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.