甲一、思惟瞋過及忍德 乙一、隱含之過患 01. 一瞋能摧毀，千劫所積聚、施供善逝等，一切諸福善。 01. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons. 02. 罪惡莫過瞋，難行莫勝忍，故應以眾理，努力修安忍。 02. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways. 乙二、現見之過患 丙一、令心離安樂 03. 若心執灼瞋，意即不寂靜，喜樂亦難生，煩躁不成眠。 03. The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart. 丙二、能壞親友情 04. 縱人以利敬，恩施來依者，施主若易瞋，反遭彼弒害。 04. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger. 05. 瞋令親友厭，雖施亦不依。 若心有瞋恚，安樂不久住。 05. Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy. 丙三、總結瞋過患 乙三、思惟安忍功德 06. 瞋敵能招致，如上諸苦患。 精勤滅瞋者，享樂今後世。 06. One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other. - 甲二、修習安忍之法 乙一、除瞋因 丙一、生瞋之因 07. 強行我不欲，或撓吾所欲，得此不樂食，瞋盛毀自他。 07. Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me. 丙二、勸息瞋因 08. 故應盡斷除 瞋敵諸糧食；此敵唯害我，更無他餘事。 08. Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me. 丙三、除瞋方法 丁一、不應不喜 09. 遭遇任何事，莫撓歡喜心；憂惱不濟事，反失諸善行。 09. Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken. 丁二、不應不喜之因 10. 若事尚可為，云何不歡喜？若已不濟事，憂惱有何益？ 10. If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration? 丙四、細究瞋因全力斷 丁一、瞋境差別 11. 不欲吾與友，歷苦遭輕蔑，聞受粗鄙語；於敵則反是。 11. For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite. - 丁二、消除令我不樂之瞋 戊一、遮除因我受害而生之瞋 己一、應忍身苦 庚一、修安受苦忍 辛一、思惟苦是解脫因 12. 樂因何其微，苦因極繁多；無苦無出離，故心應堅忍。 12. Happiness is obtained with great difficulty, whereas suffering occurs easily. Only through suffering is there release from the cycle of existence. Therefore, O mind, be strong! 13. 苦行伽那巴，無端忍燒割；吾今求解脫，何故反畏怯？ 13. The devotees of Durga and the people of Karnata needlessly endure the pain of burns, cuts, and the like. Why then am I timid when my aim is liberation? 辛二、思惟習苦成自然 14. 久習不成易，此事定非有；漸習小害故，大難亦能忍。 14. There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable. 15. 蛇及虻蚊噬、飢渴等苦受，乃至疥瘡等，豈非見慣耶？ 15. Do you not consider the pain of bugs, gadflies, and mosquitoes, of thirst and hunger, and the irritation of a serious rash and the like as insignificant? 16. 故於寒暑風、病縛捶打等，不宜太嬌弱；若嬌反增苦。 16. Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater. 17. 有人見己血，反增其堅勇；有人見他血，驚慌復悶絕。 17. Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood. 18. 此二大差別，悉由勇怯致，故應輕害苦，莫為諸苦毀。 18. That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain. - 辛三、思惟忍苦斷惑之利 19. 智者縱歷苦，不亂心澄明。奮戰諸煩惱 雖生多害苦， 19. Not even in suffering should a wise person disrupt his mental serenity, for the battle is with the mental afflictions; in battle pain is easily obtained and there is much agony. 20. 然應輕彼苦，力克貪瞋敵。制惑真勇士，餘唯弒屍者。 20. Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses. 21. 苦害有諸德：厭離除驕慢，悲愍生死眾，羞惡樂行善。 21. Suffering has another quality since arrogance diminishes because of despair, and ones feels compassion for beings in the cycle of existence, fear, and sin, and a yearning for the Jina. 庚二、修諦察法忍 辛一、廣說 壬一、瞋與瞋者非自主 22. 不瞋膽病等，痛苦大淵藪，云何瞋有情？彼皆緣所成。 22. I am not angered at bile and the like even though they cause great suffering. Why be angry at those who have minds? They too are impelled by conditions. 23. 如人不欲病，然病仍生起；如是不欲惱，煩惱強湧現。 23. Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it. 24. 心雖不思瞋，而人自然瞋。如是未思生，瞋惱猶自生。 24. A person does not intentionally become angry, thinking, "I shall get angry," nor does anger originate, thinking, "I shall arise." 25. 所有眾過失，種種諸罪惡，彼皆緣所生，全然非自力。 25. All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently. 26. 彼等眾緣聚，不思將生瞋；所生諸瞋惱，亦無已生想。 26. An assemblage of conditions does not have the intention, "I shall produce," nor does that which is produced have the intention, "I shall be produced." - 壬二、破瞋有自主因 癸一、 破數論之主我 27. 縱許有主物，施設所謂我，主我不故思：將生而生起。 27. That which is regarded as the Primal Substance and that which is construed as the Self do not originate, thinking, "I shall come into being." 28. 不生故無果。常我欲享果，於境則恆散；彼執永不息。 28. Since it has not arisen, how could it wish to come into existence? Since it engages with objects, it cannot strive to cease either. 癸二、破勝論之常我 29. 彼我若是常，無作如虛空；縱遇他緣時，不動無變異。 29. If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have? 30. 作時亦如前，則作有何用？謂作用即此，我作何相干？ 30. What is the use of action to the self, which at the time of action is the same as it was before? If the relationship is that it has action, then which of the two is the cause of the other? 癸三、 知如幻而息瞋 31. 是故一切法，依他非自主。知已不應瞋，如幻如化事。 31. Thus, everything is dependent on something else, and even that on which something is dependent is not autonomous. Hence, why would one get angry at things that are inactive, like apparitions. 壬三、 瞋雖如幻仍須斷 32. 由誰除何瞋？除瞋不如理。瞋除諸苦滅，故非不應理。 32. Qualm: Averting anger is inappropriate, for who averts what? Response: That is appropriate, because it is a state of dependent origination and is considered to be the cessation of suffering. - 辛二、結義 33. 故見怨或親，非理妄加害，思此乃緣生，受之甘如飴。 33. Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, "Such are his conditions," and be at ease. 34. 若苦由自取，而人皆厭苦，以是諸有情，皆當無苦楚。 34. If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer. 庚三、修耐怨害忍 辛一、慈悲為懷 35. 或因己不慎，以刺自戮傷；或為得婦心，憂傷復絕食； 35. People hurt themselves with thorns and the like out of negligence, with fasting and so on out of anger, and by desiring to obtain inaccessible women and so forth. 36. 縱崖或自縊，吞服毒害食，妄以自虐行，於己作損傷。 36. Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct. 37. 自惜性命者，因惑尚自盡；況於他人身，絲毫不傷損？ 37. When under the influence of mental afflictions, they kill even their own dear selves in this way; then how could they have restraint toward the bodies of others? 38. 故於害我者，心應懷慈愍；慈悲縱不起，生瞋亦非當。 38. If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise? - 辛二、如理除瞋因 39. 設若害他人，乃愚自本性，瞋彼則非理，如瞋燒性火。 39. If inflicting harm on others is the nature of the foolish, then my anger toward them is as inappropriate as it would be toward fire, which has the nature of burning. 40. 若過是偶發，有情性仁賢，則瞋亦非理，如瞋煙蔽空。 40. If this fault is advantageous and if sentient beings are good by nature, then anger toward them is as inappropriate as it would be toward pungent smoke in the sky. 41. 棍杖所傷人，不應瞋使者；杖復瞋使故，理應憎其瞋。 41. Disregarding the principle of cause, such as a stick and the like, if I become angry with the one who impels it, then it is better if I hate hatred, because that person is also impelled by hatred. 42. 我昔於有情，曾作如是害；既曾傷有情，理應受此損。 42. In the past, I too have inflicted such pain on sentient beings; therefore, I, who have caused harm to sentient beings, deserve that in return. - 辛三、遇害思己過 壬一、本義 43. 敵器與我身，二皆致苦因，雙出器與身，於誰該當瞋？ 43. Both his weapon and my body are causes of suffering. He has obtained a weapon, and I have obtained a body. With what should I be angry? 44. 身似人形瘡，輕觸苦不堪，盲目我愛執，遭損誰當瞋？ 44. Blinded by craving, I have obtained this boil that appears as a human body, which cannot bear to be touched. When there is pain, with whom should one be angry? 45. 愚夫不欲苦，偏作諸苦因；既由己過害，豈能憎於人？ 45. I do not desire suffering; yet, fool that I am, I desire the cause of suffering. When suffering emerges due to my own fault, why should I be angry with anyone else? 46. 譬如地獄卒，及諸劍葉林，既由己業生，於誰該當瞋？ 46. Just as the forest of razor leaves and the birds of hell are brought into existence by my actions, so is this. With whom should I be angry? 47. 宿業所引發，令他損惱我，因此若墮獄，豈非我害他？ 47. Those who hurt me are impelled by my actions, as a result of which they will go to the infernal realms. Surely, it is I alone who have ruined them. 48. 依敵修忍辱，消我諸多罪；怨敵因我忍，墮獄久受苦。 48. On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies. 49. 若我令受害，敵反饒益我，則汝粗暴心，何故反瞋彼？ 49. It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry? - 壬二、斷諍 50. 若我有功德，必不墮地獄。若吾自守護，則彼何所得？ 50. If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here? 51. 若以怨報怨，則敵不護罪，吾行將退失，難行亦毀損。 51. If I were to retaliate, they would not be protected and my conduct would be impaired. Because of that, those in anguish would be lost. 己二、應忍譏毀之苦 52. 心意無形體，誰亦不能毀；若心執此身，定遭諸苦損。 52. Because of its immateriality, the mind can never be harmed by anyone. However, due to its attachment to the body, the mind is tormented by suffering. 53. 輕蔑語粗鄙，口出惡言辭，於身既無害，心汝何故瞋？ 53. Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry? 54. 謂他不喜我；然彼於現後，不能毀損我，何故厭譏毀？ 54. Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it? 55. 謂礙利養故；縱我厭受損，吾利終須捨，諸罪則久留。 55. If I am adverse to it because it hinders my material gain, my acquisitions will vanish in this life, but my sin will surely remain. 56. 寧今速死歿，不願邪命活；苟安縱久住，終必遭死苦。 56. It is better that I die today, than have a long, corrupt life. For even after living a long time, I shall have the suffering of death. - 57. 夢受百年樂，彼人復甦醒；或受須臾樂，夢已此人覺； 57. One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment. 58. 覺已此二人，夢樂皆不還。壽雖有長短，臨終唯如是。 58. Does happiness return to either once they have awakened? It is the same at the moment of death for one who lives a long time and for one who lives a short time. 59. 設得多利養，長時享安樂，死如遭盜劫，赤裸空手還。 59. Even though I have acquired many possessions and have enjoyed pleasures for a long time, I shall depart empty handed and naked as if I had been robbed. 60. 謂利能活命。淨罪並修福，然為利養瞋，福盡惡當生。 60. What if I destroy vice and perform virtue while living off my acquisitions? Do vice and the destruction of virtue not occur for one who gets angry on account of material gains? 61. 若為塵俗活，復因彼退墮，唯行罪惡事，苟活義安在？ 61. If the meaning of my life vanishes, then what is the point of a life that creates only nonvirtue? 62. 謂謗令他疑，故我瞋謗者；如是何不瞋，誹謗他人者？ 62. If you think that your hatred toward one who disparages you is because he dries away sentient beings, why does your anger not arise also when others are defamed in the same way? 63. 謂此唯關他，是故吾堪忍；如是何不忍，煩惱所生謗？ 63. You have patience toward those who are unkind because their ungracious behavior is directed toward someone else, but you do not have patience toward one who disparages you when he is subject to the arising of mental afflictions. - 戊二、消除因我所受害而生之瞋 己一、諦察法忍 64. 於佛塔像法，誹詆損毀者，吾亦不應瞋，因佛遠諸害。 64. My hatred toward those who revile and violate images, stupas, and the sublime Dharma is wrong, because the Buddhas and the like are free of distress. 65. 於害上師尊，及傷親友者，思彼皆緣生，知已應止瞋。 65. As in the preceding case, one should ward off anger toward those who injure spiritual mentors, relatives, and friends, by seeing this as arising from conditions. 66. 情與無情二，俱害諸有情，云何唯瞋人？故我應忍害。 66. Harm is certainly inflicted on beings either by sentient beings or non-sentient things. This distress is felt in a sentient being, so endure that pain. 67. 或由愚損人，或因痴還瞋；此中孰無過？孰為有過者？ 67. Some do wrong out of delusion, while others, being deluded, become angry. Among them, whom do we call innocent, and whom do we call guilty? 68. 因何昔造業，於今受他害？一切既依業，憑何瞋於彼？ 68. Why did I previously act in such a way that now I am harmed by others? All are subject to their actions. Who am I to alter this? 69. 如是體解已，以慈互善待。故吾當一心，勤行諸福善。 69. Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other. - 己二、思忍利益 70. 譬如屋著火，燃及他屋時，理當速移棄，助火蔓延草。 70. When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it. 71. 如是心所貪，能助瞋火蔓，慮火燒德屋，應疾厭棄彼。 71. Likewise, when the mind burns with the fire of hatred due to attachment, one should immediately cast it aside because of the fear of burning the body of merit. 72. 如彼待殺者，斷手獲解脫。若以修行苦，離獄豈非善？ 72. If one who is to be executed has his hand amputated and is released, is this unfortunate? If a person is freed from hell by human suffering, is this unfortunate? 73. 於今些微苦，若我不能忍，何不除瞋恚─地獄眾苦因？ 73. If one who is unable to endure even this slight suffering of the present, then why does one not ward off anger, which is the cause of pain in hell? 74. 為欲曾千返，墮獄受燒烤，然於自他利，今猶未成辦。 74. Thus, solely due to anger I have brought myself into hells thousands of times, and I have not brought about benefit for myself or others. 75. 安忍苦不劇，復能成大利，為除眾生害，欣然受此苦。 75. But this suffering is not of that kind, and it will bring about great benefit. Only delight in suffering that eliminates the suffering of the world is appropriate here. - 戊三、消除因敵獲善而生之瞋 己一、應喜敵受讚 76. 人讚敵有德，若獲歡喜樂；意汝何不讚，令汝自歡喜？ 76. If others find pleasure and joy in praising the abundance of someone’s good qualities, why, O mind, do you not praise it and delight in this way, too? 己二、應喜敵獲樂 77. 如是所生樂，唯樂無性罪，諸佛皆稱許；復是攝他法。 77. This joy from your rejoicing is a blameless source of happiness. It is not prohibited by the victorious ones, and it is the most excellent way to attract others. 78. 謂他獲樂故，然汝厭彼樂，則應不予酬，此壞現後樂。 78. If you do not like it, thinking that it is a pleasure for that person only, then if you were to stop giving wages and the like, your seen and unseen reward would be destroyed. 79. 他讚吾德時，吾亦欲他樂；他讚敵功德，何故我不樂？ 79. When your own good qualities are being praised, you want others to rejoice as well. When good qualities of someone else are being praised, you do not want happiness even for your self. 80. 初欲有情樂，而發菩提心；有情今獲樂，何故反瞋彼？ 80. Upon generating the Spirit of Awakening out of the desire for the happiness of all sentient beings, why are you angry at sentient beings now that they have found happiness themselves? - 己三、應喜敵獲利 庚一、思敵獲利乃己初衷 81. 初欲令有情，成佛受他供；今見人獲利，何故生嫉惱？ 81. If you desire sentient beings’ Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored. 82. 所應恩養親，當由汝供給；他親既養護，不喜豈反瞋？ 82. One who nurtures a person who you should nurture is making you a gift. Upon finding a person who supports your family, are you not delighted, but angry? 83. 不願人獲利，豈願彼證覺？妒憎富貴者，寧有菩提心？ 83. What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others’ prosperity have the Spirit of Awakening? 庚二、思敵獲利不關己事 84. 若已從他得，或利在施家，二俱非汝有，施否何相干？ 84. If someone does not receive that gift and if it remains in the house of the benefactor, then you do not have it anyway. So what use is it to you, whether it is given away or not? - 庚三、思惟己過 85. 何故棄福善、信心與己德？不守已得財，何不自瞋責？ 85. Why would you have him ward off merits, kind people, and his own good qualities? Let him not accept when he is being given something? Say, at what are you angry? 86. 於昔所為惡，猶無憂愧色，豈還欲競勝，曾培福德者？ 86. Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues. 丁三、遮除己欲受挫之瞋 戊一、瞋敵徒自害 87. 縱令敵不喜，汝有何可樂？唯盼敵受苦，不成損他因。 87. If something unpleasant happens to your enemy, would your satisfaction make it happen again? It would not happen merely due to your desire, without a cause. 88. 汝願縱得償，他苦汝何樂？若謂滿我願，招禍豈過此？ 88. Even if that suffering were brought about by your desire, why would you take delight in that? If you say it brings you satisfaction, what is worse than that? 89. 若為瞋漁夫，利鉤所鉤執，陷我入地獄，定受獄卒煎。 89. Once I am snagged by this horrible fishhook cast by the fishermen, the mental afflictions, I will certainly be stewed in infernal cauldrons by the guardians of hell. - 戊二、應忍己利受損 己一、不應因世法受損而瞋 庚一、不應因讚譽受損而瞋 辛一、思惟讚譽無益 90. 受讚享榮耀，非福非增壽，非力非免疫，非令身安樂。 90. Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being. 91. 若吾識損益，讚譽有何利？若唯圖稱心，應依飾與酒。 91. If I recognize my own self-interest, what good is there in that for me? If I want only mental pleasure, I should devote myself to gambling, drinking, and so on. 92. 若僅為虛名，失財復喪命，譽詞何所為？死時誰得樂？ 92. For the sake of fame, some sacrifice their wealth, and even kill themselves. Yet what good are words? When one dies, who has that pleasure? 辛二、思毀譽不足憂喜 93. 沙屋傾頹時，愚童哀極泣；若我傷失譽，豈非似愚童？ 93. At the loss of praise and fame, my own mind appears to me just like a child who wails in distress when its sandcastle is destroyed. 94. 聲暫無心故，稱譽何足樂？若謂他喜我，彼讚是喜因； 94. Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight. 95. 受讚或他喜，於我有何益？喜樂屬於彼，少分吾不得。 95. Whether it is for someone else or for me, what good to me is the affection of another? That joy of affection belongs only to that person. Not even a tiny fraction of that belongs to me. 96. 他樂故我樂，於眾應如是。他喜而讚敵，何故我不樂？ 96. If I take pleasure in that person’s pleasure, then I should take it in every single case. Why am I am unhappy when others are made happy through their favor for some one else? 97. 故我受讚時，心若生歡喜，此喜亦非當，唯是愚童行。 97. Therefore, it is because I am being praised that pleasure arises in me. But due to such absurdity, this is nothing more than the behavior of a child. - 庚二、思譏毀於己有益 98. 讚譽令心散，損壞厭離心，令妒有德者，復毀圓滿事。 98. Praise and so on distract me and remove my disillusionment with the cycle of existence. They stir up jealousy toward gifted people, and anger at their success. 99. 以是若有人，欲損吾聲譽，豈非救護我，免墮諸惡趣？ 99. Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell? 100. 吾唯求解脫，無需利敬縛；於解束縛者，何故反生瞋？ 100. The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage? 101. 如我欲趣苦，然蒙佛加被，閉門不放行，云何反瞋彼？ 101. How can I hate those who, as if due to the Buddha’s blessing, block the gate as I seek to enter suffering? 己二、不應因修德受阻而瞋 庚一、思修福莫勝忍 102. 謂敵能障福；瞋敵亦非當。難行莫勝忍，云何不忍耶？ 102. It is wrong to feel anger toward someone, thinking that person impedes my merit. As there is no austerity equal to patience, shall I not abide in that? 103. 若我因己過，不堪忍敵害，豈非徒自障，習忍福德因？ 103. If on account of my own fault I do not practice patience here, then I myself have created an obstacle when grounds for merit have been presented. - 庚二、思敵非福障 104. 無害忍不生，怨敵生忍福。即為修福因，云何謂障福？ 104. If one thing does not exist without another, and does exist when the other is present, then that other thing is its cause. How can that be called a hindrance? 105. 應時來乞者，非行布施障；授戒諸方丈，亦非障出家。 105. For a supplicant is not a hindrance to generosity at the time of alms giving; and when a person who bestows an ordination arrives, he is not called a hindrance to the ordination. 庚三、思敵極難得 辛一、敵是修忍因 106. 世間乞者眾，忍緣敵害稀。若不外施怨，必無為害者。 106. Beggars are easy to meet in the world, but malefactors are difficult to find, for no one will wrong me when I do no wrong. 107. 故敵極難得，如寶現貧舍，能助菩提行，故當喜自敵。 107. Therefore, since my adversary assists me in my Bodhisattva way of life, I should long for him like a treasure discovered in the house and acquired without effort. 108. 敵我共成忍，故此安忍果，首當奉獻彼，因敵是忍緣。 108. Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him. 109. 謂無助忍想，故敵非應供，則亦不應供，正法修善因。 109. If an adversary does not deserve respect because his intention was not that I accomplish patience, then why is the sublime Dharma honored? It too has no intention to be a cause of that achievement. 110. 謂敵思為害，故彼非應供；若如醫利我，云何修安忍？ 110. If an adversary is not respected because his intention is to cause harm, then for what other reason would I have patience toward him, if he is like a physician who is intent on my well-being! 111. 既依極瞋心，乃堪修堅忍；故敵是忍因，應供如正法。 111. Thus patience arises only in dependence on that evil intention, so he alone is the cause of my patience. I should respect him just like the sublime Dharma. - 辛二、生佛皆平等 112. 本師牟尼說：生佛勝福田。常敬生佛者，圓滿達彼岸。 112. The sage has declared that the field of sentient beings is the field of the Jinas, because many have reached the highest fulfillment by honoring them. 113. 成佛所依緣，有情等諸佛。敬佛不敬眾，豈有此言教？ 113. As the attainment of the Buddhas qualities is equally due to sentient beings and the Jinas, how is it that I do not respect sentient beings as I do the Jinas? 114. 非說智德等，由用故云等；有情助成佛，故說生佛等。 114. Their greatness is not in terms of their intention but in terms of the result itself. The greatness of sentient beings is comparable to that, so they are equal. 115. 應供慈心者，因彼珍貴故；敬佛福德廣，亦因佛尊貴。 115. A friendly disposition, which is honorable, is the very greatness of sentient beings. The merit due to faith in the Buddhas is the very greatness of the Buddhas. 116. 助修成佛故，應許生佛等。然生非等佛，無邊功德海。 116. Therefore, sentient beings are equal to the Jinas in their share in the acquisition of the qualities of the Buddha; but none of them are equal to the Buddhas, who are oceans of good qualities with endless portions. 117. 唯佛功德齊；於具少分者，雖供三界物，猶嫌不得足。 117. If even a minute good quality of those who are a unique collection of the essence of good qualities is found in someone, not even the three worlds would be enough to honor that one. 118. 有情具功德：能生勝佛法。唯因此德符，即應供有情。 118. Because sentient beings have some portion of the superb qualities of the Buddha, it is right to honor sentient beings for just that similarity. - 辛三、敬眾報佛恩 119. 無偽眾生親─諸佛唯利生。除令有情喜，何足報佛恩？ 119. Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible? 120. 利生方足報，捨身入獄佛，故我雖受害，亦當行眾善。 120. The kindness of the Bodhisattvas, who sacrifice their lives and enter Avichi, is repaid by service to sentient beings, so even if sentient beings harm one, they are to be treated with kindness. 121. 諸佛為有情，尚且不惜身。愚癡驕慢我，何不侍眾生？ 121. Why do I generate pride and not act like a servant toward those masters for whose sake my Lords have no regard for their own selves? 122. 眾樂佛歡喜，眾苦佛傷悲；悅眾佛愉悅，犯眾亦傷佛。 122. The sages are delighted with their joy, and they are not pleased if they are harmed; by pleasing them, all the sages are overjoyed, and to injure them is to injure the sages. 123. 遍身著火者，與欲樂不生；若傷諸有情，云何悅諸佛？ 123. Just as there is no mental pleasure in all sensual gratification whatsoever when ones body is on fire, likewise there is no way for the compassionate ones to be happy when sentient beings are in pain. 124. 因昔害眾生，令佛傷心懷；眾罪我今悔，祈佛盡寬恕！ 124. Therefore, whatever displeasure I have brought to all the great compassionate ones by harming sentient beings, I confess that sin today. Thus, may I be forgiven by the sages whom I have displeased! 125. 為令如來喜，止害利世間；任他踐吾頂，寧死悅世主。 125. In order to please the Tathágatas, today with my entire being, I place myself in the service of the world. Let streams of people step on my head and strike me down. May the Protector of the World be pleased! 126. 大悲諸佛尊，視眾猶如己；生佛既同體，何不敬眾生？ 126. There is no doubt whatsoever that those Compassionate Beings regard all beings as themselves. Are they not seen as the Protectors in the form of sentient beings? Why then is there disrespect for them? - 乙二、念忍功德 丙一、總說 127. 悅眾令佛喜，能成自利益，能除世間苦，故應常安忍。 127. This alone is pleasing to the Tathágatas. This alone is the accomplishment of one’s goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve. 丙二、喻明 128. 譬如大王臣，雖傷眾多人，謀深慮遠者，力堪不報復。 128. When some king’s man tyrannized the populace, the farsighted among them cannot retaliate. 129. 因敵力非單，王勢即彼援，故敵力雖弱，不應輕忽彼。 129. Because that man is not alone, and his power is the kings power. So one should not disparage any weak person who has done wrong, 130. 悲佛與獄卒，吾敵眾依怙，故如民侍君，普令有情喜。 130. Since his power is the guardians of hell and the Compassionate Ones. Therefore, one should please sentient beings, just as a servant would a hot-tempered king. 131. 暴君縱生瞋，不能令墮獄；然犯諸有情，定遭地獄害。 131. What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings? 132. 如是王雖喜，不能令成佛；然悅諸眾生，終成無上覺。 132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings? 丙三、結示功德種類 133. 云何猶不見，取悅有情果：來生成正覺，今世享榮耀。 133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings? 134. 生生修忍得：貌美無病障、譽雅命久長、樂等轉輪王。 134. While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati.

