見精妙，何故猶貪著、愛護此垢身？ 64. If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today. 9月24、26日 丁四、不應貪身之因 65. 若垢不堪食，身血不宜飲，腸胃不適吮，身復何所需？ 65. If you would not eat it, as impure as it is, and if you would not drink the blood not suck out the entrails, then what will you do with the body? 66. 貪身唯一因，為護狐鷲食； 丁五、應令身修善 故應惜此身，獨為修諸善。 66. However, it is proper to guard it for the sake of feeding the vultures and the jackets. This wretched body of humans is an instrument for action. 67. 縱汝護如此，死神不留情，奪已施鷲狗，屆時復何如？ 67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then? 68. 若僕不堪使，主不與衣食；養身而它去，為何善養護？ 68. You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste yourself? 69. 既酬彼薪資，當令辦吾利；無益則於彼，一切不應與。 69. Therefore, mind, upon giving the body its wages, now serve your own needs, because not everything earned by a laborer should be given to him. 70. 念身如舟楫，唯充去來依；為辦有情利，修成如意身。 70. Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings. 10月1、3日 丙二、應善巧修善 丁一、舉止應安祥 71. 自主己身心，恆常露笑顏，平息怒紋眉，善成眾生友。 71. One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world. 72. 移座勿隨意，至發大音聲，開門勿粗暴，溫文悅人心。 72. One should not inconsiderately and noisily throw around chairs and the like. One should not pound on the door, and one should always delight in silence. 73. 水鷗貓盜賊，無聲行悄捷，故成所欲事，佛諭如是行。 73. The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way. 10月8、10日 丁二、隨喜他人善 74. 宜善勸勉人，恭敬且頂戴，不請饒益語，恆為眾人徒。 74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone. 75. 一切妙雋語，皆讚為善說；見人行福善，歡喜生讚嘆。 75. One should express one’s appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises. 76. 暗稱他人功，隨和他人德；聞人稱己德，應忖自有無。 76. One should speak of other’s good qualities in their absence and relate them again with satisfaction; and when one’s own virtue is discussed, one should consider it as appreciation for good qualities. 77. 一切行為喜，此喜價難沽，故當依他德，安享隨喜樂。 77. All endeavors are for the sake of satisfaction, which is difficult to obtain, even by means of wealth. So I will enjoy the pleasure of satisfaction in good qualities diligently accomplished by others. 78. 如是今無損，來世樂亦多；反之因嫉苦，後世苦更增。 78. There will be no loss for me in this life, and there will be great happiness in the hereafter. But due to animosities, there is the suffering of aversion and great misery in the hereafter. 10月15、17日 丁三、應巧學眾善 79. 出言當稱意，義明語相關，悅意離貪瞋，柔和調適中。 79. In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion. 80. 眼見有情時，誠慈而視之；念我依於彼，乃能成佛道。 80. One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "relying on them alone, I shall attain Buddhahood." 81. 熱衷恆修善，或依對治興。施恩悲福田，成就大福善。 81. Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering. 82. 善巧具信已，即當常修善；眾善己應為，誰亦不仰仗。 82. Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else. 83. 施等波羅蜜，層層漸昇進；因小勿失大，大處思利他。 83. The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better one for the sake of a lesser, unless it is with accordance with the bridge of the Bodhisattva way of life. 10月22、24日 乙三、學饒益有情戒 丙一、應勤利他 84. 前理既已明，應勤饒益他。慧遠具悲者，佛亦開諸遮。 84. Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit. 丙二、利他方式 丁一、以財物饒益 85. 食當與墮者、無怙住戒者，己食唯適量；三衣餘盡施。 85. Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately small proportions. Except for the three robes, one should give away everything. 86. 修行正法身，莫為小故傷；行此眾生願，迅速得圓滿。 86. For the sake of an insignificant benefit one should not harm the body that practices the sublime Dharma, for only in this way can one quickly fulfill the hopes of sentient beings. 87. 悲願未清淨，不應施此身；今世或他生，利大乃可捨。 87. Therefore, when the thought of compassion is impure, one should not sacrifice one’s life, but it should be sacrificed when one’s thought is unbiased. Thus, life must not be wasted. 10月29、31日 丁二、以佛法饒益 88. 無病而覆頭、纏頭或撐傘、手持刀兵杖，不敬勿說法。 88. One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled, 89. 莫示無伴女。慧淺莫言深。於諸淺深法，等敬漸修習。 89. To those who are inadequate (whose minds are unprepared), nor to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas. 90. 於諸利根器，不應與淺法。不應捨律行，以咒誑惑人。 90. One should not expose a vessel of the vast Dharma to an inferior Dharma. Putting aside the Bodhisattva way of life one should not seduce them with Sutras and Mantras. 11月5、7日 丁三、以威儀饒益 戊一、行住坐食 91. 牙木與唾涕，棄時應掩蔽；用水及淨地，不應棄屎溺。 91. Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible. 92. 食時莫滿口、出聲與咧嘴。坐時勿伸足，雙手莫揉搓。 92. One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with ones legs outstretched, and one should not rub one’s hands together. 93. 車床幽隱處，莫會他人婦。世間所不信，隨俗避譏嫌。 93. One should not travel, lie, or sit alone with some one else’s spouse. After observing and inquiring, one should forsake everything that does not please people. 戊二、示路 94. 單指莫示意，心當懷恭敬，平伸右手掌；示路亦如是。 94. One should not point out anything with one’s finger but should respectfully show the way with one’s whole right hand. 95. 肩臂莫揮擺，示意以微動、出聲及彈指，否則易失儀。 95. One should not call out to someone and wave one’s arms when there is little urgency, instead should snap one’s fingers or the like. Otherwise, one could lose composure. 11月12、14日 戊三、睡臥 96. 睡如佛涅槃，應朝欲方臥；正知並決志：覺已速起身。 96. One should lie down in the preferred direction in the lion’s posture of the lords Nirvana. One should get up quickly with vigilance and a prior determination. 乙四、結語 97. 菩薩諸行儀，經說無有盡，然當盡己力，修持淨心行。 97. The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind. 甲四、圓滿學處之餘要 乙一、廣說 丙一、淨化學處之因 98. 晝夜當各三，誦讀三聚經，依佛菩提心，悔除墮罪餘。 98. Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because of ones reliance on the Jinas and the Spirit of Awakening. 丙二、應學之範疇 99. 為自或為他，何時修何行，佛說諸學處，皆當勤修習。 99. One should diligently apply oneself to the trainings that pertain to those situations in which one finds oneself, either of one’s own accord or under the influences of others.’ 100. 佛子不需學，畢竟皆無有。善學若如是，福德焉不至？ 100. For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous. 11月19、21日 丙三、修學之原則 101. 直接或間接，所行唯利他；但為有情利，迴向大菩提。 101. One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening. 102. 捨命亦不離，善巧大乘義，安住淨律儀，珍貴善知識。 102. Never, even at the cost of ones life, should one forsake the spiritual friend who observes the vows of the Bodhisattva and who is well versed in the matters of the Mahayana. 103. 應如吉祥生，修學侍師規。此及餘學處，閱經即能知。 103. One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras. 104. 經中學處廣，故應閱經藏。首當先閱覽，尊聖虛空藏； 104. The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra. 105. 亦當勤閱讀，學處眾集要，佛子恆修處，學集廣說故。 105. One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail. 106. 或暫閱精簡，一切經集要。亦當偶披閱，龍樹二論典。 106. Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna. 107. 經論所未遮，皆當勤修學。為護世人心，知已即當行。 107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people’s minds. 乙二、結義 108. 再三宜深觀，身心諸情狀。僅此簡言之，即護正知義。 108. In brief, this alone is the definition of introspection: the repeated examination of the state of one’s body and mind. 109. 法應躬謹行，徒說豈獲益？唯閱療病方，疾患云何癒。 109. I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments?

第五品 護正知 Chapter Five Guarding Introspection 甲一、守護學處之要－護心 乙一、護心則能護一切 丙一、總說須護心 01. 欲護學處者，策勵當護心；若不護此心，不能護學處。 1. Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind. 丙二、縱心過患 02. 若縱狂象心，受難無間獄；未馴大狂象，為患不及此。 2. Untamed, mad elephants do not inflict as much harm in this world as does the unleashed elephant of the mind in the Avichi Hell and the like. 丙三、護心功德 03. 若以正念索，緊拴心狂象，怖畏盡消除，福善悉獲至。 3. But if the elephant of the mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained. 04. 虎獅大象熊、蛇及一切敵、有情地獄卒、惡神並羅剎， 4. Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells, 05. 唯由繫此心，即攝彼一切；調伏此一心，一切皆馴服。 5. Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued. －－－－－分析禪及筆記－－－－－ 第五品 護正知 Chapter Five Guarding Introspection Chapter 5: Vigilance Vigilance is synonymous with introspection, the mind that repeatedly examines the actions of body, speech and mind. In some of the texts, they also use the word attentiveness. This is different from awareness, as vigilance checks awareness/mindfulness. 甲一、守護學處之要－護心 乙一、護心則能護一切 丙一、總說須護心 01. 欲護學處者，策勵當護心；若不護此心，不能護學處。 1. Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind. Verse 1 Those who wish to keep a rule of life Must guard their minds in perfect self-possession. Without this guard upon the mind No discipline can ever be maintained. This verse is addressed to those who hold refuge vows, the 5 lay vows, Bodhisattva vows, tantric vows. Even those who have not taken these vows but regard themselves as followers of the Mahayana, who are inspired by bodhicitta, need to listen to the advice of this verse: Vows and ethics are upheld through mindfulness and sustained through full introspection (the meaning of “self-possession” in the verse). These will not degenerate if we apply introspection at all times. Otherwise, maintaining the discipline of upholding vows and ethics will be patchy and weak. 丙二、縱心過患 02. 若縱狂象心，受難無間獄；未馴大狂象，為患不及此。 2. Untamed, mad elephants do not inflict as much harm in this world as does the unleashed elephant of the mind in the Avichi Hell and the like. Verse 2 Wandering where it will, the elephant of the mind, Will bring us down to pains of deepest hell O worldly beast however wild Could bring upon us such calamities. One’s mind is the source of all the harms we receive when it creates the causes for negative results. Our present state of mind is like a mad elephant, more scary than that of a demon. The deluded mind has a raging strength that can destroy everything in its path. We are often unaware of where our mind wanders to and are rarely able to control it. Though elephants may destroy entire towns, they do not bring us the pain of hell rebirths like mind can. 丙三、護心功德 03. 若以正念索，緊拴心狂象，怖畏盡消除，福善悉獲至。 3. But if the elephant of the mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained. Verse 3 If, with mindfulness’ rope The elephant of the mind is tethered all around Our fears will come to nothing Every virtue drop into our hands. To calm down one’s wild mind requires the rope of mindfulness. By controlling our mental tendencies, the creation of negativities can be reduced, suffering can subside and merits can be generated more easily. 04. 虎獅大象熊、蛇及一切敵、有情地獄卒、惡神並羅剎， 4. Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells, Verse 4 Tigers, lions, elephants and bears Snakes and every hostile beast Those who guard the prisoners in hell All ghosts and ghouls and every evil phantom. The intense suffering in the hells experienced in the form of enduring different forms, labelled as hell guards, monsters with fierce animal faces and torments of every imaginable kind, arise because the mind with negative imprints exists. These forms are non-existent from their own side. By knowing this, we need to change our imprints through negating non virtue, cultivating virtue and training one’s mind to understand that whatever arises are mere hallucinations manifested by mind. To do this, we need to purify ignorance. 05. 唯由繫此心，即攝彼一切；調伏此一心，一切皆馴服。 5. Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued. Verse 5 By simple binding of this mind alone All these things are likewise bound By simple taming of this mind alone All these things are likewise tamed. The simple truth is this: Rather than invest one’s time and effort to manipulating external circumstances to gain some ordinary happiness, it is far better to look into our own mind, to tame this creator of experiences, in order to achieve lasting happiness. When one’s mind is tamed, all scary images and disturbing experiences will be subdued. Without doing so, no external circumstances will make any difference. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

乙二、護心則護一切之理 丙一、過患依心 06. 實語者佛言：一切諸畏懼、無量眾苦痛，皆從心所生。 6. For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only. 07. 有情獄兵器，施設何人意？誰製燒鐵地？妖女從何出？ 7. Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come? 08. 佛說彼一切，皆由惡心造。是故三界中，恐怖莫甚心。 8. The sage declared that all of that has arisen from the evil mind, so there is nothing else on the three worlds more formidable than the mind. 丙二、六度依心 丁一、布施依心 09. 若除眾生貧，始圓施度者，今猶見飢貧，昔佛云何成？ 9. If the perfections of generosity makes the world free from poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today? 10. 心樂與眾生，身財及果德，依此施度圓，故施唯依心。 10. The perfection of generosity is interpreted simply as a state of mind due to the intention of giving away everything, together with the fruits of that, to all people. 丁二、淨戒依心 11. 遣魚至何方，始得不遭傷？斷盡惡心時，說為戒度圓。 11. Where can fish and the like be taken where I could not kill them? When the mind of renunciation is obtained, that is considered the perfection of ethical discipline. －－－－－分析禪及筆記－－－－－ 乙二、護心則護一切之理 丙一、過患依心 06. 實語者佛言：一切諸畏懼、無量眾苦痛，皆從心所生。 6. For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only. Verse 6 For all anxiety and fear All sufferings in boundless measure Their source and wellspring is the mind itself Thus the Truthful One has said. The Buddha has clearly revealed that all troubles and fear have as their source, the mind. There are different types of mind – root delusions and secondary delusions – they are the source of suffering. 07. 有情獄兵器，施設何人意？誰製燒鐵地？妖女從何出？ 7. Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come? Verse 7 The hellish whips to torture living beings Who has made them and to what intent? Who has forged this burning iron ground Whence have all these demon women sprung? Sufferings and harm-givers are solely caused by one’s own past negative karma. Thus, when negative circumstances surround us, we need to reflect on how we are the creators of our problems and this will encourage us not to blame others nor grasp too tightly onto it. 08. 佛說彼一切，皆由惡心造。是故三界中，恐怖莫甚心。 8. The sage declared that all of that has arisen from the evil mind, so there is nothing else on the three worlds more formidable than the mind. Verse 8 All are but the offspring of the sinful mind Thus the Mighty One has said Thus throughout the triple world There is no greater bane than mind itself. The triple world (“kam sum”) refers to the 3 realms of the Desire realm, the Form and Formless Realms. It could also be taken to refer to the lower realms, middle realms and upper realms. Even the gods at the Peak of Samsara, are the by-products of samsaric, negative mind. Long periods without meeting the Dharma is due to one having a sinful mind; meeting the Dharma is due to having a virtuous mind. Whilst the mind has the potential for enlightenment and also the potential for the most terrifying hell existence. The choice is entirely ours. 丙二、六度依心 丁一、布施依心 09. 若除眾生貧，始圓施度者，今猶見飢貧，昔佛云何成？ 9. If the perfections of generosity makes the world free from poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today? Verse 9 If transcendent giving is To dissipate the poverty of beings In what way, since the poor are always with us Have former Buddhas practiced perfect generosity? 10. 心樂與眾生，身財及果德，依此施度圓，故施唯依心。 