甲一、思惟瞋過及忍德 乙一、隱含之過患 01. 一瞋能摧毀，千劫所積聚、施供善逝等，一切諸福善。 01. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons. 02. 罪惡莫過瞋，難行莫勝忍，故應以眾理，努力修安忍。 02. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways. 乙二、現見之過患 丙一、令心離安樂 03. 若心執灼瞋，意即不寂靜，喜樂亦難生，煩躁不成眠。 03. The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart. 丙二、能壞親友情 04. 縱人以利敬，恩施來依者，施主若易瞋，反遭彼弒害。 04. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger. 05. 瞋令親友厭，雖施亦不依。 若心有瞋恚，安樂不久住。 05. Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy. 丙三、總結瞋過患 乙三、思惟安忍功德 06. 瞋敵能招致，如上諸苦患。 精勤滅瞋者，享樂今後世。 06. One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other. －－－－－分析禪及筆記－－－－－ 甲一、思惟瞋過及忍德 乙一、隱含之過患 01. 一瞋能摧毀，千劫所積聚、施供善逝等，一切諸福善。 01. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons. Verse 1 Good works gathered in a thousand ages Such as deed of generosity Or offerings to the blissful ones – A single flash of anger shatters them. The potency of anger can never be underestimated. All merits, good karma and the creation of causes of happiness, causes of liberation, causes of enlightenment gathered from aeons and culpas (vast expanses of time) can be destroyed by one flash of anger. One single moment of hostility towards a sentient being or towards Buddha, Dharma and Sangha drills down deeply into one’s consciousness and can cut off all the good that one has done. One moment of losing courage towards cultivating the altruistic mind can also destroy merit. Discouraging oneself from benefitting sentient beings likewise destroys merits. Anger is not just a matter of wild external behaviour but includes an inner, unstable negative attitude. Since one’s mind is a continuum, if one has a patient mind, one’s merits will be protected thereby securing the chance for a higher rebirth; otherwise, the many moments of anger will drag one down to the lower realms. Attachment, pride, ignorance are delusions but they do not have the destructive impact on merits as does uncontrolled anger. 02. 罪惡莫過瞋，難行莫勝忍，故應以眾理，努力修安忍。 02. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways. Verse 2 No evil is there similar to anger No austerity to be compared with patience Steep yourself therefore in patience In all ways, urgently, with zeal. There is no greater evil than anger; no greater virtue than patience. If one fails in patience, there can be no attainments in renouncing samsara, bodhicitta and realising emptiness. Anger is the harmful attitude, the hostile mind which can manifest outwardly in an outburst or dwell deep within as resentment. Abandoning anger and practice of patience is paramount. We cannot take our own sweet time to apply this. 乙二、現見之過患 丙一、令心離安樂 03. 若心執灼瞋，意即不寂靜，喜樂亦難生，煩躁不成眠。 03. The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart. Verse 3 Those tormented by the pain of anger Will never know tranquillity of mind Strangers they will be to every pleasure Sleep departs them, they can never rest. When anger arises, one’s entire being goes into turbulence. No matter how much we yearn for happiness and attainments, all of it will be beyond our reach; clarity of mind, peace, rest and contentment will remain distant dreams. 丙二、能壞親友情 04. 縱人以利敬，恩施來依者，施主若易瞋，反遭彼弒害。 04. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger. Verse 4 Noble chieftains full of hate Will be attacked and slain By even those who look to them For honours and possession. Kings and heads of families who are filled with anger and impatience, will be harmed by dependents and those who rely on them for help and necessities. Instead of gratitude from their citizens or their children, they will receive criticism or be attacked. Children from angry families become angry parents and the tragic cycle goes on. In the workplace, some bosses are harsh towards their staff, thinking that they are entitled to control them as they please, will not be remembered kindly when they leave. If one wants to be a successful chairman of a business, one needs to be kind and gentle. 05. 瞋令親友厭，雖施亦不依。 若心有瞋恚，安樂不久住。 05. Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy. Verse 5 From family and friends estranged And shunned by those attracted by their bounty Men of anger have no joy Forsaken by all happiness and peace. In any circumstances and in any community, whether in a country, society or family – as long as minds are affected by anger, there will be no stability nor joy. If you wish to secure happiness and peace in the family, community and the world, get rid of anger and hostility through the adoption of patience. 丙三、總結瞋過患 乙三、思惟安忍功德 06. 瞋敵能招致，如上諸苦患。 精勤滅瞋者，享樂今後世。 06. One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other. Verse 6 All these ills are brought about by wrath Our sorrow bearing enemy But those who seize and crush their anger down Will find their joy in this and future lives. All the pain experienced in life e.g. the problems in careers, health, relationships, mental torture, financial collapse – are brought about by the exhaustion of merit and good karma. Negative karma depletes merits and anger is the greatest thief of merits. However just as anger can shatter all good karma gained, conversely, all the joys and gains of this life can come to us if one can train to seize the angry mind each time it surfaces. We can choose how to live – we can choose to adopt the first 2 lines or the last 2 lines of this illuminating verse. As an example, Shantideva himself during his earlier years, was like any of us, afflicted by negative emotions. When he was composing this, he exposed all the negative things he did during that time and advised the readers and listeners not to repeat his deeds. He succeeded in eliminating his anger and proceeded to compose this text as a guide to us. Of course, not everyone possesses an equal intensity of anger – some have lower levels of it but it is never totally eradicated until one perfects the practice of patience. Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

甲二、修習安忍之法 乙一、除瞋因 丙一、生瞋之因 07. 強行我不欲，或撓吾所欲，得此不樂食，瞋盛毀自他。 07. Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me. 丙二、勸息瞋因 08. 故應盡斷除 瞋敵諸糧食；此敵唯害我，更無他餘事。 08. Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me. 丙三、除瞋方法 丁一、不應不喜 09. 遭遇任何事，莫撓歡喜心；憂惱不濟事，反失諸善行。 09. Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken. 丁二、不應不喜之因 10. 若事尚可為，云何不歡喜？若已不濟事，憂惱有何益？ 10. If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration? 丙四、細究瞋因全力斷 丁一、瞋境差別 11. 不欲吾與友，歷苦遭輕蔑，聞受粗鄙語；於敵則反是。 11. For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite. －－－－－分析禪及筆記－－－－－ 甲二、修習安忍之法 乙一、除瞋因 丙一、生瞋之因 07. 強行我不欲，或撓吾所欲，得此不樂食，瞋盛毀自他。 07. Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me. Verse 7 Getting what I do not want And all that hinders my desire There my mind finds fuel for misery Anger springs from it, oppressing me. Why is it that whatever we do not want seems to rush towards us, whereas those things which we seek, elude us? Why are there so many obstacles to efforts at success, longevity, even Dharma practice? The answer is that we seek solutions from the external world, never realising it is our inner world that needs to be mastered. We think that if we move from a smaller house to a bigger house, we will be happier but we soon discover that having a larger house is troublesome as more work is required to upkeep it. So, we get frustrated, another form of anger. We are locked in the un-ending circle of anger, which gives rise to more anger and more loss of merit and good karma. 丙二、勸息瞋因 08. 故應盡斷除 瞋敵諸糧食；此敵唯害我，更無他餘事。 08. Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me. Verse 8 Therefore I will utterly destroy The sustenance of this my enemy My foe, whose sole intention is To bring me injury and sorrow. By learning about anger and its harmful effects, one must resolve not only to destroy the gross aspects of anger but destroy it at its root. External displays of anger arise from the angry mind. Eliminating the inner mental state of anger requires us to eliminate ignorance because it is that which allows anger to be triggered. Eliminating ignorance referred to here is the blind-mind that is unable to see the disadvantages of anger and the advantages of patience. When will we know that we are free from anger including its root? The day when all our thoughts and actions are infused with the practice of patience. 丙三、除瞋方法 丁一、不應不喜 09. 遭遇任何事，莫撓歡喜心；憂惱不濟事，反失諸善行。 09. Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken. Verse 9 So come what may, I’ll never harm My cheerfulness of mind Depression never brings me what I want My virtue will be warped and marred by it. Therefore, be honest and kind to oneself. Do not harm oneself, do not cheat oneself, do not destroy one’s own happiness through allowing the negative, angry mind to have its way. Feeling depressed at our faults or having self-loathing is of no benefit to us because it will merely enhance the agitated mind which will ruin us. 丁二、不應不喜之因 10. 若事尚可為，云何不歡喜？若已不濟事，憂惱有何益？ 10. If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration? Verse 10 If there is a remedy when trouble strikes What reason is there for worry? And if there is no help for it What use is there in being worried? Infalliable logic: This is a famous verse which uses pure logic to prove that worrying is futile. If there is a solution to a problem, one has no reason to worry as the problem can be overcome; and if there is no remedy, worrying about it will not change the situation. Our Kyabje Lama Zopa Rinpoche is the best example of this teaching. He always acts in a very calm manner. We tend to have loads of concern about today, about tomorrow. We expend so much energy and time about what might happen tomorrow, which may or may not happen. Sometimes, when we are too excited about something, expectation arises and when it does not happen as we expect, disappointment sets in, giving rise to anger. If one has created the proper causes, the results will come. Worrying has no role in this process, so it is of no use to us. Anger cannot be determined by the outer action alone, as it depends on the mental state that is accompanying the act. If a forceful act is accompanied by hostility, that is anger and negative. On the other hand, if a forceful act is based on compassion, then it is possible for the positive karma from the compassionate intention to outweigh the negative effect of using forceful means. Q: Does anger include the milder form of aversion or wanting to be separated from a situation or person? Ans: Yes. Anger includes aversion and comes under the 2nd category of losing courage to benefit the person whom we regard as harming us; losing patience in being kind to the person we feel is causing harm. Sometimes we feel depressed at oneself or at one’s personal situation or one might even have self-hatred. All these are various forms of anger. The heaviest form of anger is hatred towards the Triple Gem. Q: In Western psychology, people are encouraged to shout out anger as a form of release, what is Buddhist view? Ans: Buddhism would not favour the reinforcement of the seeds of anger. Instead, it advises the rational approach of analysing the disadvantages of anger and the advantages of patience. Some people who display anger think they are acting powerfully but in truth, they are unstable. An angry mind of a parent greatly and negatively affects the child very much. Even the mind of an unborn baby can be deeply affected by the mind of the parent. 丙四、細究瞋因全力斷 丁一、瞋境差別 11. 不欲吾與友，歷苦遭輕蔑，聞受粗鄙語；於敵則反是。 11. For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite. Verse 11 Pain, humiliation, insults or rebukes We do not want them Either for ourselves or those we love For those we do not like, it’ s quite the opposite! When is patience most needed? When is anger most likely to attack our peace of mind? Situations of humiliation, being criticised, being scolded, hurtful exchanges, disappointment etc all trigger anger to quickly arise. Those are the times when we need to brace ourselves against our runaway minds. Any time we wish unpleasant situations to happen to our enemies is a clear sign that we are having angry thoughts. Similarly, if we are having pain, whether physical or mental, and we allow ourselves to get depressed over it, it is a form of anger towards oneself and that too can destroy merits. Frustration towards one’s failure in life or being a sickly person or not having enough knowledge or money, are different types of hostility towards oneself, which eats away at one’s merits. Wishing our enemies to suffer is also anger and has the great potency to destroy merit because it contradicts the refuge vows of not harming others, not to mention transgressing the higher Bodhisattva vows and the like. It is helpful to think about the condition of sentient beings, how they are sometimes driven crazy by mistaken views and delusions, causing them to act in the manner they do. We too are afflicted in the same way. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