10. The perfection of generosity is interpreted simply as a state of mind due to the intention of giving away everything, together with the fruits of that, to all people. Verse 10 The true intention to bestow on every being All possessions – and the fruits of such a gift By such, the teachings say, is generosity perfected And this, as we may see, is but the mind itself. The supreme generosity is to dispel the poverty of living beings. There are 3 kinds of generosity, namely giving material possessions, giving protection and giving Dharma. The best is the generosity of Dharma (in particular the Dharma on dependent-arising and emptiness), which is greater than the generosity of giving material possessions. In order for the act of giving to qualify as Dharma generosity, the act of giving has to mean total giving – not only parting with the object but all the good causes and results of one’s generosity as well. This requires one to have the altruistic attitude. Right now we are merely training in the practice of generosity. We only perfect generosity when we become Buddhas. All Buddhas have continuously engaged in the generosity of Dharma, yet many suffering beings continue to exist. Why? It is because beings have received the teachings, yet do not apply them. Hence, very little benefit can arise. It is all dependent on our minds and actions. 丁二、淨戒依心 11. 遣魚至何方，始得不遭傷？斷盡惡心時，說為戒度圓。 11. Where can fish and the like be taken where I could not kill them? When the mind of renunciation is obtained, that is considered the perfection of ethical discipline. Verse 11 Where indeed, could beings, fishes and the rest Be placed, to shield them totally from suffering? Deciding to refrain from harming them Is said to be the perfection of morality. The Perfection of morality is determined by the attitude that accompanies the act of helping others. For example, if one sees some fish struggling due to inadequate water, merely pouring water onto them does not complete the act of morality. One needs to have a sense that one cannot bear the suffering of the fish, wishes to free them from the causes of their suffering and motivates to help. When one proceeds to take action to pour water on them based on that thinking, the act of morality complete. From this, one can see that it’s not only about the act itself but the mind and the nature of the intention to benefit others. Mindfulness and introspection help one to achieve the perfection of morality. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁三、安忍依心 12. 頑者如虛空，豈能盡制彼？若息此嗔心，則同滅眾敵。 12. How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain. 13. 何需足量革，盡覆此大地？片革墊靴底，即同覆大地。 13. Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders. 14. 如是吾不克，盡制諸外敵；唯應伏此心，何勞制其餘？ 14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else? 丁四、精進依心 15. 生一明定心，亦得梵天果。身口善縱勤，心弱難成就。 15. Even when accompanied by body and speech, feeble mental activity does not have results such as Brahma hood and alike, which the mind alone has when clear. 丁五、靜慮依心 16. 雖久習唸誦，及餘眾苦行，然心散它處，佛說彼無益。 16. The omniscient One stated that all recitations and austerities, even through performed for a long time, are actually useless if the mind is on something else or dull. 丁六、智慧依心 17. 若不知此心－奧秘法中尊，求樂或避苦，無義終漂泊。 17. Those who have not cultivated the mind, which is the mystery and the very essence of Dharma, uselessly wander in space in order to eliminate suffering and find happiness. －－－－－分析禪及筆記－－－－－ 丁三、安忍依心 12. 頑者如虛空，豈能盡制彼？若息此嗔心，則同滅眾敵。 12. How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain. Verse 12 The hostile multitudes are vast as space What chance is there that all should be subdued? Let but this angry mind be overthrown And every foe is then and there destroyed This verse offers very valuable advice: If one feels that one has many enemies or has a constant sense of insecurity and fear or that one’s friends or colleagues may cheat oneself or there is a fear that one day our colleagues or friends may betray us, one should realise that these circumstances and thoughts are due to our having committed negative karma in the past. To be rid of all external enemies may be impossible but once we tame our aggressive minds, all concepts of “enemy” will subside and it will be as if one has overcome all enemies. Hence, the real enemy is our own emotional mind. 13. 何需足量革，盡覆此大地？片革墊靴底，即同覆大地。 13. Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders. Verse 13 To cover all the earth with sheets of hide Where could such amounts of skin be found? But simply wrap some leather round your feet And it’ s as if the whole earth has been covered! 14. 如是吾不克，盡制諸外敵；唯應伏此心，何勞制其餘？ 14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else? Verse 14 Likewise, we can never take And turn aside the outer course of things But only seize and discipline the mind itself And what is there remaining to be curbed? It is obvious that it would be impossible to cover the whole earth with leather in order to protect our feet while walking. However, by just wrapping some leather around one’s feet, it would be as if the entire earth has been covered. Using this analogy, if we guard our mind with mindfulness and introspection, nothing can disturb us nor cause distress and suffering. Therefore, in essence, protecting and guarding one’s mind is the solution to all problems. 丁四、精進依心 15. 生一明定心，亦得梵天果。身口善縱勤，心弱難成就。 15. Even when accompanied by body and speech, feeble mental activity does not have results such as Brahma hood and alike, which the mind alone has when clear. Verse 15 A clear intent can fructify And bring us birth in lofty Brahma’ s realm The acts of body and of speech are less – They do not generate a like result. There should be no doubt about the value of the bodhicitta motivation. A pure intention can only produce good fruit and higher rebirth. It is more potent than mere speech or actions. The Vinaya practitioner, as well as small and middle capability practitioners, focus on physical and verbal deeds and less on mental intention (e.g. they could be engaged in neutral intention such as merely watching the mind; or train in concentration purely to stabilise the mind). However, higher capability beings [of the Mahayana (Sutra and Tantra)] are similarly concerned about physical deeds and verbal speech but emphasise the state of mind and intention. In the Bodhisattva vows, there are certain situations whereby forgoing vinaya might be acceptable in order to benefit others. To become a Buddha, bodhicitta and wisdom realising emptiness are needed. 丁五、靜慮依心 16. 雖久習唸誦，及餘眾苦行，然心散它處，佛說彼無益。 16. The omniscient One stated that all recitations and austerities, even through performed for a long time, are actually useless if the mind is on something else or dull. Verse 16 Recitations and austerities Long though they may prove to be If practiced with distracted mind Are futile, so the Knower of the Truth has said. Without establishing a positive intention, spending time and effort in reciting sutras or mantras and even undergoing hardship whilst doing so, would be useless. It is not solely the act of prayer but the mind that accompanies the prayer that produces the result. If one can truly cultivate bodhicitta while living the family-life, that would be even better than living a monastic life without such bodhicitta motivation. 丁六、智慧依心 17. 若不知此心－奧秘法中尊，求樂或避苦，無義終漂泊。 17. Those who have not cultivated the mind, which is the mystery and the very essence of Dharma, uselessly wander in space in order to eliminate suffering and find happiness. Verse 17 All who fail to know and penetrate This secret of the mind, the Dharma’ s peak Although they wish for joy and sorrow’ s end Will wander uselessly in misery. One who aspires to be enlightened needs to know the nature of the mind. Mind is luminous, clear, has the potential to be all-knowing, is the basis of all Dharma up to enlightenment and is devoid of inherent existence. If one does not seize this important fact, then one’s Dharma practice is doomed and no matter how much we wish to be free from suffering, we will continue in struggle in misery. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

乙三、應勤護心 丙一、略說 18. 故吾當善持、善護此道心；除此護心戒，何勞戒其餘？ 18. Therefore, I should well control and well guard my mind. Once I have forsaken the vow of guarding the mind, of what use are many vows to me? 丙二、廣說 丁一、護心方式 19. 如處亂眾中，人皆慎護瘡；置身惡人群，常護此心傷。 19. Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard their minds. 丁二、護心原因 20. 若懼小瘡痛，猶慎護瘡傷；畏山夾毀者，何不護心傷？ 20. Fearing slight pain from a wound, I guard it with great care. Why don’t I, fearing the crushing of the mountains of the Samghata hell, guard the wound of my mind? 21. 行持若如斯，縱住惡人群，抑處美人窩，勤律終不退。 21. Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated. 丁三、護心至上 22. 吾寧失利養、資身眾活計，亦寧失餘善，終不損此心。 22. Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost. －－－－－分析禪及筆記－－－－－ 乙三、應勤護心 丙一、略說 18. 故吾當善持、善護此道心；除此護心戒，何勞戒其餘？ 18. Therefore, I should well control and well guard my mind. Once I have forsaken the vow of guarding the mind, of what use are many vows to me? Verse 18 This is so and therefore I will seize This mind of mine and guard it well. What use to me so many harsh austerities? But let me only discipline and guard my mind. If we have a choice between cultivating external disciplines and cultivating bodhicitta, the altruistic intention of bodhicitta which is committed to the welfare of all beings is the choice to be made. 丙二、廣說 丁一、護心方式 19. 如處亂眾中，人皆慎護瘡；置身惡人群，常護此心傷。 19. Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard their minds. Verse 19 When in wild, unruly crowds We move with care to shield our broken limbs Likewise when we live in evil company Our wounded minds we should not fail to guard. 丁二、護心原因 20. 若懼小瘡痛，猶慎護瘡傷；畏山夾毀者，何不護心傷？ 20. Fearing slight pain from a wound, I guard it with great care. Why don’t I, fearing the crushing of the mountains of the Samghata hell, guard the wound of my mind? Verse 20 For if I carefully protect my wounds Because I fear the hurt of cuts and bruises Why should I not guard my wounded mind For fear of being crushed beneath the cliffs of hell? There is an urgent need to guard the mind. When we are wounded or a poisonous snake bites us, we feel great urgency in getting the appropriate medical care. In like fashion, negative thoughts give rise to evil and suffering, so we need preventive care in the form of vigilance or introspection. As we fear hell, we should protect ourselves from the cause of hell, namely negative mind and action. 21. 行持若如斯，縱住惡人群，抑處美人窩，勤律終不退。 21. Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated. Verse 21 If this is how I act and live Then even in the midst of evil folk Or even with fair women, all is well. My diligent observance of the vows will not decline. 丁三、護心至上 22. 吾寧失利養、資身眾活計，亦寧失餘善，終不損此心。 22. Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost. Verse 22 Let my property and honour all grow less And likewise all my health and livelihood And even other virtues – all can go! But never will I disregard my mind. Once one has awareness and introspection, our ethics, vows and manners will be in a strong and serviceable condition. Then, even when one is in the midst of negative friends or distracting companions, one will not be affected. If one meets dishonest women or men, one’s vows will not degenerate. This strength of one’s mindfulness and introspection depends on consistent effort. There is some debate between Buddhist philosophical schools on the need for the diligent observance of the vows. The schools which assert that diligence is required, premise their argument that when the gross mind is activated, mindfulness and vigilance are required to sustain vows because when the gross mind declines (e.g. during sleep), there may still be situations where one sub-consciously commits actions of one’s body, speech and mind which contravene the vows; if one consciously contravene the vows due to e.g. alcohol, both of which will result in a degeneration of the vows. This is the debate on the impact of the subtle consciousness on the vows. If one’s training on concentration is well established, it would be possible to use the subconscious mind to continue observing ethics and vows even during sleep. A person in a coma may also be able to use his/ her subtle consciousness to be aware/mindful of vows. The more widely held conclusion is that as long as one’s life’s force exists, mindfulness and introspection must be constantly applied in order for our vows not to decline. In this manner, whatever happens to our gross mind, we will be able to rely on our subconscious mind that is imbued with mindfulness and introspection, to preserve our vows. This is only possible if our minds are habituated with these in the first place. We are currently heavily dependent on our gross consciousness. When we fall asleep, we become mentally numb, surrendering our minds to all past imprints which manifest as uncontrollable dreams. If we are well trained in introspection, then even during sleep, we will have control over our dreams and thoughts. We can forgo all external possessions but we should never forgo guarding the mind. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