丁二、消除令我不樂之瞋 戊一、遮除因我受害而生之瞋 己一、應忍身苦 庚一、修安受苦忍 辛一、思惟苦是解脫因 12. 樂因何其微，苦因極繁多；無苦無出離，故心應堅忍。 12. Happiness is obtained with great difficulty, whereas suffering occurs easily. Only through suffering is there release from the cycle of existence. Therefore, O mind, be strong! 13. 苦行伽那巴，無端忍燒割；吾今求解脫，何故反畏怯？ 13. The devotees of Durga and the people of Karnata needlessly endure the pain of burns, cuts, and the like. Why then am I timid when my aim is liberation? 辛二、思惟習苦成自然 14. 久習不成易，此事定非有；漸習小害故，大難亦能忍。 14. There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable. 15. 蛇及虻蚊噬、飢渴等苦受，乃至疥瘡等，豈非見慣耶？ 15. Do you not consider the pain of bugs, gadflies, and mosquitoes, of thirst and hunger, and the irritation of a serious rash and the like as insignificant? 16. 故於寒暑風、病縛捶打等，不宜太嬌弱；若嬌反增苦。 16. Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater. 17. 有人見己血，反增其堅勇；有人見他血，驚慌復悶絕。 17. Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood. 18. 此二大差別，悉由勇怯致，故應輕害苦，莫為諸苦毀。 18. That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain. －－－－－分析禪及筆記－－－－－ 丁二、消除令我不樂之瞋 戊一、遮除因我受害而生之瞋 己一、應忍身苦 庚一、修安受苦忍 辛一、思惟苦是解脫因 12. 樂因何其微，苦因極繁多；無苦無出離，故心應堅忍。 12. Happiness is obtained with great difficulty, whereas suffering occurs easily. Only through suffering is there release from the cycle of existence. Therefore, O mind, be strong! Verse 12 The cause of happiness comes rarely And many are the seeds of suffering! But if I have no pain, I’ll never long for freedom; Therefore, O my mind, be steadfast! One of the great causes of happiness is cultivating patience. Understanding karma, knowing the disadvantages of anger and the benefits of patience are the tools of mind transformation. Pain and suffering are useful as they can be used to help oneself gain renunciation of samsara with its 3 sufferings of – the suffering of suffering, the suffering of pain and pervasive suffering. Renunciation is the first step on the road to liberation and it is hardship and sorrow that makes us take that first step. So when suffering comes, accept it intelligently use logic and reason to deal with it. 13. 苦行伽那巴，無端忍燒割；吾今求解脫，何故反畏怯？ 13. The devotees of Durga and the people of Karnata needlessly endure the pain of burns, cuts, and the like. Why then am I timid when my aim is liberation? Verse 13 The Karna folk, devoted to the Goddess Endure the meaningless austerities Of being cut and burned Why am I so timid on the path of freedom? Religious followers of some faiths adopt austere, extreme practices such as piercing their bodies. If such ordinary beings do this for the sake of seeking some happiness, let alone liberation, why can’t we bear the hardships of training on the path, which will definitely lead us to total freedom from samsaric existence? When we practice Dharma, we should not expect things to be always smooth and success to be instant. 辛二、思惟習苦成自然 14. 久習不成易，此事定非有；漸習小害故，大難亦能忍。 14. There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable. Verse 14 There is nothing that does not grow light Through habit and familiarity Putting up with little cares I’ll train myself to bear with great adversity. Familiarity is a great trainer. By being familiar with small harms, one becomes better equipped to handle larger problems. At the core of the practice of patience is the transformation of suffering into one’s spiritual path. Through coping with difficulties with a clear mind that remembers Dharma advice , there will come a time where pain and heavy problems will no longer be felt. More than that, one will develop an outlook that views all new experiences, even those seemingly adverse situations, as joyful because one knows that one can manage it and able to help others to deal with the problems. Like my late master Geshe Lama Konchog, who was diagnosed as having cancer and had his entire stomach removed. A few hours after that major operation, instead of expressing pain, he expressed joy and contentment as he had made many prayers to deepen his practice and he regarded the cancer and the entire experience related to it, as enabling him to do just that. He became even more generous, more kind, more gentle in his manner and gave away gifts that he received and if there were not enough, he would ask us to buy more. The nurses, the doctor, the person who offered light massage, were all remembered with gratitude by Geshela. By being able to endure small harms through the practice of patience, one gains the strength to face greater harms. 15. 蛇及虻蚊噬、飢渴等苦受，乃至疥瘡等，豈非見慣耶？ 15. Do you not consider the pain of bugs, gadflies, and mosquitoes, of thirst and hunger, and the irritation of a serious rash and the like as insignificant? Verse 15 And do I not already bear with common irritations Bites and stings of snakes and flies Experiences of hunger and thirst And painful rashes on my skin? 16. 故於寒暑風、病縛捶打等，不宜太嬌弱；若嬌反增苦。 16. Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater. Verse 16 Heat and cold, the wind and rain Sickness, prison, beatings – I’ll not fret about such things. To do so only aggravates my trouble. The common irritations of insect bites, sickness, hunger and thirst and elemental discomforts affect different people in varying ways. Without the patience of accepting hardship, if one focuses on the discomfort being experienced, the suffering will become more intense. Check it out and see if this is true. 17. 有人見己血，反增其堅勇；有人見他血，驚慌復悶絕。 17. Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood. Verse 17 There are some who bravery increases At the sight of their own blood While some lose all their strength and faint When it’ s another’ s blood they see! 18. 此二大差別，悉由勇怯致，故應輕害苦，莫為諸苦毀。 18. That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain. Verse 18 This results from how the mind is set In steadfastness or cowardice And so I’ll scorn all injury And hardships I will disregard! In order to serve living beings who due to karma and delusions, are overwhelmed by emotions, one needs to be able to overcome one’s own unease with suffering. One of the best ways is to be brave about facing adversity with calmness and understanding of the situation. That is what patience is. Patience is the armour against the delusions of oneself and of others. Possession of this armour comes through reflecting on karma. The example of hospice service – one might fear that the sickness will be transmitted to us if we serve sick people but by understanding karma, one will realise that one has to have the karma to get a particular illness – if one does not have such a karma, even living 24 hours with a sick person will not bring about the sickness in oneself; on the other hand, if one has the karma to get that sickness, even if we never step into a hospital, we will still get struck down by illness. Free your mind from being like a dry twig i.e. totally unable to withstand any form of force or adversity. A small problem arises and you have to advertise it to the world. A small disappointment is like the end of the world. Allow one’s negative mind to stir up impatience and upset affects one’s physical and mental well-being. When true practitioners are sent to austere places or to the King’s palace, their minds remains stable and content, whatever the external circumstances may be. For such persons, everywhere is a pureland. Your experience of an entire day can be strongly influenced by the motivation you set up in the morning. Set the bodhicitta motivation to bring happiness to everyone. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛三、思惟忍苦斷惑之利 19. 智者縱歷苦，不亂心澄明。奮戰諸煩惱 雖生多害苦， 19. Not even in suffering should a wise person disrupt his mental serenity, for the battle is with the mental afflictions; in battle pain is easily obtained and there is much agony. 20. 然應輕彼苦，力克貪瞋敵。制惑真勇士，餘唯弒屍者。 20. Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses. 21. 苦害有諸德：厭離除驕慢，悲愍生死眾，羞惡樂行善。 21. Suffering has another quality since arrogance diminishes because of despair, and ones feels compassion for beings in the cycle of existence, fear, and sin, and a yearning for the Jina. 庚二、修諦察法忍 辛一、廣說 壬一、瞋與瞋者非自主 22. 不瞋膽病等，痛苦大淵藪，云何瞋有情？彼皆緣所成。 22. I am not angered at bile and the like even though they cause great suffering. Why be angry at those who have minds? They too are impelled by conditions. 23. 如人不欲病，然病仍生起；如是不欲惱，煩惱強湧現。 23. Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it. 24. 心雖不思瞋，而人自然瞋。如是未思生，瞋惱猶自生。 24. A person does not intentionally become angry, thinking, "I shall get angry," nor does anger originate, thinking, "I shall arise." 25. 所有眾過失，種種諸罪惡，彼皆緣所生，全然非自力。 25. All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently. 26. 彼等眾緣聚，不思將生瞋；所生諸瞋惱，亦無已生想。 26. An assemblage of conditions does not have the intention, "I shall produce," nor does that which is produced have the intention, "I shall be produced." －－－－－分析禪及筆記－－－－－ 辛三、思惟忍苦斷惑之利 19. 智者縱歷苦，不亂心澄明。奮戰諸煩惱 雖生多害苦， 19. Not even in suffering should a wise person disrupt his mental serenity, for the battle is with the mental afflictions; in battle pain is easily obtained and there is much agony. Verse 19 When sorrows fall upon the wise Their minds remain serene and undisturbed For in their war against defiled emotion Many are the hardships, as in every battle. The way we set our minds will determine the outcome of all that we do. For the wise, difficulties do not disturb the clarity and peace in their minds; for most of us, every little interference creates much suffering. It is because we do not practice patience. 20. 然應輕彼苦，力克貪瞋敵。制惑真勇士，餘唯弒屍者。 20. Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses. Verse 20 Thinking scorn of every pain And vanquishing such foes as hatred These are exploits of a conquering hero The rest is slaying what is dead already! Since the disturbed mind comes from anger, through conquering that, the mind becomes steady and other delusions are easily extinguished. 21. 苦害有諸德：厭離除驕慢，悲愍生死眾，羞惡樂行善。 21. Suffering has another quality since arrogance diminishes because of despair, and ones feels compassion for beings in the cycle of existence, fear, and sin, and a yearning for the Jina. Verse 21 Suffering also has its worth Through sorrow pride is driven out And pity felt for those who wander in samsara Evil is avoided, goodness seems delightful. Suffering has a value. It spurs you on to actualise renunciation; dispel arrogance and the self-egoistic mind which are the source of animosity and upset; eliminate negativities through purification; generate compassion for suffering beings; cultivate virtue and Dharma. With these, liberation and enlightenment are within sight. Hence, suffering and adversity are like the kindest Gurus. 庚二、修諦察法忍 辛一、廣說 壬一、瞋與瞋者非自主 22. 不瞋膽病等，痛苦大淵藪，云何瞋有情？彼皆緣所成。 22. I am not angered at bile and the like even though they cause great suffering. Why be angry at those who have minds? They too are impelled by conditions. Verse 22 I am not angry with my bile and other humors Fertile source of pain and suffering! So why should I resent my fellow creatures Victims too, of like conditions. Training one’s mind in patience: One method of training is to reflect on how karma works because through reason and logic, one understands how one’s problems came about. Another method of training in patience is to understanding the reality of existence. The question here is – “Is there a truly, independently existing object of anger i.e. the enemy, out there or not?” One needs to identify who the real enemy is. Through analysis and investigation, one will discover that one’s own perceptions which invoke painful emotions give rise to “ the harm giver”. The cause for this perception is one’s own karma and delusions which has dwelled within us since beginningless time. Next, we try to search for this thing called “one’s own karma” and likewise, we will realise that this does not exist solidly on its own but comes about through causes and conditions and more mental perceptions. Therefore, the concept of “harm-giver” is nothing independently existing but is a by-product of past karma committed and one’s mental imputation. It is a mental construction! If a person hits you with a stick, you will get angry at the person, not the stick even though it was the stick which caused the physical bruise. You are not angry with the stick but with the person wielding the stick because you hold the person responsible. But if you think further, you will also see that the person is likewise being controlled by his delusions. So it is the delusions that one should fault and not the person. And if you further analyse further the delusions, you will see that those too are not inherently-existing but are dependently-arising. Apply this method to checking whether the pain of sickness that one may be experiencing is inherently existing or not. The power of mental perception is enormous. The conclusion is that there no real object for oneself to direct one’s anger towards. If one is not angry at one’s own aggregates (form, feeling, consciousness, cognition and karmic imprints), which is a fertile source of suffering, why should we get angry at other living beings who are affected by the same torments? 23. 如人不欲病，然病仍生起；如是不欲惱，煩惱強湧現。 23. Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it. Verse 23 For though they are unlooked for, undesired These ills afflict us all the same And likewise, though unwanted and unsought Defilements nonetheless are quick to come. 24. 心雖不思瞋，而人自然瞋。如是未思生，瞋惱猶自生。 24. A person does not intentionally become angry, thinking, "I shall get angry," nor does anger originate, thinking, "I shall arise." Verse 24 Never thinking, “Now I will be angry” People are impulsively caught up in anger Irritation likewise comes Though never plans to be experienced! When we allow delusions to control the mind, one is actually setting up one’s own antennae to receive harm, negative thoughts, angry thoughts. That’s it! Disturbed thoughts and suffering will surely come. A contemplation on dependent-arising and the emptiness of self and of phenomena, will enable us to see that all sufferings are imputations of mind; the mere interpretations of mind; the TV-channel that was constructed by delusions and that the emotional mind is tuned into. If we do not switch off the negative mind, the negative channel will remain perpetually on and everything we see will be negative and painful. 25. 所有眾過失，種種諸罪惡，彼皆緣所生，全然非自力。 25. All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently. Verse 25 Every injury whatever The whole variety of evil deeds Is brought about by circumstances None is independent, none autonomous Every injury or evil deed is interconnected with causes & conditions and the mind interpreting people, objects and situations. Adversity comes due to exhaustion of past merits caused by anger, which in turn causes the mind to be troubled and too weak to refrain from further anger and deluded emotions to surface again and again. 26. 彼等眾緣聚，不思將生瞋；所生諸瞋惱，亦無已生想。 26. An assemblage of conditions does not have the intention, "I shall produce," nor does that which is produced have the intention, "I shall be produced." Verse 26 Conditions, once assembled, have no thought That now they will give rise to some result And that which is engendered does not think That it has been produced by such conditions. The law of cause and effect is proven and undisputed. However, our limited understanding and ability to see all forms of gross and subtle karma created by oneself and others might lead one to the mistaken thought that “I seem to have more problems after meeting the Buddhadharma”. Only the Buddha’s omniscient mind can see the gross and subtle karma of every living being. The point is that even if one understands karma, purifying negative karma today does not mean the result will be manifested tomorrow. One needs to accumulate the causes and conditions need to come together for the results to arise. Just as in the case of planting – the seed, the soil, water, sunlight and time are needed for the plant to come about. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

壬二、破瞋有自主因 癸一、 破數論之主我 27. 縱許有主物，施設所謂我，主我不故思：將生而生起。 27. That which is regarded as the Primal Substance and that which is construed as the Self do not originate, thinking, "I shall come into being." 28. 不生故無果。常我欲享果，於境則恆散；彼執永不息。 28. Since it has not arisen, how could it wish to come into existence? Since it engages with objects, it cannot strive to cease either. 癸二、破勝論之常我 29. 彼我若是常，無作如虛空；縱遇他緣時，不動無變異。 29. If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have? 30. 作時亦如前，則作有何用？謂作用即此，我作何相干？ 30. What is the use of action to the self, which at the time of action is the same as it was before? If the relationship is that it has action, then which of the two is the cause of the other? 癸三、 知如幻而息瞋 31. 是故一切法，依他非自主。知已不應瞋，如幻如化事。 31. Thus, everything is dependent on something else, and even that on which something is dependent is not autonomous. Hence, why would one get angry at things that are inactive, like apparitions. 壬三、 瞋雖如幻仍須斷 32. 由誰除何瞋？除瞋不如理。瞋除諸苦滅，故非不應理。 32. Qualm: Averting anger is inappropriate, for who averts what? Response: That is appropriate, because it is a state of dependent origination and is considered to be the cessation of suffering. －－－－－分析禪及筆記－－－－－ 壬二、破瞋有自主因 癸一、 破數論之主我 27. 縱許有主物，施設所謂我，主我不故思：將生而生起。 27. That which is regarded as the Primal Substance and that which is construed as the Self do not originate, thinking, "I shall come into being." Verse 27 That which is referred to as the Primal Substance That which has been labelled as the Self Do not come into being thinking “That is how I will arise”. The fundamental obscuration is one’s inability to see the true nature of existence of the “I “. We do not realise that the “I” is not existing from its own side, independent of mental imputation. This conceptual label of an independently existing I has been mistakenly held in our mental continuum for countless lifetimes. We constantly misinterpret the self and phenomena as truly existing, as things that are to be protected and when that (concept of) “I” is challenged, anger arises. By discovering the emptiness nature of self, all problems can be overcome. 28. 不生故無果。常我欲享果，於境則恆散；彼執永不息。 28. Since it has not arisen, how could it wish to come into existence? Since it engages with objects, it cannot strive to cease either. Verse 28 That which is not manifest is not yet there So what could want to come to be? And permanently drawn towards its object It can never cease from being so. There are some non-Buddhist schools e.g. the Samkya school which state that whatever exists now is produced from a prior cause but has a permanent nature i.e. they say that delusions are permanent; samsara is permanent. This means that negative causes will create negative results but those results will never cease! Buddhism totally refutes this and holds that anything that comes about from a cause can never be permanent and can be eliminated. 癸二、破勝論之常我 29. 彼我若是常，無作如虛空；縱遇他緣時，不動無變異。 29. If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have? Verse 29 Indeed! This self, if permanent, Is certainly impassable like space itself And should it meet with other factors How should they affect it, since it is unchanging? Shantideva now debates with the non-Buddhist assertions stated in the verse above (the Samkya school and Nayayiga school) – he says that if the self is permanent, there should be no momentary changes which is easily disproved by one’s observation that one’s life is constantly in flux – aging, sometimes feeling high, sometimes feeling low etc. Contaminated aggregates are not permanent and can be changed and samsara eliminated. 30. 作時亦如前，則作有何用？謂作用即此，我作何相干？ 30. What is the use of action to the self, which at the time of action is the same as it was before? If the relationship is that it has action, then which of the two is the cause of the other? Verse 30 If, when things occur it stays unchanged and as before What influence has action had on it? They say that this affects the self But what connection could there be between them? 癸三、 知如幻而息瞋 31. 是故一切法，依他非自主。知已不應瞋，如幻如化事。 31. Thus, everything is dependent on something else, and even that on which something is dependent is not autonomous. Hence, why would one get angry at things that are inactive, like apparitions. Verse 31 All things, ten depend on something else On this depends the fact that none are independent Knowing this, we will not be annoyed at objects That resemble magical appearances. Shantideva continues his debate against the permanence of the self. He argues that it is contradictory to assert that self is influenced by the past and yet remains unchanged. If indeed the self is unchanged, what then is the impact of the past? All things arise dependently. Therefore, we should think that our experiences & perceptions are like a mirage because as causes, conditions and mind shifts, so do experiences and perceptions. 壬三、 瞋雖如幻仍須斷 32. 由誰除何瞋？除瞋不如理。瞋除諸苦滅，故非不應理。 32. Qualm: Averting anger is inappropriate, for who averts what? Response: That is appropriate, because it is a state of dependent origination and is considered to be the cessation of suffering. Verse 32 Resistance, you may say is out of place For what will be opposed by whom? The stream of suffering is cut through patience There is nothing inappropriate in wanting that! Since change is possible, freedom from delusions and samsara is possible and liberation is possible and enlightenment definitely possible. Through patience, the stubborn knot of suffering can be cut. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛二、結義 33. 故見怨或親，非理妄加害，思此乃緣生，受之甘如飴。 33. Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, "Such are his conditions," and be at ease. 34. 若苦由自取，而人皆厭苦，以是諸有情，皆當無苦楚。 34. If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer. 庚三、修耐怨害忍 辛一、慈悲為懷 35. 或因己不慎，以刺自戮傷；或為得婦心，憂傷復絕食； 35. People hurt themselves with thorns and the like out of negligence, with fasting and so on out of anger, and by desiring to obtain inaccessible women and so forth. 36. 縱崖或自縊，吞服毒害食，妄以自虐行，於己作損傷。 36. Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct. 37. 自惜性命者，因惑尚自盡；況於他人身，絲毫不傷損？ 37. When under the influence of mental afflictions, they kill even their own dear selves in this way; then how could they have restraint toward the bodies of others? 38. 故於害我者，心應懷慈愍；慈悲縱不起，生瞋亦非當。 38. If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise? －－－－－分析禪及筆記－－－－－ 辛二、結義 33. 故見怨或親，非理妄加害，思此乃緣生，受之甘如飴。 33. Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, "Such are his conditions," and be at ease. Verse 33 Thus when enemies or friends Are seen to act improperly Be calm and call to mind That everything arises from conditions. Whenever friends or enemies irritate oneself, immediately reflect how everything arises from conditions such as allowing one’s negative mind to take control and impute all sorts of confusing labels onto situations. Tell yourself to be calm and think over this fact. Q: Anger at the conventional level, is a product of the mind. Does the Cittamatra school state that since mind is inherently existing, therefore anger inherently exists. Ans: Cittamatra says the imprint of mind inherently exists i.e. the subject (mind) inherently exists but the object that is perceived is mere mental imputation. The Madhyamika Prasangika school, the highest school asserts that even mind does not inherently exist; positive and negative also has no inherent existence but comes about dependently upon a valid base and the mental imputation upon that base. Sharavaka vehicle (Vaibashika school) – substantial existence on both object and subject level Pratyeka Buddha vehicle (Sautrantika school) – asserts substantial existence of objects but not of the subject (mind). 34. 若苦由自取，而人皆厭苦，以是諸有情，皆當無苦楚。 34. If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer. Verse 34 If things occurred to living beings Following their wishes and intentions How could sorrow ever come to them For there is no one who desires to suffer? The problems in one’s life are many. Without seeking them, health problems, business complications, relationship problems happen to us. Whatever action we commit ought to produce the result we intended and yet this is not always the case. Why? It is because we live our lives without knowing that the true nature of self and of phenomena is one that lacks inherent existence. The conceptual mind of an ordinary being mistakenly apprehends everything as truly and independently existing on its own, without any involvement of mental imputation nor causes and conditions. We do not see the dependently-arising nature of everything. As long as we do not realise dependent arising, realise emptiness, all actions including virtuous actions that we carry out, become causes for samsara. We make light offerings and offer prayers but with a strong sense of self and of self-interests. When this happens, our prayers may still be a form of virtue but are not pure Dharma virtue, hence they will bring some form of samsaric pleasure which carrieds the suffering of change. The moment we receive a big diamond ring, we feel joy but when that diamond is misplaced, we suffer. How does one end the suffering of change? Give up self grasping; practice satisfaction. The moment we cling to the diamond we have received, the suffering of change has already begun. The more we grasp at it, the suffering of change intensifies. Either the diamond will leave you through theft or you will leave the diamond at death. Thus, there is no point in pursuing samsaric pleasure. Be contented. The samsaric mind knows no true happiness because it apprehends everything as truly existing which is a mistaken view and one that will produce unwholesome results. 庚三、修耐怨害忍 辛一、慈悲為懷 35. 或因己不慎，以刺自戮傷；或為得婦心，憂傷復絕食； 35. People hurt themselves with thorns and the like out of negligence, with fasting and so on out of anger, and by desiring to obtain inaccessible women and so forth. Verse 35 Yet careless, all unaware They tear themselves on thorns and briars And ardent in pursuit of wives and goods They starve themselves of nourishment. If we fail to eliminate the self cherishing mind, we will constantly accumulate negative karma for suffering; as long as we do not realise emptiness, we will continue to accumulate causes for samsara. 36. 縱崖或自縊，吞服毒害食，妄以自虐行，於己作損傷。 36. Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct. Verse 36 Some hang themselves or leap into the void Or eat bad food or swallow deadly poison Or by their evil conduct Bring destruction on themselves. This verse is like a mirror reflecting back to us the exact image of who we are. We get depressed, feel fed up with life, regard life as having no answer to our problems, we commit harm on ourselves; we are careless about the state of our mind – this roller coaster existence is because we do not learn about karma and how it operates; we are simply not convinced of karma. Some people resort to drugs to numb their mind despite being rich and famous. They consume drugs and extreme activities to escape into a hallucinatory world. All this us due to past negative karma. If such a person understood karma, that person could engage in purification and change one’s lifestyle instead of adopting extreme thrills like jumping off cliffs. By having patience whilst being mindful of karma, one can then purify all negativities by applying the 4 Opponent Powers. Even patience towards one’s suffering is a form of purification. 37. 自惜性命者，因惑尚自盡；況於他人身，絲毫不傷損？ 37. When under the influence of mental afflictions, they kill even their own dear selves in this way; then how could they have restraint toward the bodies of others? Verse 37 For when affliction seizes them, They kill themselves, the selves they love so much So how could they not be the cause Of pain and suffering for others? When one is completely dominated by afflictive emotions which conjure up enemies and one is unable to let go of desirous objects, every imaginable suffering rushes in. You are like a slave to this body and yet due to the influence of afflictions, you are willing to torture it and make it harm others. Therefore, we ultimately have to eliminate birth, sickness, aging and death and to achieve this, we need to eliminate karma. 38. 故於害我者，心應懷慈愍；慈悲縱不起，生瞋亦非當。 38. If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise? Verse 38 And when as victims of defilement Beings even cause their own destruction Even if compassion does not arise in us We can at least refrain from being angry. By knowing that when one’s mind is afflicted by negative emotions, it is virtually impossible to generate compassion, one should at least set up the motivation to engage in patience in order to spare others of our rage and because of its severe karmic consequences of anger. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛二、如理除瞋因 39. 設若害他人，乃愚自本性，瞋彼則非理，如瞋燒性火。 39. If inflicting harm on others is the nature of the foolish, then my anger toward them is as inappropriate as it would be toward fire, which has the nature of burning. 40. 若過是偶發，有情性仁賢，則瞋亦非理，如瞋煙蔽空。 40. If this fault is advantageous and if sentient beings are good by nature, then anger toward them is as inappropriate as it would be toward pungent smoke in the sky. 41. 棍杖所傷人，不應瞋使者；杖復瞋使故，理應憎其瞋。 41. Disregarding the principle of cause, such as a stick and the like, if I become angry with the one who impels it, then it is better if I hate hatred, because that person is also impelled by hatred. 42. 我昔於有情，曾作如是害；既曾傷有情，理應受此損。 42. In the past, I too have inflicted such pain on sentient beings; therefore, I, who have caused harm to sentient beings, deserve that in return. －－－－－分析禪及筆記－－－－－ 39. 設若害他人，乃愚自本性，瞋彼則非理，如瞋燒性火。 39. If inflicting harm on others is the nature of the foolish, then my anger toward them is as inappropriate as it would be toward fire, which has the nature of burning. Verse 39 If those who are like wanton children Are by nature prone to injure others What point is there in being angry Like resenting fire for its heat? It is pointless to return harm for harm. Those who harm us are affected by delusions, so to retaliate is merely to indulge in our own delusions! Children can be cruel as they do not understand their destructiveness. Likewise, all sentient beings, so one should apply patience and generate compassion towards them instead. One’s restraint avoids further provocation and at the same time, protects one’s merit. Patient restraint benefits everyone. If one recognises oneself as having an angry nature, one should guard against self-loathing because it would be like begrudging fire for having the capacity to burn. It is more worthwhile to recognise the disadvantages of anger and cultivate more patience. 40. 若過是偶發，有情性仁賢，則瞋亦非理，如瞋煙蔽空。 40. If this fault is advantageous and if sentient beings are good by nature, then anger toward them is as inappropriate as it would be toward pungent smoke in the sky. Verse 40 And if their faults are fleeting and contingent If living beings are by nature wholesome It’ s likewise senseless to resent them As well as be angry at the sky for having clouds! Oneself and all living beings, including one’s enemies, loved ones, strangers – are in the nature of impermanence and are inter-connected. For instance, why do people want to harm and criticise you? Because you have committed the karma to receive harm and criticism. If you want to put an end to receiving harm from others, purify the karma and treat others with consideration and respect as positive causes. Nothing can be achieved by oneself alone – everything is inter-dependent. Thinking this way trims down one’s ego. The second aspect of this verse is that every living being is fundamentally wholesome. None are born evil and totally negative. The root nature is pure and unstained, no different from the Buddha nature. Delusions are temporarily interfering with this pure state but delusions can be removed. Once we recognise this, we have all the reasons to refrain from harming them. If we get angry at them, it is like getting angry at the sky for having clouds or during hot weather, blaming the country for being so hot. It is foolish to get angry at the natural state of things. Similarly, anything that is pleasant that comes into your life is also impermanent and is a mere manifestation of the suffering of change. Thus, it is futile to get overly excited and grasping towards it. If one has no patience, that person is the biggest-ego person. The most patient person is one who has no ego. When there is patience, there is much happiness. When contemplating on the ego and its disadvantages, don’t look at the person next to you. Look at only yourself. Check one’s own mental state throughout one’s day. 41. 棍杖所傷人，不應瞋使者；杖復瞋使故，理應憎其瞋。 41. Disregarding the principle of cause, such as a stick and the like, if I become angry with the one who impels it, then it is better if I hate hatred, because that person is also impelled by hatred. Verse 41 Although indeed it is the stick that hurts me I am angry at the one who wields it, striking me But he is driven and impelled by anger So it is his wrath I should resent When negative emotions arise, avoid retaliating and analyse the situation quietly. Recollect the analogy of a person hitting you with a stick. In that situation, you are not angry at the stick even though it touched your body and you are instead angry at the person who controlled the stick. Likewise, there is no reason to get angry towards the person because the person is controlled by anger, so it is anger which should be faulted. 42. 我昔於有情，曾作如是害；既曾傷有情，理應受此損。 42. In the past, I too have inflicted such pain on sentient beings; therefore, I, who have caused harm to sentient beings, deserve that in return. Verse 42 It was I who in the past Did harm to beings such as these And so, when others do me mischief It is only just that they should injure me. The frequent contemplation of karma is a great help. We experience what we have committed upon others in the past. We committed harm, so it is to be expected that we receive harm. Just because we cannot recall details of our actions does not mean we did not do them. So where does the blame begin and end? Through this analysis, we can dismantle the reasons for us to generate anger, stop the cycle of harm. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛三、遇害思己過 壬一、本義 43. 敵器與我身，二皆致苦因，雙出器與身，於誰該當瞋？ 43. Both his weapon and my body are causes of suffering. He has obtained a weapon, and I have obtained a body. With what should I be angry? 44. 身似人形瘡，輕觸苦不堪，盲目我愛執，遭損誰當瞋？ 44. Blinded by craving, I have obtained this boil that appears as a human body, which cannot bear to be touched. When there is pain, with whom should one be angry? 45. 愚夫不欲苦，偏作諸苦因；既由己過害，豈能憎於人？ 45. I do not desire suffering; yet, fool that I am, I desire the cause of suffering. When suffering emerges due to my own fault, why should I be angry with anyone else? 46. 譬如地獄卒，及諸劍葉林，既由己業生，於誰該當瞋？ 46. Just as the forest of razor leaves and the birds of hell are brought into existence by my actions, so is this. With whom should I be angry? 47. 宿業所引發，令他損惱我，因此若墮獄，豈非我害他？ 47. Those who hurt me are impelled by my actions, as a result of which they will go to the infernal realms. Surely, it is I alone who have ruined them. 48. 依敵修忍辱，消我諸多罪；怨敵因我忍，墮獄久受苦。 48. On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies. 49. 若我令受害，敵反饒益我，則汝粗暴心，何故反瞋彼？ 49. It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry? －－－－－分析禪及筆記－－－－－ 辛三、遇害思己過 壬一、本義 43. 敵器與我身，二皆致苦因，雙出器與身，於誰該當瞋？ 43. Both his weapon and my body are causes of suffering. He has obtained a weapon, and I have obtained a body. With what should I be angry? Verse 43 Their weapons and my body Both are causes of my suffering! They their weapons drew, while I held out my body Who then is more worthy of my anger? For a wound to occur, it requires a weapon and one’s body being in the way. Without these two, there would be no wound, not cuts and bruises. This is yet another example of the interconnectedness of things. Instead of solely blaming others, we should also note our own faults and role in any situation. 44. 身似人形瘡，輕觸苦不堪，盲目我愛執，遭損誰當瞋？ 44. Blinded by craving, I have obtained this boil that appears as a human body, which cannot bear to be touched. When there is pain, with whom should one be angry? Verse 44 This human form is like a running sore Merely touched it cannot stand the pain! I’m the one who clings to it with blind attachment Whom should I resent when pain occurs? Having taken rebirth in samsara with contaminated aggregates, even small sufferings become unbearable. We cling to our aggregates. When we go for a medical test and receive unfavourable results, we panic and drown in fear. The suffering of fear comes from the clinging, so we should know how to work with our mind to keep it balanced and positive. Patience enable us to maintain this balance. Look at the Bodhisattva who chooses rebirth in samsara to liberate beings from samsara. The Bodhisattva could remain in nirvana but returns due to the overwhelming courage and compassion for sentient beings. Just like our Kyabje Lama Zopa Rinpoche – wanting to build 500 foot Maitreya Buddha statue, such courage. It will benefit so many beings on account of it. We should avoid the inauspicious attitude of everything being “cannot, cannot”. This is nothing more than having no patience with adversities. Let’s say I am overseeing a project with 20 over staff and I say to them, ”Come to me with only good news. If there is any bad news, deal with it yourself”. This kind of complaining mind can be found at work as well as in relationships and it is due to there being no patience! 45. 愚夫不欲苦，偏作諸苦因；既由己過害，豈能憎於人？ 45. I do not desire suffering; yet, fool that I am, I desire the cause of suffering. When suffering emerges due to my own fault, why should I be angry with anyone else? Verse 45 We who are like senseless children Shrink from suffering but love its causes We hurt ourselves; our pain is self-inflicted! Why should others be the object of our anger? This is the paradox of an afflicted mind. We seek to escape from suffering but constantly create causes that will bring about suffering. With this being so, we are our own trouble- makers, so why be angry at others? 46. 譬如地獄卒，及諸劍葉林，既由己業生，於誰該當瞋？ 46. Just as the forest of razor leaves and the birds of hell are brought into existence by my actions, so is this. With whom should I be angry? Verse 46 Who indeed should I be angry with? This pain is all my own contriving Likewise all the janitors of hell And all the groves of razor trees! The Hell realms are hallucinations but they will seem real to those with the karma for that existence. If one is positive minded, one will see things as pure. Buddha does not experience the sufferings of the 6 realms but the 6 realms exist in the Buddha’s perception. This is because the Buddha’s perceptions are all positive and hence does not impute any negative experience. Realms exist as projections of beings’ (negative) minds. 47. 宿業所引發，令他損惱我，因此若墮獄，豈非我害他？ 47. Those who hurt me are impelled by my actions, as a result of which they will go to the infernal realms. Surely, it is I alone who have ruined them. Verse 47 Those who harm me come against me Summoned by my evil karma But they will be the ones who go to hell And so it is myself who bring their ruin. Those who harm us are in fact invoked due to our’s own past negative karma. Yet, they will be going to the hell realms on account of their inflicting harm. So due to negativities, one brings harm to oneself and to others too. What greater reason for generating compassion? 48. 依敵修忍辱，消我諸多罪；怨敵因我忍，墮獄久受苦。 48. On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies. Verse 48 Because of them and through the exercise of patience My many sins are cleansed and purified But they will be the ones who, thanks to me Will have long drawn agonies of hell. 49. 若我令受害，敵反饒益我，則汝粗暴心，何故反瞋彼？ 49. It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry? Verse 49 Therefore I am their tormentor! Therefore, it is they who bring me benefit! Thus with what perversity, pernicious mind Will you be angry with your enemies? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

壬二、斷諍 50. 若我有功德，必不墮地獄。若吾自守護，則彼何所得？ 50. If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here? 51. 若以怨報怨，則敵不護罪，吾行將退失，難行亦毀損。 51. If I were to retaliate, they would not be protected and my conduct would be impaired. Because of that, those in anguish would be lost. 己二、應忍譏毀之苦 52. 心意無形體，誰亦不能毀；若心執此身，定遭諸苦損。 52. Because of its immateriality, the mind can never be harmed by anyone. However, due to its attachment to the body, the mind is tormented by suffering. 53. 輕蔑語粗鄙，口出惡言辭，於身既無害，心汝何故瞋？ 53. Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry? 54. 謂他不喜我；然彼於現後，不能毀損我，何故厭譏毀？ 54. Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it? 55. 謂礙利養故；縱我厭受損，吾利終須捨，諸罪則久留。 55. If I am adverse to it because it hinders my material gain, my acquisitions will vanish in this life, but my sin will surely remain. 56. 寧今速死歿，不願邪命活；苟安縱久住，終必遭死苦。 56. It is better that I die today, than have a long, corrupt life. For even after living a long time, I shall have the suffering of death. －－－－－分析禪及筆記－－－－－ 壬二、斷諍 50. 若我有功德，必不墮地獄。若吾自守護，則彼何所得？ 50. If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here? Verse 50 For if a patient quality of mind Is mind, I shall avoid the pains of hell. But though indeed I save myself What of my foes, what fate’ s in store for them? Reflect deeply on this logic: Whilst harm-giver incurs the karma for lower realm rebirths through giving us difficulties, through receiving those harms, our negative karma gets purified. In that way, harm- givers enable us to clear negativities thereby bringing us closer towards enlightenment. Thus, harm-givers are our liberators and we are the creators of their suffering. Think about this. 51. 若以怨報怨，則敵不護罪，吾行將退失，難行亦毀損。 51. If I were to retaliate, they would not be protected and my conduct would be impaired. Because of that, those in anguish would be lost. Verse 51 If I repay them harm for harm Indeed they’ll not be saved thereby And all my noble actions will be spoiled Austerity of patience brought to nothing. When faced with receiving harm, guard against retaliation because returning harm marks the total breakdown and failure of the practice of patience. 己二、應忍譏毀之苦 52. 心意無形體，誰亦不能毀；若心執此身，定遭諸苦損。 52. Because of its immateriality, the mind can never be harmed by anyone. However, due to its attachment to the body, the mind is tormented by suffering. Verse 52 The mind is bodiless By no one can it be destroyed And yet it grasps the body tightly Falling victim to the body’ s pain. When others hurt us physically, one gets instantly gets swept over with negative emotion and although one’s mind has no limbs nor holds any weapons, it is ready to return the harm. Even though the mind is not physically hurt, it grasps to the body and feels as if it were directly attacked and proceeds to retaliate. To overcome this, we need to find the nature of the angry mind to pacify suffering. We need to train in patience. 53. 輕蔑語粗鄙，口出惡言辭，於身既無害，心汝何故瞋？ 53. Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry? Verse 53 Scorn and hostile words And comments that I do not like to hear My body is not harmed by them What reason do you have O mind for your resentment? 54. 謂他不喜我；然彼於現後，不能毀損我，何故厭譏毀？ 54. Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it? Verse 54 Contempt and scorn that others show me Now and in my future lives Since none of it can bite and swallow me Why is it that I’m so averse to it? If others criticise us and point towards our faults, none of it can ruin our existing aggregates nor our merits, so why get angry and impatient towards such people? Since the aggregates are not independently existing, there is no basis to feel hurt. 55. 謂礙利養故；縱我厭受損，吾利終須捨，諸罪則久留。 55. If I am adverse to it because it hinders my material gain, my acquisitions will vanish in this life, but my sin will surely remain. Verse 55 Perhaps I turn for it because It hinders me from having what I want But all my property I’ll leave behind While sins will keep me steady company It is useful to explore the kinds of situations which give rise to anger. One common situation is when one does not get what one wants. Instead of getting agitated, meditate on how the objects of our desire like possessions, fame, name, even loved ones, cannot be brought along into future lives. Therefore, there is no valid reason for getting angry over desirous objects. The stronger the grasping, the stronger the impatience and stronger the misery. 56. 寧今速死歿，不願邪命活；苟安縱久住，終必遭死苦。 56. It is better that I die today, than have a long, corrupt life. For even after living a long time, I shall have the suffering of death. Verse 56 Better far for me to die today Than live a long and evil life However great may be my length of days The pain of dying will be all the same Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

57. 夢受百年樂，彼人復甦醒；或受須臾樂，夢已此人覺； 57. One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment. 58. 覺已此二人，夢樂皆不還。壽雖有長短，臨終唯如是。 58. Does happiness return to either once they have awakened? It is the same at the moment of death for one who lives a long time and for one who lives a short time. 59. 設得多利養，長時享安樂，死如遭盜劫，赤裸空手還。 59. Even though I have acquired many possessions and have enjoyed pleasures for a long time, I shall depart empty handed and naked as if I had been robbed. 60. 謂利能活命。淨罪並修福，然為利養瞋，福盡惡當生。 60. What if I destroy vice and perform virtue while living off my acquisitions? Do vice and the destruction of virtue not occur for one who gets angry on account of material gains? 61. 若為塵俗活，復因彼退墮，唯行罪惡事，苟活義安在？ 61. If the meaning of my life vanishes, then what is the point of a life that creates only nonvirtue? 62. 謂謗令他疑，故我瞋謗者；如是何不瞋，誹謗他人者？ 62. If you think that your hatred toward one who disparages you is because he dries away sentient beings, why does your anger not arise also when others are defamed in the same way? 63. 謂此唯關他，是故吾堪忍；如是何不忍，煩惱所生謗？ 63. You have patience toward those who are unkind because their ungracious behavior is directed toward someone else, but you do not have patience toward one who disparages you when he is subject to the arising of mental afflictions. －－－－－分析禪及筆記－－－－－ 57. 夢受百年樂，彼人復甦醒；或受須臾樂，夢已此人覺； 57. One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment. Verse 57 One man dreams he lives a hundred years Of happiness but then he wakes Another dreams an instant’ s joy But then he, likewise awakes. 58. 覺已此二人，夢樂皆不還。壽雖有長短，臨終唯如是。 58. Does happiness return to either once they have awakened? It is the same at the moment of death for one who lives a long time and for one who lives a short time. Verse 58 And when they wake, the happiness of both Is finished, never to return Likewise, when the hour of death comes round Our lives are over, whether brief or long. If one lives a life dominated by negative emotions and grasping to ego, is it worthwhile to have a long life of suffering and commission of negative karma? Death is part of life, so trying to avert it or deny it, is pointless. Instead, place one’s efforts into avoiding negativities because when death arrives, one will only have one’s past karma as a companion. Hence if one wants a peaceful death, bardo and rebirth, there is no choice but to overcome the negative, impatient mind. Fulfil the precepts taken before the Buddha, Dharma and Sangha, namely benefit others and always avoid harming them. 59. 設得多利養，長時享安樂，死如遭盜劫，赤裸空手還。 59. Even though I have acquired many possessions and have enjoyed pleasures for a long time, I shall depart empty handed and naked as if I had been robbed. Verse 59 Though we be rich in worldly goods Delighting in our wealth for many years Despoiled and stripped as though by thieves We must go naked and with empty hands. If one is not careful of protecting one’s body speech and mind against delusions, no matter how wealthy one may be, at death, one has to lose it all. One strives to acquire possessions, only to separate from them in the end and we leave empty-handed. If one can thoroughly secure one’s mind from anger by remembering patience, we will pass beyond this life with the wealth of a peaceful, clear and happy mind. We meet many high lamas, take initiations, collect mantras, recite sutras and own many holy objects but if we never protect our minds from anger, if we react because our egos were bruised, aeons of merit gets destroyed. At the time of death, when the dissolution of the elements occur, the fear will be very intense. One needs to train one’s mind. As Dharma practitioners, we ought not rely on external aids but focus on inner transformation. Example, when we are in need of wealth, some of us would rush out to buy a Dzambala statue, thinking that wealth will flow in. This is superficial thinking and will disappoint you. Dzambala practice is about the sincere practice of generosity. For this, one needs to have a real understanding about the act of giving i.e. one needs to give unconditionally without any expectation of return or some positive result for oneself. Otherwise it becomes more cause for samsara. Similarly, commissioning 100 Tara Pujas without any heart of devotion towards Tara and qualities of the Buddha and benefitting sentient beings, weakens the effort. 60. 謂利能活命。淨罪並修福，然為利養瞋，福盡惡當生。 60. What if I destroy vice and perform virtue while living off my acquisitions? Do vice and the destruction of virtue not occur for one who gets angry on account of material gains? Verse 60 Perhaps we’ll claim that by our wealth we live And living, gather merit, dissipating evil But if we’re ruthless for the sake of gain It’s evil we will gather, dissipating merit! In one’s conventional life, money is required to survive. There is nothing wrong with earning money or getting rich. The problem lies in grasping towards it. Posssessing money in a self centred manner with no concern for others’ well being or without contentment becomes a cause for suffering and samsara. As long as there is no mind of renunciation or benefitting others, the more one gathers, the creation of negative karma strengthens. Every extra dollar earned should cause us to recite OM AH HUM and feel gratitude to the Buddhas for blessings and to sentient beings in relation to whom ones survival is dependent upon. Whatever you eat, likewise, think of mentally offering that to one’s Gurus and the Triple Gem and then to the countless sentient beings including those living organisms on and in your body. Contentment or satisfaction does not mean no aspirations and just doing nothing. Rather, it means having enthusiasm or joyfulness in whatever we do, without the grasping mind. With this attitude, striving to earn more money is OK. Even studying the Lam Rim Chenmo – one should feel contentment not in the sense that one feels one already knows a lot and studying can stop but rather, it means feeling fortunate that one has encountered these teachings and is inspired to continue. It is worthwhile to remember that if one does not have enough merit to possess or consume the possessions that one has, there may be more worries than joy in having such possessions! 61. 若為塵俗活，復因彼退墮，唯行罪惡事，苟活義安在？ 61. If the meaning of my life vanishes, then what is the point of a life that creates only nonvirtue? Verse 61 What use them will our lives have been When all is so degenerate and spoiled? What use is there in living such a life When evil is the only consequence. 62. 謂謗令他疑，故我瞋謗者；如是何不瞋，誹謗他人者？ 62. If you think that your hatred toward one who disparages you is because he dries away sentient beings, why does your anger not arise also when others are defamed in the same way? Verse 62 If, when others slander us, we claim Our anger is because they harm ourselves How is it we do not resent Their slander when it’ s aimed at someone else? 63. 謂此唯關他，是故吾堪忍；如是何不忍，煩惱所生謗？ 63. You have patience toward those who are unkind because their ungracious behavior is directed toward someone else, but you do not have patience toward one who disparages you when he is subject to the arising of mental afflictions. Verse 63 If we bear with such antipathy Remarking that it’ s due to other factors Why are we impatient when they slander us? Emotion after all, has been the cause of it. If one lives with a hostile attitude, one is wasting one’s life. Guard one’s mind well and avoid retaliation at all costs, as doing so will bring dire negative consequences. Other living beings are the cause for one’s liberation, so instead of being angry at them, one should feel gratitude. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