甲二、護心方便－正知正念 乙一、略說 23. 合掌誠勸請，欲護自心者，致力恆守護，正念與正知。 23. I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection. 乙二、廣說 丙一、無正知過患 丁一、辦事力弱 24. 身疾所困者，無力為諸業；如是惑擾心，無力成善業。 24. Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work. 丁二、記憶衰退 25. 心無正知者，聞思修所得，如漏瓶中水，不復住正念。 25. What has been heard, pondered, and cultivated, like water in a cracked jar, does not remain in the memory of the mind that lacks introspection. 丁三、戒律不淨 26. 縱信復多聞，數數勤精進，然因無正知，終染犯墮垢。 26. Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection. 丁四、毀壞宿善 27. 惑賊不正知，尾隨念失後，盜昔所聚福，令墮諸惡趣。 27. Even upon accumulating virtues, those who have been robbed by the thief of nonintrospection, who come after the loss of mindfulness, enter miserable states of existence. 丁五、妨礙上達 28. 此群煩惱賊，尋隙欲打劫，得便奪善財，復毀善趣命。 28. This band of thieves, the mental afflictions, looks for an entrance. Upon finding an entrance, it plunders and destroys life in fortunate realms of existence. －－－－－分析禪及筆記－－－－－ 甲二、護心方便－正知正念 乙一、略說 23. 合掌誠勸請，欲護自心者，致力恆守護，正念與正知。 23. I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection. Verse 23 All you who would protect your minds Maintain awareness and your mental vigilance Guard them both, at cost of life and limb Thus I join my hands, beseeching you. Here, we see that being mindful alone is not enough, for we need introspection as well. Mindfulness is alertness and the recogniser of virtue. Vigilance or introspection checks what is being done by mindfulness and differentiates between what is to be adopted and what is to be abandoned. If mindfulness loses its focus and concentration, vigilance reminds mindfulness to strengthen its alertness. Vigilance sits at main gate; mindfulness sits at the inner gate. 乙二、廣說 丙一、無正知過患 丁一、辦事力弱 24. 身疾所困者，無力為諸業；如是惑擾心，無力成善業。 24. Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work. Verse 24 Those disabled by ill health Are helpless, powerless to act. The mind, when likewise cramped by ignorance Is impotent and cannot do its work. The moment our mind is controlled by ignorance, it is like a tortured person who is helpless and incapacitated in terms of cultivating virtue. 丁二、記憶衰退 25. 心無正知者，聞思修所得，如漏瓶中水，不復住正念。 25. What has been heard, pondered, and cultivated, like water in a cracked jar, does not remain in the memory of the mind that lacks introspection. Verse 25 And those who have no mental vigilance Though they may hear the teachings, ponder them or meditate With minds like water seeping from a leaking jug Their learning will not settle in their memories. Without introspection, even if one hears teachings, one cannot retain them. One’s quality of introspection tends to be feeble for example, while listening to teachings, one’s mind goes to one’s bed or the warm cup of teh tarik. 丁三、戒律不淨 26. 縱信復多聞，數數勤精進，然因無正知，終染犯墮垢。 26. Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection. Verse 26 Many have devotion, perseverance Are learned also and endowed with faith But through the fault of lacking mental vigilance Will not escape the stain of sin and downfall. Even though we may have devotion to Buddha, Dharma and Sangha and possess a strong wish to receive more vows, to become Sangha, aspire to go to caves to practice and have a capacity for perseverance, such as working long hours at the office as well as putting effort to come to Dharma class – if we do not also develop introspection or vigilance, we will slip, incur negative karma and damage vows. Our sins of the past are firmly planted in our mindstreams and cause us to commit them again. In order to effectively guard against this, one needs the mental discipline of vigilance. 丁四、毀壞宿善 27. 惑賊不正知，尾隨念失後，盜昔所聚福，令墮諸惡趣。 27. Even upon accumulating virtues, those who have been robbed by the thief of nonintrospection, who come after the loss of mindfulness, enter miserable states of existence. Verse 27 Lack of vigilance is like a thief Who slinks behind when mindfulness abates And all the merit we have gathered in He steals and down we go to the lower realms. 丁五、妨礙上達 28. 此群煩惱賊，尋隙欲打劫，得便奪善財，復毀善趣命。 28. This band of thieves, the mental afflictions, looks for an entrance. Upon finding an entrance, it plunders and destroys life in fortunate realms of existence. Verse 28 Defilements are a band of robbers Waiting for their chance to bring us injury They steal our virtue, when their moment comes And batter out the life of happy destinies. In our pursuit of enlightenment, we embark on the accumulation of merit and wisdom. Yet without mindfulness and vigilance, the defilements of ignorance, anger and attachment which have followed us through countless lifetimes, continue to threaten our virtues and steal our merits. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丙二、護正知方便－護念 丁一、生正念之法 29. 故終不稍縱，正念離意門，離則思諸患，復住於正念。 29. Therefore, mindfulness should never be displaced from the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell. 30. 恆隨上師尊，畏墮聞法語，易令善信者，恆常生正念。 30. Mindfulness easily arises for those of good fortune because of their association with a spiritual mentor, and for those who are reverent on account of the instruction of a preceptor and because of their fear. 31. 佛及菩薩眾，無礙見一切，故吾諸言行，必現彼等前。 31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them. 32. 如是思惟已，則生慚敬畏；循此復極易，慇慇隨念佛。 丁二、由正念生正知 32. Meditating thus, one should remain filled with a sense of propriety, respect, and fear; and one should repeatedly think of the Buddhas in this way. 33. 為護心意門，安住正念已，正知即隨臨，逝者亦復返。 33. When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again. 甲三、以正念正知護心 乙一、學律儀戒 丙一、清淨三門 34. 心意初生際，知其有過已，即時護正念，堅持住如樹。 34. First, I should establish this mind in such a manner, and I should always remain still as if without sense faculties like a piece of wood. －－－－－分析禪及筆記－－－－－ 丙二、護正知方便－護念 丁一、生正念之法 29. 故終不稍縱，正念離意門，離則思諸患，復住於正念。 29. Therefore, mindfulness should never be displaced from the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell. Verse 29 Therefore, from the gateway of awareness Mindfulness shall not have leave to stray And if it wanders, it shall be recalled By thoughts of anguish in the lower worlds. One of the tasks of vigilance is to prevent mindfulness from straying. It nudges mindfulness to recall the object of concentration. As a method to encourage oneself to cultivate this crucial duo of mindfulness and introspection, is to meditate on the suffering of the lower realms. Open up any Lam Rim text and recollect the pain of the lower realms. Once we are convinced how easy it is to find ourselves in a lower rebirth, we will be inspired to develop mindfulness and introspection. 30. 恆隨上師尊，畏墮聞法語，易令善信者，恆常生正念。 30. Mindfulness easily arises for those of good fortune because of their association with a spiritual mentor, and for those who are reverent on account of the instruction of a preceptor and because of their fear. Verse 30 In those endowed with fortune and devotion Mindfulness is cultivated easily – Through fear, and by the counsels of their abbots And staying ever in their teacher’s company. 31. 佛及菩薩眾，無礙見一切，故吾諸言行，必現彼等前。 31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them. Verse 31 The Buddhas and Bodhisattva both Possess unclouded vision, seeing everything: Everything lies open to their gaze And likewise, I am always in their presence. Another way of strengthening introspection is to accumulate more virtue. Seek virtuous friends and being near the Teacher helps one to cultivate mindfulness. Buddhas and bodhisattvas cultivated vigilance and likewise, one should do the same. 32. 如是思惟已，則生慚敬畏；循此復極易，慇慇隨念佛。 丁二、由正念生正知 32. Meditating thus, one should remain filled with a sense of propriety, respect, and fear; and one should repeatedly think of the Buddhas in this way. Verse 32 One who has such thoughts as these Will gain devotion and a sense of fear and shame For such a one, the memory of Buddha Rises frequently before the mind. When a person’s mind is infused with introspection, one will naturally avoid negative actions because recollection of the Buddha will often arise in the mind of such a person. 33. 為護心意門，安住正念已，正知即隨臨，逝者亦復返。 33. When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again. Verse 33 When mindfulness is stationed as a sentinel A guard upon the threshold of the mind Mental scrutiny is likewise present Returning when forgotten or dispersed. When one develops mindfulness, it will always be present, like a guard of virtue and when it weakens, introspection will come forward to bring the mind back to virtue and mindfulness. 甲三、以正念正知護心 乙一、學律儀戒 丙一、清淨三門 34. 心意初生際，知其有過已，即時護正念，堅持住如樹。 34. First, I should establish this mind in such a manner, and I should always remain still as if without sense faculties like a piece of wood. Verse 34 If at the outset, when I check my mind I find within some fault or insufficiency I’ll stay unmoving, like a log In self possession and determination. A simple, yet effective piece of advice is set out in this verse: Whenever one feels negative emotions arising in one’s mind, steady oneself and remain unmoving like a log. In such circumstances, do not react; do not act. Remain still. Do not give defilements a chance to be active. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁一、觀察身口 35. 吾終不應當，無義散漫望；決志當恆常，垂眼微下望。 35. One should never cast one’s gaze around without purpose. One should always direct one’s gaze downwards as if in meditation. 36. 蘇息吾眼故，偶宜顧四方。若見有人至，正視道善來。 36. However, one should occasionally look around in order to relax the gaze; and if someone should appear in the field of ones vision, one should look up and give a greeting. 37. 為察道途險，四處頻觀望；憩時宜回顧，背面細檢索。 37. In order to detect danger on the road and so forth, one should look to the four directions for a moment. Pausing, one should look in the distance, looking behind only after turning around. 38. 前後視察已，續行或折返。故於一切時，應視所需行。 38. Upon looking forward or behind, one should go ahead or turn back. Likewise, in all situations one should proceed after realizing what needs to be done. 39. 欲身如是住，安妥威儀已，時時應細察：此身云何住？ 39. Thinking, "The body should remain like this," and resorting to action again, one should periodically look afresh to see how the body is positioned. －－－－－分析禪及筆記－－－－－ 丁一、觀察身口 35. 吾終不應當，無義散漫望；決志當恆常，垂眼微下望。 35. One should never cast one’s gaze around without purpose. One should always direct one’s gaze downwards as if in meditation. Verse 35 I shall never, vacantly Allow my gaze to wander all about But rather, with a focused mind Will always go with eyes cast down. 36. 蘇息吾眼故，偶宜顧四方。若見有人至，正視道善來。 36. However, one should occasionally look around in order to relax the gaze; and if someone should appear in the field of ones vision, one should look up and give a greeting. Verse 36 But that I might relax my gaze I’ll sometimes raise my eyes and look around And if some person stands within my sight I’ll greet him with a friendly word of welcome. Divide your mind into two parts – one part fully engaged in concentration; the other part always inspecting the quality of mindfulness, protecting it against negativity making an entry. When introspection observes mindfulness engaging in virtue, it should direct mindfulness to continue doing so; when it observes mindfulness slacking or moving towards negativity, it needs to re-direct mindfulness to virtue. This process should be ongoing in all of one’s daily activities, 37. 為察道途險，四處頻觀望；憩時宜回顧，背面細檢索。 37. In order to detect danger on the road and so forth, one should look to the four directions for a moment. Pausing, one should look in the distance, looking behind only after turning around. Verse 37 And yet, to spy the dangers on the road I’ll scrutinise the four directions one by one And when I stop to rest, I’ll turn my head And look behind me, back along my path. 38. 前後視察已，續行或折返。故於一切時，應視所需行。 38. Upon looking forward or behind, one should go ahead or turn back. Likewise, in all situations one should proceed after realizing what needs to be done. Verse 38 And so, I’ll spy the land, in front, behind To see if I should go or else return And thus in every situation I shall know my needs and act accordingly. 39. 欲身如是住，安妥威儀已，時時應細察：此身云何住？ 39. Thinking, "The body should remain like this," and resorting to action again, one should periodically look afresh to see how the body is positioned. Verse 39 Deciding on a given course, Determining the actions of my body From time to time I’ll verify My body’ s actions, by repeated scrutiny. These 3 verses illustrate how mindfulness and vigilance are to be applied to guide all actions of body, speech and mind. Nothing should be done in a distracted manner. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁二、觀察心行 40. 盡力遍觀察：此若狂象心，緊繫念法柱，已栓未失否？ 40. In this way the mad elephant of the mind should be watched diligently so that it is not loosed while tied to the great pillar of the thought of Dharma. 41. 精進習定者，剎那勿弛散；念念恆伺察：吾意何所之？ 41. One should examine the mind in this way— where is mine engaged—so that it does not even for a moment leave the pole of concentration. 丁三、說明開遮 42. 危難喜慶時，心散亦應安；經說行施時，可捨微細戒。 42. If one is unable to do so in the case of danger or a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance. 43. 思已欲為時，莫更思他事；心志應專一，且先成辦彼。 43. Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it. 44. 如是事皆成，否則俱不成。隨眠不正知，由是不增盛。 44. For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well. 丙二、守護令不退 丁一、莫令心散 45. 無義眾閒談，諸多賞心劇，臨彼境界時，當斷意貪著。 45. One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment. 丁二、棄無義行 46. 無義掘挖割，於地繪圖時，當憶如來教，懼罪捨彼行。 46. If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tathágata, one should instantly stop it. －－－－－分析禪及筆記－－－－－ 丁二、觀察心行 40. 盡力遍觀察：此若狂象心，緊繫念法柱，已栓未失否？ 40. In this way the mad elephant of the mind should be watched diligently so that it is not loosed while tied to the great pillar of the thought of Dharma. Verse 40 This mind of mind, a wild and rampant elephant I’ll tether to that sturdy post: reflection on the Teaching And I shall narrowly stand guard That it might never slip its bonds and flee. 41. 精進習定者，剎那勿弛散；念念恆伺察：吾意何所之？ 41. One should examine the mind in this way— where is mine engaged—so that it does not even for a moment leave the pole of concentration. Verse 41 Those who strive to master concentration Should never for an instant be distracted They should constantly investigate themselves Examining the movements of their minds. The Buddha’s teachings on concentration and special insight will help us to transform the deluded mind to virtue. However, to gain realisations on the Path, one needs to develop stable concentration that is well scrutinised by introspection. 丁三、說明開遮 42. 危難喜慶時，心散亦應安；經說行施時，可捨微細戒。 42. If one is unable to do so in the case of danger or a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance. Verse 42 In fearful situations, times of celebration One may desist, when self survey becomes impossible For it is taught that in the time of generosity The rules of discipline may be suspended. 43. 思已欲為時，莫更思他事；心志應專一，且先成辦彼。 43. Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it. Verse 43 When something has been planned and started on Attention should not drift to other things With thought fixed on the chosen target That and that alone should be pursued. 44. 如是事皆成，否則俱不成。隨眠不正知，由是不增盛。 44. For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well. Verse 44 Behaving in this way, all tasks are well performed And nothing is achieved by doing otherwise Afflictions, the reverse of vigilance Can never multiply if this is how you act. When facing stressful situations or when one is overly excited, one will become easily distracted from Dharma. When we are training in one of the 6 Perfections e.g. generosity, we need to cultivate the rest of the Perfections as well. Otherwise, our practice of mindfulness and introspection has failed. Never allow one’s attention to drift away when training. With mindfulness and vigilance, all Perfections can be actualised. 丙二、守護令不退 丁一、莫令心散 45. 無義眾閒談，諸多賞心劇，臨彼境界時，當斷意貪著。 45. One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment. Verse 45 And if by chance you must take part In lengthy conversations worthlessly Or if you come upon sensational events Then cast aside delight and taste for them. The degeneration of vows and precepts can occur under any circumstances but it usually happens during extreme experiences of mental disturbance such as great anxiety or great excitement. Once our 5 senses are distracted by their objects, there is the risk of damaging our vows. Even during sleeping, one can break a vow due to lack of mindfulness and introspection. Yes, we need to protect vows when we our gross consciousness becomes dulled e.g. during sleep, in a coma, having Alzheimer’s disease. This protection is achievable when one has developed stable mindfulness and introspection/vigilance. During the periods when gross consciousness is no longer active e.g. during the death process when clinical death has been declared, the subtle consciousness has not necessarily left the heart chakra within the deceased’s body, if during this period, one engages in powa practice (the transfer of one’s consciousness) before the appropriate time, it could cause harm and give rise to the downfall of harming a human, thereby committing the transgression of the vow to protect life. 丁二、棄無義行 46. 無義掘挖割，於地繪圖時，當憶如來教，懼罪捨彼行。 46. If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tathágata, one should instantly stop it. Verse 46 If you find you’re grubbing in the soil Or pulling up the grass or tracing the idle patterns on the ground Remembering the teachings of the Blissful One In fear, restrain yourself at once. Instead of indulging in trivial, mundane activities like gardening or decorating the house or entertaining others for hours and hours, remind oneself of the Buddha’s teachings. Even if one engages in social service e.g. giving food, clothes and shelter and offering comfort for this life’s purposes only, it is virtue but not entirely Dharma virtue. Cultivate bodhicitta instead as it is a superior goal and activity. Whatever action you do, all should be motivated by bodhicitta. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁三、細察動機 戊一、略說 47. 若身欲移動，或口欲出言，應先觀自心，安穩如理行。 47. When one intends to move or when one intends to speak, one should first examine one’s own mind and then act appropriately with composure. 戊二、廣明 48. 吾意正生貪，或欲瞋恨時，言行應暫止，如樹安穩住。 48. When one sees one’s own mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood. 49. 掉舉與藐視，傲慢或驕矜，或欲揭人短，或思偽與詐， 49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful, 50. 或思勤自讚，或欲詆毀他，粗言興諍鬥，如樹應安住。 50. When it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood. 51. 或思名利敬，若欲差僕役，若欲人侍奉，如樹應安住。 51. When my mind seeks material gain, honor, and fame, or when it seeks attendance and service, then I will remain still like a piece of wood. 52. 欲削棄他利，或欲圖己利，因是欲語時，如樹應安住。 52. When my mind is averse to the interests of others and seeks my own self interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood. 53. 不耐懶與懼，無恥言無義，親友愛若生，如樹應安住。 53. When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood. －－－－－分析禪及筆記－－－－－ 丁三、細察動機 戊一、略說 47. 若身欲移動，或口欲出言，應先觀自心，安穩如理行。 47. When one intends to move or when one intends to speak, one should first examine one’s own mind and then act appropriately with composure. Verse 47 When you feel the wish to walk about Or even to express yourself in speech First examine what is in your mind For they will act correctly who have stable minds. It is good to regularly check one’s mind. Before performing any action with one’s body, speech or mind, one should examine them to see if they are based on bodhicitta, the altruistic intention to benefit others and lead them to enlightenment. 戊二、廣明 48. 吾意正生貪，或欲瞋恨時，言行應暫止，如樹安穩住。 48. When one sees one’s own mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood. Verse 48 When the urge arises in the mind To feelings of desire or wrathful hate Do not act! Be silent, do not speak! And like a log of wood be sure to stay. When strong desire or anger arises, the first response should be silence and calm one’s mind. It may be difficult to find the appropriate antidotes at the time when such emotions arise, thus silence is the wisest action. Remain still like piece of wood (guarding body) and focus one’s mind on one’s breath (guarding mind). To train in antidotes, it is best done when one is in a reasonably neutral, stable situation – during a quiet period, one can reflect with distraction, on the faults of ignorance, anger and attachment and meditate deeply on their respective antidotes. By habituating one’s mind in this manner, when a real crisis involving these defilements arise, one will be able more agile to apply the correct antidote. 49. 掉舉與藐視，傲慢或驕矜，或欲揭人短，或思偽與詐， 49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful, Verse 49 When the mind is wild with mockery And filled with pride and haughty arrogance And when you want to show the hidden faults of others To bring up old dissensions or to act deceitfully. 50. 或思勤自讚，或欲詆毀他，粗言興諍鬥，如樹應安住。 50. When it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood. Verse 50 And when you want to fish for praise Or criticise and spoil another’ s name Or use harsh language, sparring for a fight It’ s then that like a log you should remain. 51. 或思名利敬，若欲差僕役，若欲人侍奉，如樹應安住。 51. When my mind seeks material gain, honor, and fame, or when it seeks attendance and service, then I will remain still like a piece of wood. Verse 51 And when you yearn for wealth, attention, fame A circle of admirers serving you And when you look for honours, recognition It’ s then that like a log you should remain 52. 欲削棄他利，或欲圖己利，因是欲語時，如樹應安住。 52. When my mind is averse to the interests of others and seeks my own self interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood. Verse 52 And when you want to do another down And cultivate advantage for yourself And when the wish to gossip comes to you It’ s then that like a log you should remain 53. 不耐懶與懼，無恥言無義，親友愛若生，如樹應安住。 53. When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood. Verse 53 Impatience, indolence faint heartedness And likewise haughty speech and insolence Attachment to your side – when these arise It’ s then that like a log you should remain. These verses expose the different types of negative emotions which commonly arise. One should be quick to recognise them as faults, neutralise one’s mind and be motionless like a log of wood. Gossiping is specifically mentioned here. Its danger lies in the ease in which gossip happens and once started, spreads like wildfire. The moment one feels like gossiping, immediately focus on one’s breath instead. Once gossip starts, all forms of negative results arise, e.g. oneself being the subject of gossip; encountering untrustworthy companions; loss of influence. In a Dharma centre, gossip is poison. Even when scolding one’s child, use compassion. Do not let the negative mind have a free hand. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

戊三、結義 54. 應觀此染污、好行無義心；知己當對治，堅持守此意。 54. Perceiving in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of an antidote to that. 55. 深信極肯定、堅穩恭有禮、知慚畏因果、寂靜勤予樂。 55. Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others, 56. 愚稚意不合，心且莫生厭；彼乃惑所生，思已應懷慈。 56. Un-distressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions, 57. 為自及有情，利行不犯罪，更以幻化觀，恆常守此意。 57. Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition. 58. 吾當再三思：歷劫得暇滿，故應持此心，不動如須彌。 58. Remembering over and over again that after a long time the best of moments of leisure has been attained; I will keep this mind unshakable, like Sumeru. －－－－－分析禪及筆記－－－－－ 戊三、結義 54. 應觀此染污、好行無義心；知己當對治，堅持守此意。 54. Perceiving in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of an antidote to that. Verse 54 Examine thus yourself from every side Note harmful thoughts and every futile striving. Thus it is that heroes in the bodhisattva path Apply the remedies to keep a steady mind. 55. 深信極肯定、堅穩恭有禮、知慚畏因果、寂靜勤予樂。 55. Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others, Verse 55 With perfect and unyielding faith With steadfastness, respect and courtesy With modesty and conscientiousness Work calmly for the happiness of others. One should examine oneself well so as to secure a steady the mind that never strays from the Bodhisattva’s conduct. Develop unshakeable faith in the advantages and benefits of cultivating bodhicitta. The higher realisations one has, the greater one’s humility ought to be. 56. 愚稚意不合，心且莫生厭；彼乃惑所生，思已應懷慈。 56. Un-distressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions, Verse 56 Let us not be downcast by the warring wants Of childish persons quarrelling Their thoughts are bred from conflict and emotion Let us understand and threat them lovingly. Sentient beings, which of course include ourselves, live samsaric lives, dominated by negative emotions. We wish for loving help when our troubles flood in. Therefore, as sentient beings’ hopes are no different from ours, we should deal with them lovingly and likewise, be gentle and compassionate towards ourselves. We can accomplish the benefit of sentient beings and ourselves by learning about the advantages of bodhicitta and putting the bodhicitta practice into action. 57. 為自及有情，利行不犯罪，更以幻化觀，恆常守此意。 57. Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition. Verse 57 When doing virtuous acts, beyond reproach To help ourselves or for the sake of others Let us always bear in mind the thought That we are self-less, like an apparition. An understanding of emptiness is a must: Whatever benefit we wish for oneself and others, everything we think, say or do must involve the mind of emptiness; the mind that is mindful of selflessness. ‘’ We are self-less like an apparition”- refers to both the emptiness of self (the concept of “I “) and the emptiness of phenomena (the aggregates and the outer world). In order for all our Dharma efforts to be pure Dharma action, they need to be premised on bodhicitta and a remembrance of these 2 emptinesses. Otherwise, whatever virtue we perform will be shallow. 58. 吾當再三思：歷劫得暇滿，故應持此心，不動如須彌。 58. Remembering over and over again that after a long time the best of moments of leisure has been attained; I will keep this mind unshakable, like Sumeru. Verse 58 This supreme treasure of a human life So long awaited, now at last attained! Reflecting always thus, maintain your mind As steady as Sumeru, king of mountains. The mind is slippery. It forget discipline and virtue very quickly. To sustain our continuing the Bodhisattva deeds, we should recall the qualities of the precious human rebirth and keep the concentrated mind alert, in the face of all circumstances. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

乙二、學攝善法戒 丙一、斷不學戒之因－貪身 丁一、不應貪身之喻 59. 禿鷹貪食肉，爭奪扯我屍；若汝不經意，云何今愛惜？ 59. One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now? 60. 意汝於此身，何故執且護？汝彼既各別，於汝何所需？ 丁二、觀身不淨 60. Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you? 61. 癡意汝云何，不護淨樹身？何苦勤守護，腐朽臭皮囊？ 61. Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities? 丁三、思身無精妙 62. 首當以意觀，析出表皮層，次以智慧劍，剔肉離身骨。 62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton. 63. 復解諸骨骼，審觀至於髓；當自如是究：何處見精妙？ 63. Breaking the bones, look inside at the marrow and examine for yourself, "where is the essence here?" 64. 如是勤尋覓，若未見精妙，何故猶貪著、愛護此垢身？ 64. If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today. －－－－－分析禪及筆記－－－－－ 乙二、學攝善法戒 丙一、斷不學戒之因－貪身 丁一、不應貪身之喻 59. 禿鷹貪食肉，爭奪扯我屍；若汝不經意，云何今愛惜？ 59. One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now? Verse 59 When vultures with their love of flesh Are tugging at this body all around Small will be the joy you get from it, O mind! Why are you so besotted with it now? Shantideva beckons us to see the temporary and impure nature of our aggregates. We apprehend our body as something truly existing, joyful and act as if we can preserve this body, when in truth it is the total opposite. Why should we be so obsessed with our body? When we analyse properly, we will discover that there is no true happiness offered by the body but rather, only the promise of decay and cessation. For this, one should meditate on the 3 types of suffering, in particular, pervasive suffering, for only then will we be able to awaken from the deceptive dream that this physical existence is a happy and inherently-existing one. 60. 意汝於此身，何故執且護？汝彼既各別，於汝何所需？ 丁二、觀身不淨 60. Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you? Verse 60 Why O mind, do you protect this body Claiming it as though it were yourself? You and it are each a separate entity How ever can it be of use to you? This verse challenges oneself to analyse how the “I” and one’s body exists. Each of us regards one’s body and the “I” as a single entity, thereby giving rise to strong attachment to the self. This is why we suffer so much. When people tell us we are old or criticise us, it is offensive and all our systems go haywire and we become unhappy. This is due to our not reflecting on impermanence. We are all afflicted by Zang-dak i.e. zang (we perceive things and events to be happiness but it is not really so) and dak (we apprehend true existence, when there is none ) – this brings about great suffering. 61. 癡意汝云何，不護淨樹身？何苦勤守護，腐朽臭皮囊？ 61. Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities? Verse 61 Why no cling, O foolish mind, to something clean A figure carved in wood or some such thing? Why do you protect and guard An unclean engine for the making of impurity? Why do we have so much regard for our body? We mistakenly see the body which is contaminated and ceasing, to be something clean and worthy of veneration. Rather than grasp so tightly to our physical body, it would be far wiser to focus on our mind. 丁三、思身無精妙 62. 首當以意觀，析出表皮層，次以智慧劍，剔肉離身骨。 62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton. Verse 62 First, with mind’ s imagination Shed the covering skin And with the blade of wisdom, strip The flesh from off the bony frame. This is a meditation technique on how to overcome attachment to one’s body. First, mentally strip off one’s skin – how appealing is that image to your mind? Then strip off the flesh – again, check your mind’s view on that image. Attractive? Next, strip the flesh off the bones of one’s body – how pleasant and worthy of clinging onto is it now? This process helps us to reduce and finally eliminate our grasping to our aggregates as something beautiful, pure and lasting. 63. 復解諸骨骼，審觀至於髓；當自如是究：何處見精妙？ 63. Breaking the bones, look inside at the marrow and examine for yourself, "where is the essence here?" Verse 63 And when you have divided all the bones And searched right down amid the very marrow You should look and ask the questions: Where is the “thingness”to be found? Upon completion the meditation on verse 62, one will arrive at the question of where is the “I “? You will discover that there is not a single atom of independent, true existence in the aggregates, including one’s name, person, mind, qualities, karma, realms, enlightenment, there is no inherent existence; no independently existence (that exists on its own, without factors and mind’s involvement giving it substance and meaning). There is dependent-existence but no independent existence. Through this meditation, one will be able to conclude that there is no substantial, inherent existence of self (hence, the emptiness of self/ selflessness); similarly there is not inherent existence of phenomena (hence, the emptiness of phenomena) . 64. 如是勤尋覓，若未見精妙，何故猶貪著、愛護此垢身？ 64. If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today. Verse 64 If, persisting in the search You find no underlying object Why still cherish – and with such desire – The fleshy form you now possess? Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁四、不應貪身之因 65. 若垢不堪食，身血不宜飲，腸胃不適吮，身復何所需？ 65. If you would not eat it, as impure as it is, and if you would not drink the blood not suck out the entrails, then what will you do with the body? 66. 貪身唯一因，為護狐鷲食； 丁五、應令身修善 故應惜此身，獨為修諸善。 