戊二、消除因我所受害而生之瞋 己一、諦察法忍 64. 於佛塔像法，誹詆損毀者，吾亦不應瞋，因佛遠諸害。 64. My hatred toward those who revile and violate images, stupas, and the sublime Dharma is wrong, because the Buddhas and the like are free of distress. 65. 於害上師尊，及傷親友者，思彼皆緣生，知已應止瞋。 65. As in the preceding case, one should ward off anger toward those who injure spiritual mentors, relatives, and friends, by seeing this as arising from conditions. 66. 情與無情二，俱害諸有情，云何唯瞋人？故我應忍害。 66. Harm is certainly inflicted on beings either by sentient beings or non-sentient things. This distress is felt in a sentient being, so endure that pain. 67. 或由愚損人，或因痴還瞋；此中孰無過？孰為有過者？ 67. Some do wrong out of delusion, while others, being deluded, become angry. Among them, whom do we call innocent, and whom do we call guilty? 68. 因何昔造業，於今受他害？一切既依業，憑何瞋於彼？ 68. Why did I previously act in such a way that now I am harmed by others? All are subject to their actions. Who am I to alter this? 69. 如是體解已，以慈互善待。故吾當一心，勤行諸福善。 69. Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other. －－－－－分析禪及筆記－－－－－ 戊二、消除因我所受害而生之瞋 己一、諦察法忍 64. 於佛塔像法，誹詆損毀者，吾亦不應瞋，因佛遠諸害。 64. My hatred toward those who revile and violate images, stupas, and the sublime Dharma is wrong, because the Buddhas and the like are free of distress. Verse 64 Even those who vilify and undermine The sacred Doctrine, images, and stupas Are not the proper objects of our anger The Buddhas are themselves untouched thereby. Patience is required towards even those who have violent and negative mind towards holy objects. The destruction of statues, stupas and Dharma texts have heavy karmic impact, similar to the heinous crimes. Such persons commit terrible acts due to having wrong view and negative emotions, which will bring intense suffering in the lower realms, so intense that we would shiver in fear just to think of it. Thus, the only appropriate response is to have compassion towards them. We should pray to bless their minds and as a Mahayana practitioner, one should take full responsibility by oneself alone, to bring such tortured persons to total liberation. One will not see a single line of teaching about defending the Buddhadharma through the destruction of other faiths. The reason is that the Buddhas themselves cannot be harmed. They remain untouched by delusions directed at them. This might cause us to wonder that since the Buddha cannot receive any harm, why would there be anything called negative karma being committed against the Buddhas? The answer is the karma being generated from the do-er’s side. Committing violence or negativity against the Triple Gem implants karmic seeds which will bear suffering results. Buddha is one of the greatest objects of offering, yet he is also the most potent object in relation to the creation of negative karma. 65. 於害上師尊，及傷親友者，思彼皆緣生，知已應止瞋。 65. As in the preceding case, one should ward off anger toward those who injure spiritual mentors, relatives, and friends, by seeing this as arising from conditions. Verse 65 And even if our teachers, relatives and friends Are now the object of aggression All derives from factors just explained This we should perceive and curb our wrath. When we notice our most respected Gurus, relatives and friends being the target of any kind of harm or criticism, our anger gets aroused. But here again, one should not generate anger for the reasons explained in verse 31 of this chapter, namely all things are a dependent-arising; causes, conditions and mental labelling give rise to our witnessing harm being inflicted on our Gurus. Think that one’s guru, self and criticism are all empty and illusion- like. Think of dependent-arising and the karmic cause and effect; think of emptiness and how things are merely-labelled. Otherwise, there will be wrathful outer experience. But does that mean we just watch our Gurus get physically or verbally attacked? The point is that whatever protective action one wishes to take, make sure that anger or other delusions are not accompanying that action. 66. 情與無情二，俱害諸有情，云何唯瞋人？故我應忍害。 66. Harm is certainly inflicted on beings either by sentient beings or non-sentient things. This distress is felt in a sentient being, so endure that pain. Verse 66 Beings suffer injury alike From lifeless things as well as living beings So why be angry only with the latter? Rather let us simply bear with harm. One characteristic of patience is being tolerant towards suffering due to knowing that greater suffering arises through getting angry. When we receive harm from others, our agitated mind pops up. Think about this – we receive harm from both living beings and inanimate things like elements, yet we only get angry with living beings and has that solved problems? By being tolerant, one has a calm mind that is able to decide on the best course of action. It develops one’s spiritual practice; it protects against accumulating the karma to suffer more and avoid oneself becoming the object of others’ creation of negative karma. 67. 或由愚損人，或因痴還瞋；此中孰無過？孰為有過者？ 67. Some do wrong out of delusion, while others, being deluded, become angry. Among them, whom do we call innocent, and whom do we call guilty? Verse 67 Some do evil things because of ignorance Some respond with anger, being ignorance Which of them is faultless in his acts? To whom shall error be attributed? Those beings who commit negativities out of ignorance and those who react in anger do so because they are ignorant about karma, about dependent-arising and emptiness. Since that is the case, both are at fault and no blame can be ascribed to one party alone. Anger is always an improper response. Instead, generate compassion because both sides are tortured by delusions and painful results are on their way. 68. 因何昔造業，於今受他害？一切既依業，憑何瞋於彼？ 68. Why did I previously act in such a way that now I am harmed by others? All are subject to their actions. Who am I to alter this? Verse 68 Rather, why did I do evil in the past That caused me harm at others’ hands? All that happens is the fruit of karma Why them should I now be angry? When one is facing hardship e.g. harm from others, failures, criticisms, degeneration to health – the tendency is to blame the external circumstances for one’s situation. However, one needs to recognise these happen because of one’s past negative karma. We are the creators of our situations. Why then be angry at others? We are responsible and thus should guard against the commission of negativity, so that no future hardships will be met. When we think this way, we will immediately feel lighter. Otherwise blaming others and frustration will mount and sometimes leads to suicide. 69. 如是體解已，以慈互善待。故吾當一心，勤行諸福善。 69. Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other. Verse 69 This I see and therefore, come what may I’ll hold fast to the virtuous path And foster in the hearts of all An attitude of mutual love. Progress on the spiritual path can happen when on realises that harms received are all due to one’s past negative karma and that should be determined to engage in the path of virtue, such as the Bodhisattva conduct which is the supreme path. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

己二、思忍利益 70. 譬如屋著火，燃及他屋時，理當速移棄，助火蔓延草。 70. When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it. 71. 如是心所貪，能助瞋火蔓，慮火燒德屋，應疾厭棄彼。 71. Likewise, when the mind burns with the fire of hatred due to attachment, one should immediately cast it aside because of the fear of burning the body of merit. 72. 如彼待殺者，斷手獲解脫。若以修行苦，離獄豈非善？ 72. If one who is to be executed has his hand amputated and is released, is this unfortunate? If a person is freed from hell by human suffering, is this unfortunate? 73. 於今些微苦，若我不能忍，何不除瞋恚─地獄眾苦因？ 73. If one who is unable to endure even this slight suffering of the present, then why does one not ward off anger, which is the cause of pain in hell? 74. 為欲曾千返，墮獄受燒烤，然於自他利，今猶未成辦。 74. Thus, solely due to anger I have brought myself into hells thousands of times, and I have not brought about benefit for myself or others. 75. 安忍苦不劇，復能成大利，為除眾生害，欣然受此苦。 75. But this suffering is not of that kind, and it will bring about great benefit. Only delight in suffering that eliminates the suffering of the world is appropriate here. －－－－－分析禪及筆記－－－－－ 己二、思忍利益 70. 譬如屋著火，燃及他屋時，理當速移棄，助火蔓延草。 70. When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it. Verse 70 For when a building is ablaze And flames leap out from house to house The wise course is to take and fling away The straw and anything that spread the fire. When a house is on fire, if there are rice-husks and such inflammable objects, one should grab the rice-husks and throw them out rather than rescue the jewel-box. Similarly, when we practice Dharma, we need to know the factors that ignite anger and delusions. Having identified those factors, one should then proceed to eliminate them. Let’s say within a group of people, one person is very irritating – as a beginner practitioner, it may be better to avoid that person – but here, “avoid” refers to physically create some space between oneself and that person but internally, one should strongly generate compassion and continue to train one’s mind, learning to recognise what triggers anger, the cause of delusions and the antidotes to be applied. 71. 如是心所貪，能助瞋火蔓，慮火燒德屋，應疾厭棄彼。 71. Likewise, when the mind burns with the fire of hatred due to attachment, one should immediately cast it aside because of the fear of burning the body of merit. Verse 71 In fear that merit might be all consumed We should at once cast far away Our mind’ s attachments Tinder for the fiery flames of hate. As one would throw out any flammable material in a fire, one should discard attachments which inflame anger. If one fails to remember impermanence and practice detachment, when anything harms the object of attachment, anger will rapidly emerge. Hence, one should learn to be detached even to loved ones. At this very moment, we have a partial attitude towards loved ones, enemies and strangers – in order for us to be free from anger, we should urgently eliminate attachment towards one’s loved ones. Eliminating attachment does not mean not having love and care but rather, giving up the clinging. Contemplation on impermanence will calm one’s mind and bring some level of renunciation towards loved ones and gradually one can gain freedom from such clinging. The concept of “enemy” comes in relation to two things: In relation to one’s ego not being satisfied and in relation to interference with one’s object of attachment. Another disadvantage of attachment towards loved ones is that quite often, one gets disappointed and angry towards one’s loved ones more often than in relation to one’s enemy! Mountains of merit are destroyed by anger. Practising detachment to the loved one does not mean not taking care of them. Buddha is merely saying that great harm will be brought to them and to oneself, if one does not guard against clinging. Anger includes depression, as that is a form of anger towards oneself and one’s situation. This is such a precious teaching. When this verse states “In fear that merit might be all consumed” it is about mindfulness of the destructive nature of anger and not about making oneself anxious and nervous. When we harbour anger, we are constantly accumulating causes of suffering. We may think we are doing a lot of virtue but deep in our heart, most of us have impatient minds, angry minds, so our problems never end. 72. 如彼待殺者，斷手獲解脫。若以修行苦，離獄豈非善？ 72. If one who is to be executed has his hand amputated and is released, is this unfortunate? If a person is freed from hell by human suffering, is this unfortunate? Verse 72 Is not a man relieved when, though condemned to death He is freed, his hand cut off in ransom for his life? Enduring likewise merely human ills Am I not happy to avoid the pains of hell? A man who has been sentenced to death will be greatly relieved when he only has his hand cut off. Likewise, one should think that if one did not experience the problems we have right now, our accumulated negative karma would make us suffer for aeons in the lower realms. This manner of thinking will ease one’s pain. Better than this, when one is facing hardships, one should practice tong len – think, “May this hardship that I am going through, be sufficient to ripen and eradicate the entire negative karma of living beings”. When any discomfort comes to one’s body, divert one’s mind in this way. The force of the tong len meditation will cause one’s pain to subside. Bodhisattvas have a choice not to return to samsara but they do so in order for them to engage in the intense practice of tong len, which is more beneficial than merely residing in the Arya Path, accumulating the 3 countless aeons of merit. It is about being efficient – since we are already in samsara facing the heavy consequences of past actions with no immediate way of overcoming sickness aging and death, we might as well use our experience of difficulties in the Path through the practice of tong len. This should be done without delay. When we look into our mental continuum and get even a glimpse of what we have done in the past with body, speech and mind, honestly speaking – we deserve the intense suffering we are facing now. It is through the sheer power of blessings of the Buddha and meeting the Dharma, that we have the opportunity to use this suffering into the path to free ourselves and others. 73. 於今些微苦，若我不能忍，何不除瞋恚─地獄眾苦因？ 73. If one who is unable to endure even this slight suffering of the present, then why does one not ward off anger, which is the cause of pain in hell? Verse 73 If pains of even this, my present life Are now beyond my strength to hear Why do I not overthrow my anger Cause of future sorrows in infernal torment? Right now, we find some our problems unbearable. What more the suffering in the lower realms? By knowing that anger is the most forceful cause to bring us to the lower realms, we should avoid anger at all costs. 74. 為欲曾千返，墮獄受燒烤，然於自他利，今猶未成辦。 74. Thus, solely due to anger I have brought myself into hells thousands of times, and I have not brought about benefit for myself or others. Verse 74 For the sake of gaining all that I desired A thousand times I underwent The tortures of the realms of hell Achieving nothing for myself and others. 75. 安忍苦不劇，復能成大利，為除眾生害，欣然受此苦。 75. But this suffering is not of that kind, and it will bring about great benefit. Only delight in suffering that eliminates the suffering of the world is appropriate here. Verse 75 The present aches are nothing to compare with those And yet great benefits may come from them These troubles that dispel the pains of wanderers How could I not rejoice in them? Since beginningless time, we have endured tremendous hardships just to gain some tiny, worldly gain. Nothing substantial has been achieved for oneself and others. The Buddhas however, attained everything through cherishing others, so one should learn from this and change our self- cherishing minds towards cherishing others. It is wise to understand the great benefit of suffering in one’s spiritual cultivation – it enables us to practice renunciation; do tong len practice; generate compassion for self and others; inspires us to avoid negative karma and negative emotions; attain liberation from samsara; gain all perfections including enlightenment. With this view, one is able to face one’s life problems and happily work for the benefit of others. Changing one’s attitude when facing hardships is the key. One might give excuses that “I’m too old” or “I’m too sick or fragile” or “I’m too new at Dharma practice, so I cannot manage” – all these are excuses. The Buddhas did it to prove that it can be done. So let us not waste time but begin our cultivation. It is beneficial to merge Shantideva into one with one’s own Guru – the principle advice is to use adversity as one’s trainer on the spiritual path. Transforming hardships into the causes of lasting happiness. Q: When we rejoice at harm happening to harm-givers, does it incur the same negative karma as getting angry? Ans: It is not 100 % the same negative karma but very close to it. Rejoicing in killing or harm being experienced by any living being is negative. Q: If we cannot generate compassion but are able to block negative thoughts from arising, is it positive karma or neutral karma? Ans: It depends – if one just ignores negative thoughts, it does not mean that negative imprints are not there and active. Hence, it is still negative karma. However, if one blocks negative thoughts through seeing the faults of delusions, then it is positive. If one just keeps one’ s mind totally without a view (which is not easy to do), then it is neutral karma. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

戊三、消除因敵獲善而生之瞋 己一、應喜敵受讚 76. 人讚敵有德，若獲歡喜樂；意汝何不讚，令汝自歡喜？ 76. If others find pleasure and joy in praising the abundance of someone’s good qualities, why, O mind, do you not praise it and delight in this way, too? 己二、應喜敵獲樂 77. 如是所生樂，唯樂無性罪，諸佛皆稱許；復是攝他法。 77. This joy from your rejoicing is a blameless source of happiness. It is not prohibited by the victorious ones, and it is the most excellent way to attract others. 78. 謂他獲樂故，然汝厭彼樂，則應不予酬，此壞現後樂。 78. If you do not like it, thinking that it is a pleasure for that person only, then if you were to stop giving wages and the like, your seen and unseen reward would be destroyed. 79. 他讚吾德時，吾亦欲他樂；他讚敵功德，何故我不樂？ 79. When your own good qualities are being praised, you want others to rejoice as well. When good qualities of someone else are being praised, you do not want happiness even for your self. 80. 初欲有情樂，而發菩提心；有情今獲樂，何故反瞋彼？ 80. Upon generating the Spirit of Awakening out of the desire for the happiness of all sentient beings, why are you angry at sentient beings now that they have found happiness themselves? －－－－－分析禪及筆記－－－－－ 戊三、消除因敵獲善而生之瞋 己一、應喜敵受讚 76. 人讚敵有德，若獲歡喜樂；意汝何不讚，令汝自歡喜？ 76. If others find pleasure and joy in praising the abundance of someone’s good qualities, why, O mind, do you not praise it and delight in this way, too? Verse 76 When others take delight In giving prise to those endowed with talents Why O mind, do you not find A joy, likewise in praising them? We feel disturbed when others praise our enemies. When this happens, one feels very sour because we see no good qualities in the enemy, so why should such a person deserve any praise? We project onto our enemies a lack of purity and when one’s Guru offers praises to that person in front of you, you also think the Guru as invalid. That is the day one fails in guru devotion practice. One needs to realise that right there, one’s ego is being struck and thus one should rejoice at this. If one gets angry when seeing a gift being offered to someone that you do not like is also a form of anger. By seeing the harms posed by anger, one should instantly eliminate the hostile mind towards any happiness, gains, success, praise and attainments which come to people we dislike. Transform displeasure into delight. Offer praises with sincerity to the best of one’s ability. 己二、應喜敵獲樂 77. 如是所生樂，唯樂無性罪，諸佛皆稱許；復是攝他法。 77. This joy from your rejoicing is a blameless source of happiness. It is not prohibited by the victorious ones, and it is the most excellent way to attract others. Verse 77 The pleasure that you gain therefrom Itself gives rise to stainless happiness It’ s urged on us by all the holy ones And is the perfect way of winning others. The reason behind the advice in verse 76 is stated here in verse 77. The advice to generate patience and delight is so as to achieve all the short and long term happiness, peace of mind, up to the peerless happiness of full enlightenment. This mind training is urged by all the past Buddhas and Bodhisattvas. Rejoicing for good things happening to loved ones should be extended to enemies as well. By being close to our enemies is not only helpful in our own cultivation but by sincerely cherishing them more will enable one to pacify them. 78. 謂他獲樂故，然汝厭彼樂，則應不予酬，此壞現後樂。 78. If you do not like it, thinking that it is a pleasure for that person only, then if you were to stop giving wages and the like, your seen and unseen reward would be destroyed. Verse 78 But they’re the ones who’ll have the happiness, you say If this then is a joy to you would resent Abandon paying wages and returning favors And you will be the loser – both in thief and the next! When we get upset when an enemy receives happiness, it due to one’s self-cherishing mind. This proves that self-centredness is the cause of great suffering. When one’s own contaminated aggregates are struck with pain and suffering, we lose patience, we cannot accept it and we feel distressed. Think of it as repaying karmic debts and that way one will not create more negative karma. Many people die in frustration, resulting in the passage of death being difficult. Should this occur, not only does one lose peace of mind and virtue, it could even lead to the intense suffering of the lower realms. 79. 他讚吾德時，吾亦欲他樂；他讚敵功德，何故我不樂？ 79. When your own good qualities are being praised, you want others to rejoice as well. When good qualities of someone else are being praised, you do not want happiness even for your self. Verse 79 When praise is heaped upon your merits You’re keen that others should rejoice in them But when the compliment is paid to others Your joy is oh so slow and grudging. When we do little bit of virtue, we expect praise and acknowledgment; when we do a small amount of practice, we visualise great benefits coming from the Buddha. But when a compliment is paid to one’s enemies, one is slow to express joy. This is due to the self-egoistic mind. If we had strong bodhicitta, whatever we achieve, we would hide it and whomever – especially when a harm-giver – gains some happiness, we should announce it with sincere appreciation. Kyabje Lama Zopa Rinpoche has many centres with all sorts of difficult people to deal with. Sometimes, he assigns them to help run centres as a training and when problems arise and news of this gets to Rinpoche’s ears, he send beautiful cards to the trouble-makers to encourage them to be kind and in order to create a cause for good qualities to arise in them. That is how Bodhisattvas act. There was once a deity-oracle who in the midst of a big group of Sangha, stood up and declared that if Kyabje Lama Zopa Rinpoche is not a Bodhisattva, who then would be a Bodhisattva? 80. 初欲有情樂，而發菩提心；有情今獲樂，何故反瞋彼？ 80. Upon generating the Spirit of Awakening out of the desire for the happiness of all sentient beings, why are you angry at sentient beings now that they have found happiness themselves? Verse 80 You who want the happiness of beings Have wished t be enlightened for their sake So why should others irk you when They find some little pleasures for themselves? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