66. However, it is proper to guard it for the sake of feeding the vultures and the jackets. This wretched body of humans is an instrument for action. 67. 縱汝護如此，死神不留情，奪已施鷲狗，屆時復何如？ 67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then? 68. 若僕不堪使，主不與衣食；養身而它去，為何善養護？ 68. You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste yourself? 69. 既酬彼薪資，當令辦吾利；無益則於彼，一切不應與。 69. Therefore, mind, upon giving the body its wages, now serve your own needs, because not everything earned by a laborer should be given to him. 70. 念身如舟楫，唯充去來依；為辦有情利，修成如意身。 70. Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings. －－－－－分析禪及筆記－－－－－ 丁四、不應貪身之因 65. 若垢不堪食，身血不宜飲，腸胃不適吮，身復何所需？ 65. If you would not eat it, as impure as it is, and if you would not drink the blood not suck out the entrails, then what will you do with the body? Verse 65 Its filth you cannot eat, O mind: Its blood likewise is not for you to drink; Its innards too unsuitable to suck This body, when then will you make of it? 66. 貪身唯一因，為護狐鷲食； 丁五、應令身修善 故應惜此身，獨為修諸善。 66. However, it is proper to guard it for the sake of feeding the vultures and the jackets. This wretched body of humans is an instrument for action. Verse 66 As second best, it may indeed be kept As food to feed the vulture and the fox The value of this human form Lies only in the way that it is used. The conclusion of the above meditations is that the body, in whose name one commits all sorts of negative actions and harms others, is un-deserving of the attention that one has given it. It is pointless grasping at the self. We cannot eat the flesh of our own body, nor its blood and inner organs, so why do we cling to it so desperately? The value of this body lies only in the manner in which we can use it to benefit others. 67. 縱汝護如此，死神不留情，奪已施鷲狗，屆時復何如？ 67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then? Verse 67 Whatever you may do to guard and keep it What will you do when The Lord of Death, the ruthless, unrelenting Steals and throws it to the birds and dogs? 68. 若僕不堪使，主不與衣食；養身而它去，為何善養護？ 68. You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste yourself? Verse 68 Slaves unsuitable for work Are not rewarded with supplies and clothing This body, though you pamper it, will leave you – Why exhaust yourself with such great labour? When death strikes, one’s body will degenerate. Clearly, there is no true permanent existence of the body. We have enslaved ourselves to our body and serve it without end, yet the body offers no loyalty to us, as it will abandon us at death. Whey then do we exert so much effort upon it? If we had realised the absence of true existence (of body, aggregates and phenomena), we would by now be in Samadhi, consuming Samadhi food. Instead, because we think we inherently exist, we bind ourselves to eating gross food and pampering our bodies which are no more than imminent corpses. It is not worth serving this self which has wrongly apprehended existence. 69. 既酬彼薪資，當令辦吾利；無益則於彼，一切不應與。 69. Therefore, mind, upon giving the body its wages, now serve your own needs, because not everything earned by a laborer should be given to him. Verse 69 So pay this body due remuneration But then be sure to make it work for you But do not lavish everthing On what will not bring perfect benefit. Make use of this body in a meaningful way. How? By engaging in the Bodhisattva deeds. However, the Bodhisattva deeds should be done in stages, corresponding to the level of training in bodhicitta – for example – at the present time, most of us unable to undertake the Bodhisattva acts of extensive generosity, like giving up our limbs for others the way Bodhisattvas do. If one simply does so without training one’s minds, there is a danger of encountering obstacles to one’s life and one’s cultivation. 70. 念身如舟楫，唯充去來依；為辦有情利，修成如意身。 70. Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings. Verse 70 Regard your body as a vessel A simple boat for going here and there Make of it a wish-fufilling gem To bring about the benefit of beings. One of the Bodhisattva deeds is to recognise, through wisdom, that the body is impermanent, non-truly existent, in the nature of contamination, is the product of impure substances & impure causes and conditions and is in the nature of pervasive suffering. With that as the underlying understanding , one then views one’s body as being a means to be of service to sentient beings e.g. in the case of Buddha when he was born as Prince Siddartha with contaminated aggregates, the Buddha used that form to display the great deeds of the Path and used that body as a boat to reach the shore of liberation. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丙二、應善巧修善 丁一、舉止應安祥 71. 自主己身心，恆常露笑顏，平息怒紋眉，善成眾生友。 71. One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world. 72. 移座勿隨意，至發大音聲，開門勿粗暴，溫文悅人心。 72. One should not inconsiderately and noisily throw around chairs and the like. One should not pound on the door, and one should always delight in silence. 73. 水鷗貓盜賊，無聲行悄捷，故成所欲事，佛諭如是行。 73. The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way. －－－－－分析禪及筆記－－－－－ 丙二、應善巧修善 丁一、舉止應安祥 71. 自主己身心，恆常露笑顏，平息怒紋眉，善成眾生友。 71. One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world. Verse 71 Thus with free, untrammelled mind Put on an ever-smiling countenance Rid yourself of scowling, wrathful frowns And be a true and honest friend to all. This verse advises us how to benefit others through having a very pure mind and free from negative emotions, always having the expression of being joyous, contented, positive, kind, gentle – one should be completely rid of unpleasant expressions. 72. 移座勿隨意，至發大音聲，開門勿粗暴，溫文悅人心。 72. One should not inconsiderately and noisily throw around chairs and the like. One should not pound on the door, and one should always delight in silence. Verse 72 Do not act inconsiderately Move furniture and chairs so noisily around Likewise, do not open doors with violence Take pleasure in the practice of humility. Be thoughtful of others at all times. How we act affects the peace of mind of others. Our actions can also bring obstacles to those formless beings who are residing in samadhi, where our noise and movements can bring harm to them. When I was staying with Geshe Lama Konchog in his house – the doors tend to be squeaky – so when the wind caused the door to bang or if I did not close the door quietly enough, he would reprimand me and say “You never had a teacher?” as if I had been careless and inconsiderate. If I tried to explain, the scolding got even more intense. At that time, I would get very irritated at what seemed to be a small matter but from this verse, one can now understand how mindfulness in even small matters is. When Geshe Lama Konchog came to the Tsum valley after escaping from Tibet and proceeded to lead a solitary life in the cave – after spending 9 years in the cave in meditation, his appearance was understandably scary and ragged. When he emerged from the cave, villagers thought he was a demon or harm giver, so they chased him and threw stones at him. Bodhisattvas never perform miracles to show off their powers and on this occasion, he had no choice but to use his siddhi to escape and many villagers saw him literally fly over the mountain. Geshe Wangchuk was an elderly meditator of the Kagyu tradition, who had studied from many great Lamas and was very knowledgeable. He sought out Geshe Lama Konchog for teachings but Geshela never came out from Samadhi for him to raise the request. Finally, after many months of supplication, Geshela accepted and agreed to reveal certain teachings. Geshe Wangchuk felt totally subdued by Geshela as he found the teachings cutting through all non-clarity. The people in the valley had committed much negative karma in relation to Geshela and Geshe Wangchuk knew this, so he wanted to clarify all the misunderstanding about Geshela but Geshela said there was no need. One day, there was a person in a village about 5 hour walk away from the cave who was very sick. Geshela went to that person to treat him and the person got well and Geshela returned to his cave. One day, Geshela was passing through the village looking very poorly, with long hair and his robes then worn and tattered. There was a wealthy family who heard that Geshela was passing by their house. Being disdainful of such a ragged looking person in their midst, when they saw Geshela approaching, they took a carpet filled with dust and purposely beat the carpet to release the dust onto Geshela as he passed by their house. As they did so, he raised his hands in prostrations towards this family, which startled them. This incident was witnessed by the other villagers and one of them felt very bad that this happened and later tried to apologise to Geshela on their behalf. Geshela answered sincerely and without distress, that such people were precious like jewels. This is an example of practising humility. To complete the story, Geshela’s response was heard by the family and they realised their mistake. Later, when Geshela was at Kathmandu, they came down to confess to Geshela and became amongst his most devoted students. Whenever we encounter problematic people or receive harms from others, we should seize that as an opportunity to transform our mind to think “With such people, my enlightenment will be possible”. In this way, we will not be upset nor be angry. At the same time, to be a true practitioner, one should develop qualities such as not being unaffected by external pressures and one’s own emotions; one should constantly cultivate mind- training to secure the short and long term benefit for oneself and others; one should always have the mental strength of fearlessness for the sake of Dharma and benefitting beings. If one’s actions are fully motivated by great compassion, one will not have any fear or concern about what others’ think. Like Kyabje Lama Zopa Rinpoche – he is totally possessed by compassion. Some of us get very worried when program schedules are not followed but Rinpoche is totally unaffected by such matters. He continues to do whatever is most beneficial because he is fully aware of his actions and the effect of it on others in terms of purification, accumulating merit, training in patience. This is accordance with the Bodhisattva’s conduct. Always peaceful, always calm. Sometimes, because we are anxious and impatient, we find ourselves in exactly the type of agitating situations which we were wishing to avoid. Hence, why rush for new things or be distracted by next moment? Fill every present moment with compassion. Outwardly, one should be friendly and humble to all. Inwardly, once should be wholly guided by compassion. Some attendants of Lamas are not born hunch-backed but due to years of physically lowering themselves in a humble posture, they take on a bent-appearance. Straightforwardness can be good but it is not always a suitable approach as it could harm others’ feelings. The moment we cause harm to others’ feelings, no matter how beneficial one’s intention, it is still a negative act. Whatever we say or do or think, it should be backed by the inner intention to benefit others, as well as the outer manifestation of the intention to benefit others. 73. 水鷗貓盜賊，無聲行悄捷，故成所欲事，佛諭如是行。 73. The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way. Verse 73 Herons, cats and burglars Go silently and carefully This is how they gain what they intend And one practices this path behaves likewise. When offering dakinis make offerings, they are gentle and quiet; when cats want to catch mice, they tread quietly until they achieve their goal; similarly with burglars who move stealthily. Perhaps that is the reason for monasteries disallowing football! Utilise quiet ways. As we are trying to attain enlightenment, we need to progress on the journey steadily, quietly and in disciplined ways. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁二、隨喜他人善 74. 宜善勸勉人，恭敬且頂戴，不請饒益語，恆為眾人徒。 74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone. 75. 一切妙雋語，皆讚為善說；見人行福善，歡喜生讚嘆。 75. One should express one’s appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises. 76. 暗稱他人功，隨和他人德；聞人稱己德，應忖自有無。 76. One should speak of other’s good qualities in their absence and relate them again with satisfaction; and when one’s own virtue is discussed, one should consider it as appreciation for good qualities. 77. 一切行為喜，此喜價難沽，故當依他德，安享隨喜樂。 77. All endeavors are for the sake of satisfaction, which is difficult to obtain, even by means of wealth. So I will enjoy the pleasure of satisfaction in good qualities diligently accomplished by others. 78. 如是今無損，來世樂亦多；反之因嫉苦，後世苦更增。 78. There will be no loss for me in this life, and there will be great happiness in the hereafter. But due to animosities, there is the suffering of aversion and great misery in the hereafter. －－－－－分析禪及筆記－－－－－ 丁二、隨喜他人善 74. 宜善勸勉人，恭敬且頂戴，不請饒益語，恆為眾人徒。 74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone. Verse 74 When useful admonitions come unasked To those with skill in counselling their fellows Let them welcome them with humble gratitude And always strive to learn from everyone. Respecting differences and valuing advice and criticism, are powerful methods to eliminate one’s ego. We cannot expect everyone to think or act like oneself. When advice is given or our faults pointed out, analyse to see if something useful can be learned. Or we might think that everyone should be a Mahayanic practitioner and because they are not, we look down on them – this is highly inappropriate. Never have that kind of egoistic mind. If one wishes to correct others, do so with compassion not arrogance. 75. 一切妙雋語，皆讚為善說；見人行福善，歡喜生讚嘆。 75. One should express one’s appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises. Verse 75 Praise all who speak the truth And say “Your words are excellent”. And when you notice others acting well Encourage them in terms of warm approval. Praising those who speak the truth should be part of our daily sadhana and practice. However, this is easier said than done because if someone points out one’s mistake, one might feel, “Who are you to correct me?” One should think over and if true, one should appreciate the honesty. Conversely, when others have good qualities, one should express appreciation too. When Dharma brothers and sisters offer service, it is good to acknowledge that. But the person receiving acknowledgement should also guard against one’s ego getting inflated. When one secures a high position, one should not be controlled by pride and ego; if people praise oneself, all the more one should practice humility. In a Dharma society, when there is a new generation of people in Dharma service, it is important for senior members to encourage such persons. This is what is meant by “giving warm approval”. Or when Dharma for Kids want to perform an item for a birthday function, one should encourage them, not that one particularly wants the performance for one’s own benefit. We should apply Dharma in our lives in this way. 76. 暗稱他人功，隨和他人德；聞人稱己德，應忖自有無。 76. One should speak of other’s good qualities in their absence and relate them again with satisfaction; and when one’s own virtue is discussed, one should consider it as appreciation for good qualities. Verse 76 Extol them even in their absence; When they’re praised by others, do the same. But when the qualities they praise are yours Appreciate their skill in knowing qualities. We should not only praise people when they are in front of us, then speak badly of them behind their backs. Bodhisattva’s behave very differenetly. I remember the time when I was travelling with Kyabje Lama Zopa Rinpoche – when the student was in front of him, Rinpoche hardly praised that person but when that student left, Rinpoche made extensive praise of that person. For myself, I never heard one single word of praise from Geshe Lama Konchog – not one. But when he was in hospital in Singapore, there was a Taiwanese nun who visited him and had long hours of conversations with him. She reported to me that during their entire conversations, Geshela had kind words about me. If and when praises are about oneself, be vigilant – instead of admiring one’s own qualities, one should instead admire the pure perception of that person, who saw good qualities in oneself. Admire that person’s positive mind, rather than become proud of one’s own supposed qualities. 77. 一切行為喜，此喜價難沽，故當依他德，安享隨喜樂。 77. All endeavors are for the sake of satisfaction, which is difficult to obtain, even by means of wealth. So I will enjoy the pleasure of satisfaction in good qualities diligently accomplished by others. Verse 77 The goal of every act is happiness itself Though even with great wealth, it is rarely found So take your pleasure in the qualities of others Let them be a heartfelt joy to you. Rejoice in other’s good deeds. This will bring about immense satisfaction and peace in one’s life. Being jealous creates negative karma which only brings about misery in this life and all future lifetimes. 78. 如是今無損，來世樂亦多；反之因嫉苦，後世苦更增。 78. There will be no loss for me in this life, and there will be great happiness in the hereafter. But due to animosities, there is the suffering of aversion and great misery in the hereafter. Verse 78 By acting thus, in this life you’ll lose nothing In future lives, great bliss will come to you The sin of envy brings not joy but pain And in the future, dreadful suffering. This verse elaborates on the advantages of rejoicing. Rejoicing brings merit, positive thinking and peace of mind, which in turn produce the happiness of present and future lifetimes, right up to enlightenment. How wonderful! Next we need to reflect on the disadvantageous of jealousy – when we see others receiving benefits or opportunities, we have a sour, uneasy feeling, begrudging those others who have better opportunities than ourselves. What suffering. Why be unhappy about others happiness and achievements? If one does not have these happy circumstances and does not possess achievements is because one did not create the karma to experience it. It has nothing to do with others stealing one’s chances. Therefore, keep these 2 thoughts – rejoice for others; never indulge in jealousy. These are fully supported by the teachings on karma. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁三、應巧學眾善 79. 出言當稱意，義明語相關，悅意離貪瞋，柔和調適中。 79. In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion. 80. 眼見有情時，誠慈而視之；念我依於彼，乃能成佛道。 80. One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "relying on them alone, I shall attain Buddhahood." 81. 熱衷恆修善，或依對治興。施恩悲福田，成就大福善。 81. Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering. 82. 善巧具信已，即當常修善；眾善己應為，誰亦不仰仗。 82. Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else. 83. 施等波羅蜜，層層漸昇進；因小勿失大，大處思利他。 83. The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better one for the sake of a lesser, unless it is with accordance with the bridge of the Bodhisattva way of life. －－－－－分析禪及筆記－－－－－ 丁三、應巧學眾善 79. 出言當稱意，義明語相關，悅意離貪瞋，柔和調適中。 79. In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion. Verse 79 Speak with honest words, coherently With candour in a clear, harmonious voice Abandon partiality, rejection and attraction And speak with moderation, gently. Speech comes easily to us. However, it is also a door to the lower realms. One should always be honest yet skilful; have an understanding of the facts; apply logic and reason and not simply speak whatever the ego instigates one to speak. “With candour” means not being sarcastic nor cunning. Speaking sweetly to conceal ill-will is a contradiction of the Bodhisattva’s conduct. Sincerity is a must and no harmful intention towards others should find its way into one’s speech – we need full vigilance and mindfulness over this, then the last 2 lines of this verse can be accomplished. 80. 眼見有情時，誠慈而視之；念我依於彼，乃能成佛道。 80. One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "relying on them alone, I shall attain Buddhahood." Verse 80 And catching sight of others, think That it will be through them That you will come to Buddhahood So look on them with open, loving hearts. From the moment we wake up, we should resolve that any living being one sees should trigger the thought “Through this being I shall attain Buddhahood” e.g. when waking up next to one’s spouse, one should think that one’s enlightenment will come through my spouse; or when first seeing one’s children, think likewise. One’s parents – one might think how irritating they can be – but remember that parents are potent karmic objects, so one’s accumulation of karma (good or bad) in relation to them will give rise to quick and clear results. Instead of feeling annoyed with our parents, we need to think “My Buddhahood is totally dependent on them”. In our lives, we have all sorts of people whom we dislike and whom we view as trouble-makers – we need to adopt the same view that these persons will be the cause of one’s awakening; of one’s enlightenment. By doing so, we will immediately generate a great amount of merit. Our minds will calm down and our hearts will feel lighter and inner peace and happiness will pervade our being. The Buddha’s teaching on this is like a giant diamond being offered to us. We travel everywhere to search for happiness and engage in all sorts of activities to find it. Yet, happiness is on the tip of one’s nose. Cherish all living beings and happiness emerges instantly. This cultivation produces immediate result. 81. 熱衷恆修善，或依對治興。施恩悲福田，成就大福善。 81. Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering. Verse 81 Always fired by the highest aspiration Laboring to implement the antidotes You will gather virtues in the fields Of qualities, of benefits of sorrow. Aspiration is a crucial aspect of one’s Dharma practice. Without it, no matter how profound and meaningful the teachings may be, the knowledge gained will be dry, producing no nectar for the practitioner; no benefit for living beings. Without aspiration in our hearts, no progress can happen, no results will blossom. How does one gain aspiration? Frequently recall the qualities of the Buddha; recollect the lives of the great Buddhist masters and mahasiddhas; reflect on the advantageous of bodhicitta and the wondrous 6 Perfections and rejoice in virtues. All these are will foster the flourishing of aspiration within oneself. Once we have aspiration, we will be charged with positivity and wholehearted about renouncing suffering, about purifying negativities, about doing virtue and benefitting limitless beings. With such a fantastic mind, all the qualities of the Buddha can be achieved. 82. 善巧具信已，即當常修善；眾善己應為，誰亦不仰仗。 82. Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else. Verse 82 Acting thus with fait and understanding You will always undertake good works And in whatever actions you perform You’ll not be calculating with your eye on others. 83. 施等波羅蜜，層層漸昇進；因小勿失大，大處思利他。 83. The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better one for the sake of a lesser, unless it is with accordance with the bridge of the Bodhisattva way of life. Verse 83 The six perfections, giving and the rest Progress in sequence, growing in importance The great should never be supplanted by the less And it is others’ good that is the highest goal. When engaging in the 6 perfections (generosity, morality, patience, perseverance, concentration and wisdom), one should do so in sequence and not engage in them randomly. If one mixes up the sequence, the stability of the practice and successful outcome in cultivating those qualities may be affected. “Growing in importance“ means that each of the Perfections need to be trained in tandem with the other Perfections and not in isolation. Generosity – of giving possessions, giving protection and giving Dharma. Making a single light offering to a stupa and dedicating it to a sick person, is great generosity. When giving, take care that one’s mind is totally and happily parting with the gift and not grasping to the item or with expectations; otherwise, that is not pure giving. Whenever we have to take care of others, we should think that our karma has put us into the situation where we can perfect the practice of giving and do so with a happy heart. Morality is about maintaining ethics, avoiding the 10 non-virtues and as a minimum, if one cannot help others, at least one should not harm them. As for patience, it means the tolerance that comes from understanding the faults of anger and the benefits of calm and restraint. This way, even if one receives no appreciation from those whom we have benefitted – like our children – one is able to continue being patient and content. Usually, abuse from children will not be experienced unless there is some heavy past karma. By knowing the benefits of the practice of the 6 Perfections, perseverance or joyous effort will arise – no matter what task one has to do, no matter how trying it might be, one will have the willing heart to continue doing the task, thinking that one is doing it for larger good, for the liberation of all. Concentration involves being mindful and vigilant about directing oneself towards virtuous thoughts and actions. In Buddhism, when we talk about “concentration” we are talking about the higher training of concentration, which is superior to normal practice of concentration (e.g. for relaxation or anti-stress purposes) because it refers to mindfulness to guard against non-virtue and commit only virtue. The cultivation of wisdom requires one to constantly reflect how the sole creator is one’s own mind and that everything is dependently-existing and lacks inherent existence. Combining this view with the other 5 Perfections, will bring the completion of all the 6 Perfections. Sometimes, people wonder how it is that they became poor. Even when it is explained that it is due to the exhaustion of their good karma, they find it difficult to comprehend how they fell from being millionaires to zero-aires. Without understanding karma and how it functions, people get into shock when they face calamities. For me although I’m not a millionaire, I feel I am the richest man in the world because I know that I must not exhaust the past positive karma I have accumulated and as such I need to continue cultivating virtue. We have accumulated mountain loads of negative karma – if we were to print out our entire negative karma onto mantra strips, it would fill a prayer wheel the size of the whole world. Yet, we do not realise this and thus, when we turn a small prayer wheel, we wonder why our Dharma practice has no effect. If we think this lop-sided way, we could lose faith in the Dharma, develop the wrong view that Dharma practice offers no help, which in turn is very heavy negative karma. Therefore, it is imperative for us to discover the karma teachings. Understand causes and conditions and how results come to fruition. External holy objects provide 10% assistance to our spiritual development but the remaining 90% is dependent on our karma; it is about how we use our body, speech and mind on a daily basis and how we transform our minds. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

乙三、學饒益有情戒 丙一、應勤利他 84. 前理既已明，應勤饒益他。慧遠具悲者，佛亦開諸遮。 84. Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit. 丙二、利他方式 丁一、以財物饒益 85. 食當與墮者、無怙住戒者，己食唯適量；三衣餘盡施。 85. Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately small proportions. Except for the three robes, one should give away everything. 86. 修行正法身，莫為小故傷；行此眾生願，迅速得圓滿。 86. For the sake of an insignificant benefit one should not harm the body that practices the sublime Dharma, for only in this way can one quickly fulfill the hopes of sentient beings. 87. 悲願未清淨，不應施此身；今世或他生，利大乃可捨。 87. Therefore, when the thought of compassion is impure, one should not sacrifice one’s life, but it should be sacrificed when one’s thought is unbiased. Thus, life must not be wasted. －－－－－分析禪及筆記－－－－－ 乙三、學饒益有情戒 丙一、應勤利他 84. 前理既已明，應勤饒益他。慧遠具悲者，佛亦開諸遮。 84. Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit. Verse 84 Therefore, understand this well And always labor for the benefit of beings The far-seeing masters of compassion Permit, to this end, that which is proscribed. 丙二、利他方式 丁一、以財物饒益 85. 食當與墮者、無怙住戒者，己食唯適量；三衣餘盡施。 85. Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately small proportions. Except for the three robes, one should give away everything. Verse 85 Eat only what is needful Share with those who have embraced the discipline To those, defenceless, fallen into evil states Give all except te three robes of religion. Live a life benefitting others. Engage in the Bodhisattva deeds. Be a good example – always be generous, share with others. The objects of generosity i.e. the objects to whom one should make offerings to – the highest is one’s Guru, then the Buddha, Arya Bodhisattvas, ordinary Bodhisattvas, Arhats, Shravakas (Hearers) and Pratyeka Buddhas (Solitary Realisers); Arya Hinayana practitioners, fully ordained Sanghas who possess Bodhisattva vows; lay people who possess Bodhisattva vows and engage in the Bodhisattva deeds; novice monks and nuns; pre-ordained monks and nuns who have 3 vows of abandonment; ordinary people who possess 5 lay vows and possess Refuge vows; those who have a positive view towards the Triple Gem; pretas; humans; hell beings, animals, demi-gods, gods. Although hell beings are in lower realm, pretas are more potent objects of offering because of the intensity of their suffering of need. If have to choose, choose those with higher merits. Wealth comes from the practice of generosity. If we experience failures in work and in the accumulation of wealth, it is due to the lack of generosity in present and past lives. If you look at Tara Puja text itself, it involves so much offering which is the practice of generosity. It’s not about ritual but rather, about the extensive 7 limb practice. “Give all except the 3 robes of religion”- this refers to Sangha robes i.e. the Choegu namsum, consisting of the choegu (the yellow robe used during teachings), namjar (the yellow robe used during Sangha confessions), tangur/shemtab (the lower robe). Novice monks allowed to wear the choegu but not namjar (patched shawl – carrying 253 vows). It should be stated here that it is not necessary that a sangha be only a monk or nun. A lay person can be sangha because it is not about being in monasteries and nunneries. It is the quality of renunciation that determines whether one is sangha or not. Renunciation for a lay person means living a life with contentment. Having no grasping to this worldly life with its temporary interests and samsaric pleasures; appreciating yet not being attached to love ones; not having animosity towards enemies and indifference towards strangers. However, when one (ordained sangha or lay practitioner) realises emptiness directly, then one becomes an Arya Being, who are the actual Sangha Refuge. What was the purpose of Buddha revealing ordination vows and giving permission to form Sangha communities? It was to create the environment for practitioners to practice Dharma full time. Lay life tends to be filled by activities and mundane obligations. However, whether Sangha or lay, to be liberated from samsara, one has to actualise the realisation of the lack of inherent existence. In modern society which is rife with politics, greed and cunning, we might find it difficult to practice the Bodhisattva’s way of life. We should not give up– instead, we should feel fortunate that we have encountered Bodhisattva teachings and that we should try our best to integrate the Bodhisattva deeds into contemporary life and in a gradual manner, according to one’s ability until completion. The Bodhisattva deeds are true gifts to the world and all living beings. In the dedication prayer: Jangchup semchoe rinpoche – this relates conventional bodhicitta. Tongnyi dawa rinpoche – relates to ultimate bodhicitta. With the above two lines, one is able to attain enlightenment within 3 countless aeons. However, 3 countless aeons is a long time which is why the Buddha taught the Highest Yoga tantra (HYT) teachings to those suited to undertake the quick path of the generation and completion stages of practice. As there is no guarantee that we will gain another precious human rebirth, we need to embark upon the Mahayana path to create the karma to engage in HYT practices to attain enlightenment more quickly and thereby be able to truly help sentient beings. Rem-nyi dawa rinpoche – this refers to the generation and completion stages of the HYT practice. 86. 修行正法身，莫為小故傷；行此眾生願，迅速得圓滿。 86. For the sake of an insignificant benefit one should not harm the body that practices the sublime Dharma, for only in this way can one quickly fulfill the hopes of sentient beings. Verse 86 The body, apt to practice scared teaching Should not be harmed in trivial pursuits If this advice is kept, the wishes of all beings WiIl swiftly and completely be attained. One should fully utilise this human rebirth to actualise the most profound teachings of the Buddha (conventional and ultimate bodhicitta) and not waste it in mundane, worldly matters. One of the powerful way to accumulate the 3 countless aeons of merit is the practice of generosity cultivated by the Arya Bodhisattvas i.e. not just dedicating their possessions but also offering their limbs and organs (because unlike us, they have cultivated to the point of being un-attached to their aggregates) with the mind of totally letting go and the compassionate heart to help others. The novice Bodhisattvas who have entered into the Path of Accumulation or Preparation, should not engage into the extreme practice of generosity of giving organs and limbs, as their minds are as yet un-trained. Only Arya Bodhisattvas can do so. If we offer our limbs when we are not trained and ready, would result in the negative karma of harming one’s aggregates. 87. 悲願未清淨，不應施此身；今世或他生，利大乃可捨。 87. Therefore, when the thought of compassion is impure, one should not sacrifice one’s life, but it should be sacrificed when one’s thought is unbiased. Thus, life must not be wasted. Verse 87 They should not give up their bodies Whose compassion is not pure and perfect But let them, in this world and those to come Subject their bodies to the service of the supreme goal. This is the scriptural explanation on why one cannot engage in the extreme generosity of giving up limbs until one is an Arya Bodhisattva. It is because we have not perfected compassion nor matured in the cultivation of wisdom directly realising emptiness. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁二、以佛法饒益 88. 無病而覆頭、纏頭或撐傘、手持刀兵杖，不敬勿說法。 88. One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled, 89. 莫示無伴女。慧淺莫言深。於諸淺深法，等敬漸修習。 89. To those who are inadequate (whose minds are unprepared), nor to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas. 90. 於諸利根器，不應與淺法。不應捨律行，以咒誑惑人。 90. One should not expose a vessel of the vast Dharma to an inferior Dharma. Putting aside the Bodhisattva way of life one should not seduce them with Sutras and Mantras. －－－－－分析禪及筆記－－－－－ 丁二、以佛法饒益 88. 無病而覆頭、纏頭或撐傘、手持刀兵杖，不敬勿說法。 88. One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled, Verse 88 Do not teach to those without respect To those who like the sick wear cloths around their heads To those who proudly carry weapons, staffs or parasols And those who keep their hats upon their heads. For the study of Dharma to bear fruit, one needs the proper causes and conditions. Otherwise, Dharma will not enter into one’s mindstream nor be an antidote to delusions. Hence, the verse expresses the difficulties in teaching those who bear negative intention, those who readily inflict harm on others, those who have faith only in elements and spirits. One needs to think twice when offering Dharma teachings to such persons because there is the high chance of them generating disrespect, wrong view and misconceptions , which in turn creates the heavy negative karma for them. When this happens, it becomes an obstruction to that person, spiritually pollutes the place and the people in that place will encounter many hindrances to study and cultivation and delusions will be even harder to subdue. Hence it is very important for students of a teacher to avoid quarrelling and placing the Guru in the middle of a dispute or as the object of the quarrel. It would require much cleansing and restoration of the vows. That is why during initiations, there are many strict rules because to receive profound Dharma teachings including that of tantra, requires pure respect towards the Guru and teachings, harmony between students etc. A Guru’s hesitation is giving teachings or initiations is not about miserliness in Dharma but due to the more delicate reason of being careful about giving teachings to suitable vessels. During the Buddha’s time, one of the Buddha’s disciple volunteered to give emptiness teachings to the King. The moment the King heard those teachings, he instantly developed wrong view and proceeded to order the monk to be killed, resulting in the King going to the lowest hell. And that monk also had to go to the lower realms because he had not been careful about revealing the emptiness teachings to an inappropriate person. Although there are 4 schools of philosophy regarding the explanation of emptiness, without which there would be no transcendental wisdom, Buddha had to teach it in stages – starting with the lower schools, before proceeding to the higher schools. 89. 莫示無伴女。慧淺莫言深。於諸淺深法，等敬漸修習。 89. To those who are inadequate (whose minds are unprepared), nor to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas. Verse 89 Do not teach the vast and deep to those Upon the lower paths nor as a monk To women unescorted. Teach with equal honour Low and high according to their path. If one realises that a disciple has stronger faith in the Hinayana path, one has to be very skilful in revealing teachings on the higher capability beings to such a person. As an ordained person, a monk is not supposed to give profound teachings to a lone woman nor sit on the same level seat. By understanding the benefit of the generosity of Dharma, it requires the mindfulness and wisdom as to the spiritual level of the listener. Unless the listener is ready to hear certain teachings, it could give rise to wrong view or aversion to the teachings. Hence one needs to master the teachings of the 3 Scopes and those of sutra and tantra, in order to teach beings according to their inclination and needs. Otherwise, one will not fulfil the practice of the generosity of Dharma. 90. 於諸利根器，不應與淺法。不應捨律行，以咒誑惑人。 90. One should not expose a vessel of the vast Dharma to an inferior Dharma. Putting aside the Bodhisattva way of life one should not seduce them with Sutras and Mantras. Verse 90 Those suited to the teachings vast and deep Should not be introduced to lesser paths But basic practice you should not forsake Confused by talk of sutras and mantras. If a person seeks to learn about the Bodhisattva’s path but one teaches the lower vehicle’s path, one becomes the cause to delay that person’s higher realisations. This will break one of the Bodhisattva vows. If someone who is striving in the cultivation of bodhicitta gets distracted by oneself to provide this-life’s and saying that bodhicitta does not help sentient beings directly – if we do this, we break the Bodhisattva vows. Likewise, when one sees a person living life in pure Vinaya or doing mandala practice and one says that these are useless and should one practice bodhicitta instead, that too will cause a break of the Bodhisattva vows. If oneself is a Bodhisattvayana practitioner and one then generates the thought that nirvana is useless, that too breaks one of the Bodhisattva vows. Although one should abandon nirvana (in the sense of abandoning liberation for oneself only), one should not criticise it, as it is an important aspect of the path to enlightenment. The view to be abandoned is that which holds that self-liberation is more important than enlightenment. Whenever we communicate with others Dharma, we should ensure that we do not bring contradiction to other aspects of Dharma. If sutra and mantra become contradictory, then one has failed to understand the Dharma. Before Lama Tsongkhapa came to Tibet, the vast and profound teachings of the Buddha were in decline. There was only recitation of sutra and mantra chanting and giving of initiations. It came to a stage where the engagement into sutra and tantra was polarised i.e. became they were regarded as opposite, contradictory practices. Such was the sad state of the Buddhadharma at that time. When Lama Tsongkhapa came to Tibet, it was like sunshine had arrived to dispel the darkness that had shrouded the Buddha teachings, including the alleged contradictions between sutra and tantra. To remedy this, one of Lama Tsongkhapa’s landmark teachings is the Lam Rim Chenmo (teachings on sutra) and the Nga Rim Chenmo (teachings on tantra). He himself lived the life of the pure Vinaya of a fully ordained monk and at the same time, his inner practice was totally infused with the generation and completion stages of the Highest Yoga tantra. He showed that the unification of bodhicitta and emptiness did not require the physical aspect of a dakini or yogini-mother. Through the completion of the accumulations of merit and wisdom and his meditative mastery, Lama Tsongkhapa achieved the unification of great bliss and clear light and attained enlightenment in that lifetime, while wearing the monk’s robe of pure Vinaya. This is one of the greatest deeds of Lama Tsongkhapa. We need to be careful when discussing tantra. If someone shows great interest in tantra, one needs to explain well to such a person, the sutra teachings of the 3 Principal Aspects of the Path. If one is intensely interested in Sutra, one should reveal the profound teachings of tantra. For the comprehensive study of the Buddhadharma, both teachings of sutra and tantra must be learned. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丁三、以威儀饒益 戊一、行住坐食 91. 牙木與唾涕，棄時應掩蔽；用水及淨地，不應棄屎溺。 91. Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible. 92. 食時莫滿口、出聲與咧嘴。坐時勿伸足，雙手莫揉搓。 92. One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with ones legs outstretched, and one should not rub one’s hands together. 93. 車床幽隱處，莫會他人婦。世間所不信，隨俗避譏嫌。 93. One should not travel, lie, or sit alone with some one else’s spouse. After observing and inquiring, one should forsake everything that does not please people. 戊二、示路 94. 單指莫示意，心當懷恭敬，平伸右手掌；示路亦如是。 94. One should not point out anything with one’s finger but should respectfully show the way with one’s whole right hand. 95. 肩臂莫揮擺，示意以微動、出聲及彈指，否則易失儀。 95. One should not call out to someone and wave one’s arms when there is little urgency, instead should snap one’s fingers or the like. Otherwise, one could lose composure. －－－－－分析禪及筆記－－－－－ 丁三、以威儀饒益 戊一、行住坐食 91. 牙木與唾涕，棄時應掩蔽；用水及淨地，不應棄屎溺。 91. Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible. Verse 91 Your spittle and your toothbrushes When thrown away should be concealed And it is wrong to foul with urine Public thoroughfares and water springs. During Shantideva’s time, personal items like tooth-cleaners (toothbrushes in the form of a special, yellowish coloured stick, which could also be used to check dreams) would be thrown on the streets. This verse is reminding us that as we require mindfulness in thought, one should be mindful of all our actions and have consideration for other beings. 92. 食時莫滿口、出聲與咧嘴。坐時勿伸足，雙手莫揉搓。 92. One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with ones legs outstretched, and one should not rub one’s hands together. Verse 92 When eating do not gobble noisily Nor stuff and cram your gaping mouth And do not sit with legs outstretched Nor rudely rub your hands together. My aunt is very old. She purposely makes noises when she eats because she feels that in that way, the food will be more delicious. This verse describes in great detail, how to be physically considerate with others. 93. 車床幽隱處，莫會他人婦。世間所不信，隨俗避譏嫌。 93. One should not travel, lie, or sit alone with some one else’s spouse. After observing and inquiring, one should forsake everything that does not please people. Verse 93 Do not sit upon a horse, on beds or seats With women of another house, alone All that you have seen or have been told To be offensive – this you should avoid. As a Bodhisattva practitioner, one should not ride a horse e.g. an ordained monk or nun should not ride horse nor sit on bed with a person of opposite gender, alone. Best if it is with a company of 3 persons. Otherwise, this could give rise to accusations and whomever accuses a Bodhisattva practitioner incurs negative karma, so this should be avoided for everyone concerned. 戊二、示路 94. 單指莫示意，心當懷恭敬，平伸右手掌；示路亦如是。 94. One should not point out anything with one’s finger but should respectfully show the way with one’s whole right hand. Verse 94 Not rudely pointing with your finger But rather with a reverent gesture showing With the while right hand outstretched This is how to indicate the road. If someone asks for directions, don’t just point with one finger. Instead, use the whole hand outstretched and provide the information with a pleasant facial expression. Mindfulness must prevail at all times. If during a puja, someone misses a line in the puja text, one needs to use one’s entire hand with the palm facing upwards, to show the correct line. When opening a Sutra text, one should cover one’s mouth in respect because the text contains the Dharma refuge. I have seen many occasions where the Dharma texts is simply placed on the floor! Dharma texts contain the Buddha’s teachings. When Lamas visit, one offers the best that one has. This is not trying to impress the Lama nor the public but rather, it is meritorious to accumulate merits by offering the best. Offering the best is to illustrate the value the teachings one has received from the Lama; it is also indicative of whether one sees the Lama as equal to the Buddha or not. A Lama cannot be measured by the title or quantity of offerings. One should offer the best that we can manage with sincerity and pure view. This way, it will not affect one’s realisations. If we limit our offerings due to worry and worldliness , it will affect one’s merit and karma. 95. 肩臂莫揮擺，示意以微動、出聲及彈指，否則易失儀。 95. One should not call out to someone and wave one’s arms when there is little urgency, instead should snap one’s fingers or the like. Otherwise, one could lose composure. Verse 95 Do not wave your arms without uncouth gestures With gentle sounds and finger snaps Express yourself with modesty For acting otherwise is impolite excess. Whatever you do, be gentle and disciplined, as if surrounded by beings in Samadhi. When calling people, do so respectfully and gently. Even though you maybe the boss, your physical and verbal expression should be respectful to others. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