己三、應喜敵獲利 庚一、思敵獲利乃己初衷 81. 初欲令有情，成佛受他供；今見人獲利，何故生嫉惱？ 81. If you desire sentient beings’ Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored. 82. 所應恩養親，當由汝供給；他親既養護，不喜豈反瞋？ 82. One who nurtures a person who you should nurture is making you a gift. Upon finding a person who supports your family, are you not delighted, but angry? 83. 不願人獲利，豈願彼證覺？妒憎富貴者，寧有菩提心？ 83. What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others’ prosperity have the Spirit of Awakening? 庚二、思敵獲利不關己事 84. 若已從他得，或利在施家，二俱非汝有，施否何相干？ 84. If someone does not receive that gift and if it remains in the house of the benefactor, then you do not have it anyway. So what use is it to you, whether it is given away or not? －－－－－分析禪及筆記－－－－－ 己三、應喜敵獲利 庚一、思敵獲利乃己初衷 81. 初欲令有情，成佛受他供；今見人獲利，何故生嫉惱？ 81. If you desire sentient beings’ Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored. Verse 81 If you truly wish that beings be enlightened Venerated by the Triple World When petty marks of favour come their way Why or why are you in torment? 82. 所應恩養親，當由汝供給；他親既養護，不喜豈反瞋？ 82. One who nurtures a person who you should nurture is making you a gift. Upon finding a person who supports your family, are you not delighted, but angry? Verse 82 When dependents who rely on you To whom you are obliged to give support Find for themselves the means of livelihood Will you not be happy, will you once again be angry? Your sole intention of going into the Mahayana path is to undertake the Bodhisattva’s conduct. If so, one’s practice needs to be qualified by 2 causes (1) being inspired eliminate samsara and its causes for all living beings (2) being inspired to attain full enlightenment for the benefit of all sentient beings . If so, when others do encounter joy and happiness, why should one feel any unease? Instead, one should feel that one’s aims are being fulfilled when others receive happiness. Reflect on the 7-fold cause and effect method of developing bodhicitta to gain conviction that we are obligated to give all living beings happiness. One cannot be the cause for any sentient being to create negative karma. 83. 不願人獲利，豈願彼證覺？妒憎富貴者，寧有菩提心？ 83. What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others’ prosperity have the Spirit of Awakening? Verse 83 If even this you do not want for beings How could you want Buddhahood for them And how can anyone have bodhicitta And resent the good that others have? If we neglect even one sentient being, that becomes an obstacle to one’s realisations and enlightenment. It will ruin our bodhicitta mind. As a Bodhisattva practitioner, we are cultivating cherishing others, so make one’s enemies as our priority in terms of securing their happiness. At the beginning, we may have to start by merely offering prayers for their well- being. Eventually there will be a time when we can do this face to face. I had a monk-classmate who strongly disliked another monk since childhood days, yet both were classmates. This other monk was all the time trying to find ways to irritate him. For 10 years, he would avoid this mischievous monk. After learning about the Ornament of Clear Realisations which teaches about the Bodhisattva, he was deeply inspired. He managed to obtain a photo of this monk whom he regarded as a trouble-maker and placed the photo next to his altar, such that whenever he prostrated, he would also prostrate to this enemy. This monk used to skewer frogs when he was a child and after learning this text, he became gentle in nature and spent much time meditating – even when he walked, he walked like an Arhat being mindful of all the creatures around him, chanting mantras all the time. Cobwebs and cockroach nests in his room were left unharmed as he felt such compassion for them. This is a true account. So when one is living with or facing difficult people, this is one way of transforming one’s mind. What is very inspiring here at LDC is that I have observed people who have transformed themselves for the better – one can observe and verify this for oneself. Adopting Shantideva’s teachings is a very effective means of combating self-cherishing and establishing the cherishing of others. 庚二、思敵獲利不關己事 84. 若已從他得，或利在施家，二俱非汝有，施否何相干？ 84. If someone does not receive that gift and if it remains in the house of the benefactor, then you do not have it anyway. So what use is it to you, whether it is given away or not? Verse 84 If someone else receives a gift Of it that gift stays in the benefactor’ s house In neither case will it be yours So given or withheld, why is it your concern? When an enemy receives gifts or praises, it has nothing to do with oneself, so why feel uneasiness about the enemy receiving such gain? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

庚三、思惟己過 85. 何故棄福善、信心與己德？不守已得財，何不自瞋責？ 85. Why would you have him ward off merits, kind people, and his own good qualities? Let him not accept when he is being given something? Say, at what are you angry? 86. 於昔所為惡，猶無憂愧色，豈還欲競勝，曾培福德者？ 86. Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues. 丁三、遮除己欲受挫之瞋 戊一、瞋敵徒自害 87. 縱令敵不喜，汝有何可樂？唯盼敵受苦，不成損他因。 87. If something unpleasant happens to your enemy, would your satisfaction make it happen again? It would not happen merely due to your desire, without a cause. 88. 汝願縱得償，他苦汝何樂？若謂滿我願，招禍豈過此？ 88. Even if that suffering were brought about by your desire, why would you take delight in that? If you say it brings you satisfaction, what is worse than that? 89. 若為瞋漁夫，利鉤所鉤執，陷我入地獄，定受獄卒煎。 89. Once I am snagged by this horrible fishhook cast by the fishermen, the mental afflictions, I will certainly be stewed in infernal cauldrons by the guardians of hell. －－－－－分析禪及筆記－－－－－ 庚三、思惟己過 85. 何故棄福善、信心與己德？不守已得財，何不自瞋責？ 85. Why would you have him ward off merits, kind people, and his own good qualities? Let him not accept when he is being given something? Say, at what are you angry? Verse 85 Tell me, why don’t you resent yourself You who throw your merit, fait And all your qualities so far away? Why do you not cultivate the cause of riches? If one still finds it difficult to accept this teaching, one should pursue it further by asking why we do not resent oneself for failing to appreciate the enemy, for being angry at the enemy and dashing all of one’s merits. Why not instead, cultivate bodhicitta which will bring happiness and riches to all. 86. 於昔所為惡，猶無憂愧色，豈還欲競勝，曾培福德者？ 86. Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues. Verse 86 All the evil you have done You cheerfully neglect to purify And do you further wish to match yourself With others who have earned their merit? Not only are we in the dark about how to secure the merit, we are merrily ignorant about purifying past negative karma. We put no effort into engaging in patience and ethics and yet we want to compare ourselves with Bodhisattvas and reap benefits. We get jealous of others who are praised as virtuous but demand recognition for small acts of kindness we do. We simply do not watch our minds. The key practices of the Bodhisattvas is the accumulation of merit and the purification of negative karma. If we can integrate whatever we do to actualise these objectives, then all our acts will be beneficial and we will be able to assess how near or far we are from freedom from samsara. 丁三、遮除己欲受挫之瞋 戊一、瞋敵徒自害 87. 縱令敵不喜，汝有何可樂？唯盼敵受苦，不成損他因。 87. If something unpleasant happens to your enemy, would your satisfaction make it happen again? It would not happen merely due to your desire, without a cause. Verse 87 If unhappiness befalls your enemy Why should this be a cause for your rejoicing? The wishes of your mind alone Will not in fact contrive his injury. It is time to get smart: Whatever suffering we face, transform it into the path; whatever suffering befalls your enemy, treat it as an opportunity to practice compassion towards him. When any distraction comes to us, we should capture our minds through mindfulness and introspection and make what is troublesome, a factor that will enhance one’s spiritual practice. In this way, one will not experience any problems. 88. 汝願縱得償，他苦汝何樂？若謂滿我願，招禍豈過此？ 88. Even if that suffering were brought about by your desire, why would you take delight in that? If you say it brings you satisfaction, what is worse than that? Verse 88 And if your hostile wishes were to bring them Again, what cause of joy is that to you? Why then should I be satisfied – are these your thoughts? Is anything more ruinous than that? If one’s anger succeeded in harming one’s enemy, the karmic result solely lies with oneself. There is no “sharing “of responsibility for causing harm to others. No matter how much one wishes to ruin others through one’s intention, the fact is that it will only ruin oneself. By knowing the fact of karma and the ultimate nature of individual entities (self, others) one should eliminate hostility. 89. 若為瞋漁夫，利鉤所鉤執，陷我入地獄，定受獄卒煎。 89. Once I am snagged by this horrible fishhook cast by the fishermen, the mental afflictions, I will certainly be stewed in infernal cauldrons by the guardians of hell. Verse 89 Caught upon the hook, unbearable and sharp Cast by the fisherman, my own defilements I’ll be flung into the cauldrons of the pit And surely parboiled by the janitors of hell! One’s conceptual, samsaric mind is completely trapped by the cunning jailor of the ignorant mind. We need to train this mind with the wisdom of reality. Then one can eliminate sufferings completely. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

戊二、應忍己利受損 己一、不應因世法受損而瞋 庚一、不應因讚譽受損而瞋 辛一、思惟讚譽無益 90. 受讚享榮耀，非福非增壽，非力非免疫，非令身安樂。 90. Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being. 91. 若吾識損益，讚譽有何利？若唯圖稱心，應依飾與酒。 91. If I recognize my own self-interest, what good is there in that for me? If I want only mental pleasure, I should devote myself to gambling, drinking, and so on. 92. 若僅為虛名，失財復喪命，譽詞何所為？死時誰得樂？ 92. For the sake of fame, some sacrifice their wealth, and even kill themselves. Yet what good are words? When one dies, who has that pleasure? 辛二、思毀譽不足憂喜 93. 沙屋傾頹時，愚童哀極泣；若我傷失譽，豈非似愚童？ 93. At the loss of praise and fame, my own mind appears to me just like a child who wails in distress when its sandcastle is destroyed. 94. 聲暫無心故，稱譽何足樂？若謂他喜我，彼讚是喜因； 94. Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight. 95. 受讚或他喜，於我有何益？喜樂屬於彼，少分吾不得。 95. Whether it is for someone else or for me, what good to me is the affection of another? That joy of affection belongs only to that person. Not even a tiny fraction of that belongs to me. 96. 他樂故我樂，於眾應如是。他喜而讚敵，何故我不樂？ 96. If I take pleasure in that person’s pleasure, then I should take it in every single case. Why am I am unhappy when others are made happy through their favor for some one else? 97. 故我受讚時，心若生歡喜，此喜亦非當，唯是愚童行。 97. Therefore, it is because I am being praised that pleasure arises in me. But due to such absurdity, this is nothing more than the behavior of a child. －－－－－分析禪及筆記－－－－－ 戊二、應忍己利受損 己一、不應因世法受損而瞋 庚一、不應因讚譽受損而瞋 辛一、思惟讚譽無益 90. 受讚享榮耀，非福非增壽，非力非免疫，非令身安樂。 90. Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being. Verse 90 The rigmarole of praise and fame Serves not to increase merit or one’ s span of life Bestowing neither of health nor strength And nothing for the body’ s ease The mind of the 8 worldly concerns comes from the self-centred mind. When one receives praises, one might feel that something of value has been gained but in reality, praise, fame and wealth can enhance one’s self-egoistic mind. They endanger our cultivation. There is no reason to be attached to praise and fame because they do not increase our lifespan nor merits. This verse is advising us to eliminate the 8 worldly concerns. As we regard our loved ones as part of “us, when criticisms come to our loved ones, we should likewise practice patience. 91. 若吾識損益，讚譽有何利？若唯圖稱心，應依飾與酒。 91. If I recognize my own self-interest, what good is there in that for me? If I want only mental pleasure, I should devote myself to gambling, drinking, and so on. Verse 91 If I am wise in what is good for me I’ll ask what benefit these bring For if it’ s entertainment I desire I might as well resort to alcohol and cards. One has gained the precious human rebirth and has met the Mahayana. One already knows what is to be adopted and what is to be abandoned. If we still live our lives under the control of the 8 worldly concerns, it would be pure foolishness and if one wishes to indulge in foolishness, one might as well entertain oneself playing cards and drinking liquor. The thing to be adopted is to cherish others and the thing to be abandoned is the self- cherishing mind. Regard this as urgent. 92. 若僅為虛名，失財復喪命，譽詞何所為？死時誰得樂？ 92. For the sake of fame, some sacrifice their wealth, and even kill themselves. Yet what good are words? When one dies, who has that pleasure? Verse 92 We lose our lives, our wealth we squander All for reputation’ s sake What use are words and whom will they delight When we are dead and in our graves. 辛二、思毀譽不足憂喜 93. 沙屋傾頹時，愚童哀極泣；若我傷失譽，豈非似愚童？ 93. At the loss of praise and fame, my own mind appears to me just like a child who wails in distress when its sandcastle is destroyed. Verse 93 Children cant stop crying when Their sand castles come crumbling down Our minds are so like them When praise and reputation start to fail. It is tragic that we have no yet realised the self-centred mind that has been active since beginningless lifetimes, has lost us merit, has cost us our lives and peace of mind, have ruined our wealth and loved one and caused us to forgo many meaningful deeds. We should make strong determination to be rid of the self-cherishing mind and adopt Bodhisattva deeds. 94. 聲暫無心故，稱譽何足樂？若謂他喜我，彼讚是喜因； 94. Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight. Verse 94 Short-lived sound, devoid of intellect Can never in itself intend to praise us ”But it’ s the joy that others take in me” you say Are these the shoddy causes of your pleasure? Let us analyse: Whatever benefit one has received has been gained through the kindness of others, either through their actions or through their restraint. Therefore, it is only right that one should engage in joyous perseverance to benefit others through the practice of the 6 Perfections. 95. 受讚或他喜，於我有何益？喜樂屬於彼，少分吾不得。 95. Whether it is for someone else or for me, what good to me is the affection of another? That joy of affection belongs only to that person. Not even a tiny fraction of that belongs to me. Verse 95 What is it to me if others should delight In someone else or even in myself? Their pleasure’ s is theirs and their alone What part of it could be for my enjoyment? 96. 他樂故我樂，於眾應如是。他喜而讚敵，何故我不樂？ 96. If I take pleasure in that person’s pleasure, then I should take it in every single case. Why am I am unhappy when others are made happy through their favor for some one else? Verse 96 If I am happy at the joy of those who take delight Then everyone should be a source of joy to me Why when glory goes elsewhere Am I not happy with this cause of happiness? When any criticism or harm comes towards oneself and loved ones, we feel hostility towards the harm-giver rising. And when we witness a harm-giver gaining some benefit, we are displeased, feeling they are undeserving of the benefit. We should instead reflect that whatever harm we receive, we have created the cause for it; likewise, what benefit harm-givers receive, they had created the cause for it. So their gaining happiness has nothing to do with us and it is not right for us as Mahayanic practitioners to feel jealous or hostile about their good fortune. Similarly, if our family or loved ones resent people whom they dislike getting joy, then if one really cares about our loved ones, it is wise to teach them how to eliminate negative karma, rather than encourage them to continue with angry minds. 97. 故我受讚時，心若生歡喜，此喜亦非當，唯是愚童行。 97. Therefore, it is because I am being praised that pleasure arises in me. But due to such absurdity, this is nothing more than the behavior of a child. Verse 97 The satisfaction that is mind From thinking “I am being praised” Is unacceptable to common sense And nothing but the silly ways of children. The principal practice of a Mahayana cultivator is to eliminate self cherishing and cherish others. That’s it. The attitude of seeking acknowledgment and praise is a childish attitude. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

庚二、思譏毀於己有益 98. 讚譽令心散，損壞厭離心，令妒有德者，復毀圓滿事。 98. Praise and so on distract me and remove my disillusionment with the cycle of existence. They stir up jealousy toward gifted people, and anger at their success. 99. 以是若有人，欲損吾聲譽，豈非救護我，免墮諸惡趣？ 99. Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell? 100. 吾唯求解脫，無需利敬縛；於解束縛者，何故反生瞋？ 100. The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage? 101. 如我欲趣苦，然蒙佛加被，閉門不放行，云何反瞋彼？ 101. How can I hate those who, as if due to the Buddha’s blessing, block the gate as I seek to enter suffering? 己二、不應因修德受阻而瞋 庚一、思修福莫勝忍 102. 謂敵能障福；瞋敵亦非當。難行莫勝忍，云何不忍耶？ 102. It is wrong to feel anger toward someone, thinking that person impedes my merit. As there is no austerity equal to patience, shall I not abide in that? 103. 若我因己過，不堪忍敵害，豈非徒自障，習忍福德因？ 103. If on account of my own fault I do not practice patience here, then I myself have created an obstacle when grounds for merit have been presented. －－－－－分析禪及筆記－－－－－ 庚二、思譏毀於己有益 98. 讚譽令心散，損壞厭離心，令妒有德者，復毀圓滿事。 98. Praise and so on distract me and remove my disillusionment with the cycle of existence. They stir up jealousy toward gifted people, and anger at their success. Verse 98 Praise and compliments disturb me Sapping my revulsion with samsara I start to covet others’ qualities And thus all excellence degenerates. How often do we see that praise and compliments threaten us through deepening one’s delusions? We need to wake up from this blind-pursuit of reputation and move towards renunciation to samsara. To accomplish this, we need to eliminate the self-cherishing mind, cultivate humility and cherish others. 99. 以是若有人，欲損吾聲譽，豈非救護我，免墮諸惡趣？ 99. Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell? Verse 99 Those who stay close by me, then To ruin my good name and cut me down to size Are surely there protecting me Form falling into ruin in the realms of sorrow. We are sometimes confused about who can benefit us in our spiritual practice. We see those who bring trouble to our lives as our enemies. Instead, we as Mahayanic practitioners should regard them as presenting conducive conditions to practice patience, eliminate our self cherishing mind and cultivate of bodhicitta. Mahayanic practitioners utilise samsaric suffering to cultivate bodhicitta and cultivate good qualities. Whether one is a housewife, businessman or parent, one can incorporate the 6 Perfections into one’s daily life. This way, one’s enlightenment can be very close at hand. As the smallest of benefits derived from doing is will be the complete protection from the lower realms and the ultimate benefit is that of lasting happiness and enlightenment, we should change our attitudes. 100. 吾唯求解脫，無需利敬縛；於解束縛者，何故反生瞋？ 100. The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage? Verse 100 For I am one who strives for freedom- I must not be caught by wealth and honors. How could I be angry with the ones Who work to loose me from my fetters? Amongst the greatest distractions in samsara are wealth and fame. Even a veteran practitioner who is not mindful, can succumb to praise or become overly influenced by wealth and comfort and end up having a strong egoistic, self cherishing mind. To arrest this danger and preserve humility, any respect, fame or wealth gained by oneself should be – at the very instant the respect or fame is received – dedicate with bodhicitta towards others. Avoid allowing such traps to hook one’s mind for even one second. Even earning one extra dollar should be dedicated in the same way to be the complete cause for all living beings to attain enlightenment. HH Dalai Lama always says “I am just a simple Buddhist monk”, as opposed to “I am His Holiness the Dalai Lama”. Whether one has wealth, friends or reputation, one should hold the view that “As long as I can devote my life to attaining enlightenment, then even if a thief steals my possessions; or friends and family disappoint me or my health fails, I will not get shocked nor angry as these enable me to renounce samsara.” By thinking this way, even when small events occur, like when we misplace our mala, instead of getting upset or agitated, we should think “There is no point grasping at the mala. As long as I still have my bodhicitta, that is the most important. “ One should regard harm givers as precious as one’s Guru. 101. 如我欲趣苦，然蒙佛加被，閉門不放行，云何反瞋彼？ 101. How can I hate those who, as if due to the Buddha’s blessing, block the gate as I seek to enter suffering? Verse 101 They, like Buddha’ s blessing Bar my way, determined as I am To plunge myself headlong in sorrow: How could I be angry with them? When one encounters those who hinder our happiness, two things should come to mind: 1. (i) They are the Buddha’s blessings for us to renounce samsara and all its trappings; 2. (ii) One has created the karma to encounter such beings and receive their harm. To be free from such experiences, see the terrible impact of our actions that were done with anger and delusions and hereon, generate compassion towards them. 己二、不應因修德受阻而瞋 庚一、思修福莫勝忍 102. 謂敵能障福；瞋敵亦非當。難行莫勝忍，云何不忍耶？ 102. It is wrong to feel anger toward someone, thinking that person impedes my merit. As there is no austerity equal to patience, shall I not abide in that? Verse 102 We should not be angry, saying, “They are obstacles to virtue.” Is not patience the supreme austerity, And is this not my chosen discipline? Harm givers are a supreme conducive condition for our cultivation of patience, a crucial step towards the peerless happiness of enlightenment. The Lam Rim teachings clearly illustrate that whilst in the lower and middle scope practices, one focuses on finding conducive conditions to practice virtue including conditions where one is not disturbed by enemies and such distractions. However, for Mahayanic practitioners, adverse conditions/ problems themselves are the conducive conditions which enable practice of the perfections. 103. 若我因己過，不堪忍敵害，豈非徒自障，習忍福德因？ 103. If on account of my own fault I do not practice patience here, then I myself have created an obstacle when grounds for merit have been presented. Verse 103 If I fail to practice patience, Hindered by my own deficiency, I am myself the obstacle to gaining Merit, yet so close at hand. If we fail to practice patience upon meeting problems, one is an obstacle to oneself gaining merit. Losing one’s temper is not due to an external circumstance – we lose our temper due to the lack of mindfulness and introspection, the lack of merit, the lack of conviction in the Buddha’s advice. One needs to make daily supplications to actualise the mind of patience. Whenever we meet irritating people, that is the time to fortify our minds, to be fully mindful of patience and offer one’s merit joyfully to the harm giver. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

庚二、思敵非福障 104. 無害忍不生，怨敵生忍福。即為修福因，云何謂障福？ 104. If one thing does not exist without another, and does exist when the other is present, then that other thing is its cause. How can that be called a hindrance? 105. 應時來乞者，非行布施障；授戒諸方丈，亦非障出家。 105. For a supplicant is not a hindrance to generosity at the time of alms giving; and when a person who bestows an ordination arrives, he is not called a hindrance to the ordination. 庚三、思敵極難得 辛一、敵是修忍因 106. 世間乞者眾，忍緣敵害稀。若不外施怨，必無為害者。 106. Beggars are easy to meet in the world, but malefactors are difficult to find, for no one will wrong me when I do no wrong. 107. 故敵極難得，如寶現貧舍，能助菩提行，故當喜自敵。 107. Therefore, since my adversary assists me in my Bodhisattva way of life, I should long for him like a treasure discovered in the house and acquired without effort. 108. 敵我共成忍，故此安忍果，首當奉獻彼，因敵是忍緣。 108. Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him. 109. 謂無助忍想，故敵非應供，則亦不應供，正法修善因。 109. If an adversary does not deserve respect because his intention was not that I accomplish patience, then why is the sublime Dharma honored? It too has no intention to be a cause of that achievement. 110. 謂敵思為害，故彼非應供；若如醫利我，云何修安忍？ 110. If an adversary is not respected because his intention is to cause harm, then for what other reason would I have patience toward him, if he is like a physician who is intent on my well-being! 111. 既依極瞋心，乃堪修堅忍；故敵是忍因，應供如正法。 111. Thus patience arises only in dependence on that evil intention, so he alone is the cause of my patience. I should respect him just like the sublime Dharma. －－－－－分析禪及筆記－－－－－ 庚二、思敵非福障 104. 無害忍不生，怨敵生忍福。即為修福因，云何謂障福？ 104. If one thing does not exist without another, and does exist when the other is present, then that other thing is its cause. How can that be called a hindrance? Verse 104 For nothing comes except through other factors, And comes to be, those factors being present. If one thing is the cause of something else, How could it then be said to hinder it? Whatever level of realisations or happiness we have now, is due to the kindness of others, just the way they are. We meet all kinds of sentient beings, so we should take the full advantage of this. It is through living beings that one gains good qualities and all the causes for enlightenment. If we search for causes of enlightenment elsewhere, we have missed the point and wasted his precious human rebirth and meeting the Dharma. With this understanding, when we meet the enemy, we should strengthen our practice of patience; when we meet strangers, we should eliminate our indifference; when we meet close ones, we should eliminate clinging. 105. 應時來乞者，非行布施障；授戒諸方丈，亦非障出家。 105. For a supplicant is not a hindrance to generosity at the time of alms giving; and when a person who bestows an ordination arrives, he is not called a hindrance to the ordination. Verse 105 The beggars who arrive at proper times Are not an obstacle to generosity. We cannot say that those who give the vows Are causing hindrances to ordination! We wish to actualise the 6 perfections, which begin with generosity and we yearn for conducive conditions, yet when we meet a beggar in front of us, we think twice about giving! If one finds giving freely difficult, one can then start the practice by giving to loved-ones and then extend it to all living beings. Give according to living beings’ needs for some are materially poor, some spiritually poor by lacking Dharma, some need protection from harm and others need protection from committing negative deeds. Every sentient being should be the object of your generosity. When a partial, biased mind affects your generosity, a hindrance to your cultivation arises right there and must be guarded against. Another example relates to the giving and receiving of vows. On the subject of giving vows, in the Theravadan path, the person granting the vows is emphasised i.e. the one who grants vows must have complete pure vows. For Mahayanic practitioner, the quality of the vows depends on the receiver. Whilst the pure ethics of the grantor of vows is important, the devotion and conviction of the recipient of the vows is more important – as long as he firmly believes he is receiving pure vows, he does indeed receive pure vows. 庚三、思敵極難得 辛一、敵是修忍因 106. 世間乞者眾，忍緣敵害稀。若不外施怨，必無為害者。 106. Beggars are easy to meet in the world, but malefactors are difficult to find, for no one will wrong me when I do no wrong. Verse 106 The beggars in this world are many, Attackers are comparatively few. For as I do not harm to others, Those who do me injury are rare. There are numberless beings in relation to whom one can practice Dharma. When we consider all the people whom we know, we actually regard very few of them as enemies. And even fewer actually harm us. Thus, when harm givers enter our lives, hold onto Shantideva’s advice – harm givers are as rare and precious like the Buddhas because if we can effectively cultivate patience and bodhicitta in relation to them, we are well on the way to enlightenment. If we seek to stop meeting harm givers, we need to stop planting the karmic seeds for it. We need to avoid a retaliatory attitude and erase the angry mind altogether. How? See the faults of anger and the real damage that anger brings to oneself and others; and instead, see the benefits of patience and compassion towards all, in particular the harm givers. Why? Because this is the only way to stop the circle of harm and negative karma from arising. The only way to stop experiencing recurring harm is to practice patience. Like a quarrelling husband and wife: Past karma brought them together in marriage, yet they now fight all the time. The way to stop this karma of mutual harm to each other begins with the practice patience and compassion. By doing so, in future lives, this couple will meet again as virtuous, caring friends and not as hostile relations. 107. 故敵極難得，如寶現貧舍，能助菩提行，故當喜自敵。 107. Therefore, since my adversary assists me in my Bodhisattva way of life, I should long for him like a treasure discovered in the house and acquired without effort. Verse 107 So like a treasure found at home, Enriching me without fatigue, All enemies are helpers in my bodhisattva work And therefore they should be a joy to me. All enemies are like a treasure found in one’s home. When an enemy wants to hurt you and you respond badly, there could be satisfaction in him seeing you get distressed! But if we can avert anger and respond with calm and kindness, that will make the person re-think and might even lead to the problem being solved. As for oneself, incredible merit. Think of the enemy as your helper in carrying out Bodhisattva’s deeds. 108. 敵我共成忍，故此安忍果，首當奉獻彼，因敵是忍緣。 108. Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him. Verse 108 The fruits of patience are for them and me, For both of us have brought it into being. And yet to them they must be offered first, For of my patience they have been the cause. The fruit of patience is beneficial to both the giver and receiver of patience. By practising patience, the giver of patience accumulates vast merit and the receiver of patience is prevented from escalating his anger which will destroy all his merits. Merits, emotional strength, spiritual strength and enlightenment come from having to engage with difficult people and situations and therefore, we should give thanks to our enemies. 109. 謂無助忍想，故敵非應供，則亦不應供，正法修善因。 109. If an adversary does not deserve respect because his intention was not that I accomplish patience, then why is the sublime Dharma honored? It too has no intention to be a cause of that achievement. Verse 109 Yet if I say my foe should not be praised Since he did not intend to stimulate my patience, Why do I revere the sacred Doctrine, Cause indeed of my attainment? 110. 謂敵思為害，故彼非應供；若如醫利我，云何修安忍？ 110. If an adversary is not respected because his intention is to cause harm, then for what other reason would I have patience toward him, if he is like a physician who is intent on my well-being! Verse 110 “This enemy conspired to harm me,” I protest, “And therefore should receive no honors.” But had he worked to help me, like a doctor, How could I have brought forth patience? 111. 既依極瞋心，乃堪修堅忍；故敵是忍因，應供如正法。 111. Thus patience arises only in dependence on that evil intention, so he alone is the cause of my patience. I should respect him just like the sublime Dharma. Verse 111 Because of those whose minds are full of anger, I engender patience in myself. They are thus the cause of patience, Fit for veneration, like the Doctrine. Right now, one is miserly by feeling unhappy when enemies get praised; one might event think that one’s enemy should go to hell or lose their entire businesses. One is a Mahayana practitioner – think how the trouble maker has presented the jewel of opportunity to practice patience and Bodhisattva deeds and is thus, as kind as the Buddha. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛二、生佛皆平等 112. 本師牟尼說：生佛勝福田。常敬生佛者，圓滿達彼岸。 112. The sage has declared that the field of sentient beings is the field of the Jinas, because many have reached the highest fulfillment by honoring them. 113. 成佛所依緣，有情等諸佛。敬佛不敬眾，豈有此言教？ 113. As the attainment of the Buddhas qualities is equally due to sentient beings and the Jinas, how is it that I do not respect sentient beings as I do the Jinas? 114. 非說智德等，由用故云等；有情助成佛，故說生佛等。 114. Their greatness is not in terms of their intention but in terms of the result itself. The greatness of sentient beings is comparable to that, so they are equal. 115. 應供慈心者，因彼珍貴故；敬佛福德廣，亦因佛尊貴。 115. A friendly disposition, which is honorable, is the very greatness of sentient beings. The merit due to faith in the Buddhas is the very greatness of the Buddhas. 116. 助修成佛故，應許生佛等。然生非等佛，無邊功德海。 116. Therefore, sentient beings are equal to the Jinas in their share in the acquisition of the qualities of the Buddha; but none of them are equal to the Buddhas, who are oceans of good qualities with endless portions. 117. 唯佛功德齊；於具少分者，雖供三界物，猶嫌不得足。 117. If even a minute good quality of those who are a unique collection of the essence of good qualities is found in someone, not even the three worlds would be enough to honor that one. 118. 有情具功德：能生勝佛法。唯因此德符，即應供有情。 118. Because sentient beings have some portion of the superb qualities of the Buddha, it is right to honor sentient beings for just that similarity. －－－－－分析禪及筆記－－－－－ 辛二、生佛皆平等 112. 本師牟尼說：生佛勝福田。常敬生佛者，圓滿達彼岸。 112. The sage has declared that the field of sentient beings is the field of the Jinas, because many have reached the highest fulfillment by honoring them. Verse 112 The worlds of beings are a buddhafield, Thus the Mighty Lord has taught. For many who have sought the happiness of others Have gone beyond, attaining to perfection. As stated in the Sutra of Perfection of Pure Aspiration, Buddha stated that past Buddhas and Bodhisattvas accomplished countless aeons of merits and gained ultimate realisations through the kindness of all sentient beings. 113. 成佛所依緣，有情等諸佛。敬佛不敬眾，豈有此言教？ 113. As the attainment of the Buddhas qualities is equally due to sentient beings and the Jinas, how is it that I do not respect sentient beings as I do the Jinas? Verses 113 Thus the state of buddhahood depends On beings and the buddhas equally. By what tradition is it then That buddhas, but not beings, are revered? 114. 非說智德等，由用故云等；有情助成佛，故說生佛等。 114. Their greatness is not in terms of their intention but in terms of the result itself. The greatness of sentient beings is comparable to that, so they are equal. Verse 114 Their aims are not, of course, the same, But it is by their fruits that we should know them. And so we see the excellence of beings- Beings and the buddhas are indeed the same! Enlightenment depends on both Buddhas and sentient beings. The harmful intentions of an enemy and that of the Buddha may not be the same, yet the result that is produced from practising patience with the enemy and abiding by the Buddha’s advice is the same, i.e. realisations that secure enlightenment . Since both enemy and Buddha help one to attain the same fruit of enlightenment, one should respect the enemy and the Buddha equally. Whilst Buddha and sentient beings have different labels i.e. sentient beings have defilements and Buddhas is fully awakened and free form negative. emotions, as objects of accumulation of merit, sentient beings and the Buddha are equal, hence one should respect them alike. The attainment of all the qualities of the Buddha is obtained only through sentient beings and thus they are equal objects of veneration and cherishing. 115. 應供慈心者，因彼珍貴故；敬佛福德廣，亦因佛尊貴。 115. A friendly disposition, which is honorable, is the very greatness of sentient beings. The merit due to faith in the Buddhas is the very greatness of the Buddhas. Verse 115 Offerings made to one who loves Reveals the eminence of living beings. Merit that accrues from faith in Buddha Reveals in turn the Buddha’ s eminence. The first 2 lines refer to practitioners at the 4th level of concentration (beings of the Formless Realm) – by making offerings to them results in merit but compared to having faith in the Buddhas who have gone beyond the 3 worlds, it is nothing. By cherishing sentient beings and striving for their liberation is to fulfil the hopes and prayers of the Buddhas. 116. 助修成佛故，應許生佛等。然生非等佛，無邊功德海。 116. Therefore, sentient beings are equal to the Jinas in their share in the acquisition of the qualities of the Buddha; but none of them are equal to the Buddhas, who are oceans of good qualities with endless portions. Verse 116 Since they are both the means of winning Buddhahood, We say that beings are the same as Buddhas Even though they are not equal In the boundless ocean of a Buddha’ s merits. 117. 唯佛功德齊；於具少分者，雖供三界物，猶嫌不得足。 117. If even a minute good quality of those who are a unique collection of the essence of good qualities is found in someone, not even the three worlds would be enough to honor that one. Verse 117 Yet if a tiny part of that great merit Were found to be contained in certain beings’ hearts, The three worlds made in offering to them Would be a slight, a very little thing. 118. 有情具功德：能生勝佛法。唯因此德符，即應供有情。 118. Because sentient beings have some portion of the superb qualities of the Buddha, it is right to honor sentient beings for just that similarity. Verse 118 A share in bringing forth the supreme state of buddhahood Is thus possessed by everyone. This demonstrate the reason why They are the proper object of my reverence. Sentient beings should be regarded as being as kind as the Buddha and equal to the Buddha, as they are the means by which one gains Buddhahood. The merit that one can obtain by cherishing one sentient being is more precious than having entire 3 worlds’ possessions. Taking the responsibility to bring one sentient being to enlightenment is far greater merit. Those who harm or mistreat us, who bring faults and failure in our lives ought to be cherished as Buddha for the reasons already explained and generating a hostile mind towards them is same as generating hostile mind towards Buddha. In the Mahayana teachings, the heinous crimes committed towards sentient beings is the same as the Hinayana’s heinous crimes towards the 5 karmically potent objects (i.e. harming Guru, Buddha, Dharma, Sangha and one’s parents). We need to be aware of this. Let go of the self-cherishing mind. If your mind is not happy, it is already moving towards anger. One of the best sources of happiness is to cherish others. Same with tong len which thinks, “I am sick for the benefit of others” – although there may be physical discomfort as one is at that time sick, mentally, one will be in a positive state which in turn can one recover. We talk about being kind to all living beings, yet sometimes, we forget our own children and our own partners. This shows we are only producing the sound of words of Bodhicitta like a CD player but without any feeling in the heart nor resolve in one’s mind. For the Bodhisattva practitioner, wherever you are, even the most difficult conditions can be conducive conditions for enhancing bodhicitta. We have to start from our own family and our own Dharma centre – be more forgiving, more tolerant. If we do not do this, there is no point to life. One would be living a hypocrite’s life. We display Dharma practice for others to see but within our own family or Centre, we fail to tame our minds. We need to try our best as that will benefit oneself and others too. HH Dalai Lama always advises that a Mahayanic practitioner should hold the Lam Rim teachings in one hand and the Bodhicaryavatara in the other. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛三、敬眾報佛恩 119. 無偽眾生親─諸佛唯利生。除令有情喜，何足報佛恩？ 119. Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible? 120. 利生方足報，捨身入獄佛，故我雖受害，亦當行眾善。 120. The kindness of the Bodhisattvas, who sacrifice their lives and enter Avichi, is repaid by service to sentient beings, so even if sentient beings harm one, they are to be treated with kindness. 121. 諸佛為有情，尚且不惜身。愚癡驕慢我，何不侍眾生？ 121. Why do I generate pride and not act like a servant toward those masters for whose sake my Lords have no regard for their own selves? 122. 眾樂佛歡喜，眾苦佛傷悲；悅眾佛愉悅，犯眾亦傷佛。 122. The sages are delighted with their joy, and they are not pleased if they are harmed; by pleasing them, all the sages are overjoyed, and to injure them is to injure the sages. 123. 遍身著火者，與欲樂不生；若傷諸有情，云何悅諸佛？ 123. Just as there is no mental pleasure in all sensual gratification whatsoever when ones body is on fire, likewise there is no way for the compassionate ones to be happy when sentient beings are in pain. 124. 因昔害眾生，令佛傷心懷；眾罪我今悔，祈佛盡寬恕！ 124. Therefore, whatever displeasure I have brought to all the great compassionate ones by harming sentient beings, I confess that sin today. Thus, may I be forgiven by the sages whom I have displeased! 125. 為令如來喜，止害利世間；任他踐吾頂，寧死悅世主。 125. In order to please the Tathágatas, today with my entire being, I place myself in the service of the world. Let streams of people step on my head and strike me down. May the Protector of the World be pleased! 126. 大悲諸佛尊，視眾猶如己；生佛既同體，何不敬眾生？ 126. There is no doubt whatsoever that those Compassionate Beings regard all beings as themselves. Are they not seen as the Protectors in the form of sentient beings? Why then is there disrespect for them? －－－－－分析禪及筆記－－－－－ 辛三、敬眾報佛恩 119. 無偽眾生親─諸佛唯利生。除令有情喜，何足報佛恩？ 119. Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible? Verse 119 As buddhas are my constant friends, Boundless in the benefits they bring to me, How else may I repay their goodness, But by making living beings happy? 120. 利生方足報，捨身入獄佛，故我雖受害，亦當行眾善。 120. The kindness of the Bodhisattvas, who sacrifice their lives and enter Avichi, is repaid by service to sentient beings, so even if sentient beings harm one, they are to be treated with kindness. Verse 120 By helping beings we repay the ones Who gave themselves for us and plunged into the hells. Should beings therefore do great harm to me, I’ll strive to bring them only benefit. As one is inspired by the Buddha’s teachings, try not to disappoint the Buddhas, Bodhisattvas and Gurus by benefitting sentient beings from now on. We have received the instructions on 6 Perfections, so we should feel totally inspired to live the Bodhisattva’s conduct. As the Buddhas have helped us, likewise sentient beings. When we do our best for the happiness of sentient beings, we demonstrate our gratitude to the Buddhas. 121. 諸佛為有情，尚且不惜身。愚癡驕慢我，何不侍眾生？ 121. Why do I generate pride and not act like a servant toward those masters for whose sake my Lords have no regard for their own selves? Verse 121 For if the ones who are my lords and teachers, For beings’ sake are careless even of their bodies, Why should I, a fool, behave with such conceit? Why should I not become the slave of others? Seeing how our Gurus, Buddhas and Bodhisattvas sacrifice themselves for other beings, why do we persist in acting with such self-centredness? Buddhas cherished others and gained enlightenment; we cherish ourselves which is why we remain in the snake-pit of samasar. We should reflect on this differentiation and make a choice about how to conduct oneself. 122. 眾樂佛歡喜，眾苦佛傷悲；悅眾佛愉悅，犯眾亦傷佛。 122. The sages are delighted with their joy, and they are not pleased if they are harmed; by pleasing them, all the sages are overjoyed, and to injure them is to injure the sages. Verse 122 Buddhas are made happy by the joy of beings; They sorrow, they lament when beings suffer. Bringing joy to beings, then, I please the buddhas also — Offending them, the buddhas I offend. The Buddha’s mindstream does not contain any causes for sorrow and is in a state of bliss. However, the Buddha can perceive what sentient beings are going through and rejoices in all our good deeds and feels pity at our wrongdoings. Buddha has the power to hook us to his blessings but if we do not provide the ring for the hook to latch on, how can we receive those blessings? When we bring suffering to other sentient beings, our minds are obscured and we are too weak to lift up the ring to link to the Buddha’s blessing. Bringing joy to sentient beings is not only joy to others but is the best offering to Buddha. Milarepa said that although he had no possessions with which to make offerings, he offered his practices and bodhicitta to his teacher Marpa. My late master Geshe Lama Kochog said that one does not have to give material gifts to the Guru to please the Guru or Buddhas. Instead, the best offering is the transformation of mind away from negativities. Some students used to bring all sorts of expensive gifts to Geshela offerings to him and upon seeing that, he would say “You never follow my advice, so please take back all these offerings “. In some cases, Geshela would bluntly say “I asked you to change your attitude but you never did, so please leave”. In the monastery, we were really scared of him and would try to be on our best behaviour in front of him but he would always catch our mind. He would somehow know and with a wrathful face, he would tell us to get lost! This was his way of emphasise to us, the great importance of subduing one’s mind. This is what would please the Buddhas – eradicating negativities and delusions within oneself. If one enhances one’s negativities, then it would be an “offence “ to the Buddhas. Even though one has limited opportunities to study Dharma in depth or be near the Guru or Dharma brothers and sisters all the time, if one can put effort to cherish sentient beings, that would be real Dharma study and truly pleasing the Gurus and Buddhas. How worthwhile. 123. 遍身著火者，與欲樂不生；若傷諸有情，云何悅諸佛？ 123. Just as there is no mental pleasure in all sensual gratification whatsoever when ones body is on fire, likewise there is no way for the compassionate ones to be happy when sentient beings are in pain. Verse 123 Just as when a man who’ s tortured in a fire, Remains unmoved by little favors done to him, There’ s no way to delight the great compassionate buddhas, While we ourselves are causes of another’ s pain. As told in Lam Rim, how can a son watch his old, blind-mother who is about to fall off a cliff’s edge simply standby and do nothing? Similarly, all living beings have been kind to us, even though they may be presently dominated by ignorance, anger and attachment. If instead of taking compassion action to help them and allow our own delusions to get the better of us, it is a great loss to oneself and a harm to sentient beings. It is one’s experience of suffering and knowing that all sentient beings suffer too, that makes the arousal of compassion possible. Hence, if through our body, speech or thoughts add to the hardship of sentient beings, what a tragedy. Through the arousal of compassion, the practice of bodhicitta becomes possible. Bodhicitta or the altruistic intention, is where one takes on the responsibility to save sentient being by oneself alone. Not due to an arrogant sense of self-ability but rather, not wanting to delay nor wait for someone else to start giving help first. The longer we delay our enlightenment, the longer sentient beings who are karmically connected to us, will suffer. The lazier we are at cultivating bodhicitta, the longer they have to remain chained to the burning wheel of samsara. 124. 因昔害眾生，令佛傷心懷；眾罪我今悔，祈佛盡寬恕！ 124. Therefore, whatever displeasure I have brought to all the great compassionate ones by harming sentient beings, I confess that sin today. Thus, may I be forgiven by the sages whom I have displeased! Verse 124 The damage I have done to wandering beings Saddens all the buddhas in their great compassion. Therefore, all these sins I will confess today And pray that they will bear with me. We have harmed sentient beings since beginningless lives. In past lives, we have been crocodiles harming countless beings and even though in this life, we may not have killed a human, we have caused all sorts of harm to humans and other living beings. We should reflect carefully on this at least once in the morning and again in the evening. We should constantly engage in integrating the 4 Opponent Powers practice in every moment of our lives. From the moment one starts work in the office until one returns home, resolve to apply the antidotes to purifying negative karma. Have confidence that Buddha has heard one’s confession and is pleased with oneself. Feel a strong sense of satisfaction that one’s karma has been purified. If we are able to live our lives in this way, at time of one’s inevitable death, there will be no regrets. 125. 為令如來喜，止害利世間；任他踐吾頂，寧死悅世主。 125. In order to please the Tathágatas, today with my entire being, I place myself in the service of the world. Let streams of people step on my head and strike me down. May the Protector of the World be pleased! Verse 125 And that I might rejoice the Buddhas’ hearts, I will be master of myself, and be the servant of the world- And not respond though others trample, wound, or kill me. Now let the guardians of the world rejoice! Acknowledging that one has tried one’s best to be compassionate and has thus pleased the Buddhas, one should feel uplifted. One has the potential to be totally subdued and hence, master of one’s destiny to be perfectly beneficial to others. Whether one practises in isolation or interacting with others, if one can do so fully imbued with bodhicitta and dedicate with bodhicitta, one will truly be a Mahayana practitioner and worthy of veneration. Even if someone comes to kill us, one would be able to say, “I am ready, come on” and remain with a bodhicitta mind towards such a harm-giver. When a whole family practices patience and unconditional love, even sharing one simple bowl of rice will bring so much joy. If something at home gets broken, why get upset? The object was temporary in nature anyway. Have patience. One’s outer and inner being should be infused with patience and sincerity. So much peace can be attained. 126. 大悲諸佛尊，視眾猶如己；生佛既同體，何不敬眾生？ 126. There is no doubt whatsoever that those Compassionate Beings regard all beings as themselves. Are they not seen as the Protectors in the form of sentient beings? Why then is there disrespect for them? Verse 126 The great compassionate lords consider as their own All wanderers – of this there is no doubt. Beings, then, are Buddha’ s very self. Thus how can I not treat them with respect? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