戊三、睡臥 96. 睡如佛涅槃，應朝欲方臥；正知並決志：覺已速起身。 96. One should lie down in the preferred direction in the lion’s posture of the lords Nirvana. One should get up quickly with vigilance and a prior determination. 乙四、結語 97. 菩薩諸行儀，經說無有盡，然當盡己力，修持淨心行。 97. The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind. 甲四、圓滿學處之餘要 乙一、廣說 丙一、淨化學處之因 98. 晝夜當各三，誦讀三聚經，依佛菩提心，悔除墮罪餘。 98. Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because of ones reliance on the Jinas and the Spirit of Awakening. 丙二、應學之範疇 99. 為自或為他，何時修何行，佛說諸學處，皆當勤修習。 99. One should diligently apply oneself to the trainings that pertain to those situations in which one finds oneself, either of one’s own accord or under the influences of others.’ 100. 佛子不需學，畢竟皆無有。善學若如是，福德焉不至？ 100. For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous. －－－－－分析禪及筆記－－－－－ 戊三、睡臥 96. 睡如佛涅槃，應朝欲方臥；正知並決志：覺已速起身。 96. One should lie down in the preferred direction in the lion’s posture of the lords Nirvana. One should get up quickly with vigilance and a prior determination. Verse 96 Lie down to sleep with posture and direction Of the Buddha when he passed into nirvana And first, with clear resolve Decide that you’ll be swift to rise again. Whenever we go to bed, we should adopt Buddha’s manner when he passed away, i.e. the lion’s posture, which is to lie on our right side, our head towards north, elbow out, last finger touching the right nostril. Think that one is dissolving into emptiness and from that emptiness, one arises the next morning with the mind of emptiness i.e. that self and phenomena lack inherent existence. For tantric practitioners, go to bed meditating on the death process up to the clear light stage and from there, one’s consciousness enters into the intermediate state (dream state), engage in dream yoga – which involves the control of the subconscious mind and transforming thoughts from the negative to the positive in order to actualise sambogakaya; from that dream yoga state to arising/awaking from sleep in the form of nirmanakaya. 乙四、結語 97. 菩薩諸行儀，經說無有盡，然當盡己力，修持淨心行。 97. The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind. Verse 97 The Bodhisattva’ s acts Are boundless as the teachings say And all these practices that cleanse the mind Embrace – until success has been attained. Although the Buddha has taught the various stages of the path, including the teachings of the 3 capabilities beings, tantra, sutra and Vinaya, all these relate to the conduct needed to gain liberation. However, none of these teachings can compare to teachings of the bodhisattva deeds and those on conventional and ultimate Bodhicitta because they contain solutions to transform the mind from negative to virtuous, transform samsara to nirvana, transform suffering to lasting happiness. As in the views of the Middle Way, even to actualise freedom from samsara, the direct realisation of emptiness is needed. Ultimate bodhicitta contains the teachings on bodhicitta in conjunction with emptiness, which is the lynch-pin, the critical building block to our attaining omniscience. 甲四、圓滿學處之餘要 乙一、廣說 丙一、淨化學處之因 98. 晝夜當各三，誦讀三聚經，依佛菩提心，悔除墮罪餘。 98. Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because of ones reliance on the Jinas and the Spirit of Awakening. Verse 98 Reciting thrice, by day, by night The Sutra in Three Sections Relying on the Buddhas and bodhisattvas Purify the rest of your transgressions. In order for us to sustain our practice in the Bodhisattva conduct and purification practices, one should adopt the Triskandha Sutra. In essence, the Sutra teaches us to make the Bodhisattva vows as part of one’s daily practice, reminds us to live in the Bodhisattva’s conduct, not to transgress vows and to purify past karma. One should recite the Bodhisattva vows 3 times daily. 丙二、應學之範疇 99. 為自或為他，何時修何行，佛說諸學處，皆當勤修習。 99. One should diligently apply oneself to the trainings that pertain to those situations in which one finds oneself, either of one’s own accord or under the influences of others.’ Verse 99 And therefore, in whatever time or place For your own good and for the good of others Be diligent to implement The teachings given for that situation. 100. 佛子不需學，畢竟皆無有。善學若如是，福德焉不至？ 100. For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous. Verse 100 There is indeed no virtue That the Buddhas offspring should not learn To one with mastery therein There is no action destitute of merit. By familiarising oneself with the Bodhisattva vows, all virtuous actions and their results will come effortlessly. All vows and virtues are important. Not even one quality can be neglected. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

丙三、修學之原則 101. 直接或間接，所行唯利他；但為有情利，迴向大菩提。 101. One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening. 102. 捨命亦不離，善巧大乘義，安住淨律儀，珍貴善知識。 102. Never, even at the cost of ones life, should one forsake the spiritual friend who observes the vows of the Bodhisattva and who is well versed in the matters of the Mahayana. 103. 應如吉祥生，修學侍師規。此及餘學處，閱經即能知。 103. One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras. 104. 經中學處廣，故應閱經藏。首當先閱覽，尊聖虛空藏； 104. The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra. 105. 亦當勤閱讀，學處眾集要，佛子恆修處，學集廣說故。 105. One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail. 106. 或暫閱精簡，一切經集要。亦當偶披閱，龍樹二論典。 106. Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna. 107. 經論所未遮，皆當勤修學。為護世人心，知已即當行。 107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people’s minds. 乙二、結義 108. 再三宜深觀，身心諸情狀。僅此簡言之，即護正知義。 108. In brief, this alone is the definition of introspection: the repeated examination of the state of one’s body and mind. 109. 法應躬謹行，徒說豈獲益？唯閱療病方，疾患云何癒。 109. I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments? －－－－－分析禪及筆記－－－－－ 丙三、修學之原則 101. 直接或間接，所行唯利他；但為有情利，迴向大菩提。 101. One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening. Verse 101 Directly then, or indirectly All you do must be for others’ sake And solely for their welfare dedicate Your actions for the gaining of enlightenment. There is no contradiction between verse 99 where it says to implement the teachings for oneself and others; and in verse 101 where it says to do so solely for others’ sake. Without bodhicitta intention, all actions done are self-centered. With the bodhicitta motivation, actions done will benefit others and naturally benefit oneself too. 102. 捨命亦不離，善巧大乘義，安住淨律儀，珍貴善知識。 102. Never, even at the cost of ones life, should one forsake the spiritual friend who observes the vows of the Bodhisattva and who is well versed in the matters of the Mahayana. Verse 102 Never at the cost of life or limb Forsake your virtuous friend, your teacher Learned in the meaning of the Mahayana Supreme in practice of the Bodhisattva path. One of the key practices of the Bodhisattva is humility. Respect is gained from being humble. Therefore even at cost of life and limb, one should never forsake one’s Gurus, teachers and virtuous friends. Our Dharma brothers and sisters who have taken Bodhisattva vows from the same master are also one’s virtuous friends. In the Compendium of All Practices composed by Shantideva and another text of a similar title composed by Nagarjuna (Compendium of All Sutras), it is stated that not forsaking the virtuous friend, in particular, one’s Guru, is fundamental to the Bodhisattva’s conduct, for without the master, one will not be able to obtain pure teachings of Bodhicitta to eliminate samsara and actualise enlightenment 103. 應如吉祥生，修學侍師規。此及餘學處，閱經即能知。 103. One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras. Verse 103 For thus you must depend upon your guru As you will find described in Shri Sambhava’ s life And elsewhere in the teachings of the Buddha: These be sure to study, reading in the sutras. Sri Shambava had 110 respected Gurus but just the mention of Sudhana his teacher, brought immense positive transformation in his mind. We should explore such life stories on how disciples properly devoted themselves to their teachers. Lama Atisha had over 150 teachers, received teachings of the entire aspects of sutra and tantra from them but just the name of Lama Serlingpa (who gave him the transmission of the bodhicitta teachings) would bring tears and heartfelt inspiration within him. Likewise, we should supplicate our Gurus to help us sustain the inspiration to remain in the training of the bodhisattva’s conduct, especially when obstacles arise. 104. 經中學處廣，故應閱經藏。首當先閱覽，尊聖虛空藏； 104. The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra. Verse 104 The training you will find described Within the sutras. Therefore read and study them. The Sutra of the Essence of the sky – This is the text that should be studied first. The verse here is encouraging us to study and adopt the Akashagarbha Sutra into one’s life. Akashagarbha is one of the eight great Bodhisattvas, who explained how one should secure one’s vows and is thus a profound and essential teaching, in particular, on how to protect oneself from committing the 18 root downfalls i.e. transgressions of the root Bodhisattva vows. 105. 亦當勤閱讀，學處眾集要，佛子恆修處，學集廣說故。 105. One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail. Verse 105 The Digest of All Disciplines Contains a detailed and extensive explanation Of all that must be practiced come what may So this is something you should read repeatedly. Shantideva advises us to read the teachings in the Shikshasamuchaya (Compendium of All Practices). HH Dalai Lama extracts verses from both Bodhicaryavatara and Shikshasamuchchaya when teaching the Bodhicaryavatara (“Guide to the Bodhisattva’s Way of Life”). Teachings on the preservation of vows are more detailed in Shikshasamuchaya. We should read repeatedly these. 106. 或暫閱精簡，一切經集要。亦當偶披閱，龍樹二論典。 106. Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna. Verse 106 From time to time, for the sake of brevity Consult the Digest of the Sutras And those two works peruse with diligence That noble Nagarjuna has composed. The Digest of the Sutra (by Shantideva) refers to the Sutra of Samuchaya, which was composed by Nargajuna and the Shikshasamuchaya to strengthen one’s practice of the Bodhisattva conduct. 107. 經論所未遮，皆當勤修學。為護世人心，知已即當行。 107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people’s minds. Verse 107 Whatever in these works is not proscribed Be sure to undertake and implement And what you see there, perfectly fulfill And so safeguard the minds of worldly beings. Whatever Dharma one studies, one should be clear about the details and integrate them into one’s daily life. All virtues must be adopted and should be wary of taking for granted the vows or neglecting minor transgressions. Mindfulness is to be applied to every single act of body, speech and mind. Even negative small acts have to be purified and one should resolve to refrain from engaging in them. By abiding in this manner, the immediate benefit is that one gains protection from harm and deception by our karma and delusions. The ultimate benefit is liberation; otherwise we are right back in samsara. 乙二、結義 108. 再三宜深觀，身心諸情狀。僅此簡言之，即護正知義。 108. In brief, this alone is the definition of introspection: the repeated examination of the state of one’s body and mind. Verse 108 To keep a guard again and yet again Upon the state and actions of our thoughts and deeds – This and only this defines The nature and the sense of mental watchfulness. Mental watchfulness refers to the twin allies of mindfulness and vigilance. One should never let them grow lax if one is to avoid negative influences and uphold virtues and the Bodhisattva conduct. 109. 法應躬謹行，徒說豈獲益？唯閱療病方，疾患云何癒。 109. I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments? Verse 109 But all this must be acted out in truth For what is to be gained by mouthing syllables? What invalid was ever helped By merely reading the doctor’ s treatises? Mere intellectual knowledge will not bring about the transformation of the mind. Receiving profound teachings will not transform suffering into happiness, nor samsara into liberation unless we are clear about what is to be adopted and what is to be abandoned. Otheriwse, it would be like reading the doctor’s prescription but refusing to take the medicine. What good can come of that? How can one get healed? The Buddha is our perfect doctor who has given the unmistaken diagnosis that all sufferings come from self-grasping and self-cherishing; from not following the Bodhisattva’s conduct. The failure to integrate the teachings into one’s life is precisely akin to not taking the medicine when sick. All of life’s circumstances are perfect and conducive conditions for one to apply and develop the bodhisattva practice. If we are able to do this, then we are successful practioners. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705