乙二、念忍功德 丙一、總說 127. 悅眾令佛喜，能成自利益，能除世間苦，故應常安忍。 127. This alone is pleasing to the Tathágatas. This alone is the accomplishment of one’s goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve. 丙二、喻明 128. 譬如大王臣，雖傷眾多人，謀深慮遠者，力堪不報復。 128. When some king’s man tyrannized the populace, the farsighted among them cannot retaliate. 129. 因敵力非單，王勢即彼援，故敵力雖弱，不應輕忽彼。 129. Because that man is not alone, and his power is the kings power. So one should not disparage any weak person who has done wrong, 130. 悲佛與獄卒，吾敵眾依怙，故如民侍君，普令有情喜。 130. Since his power is the guardians of hell and the Compassionate Ones. Therefore, one should please sentient beings, just as a servant would a hot-tempered king. 131. 暴君縱生瞋，不能令墮獄；然犯諸有情，定遭地獄害。 131. What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings? 132. 如是王雖喜，不能令成佛；然悅諸眾生，終成無上覺。 132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings? 丙三、結示功德種類 133. 云何猶不見，取悅有情果：來生成正覺，今世享榮耀。 133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings? 134. 生生修忍得：貌美無病障、譽雅命久長、樂等轉輪王。 134. While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati. －－－－－分析禪及筆記－－－－－ 乙二、念忍功德 丙一、總說 127. 悅眾令佛喜，能成自利益，能除世間苦，故應常安忍。 127. This alone is pleasing to the Tathágatas. This alone is the accomplishment of one’s goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve. Verse 127 Venerating them will please the buddhas’ hearts, And perfectly secure the welfare of myslef. This will drive away the sorrows of the world, And therefore it will be my constant practice. All sentient beings are regarded by the Buddhas as their beloved childred, so if we hurt any sentient being, we are hurting the Buddha. From hereon, whenever one sees a suffering being, immediately practice tong len by mentally taking on its suffering and offering one’s virtues and happiness. That will ensure that one’s spiritual path will be actualised. 丙二、喻明 128. 譬如大王臣，雖傷眾多人，謀深慮遠者，力堪不報復。 128. When some king’s man tyrannized the populace, the farsighted among them cannot retaliate. Verse 128 Imagine that the steward of a king Does injury to multitudes of people. Those among the injured who are wise Will not respond with violence, even if they can. 129. 因敵力非單，王勢即彼援，故敵力雖弱，不應輕忽彼。 129. Because that man is not alone, and his power is the kings power. So one should not disparage any weak person who has done wrong, Verse 129 For stewards, after all, are not alone. They are supported by the kingly power. Likewise I should not make light Of lesser men who do me little injuries. Consider an analogy: If in a country, a Minister (the ignorant mind) orders its citizens (the body, speech and mind of a person) to go out and burn its citizen’s homes (harm others) just to show power, we should think that such a person is under the control of ignorance. Retaliation (burning the minister’s buildings in return) would not solve the problem either but would intensify the violence. One should always avoid returning the harm. The real cause of harm is not the person but the delusion and further, oneself has the karma to receive the harm. The only real safety is achieved if one gains the wisdom realising emptiness which is the ultimate antidote to ignorance. 130. 悲佛與獄卒，吾敵眾依怙，故如民侍君，普令有情喜。 130. Since his power is the guardians of hell and the Compassionate Ones. Therefore, one should please sentient beings, just as a servant would a hot-tempered king. Verse 130 For they have guardians of hell for allies And also the compassionate buddhas. Therefore I’ll respect all living beings. As though they were the subjects of that wrathful king. 131. 暴君縱生瞋，不能令墮獄；然犯諸有情，定遭地獄害。 131. What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings? Verse 131 And yet, the pains of hell to be endured Through making living beings suffer — Could these ever be unleashed on us By all the fury of an angry king? Due to the wisdom and kindness of the Buddhas, we are guided to practice patience; due to the harm giver, we can put those instructions into practice and attainments come from that very practice. For that reason, Buddhas and harm-givers alike are instrumental in our gaining spiritual attainments. Returning harm will only increase the likelihood of the lower realms to come. Verse 132 132. 如是王雖喜，不能令成佛；然悅諸眾生，終成無上覺。 132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings? Verse 132 And even if that king were pleased, Enlightenment he could not give to us, For this will only be achieved By bringing happiness to living beings. 丙三、結示功德種類 133. 云何猶不見，取悅有情果：來生成正覺，今世享榮耀。 133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings? Verse 133 Granted, then, that future buddhahood Is forged through bringing happiness to beings; How can I not see that glory, fame, and pleasure Even in this life will likewise come? Merely making material offerings to the Buddha or doing virtue only in relation to the Buddha, without striving to help and benefit sentient beings, will not result in enlightenment. Even the happiness of this life can only come about through benefitting sentient beings. The self cherishing mind is an unyielding barrier to joy in this life and to enlightenment. We need to get rid of it. 134. 生生修忍得：貌美無病障、譽雅命久長、樂等轉輪王。 134. While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati. Verse 134 For patience in samsara brings such things As beauty, health, and good renown. Its fruit is great longevity, The vast contentment of a universal king. The benefits of patience are aplenty: However, it is first helpful to know that there are 3 kinds of patience: (i) The patience of disregarding harm done to you (through understanding karma and the disadvantages of angry retaliation) (ii) the patience of accepting suffering (seeing suffering as helping to clear past negative karma) and (iii) the patience of being certain about the Buddhas’ teaching (having the faith and conviction in the teachings guiding one out of suffering forever). The practice of patience will bring beauty, health, long life and all the qualities of a universal king and Buddhahood itself. Small matters can cause us to fail in our Bodhisattva deeds, so we need to be always mindful. We need to spend some time to reflect and meditate on the points we have covered, particularly the disadvantages of anger and advantages of patience. For some of us, anger arises easily. We all need to familiarise our minds with virtuous thoughts. If we can succeed in overcoming small upsets, we can gradually overcome major problems that we encounter. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

甲一、勸勉精進 01. 忍已需精進，精進證菩提。無風燈不動，無勤福不生。 01. Thus, one who has patience should cultivate zeal, because Awakening is established with zeal, and there is no merit without zeal, just as there is no movement without wind. 甲二、精進之定義 甲三、如何精進 乙一、斷除不精進 丙一、認識不精進 02. 進即勇於善。 下說其違品：懈怠耽劣事、自輕而退怯 02. What is zeal? It is enthusiasm for virtue. What is said to be its antithesis? It is spiritual sloth, clinging to the reprehensible, apathy, and self-contempt. 丙二、如何斷除 丁一、斷除好逸之懈怠 戊一、觀察懈怠之因 03. 貪圖懶樂味、習臥嗜睡眠、不厭輪迴苦，頻生強懈怠。 03. Spiritual sloth arises from indolence, indulging in pleasures, sleep, and craving for lounging around due to ones apathy toward the miseries of the cycle of existence. 戊二、如何斷除 己一、思惟死苦 04. 云何猶不知：身陷惑網者，必入生死獄，終至死神口？ 04. Scented out by the hunters, the mental afflictions, you have entered the snare of rebirth. Why do you not recognize even now that you are in the mouth of death? 05. 有生必有死，汝豈不見乎？然樂睡眠者，如牛見屠夫。 05. You do not see that those of your own kind are gradually being killed. You even fall asleep like a buffalo among butchers. 06. 通道遍封已，死神正凝望；此時汝何能 貪食復耽眠？ 06. When Yama watches you and your path is blocked on all sides, how can you enjoy eating, and how can you sleep and have sexual intercourse? - 07. 死亡速臨故，及時應積資。屆時方斷懶，遲矣有何用！ 07. Since death will come swiftly, until it does, one should accumulate the collections of merit and knowledge. Even if one rejects spiritual sloth at the time of death, what will you do at this wrong time? 08. 未肇或始做，或唯半成時，死神突然至；鳴呼吾命休！ 08. Thinking: "I have not achieved this. I have just started this, but it remains half done. Death has suddenly arrived, O I am wretched," 09. 因憂眼紅腫，面頰淚雙垂，親友已絕望；吾見閻魔使。 09. Seeing despondent relatives with their eyes swollen and red, with tears on their faces from the impact of their grief, and the faces of the messengers of Yama, 10. 憶罪懷憂苦，聞聲懼墮獄，狂亂穢覆身；屆時復何知？ 10. Tormented by the recollection of your own vices, hearing the sounds of hell, and befouling your body with excrement out of fear, what will you do when you are so terrified? 己二、思後世苦 11. 死時所懷懼，猶如待宰魚，何況昔罪引，難忍地獄苦。 11. Realizing, "I am like a live fish," (pulled from the water) your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell. 12. 如嬰觸沸水，灼傷極剌痛；已造獄業者，云何復逍遙？ 12. So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease? 13. 不勤而冀得，嬌弱頻怨苦，必死猶似仙，定受眾苦煎。 13. You expect results with no effort. So delicate you are, and in so much pain! While in the clutches of death, you act like an immortal. Hey, miserable one, you are destroying yourself! - 己三、勸莫放逸 14. 依此人身筏，能渡大苦海。此筏難復得，愚者勿貪眠！ 14. Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again. 丁二、斷耽著卑劣之懈怠 15. 棄捨勝法喜－無邊歡樂因，何故汝反喜，散掉等苦因？ 15. Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering? 丁三、斷除畏善之懈怠 戊一、對治畏怯 16. 勿怯積資糧，習定令自主，自他平等觀，勤修自他換。 16. The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others, and exchange of oneself for others 17. 不應自退怯，謂我不能覺。如來實語者，說此真實言： 17. Should be practiced without the discouragement of thinking, "how can I possibly attain awakening?" For the truth speaking Tathágata proclaimed this truth: 18. 所有蚊虻蜂、如是諸蟲蛆，若發精進力，咸證無上覺 18. "Even those who were gadflies, mosquitoes, bees, and worms attain supreme Awakening, which is difficult to attain, through the power of their effort." - 戊二、發奮努力 己一、思精進能成佛 19. 況我生為人，明辨利與害，行持若不廢，何故不證覺？ 19. Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the guidance of the Omniscient One? 己二、思修行苦輕微 20. 若言我怖畏，須捨手足等；是昧輕與重，愚者徒自畏。 20. If I fear, thinking, "I shall have to sacrifice my arms, legs, and the like," I may confuse the important with the insignificant due to my lack of discrimination. 21. 無量俱胝劫，千番受割截、剌燒復分解，今猶未證覺。 21. For countless millions of eons I shall be cut, pierced, burned, and split open many times, but awakening will not occur. 22. 吾今修菩提，此苦有限期；如為除腹疾，暫受療割苦。 22. However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an imbedded splinter. 23. 醫皆以小苦，療治令病除；為滅眾苦故，當忍修行苦。 23. All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured. - 己三、思漸修則不難 24. 凡常此療法，醫王不輕用；巧施緩妙方，療治眾疴疾。 24. Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment. 25. 佛初先亦行，菜蔬等布施；習此微施已，漸能施己肉。 25. At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one’s own flesh. 26. 一旦覺自身，卑微如菜蔬，爾時捨身肉，於彼有何難？ 26. When insight arises that ones own flesh is like the vegetable, then what difficulty is there in giving away one’s own flesh and bone? 己四、思菩薩無苦唯樂 27. 身心受苦害，邪見罪為因。惡斷則無苦，智巧故無憂。 27. On account of abandoning vices, one does not suffer, and on account of being wise, one does not become troubled in mind; for mental pain is due to false conceptions, and bodily pain is due to sinful actions. 28. 褔德引身適，智巧令心安；為眾處生死，菩薩豈疲厭？ 28. The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others? 29. 以此菩提心，能盡宿惡業，能聚福德海，故勝諸聲聞。 29. Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Sravakas. 30. 故應除疲厭，馭駕覺心駒，從樂趨勝樂，智者寧退怯？ 30. Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy? - 乙二、增長精進力 丙一、增長精進之助緣 丁一、總說 31. 為辦有情利，四緣助精勤：信樂心堅毅、放捨心歡喜。 畏苦思利益，能生信樂力。 31. The powers of aspiration, steadfastness, delight, and letting go, are for the sake of accomplishing the benefit of sentient beings. Out of fear of suffering, one should generate that aspiration as one contemplates its blessings. 32. 為除惰障故，巧施四助力，以慢喜捨欲，勤奮增精進。 32. Uprooting its opposite in this way, one should strive to increase one’s zeal with the powers of aspiration, self-confidence, delight, letting go, dedication, and determination. 丁二、別說 戊一、信樂力 己一、信樂之對象 庚一、思未曾除罪 33. 發願欲淨除，自他諸過失；然盡一一過，須修一劫海。 33. I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons, 34. 若我未曾有，除過精進分；定受無量苦，吾心豈無懼？ 34. I shall eliminate my own and others’ immeasurable faults. While it takes oceans of eons to eliminate each of those faults, if I do not see even a fraction of a beginning of the elimination of faults, why does my heart not burst, as I am a locus of immeasurable suffering? 庚二、思未曾修德 35. 發願欲促成，自他眾功德；成此一一德，須修一劫海。 35. I must acquire many good qualities for myself and for others; otherwise, the cultivation of every single good quality may not take place in myriads of eons. 36. 然我終未生，應修功德分；無義耗此生，莫名太希奇！ 36. I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have - 庚三、思未曾修法 37. 吾昔未供佛，未施喜宴樂，未曾依教行，未滿貧者願； 37. I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the teaching, nor have I fulfilled the hopes of the poor. 38. 未除怖者懼，未與苦者樂，故唯得胎苦，及老病死苦。 38. I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer. 己二、信樂之重要 39. 從昔至於今，於法未信樂，故遭此困乏；誰復捨信樂？ 39. Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma? 己三、信樂之導因 庚一、總說 40. 佛說一切善，根本為信樂。 信樂本則為：恆思業因果。 40. The sage declared that aspiration is a root of all virtues, and the root of that is constantly meditating on the results of the maturation of karma. 庚二、別說 辛一、思惟染業 41. 痛苦不悅意，種種諸畏懼，所求不順遂，皆從昔罪生。 41. Miseries, depressions, various fears, and impediments to their desires befall those who do evil. 42. 由行所思善，無論至何處，福報皆現前，供以善果德。 42. By performing an intended virtue, wherever one goes, one will be honored with the resultant benefits of one’s merit. 43. 惡徒雖求樂，然至一切處，罪報皆現前，劇苦猛摧殘。 43. But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings. - 辛二、思惟淨業 44. 因昔淨善業，生居大蓮藏，芬芳極清涼，聞食妙佛語， 心潤光澤生，光照白蓮啟，托出妙色身，喜成佛前子。 44. On account of their virtues, the Children of the Sugata, who dwell in the hearts of spacious, fragrant, and cool lotuses, whose splendor is enhanced with the nourishment of the sweet voice of the Jina, and whose handsome bodies emerge from the Lotuses Blossomed by the rays of the Sage, are born in the presence of the Sugata. 辛三、思惟罪業 45. 因昔眾惡業，閻魔諸獄卒，剝皮令受苦，熱火熔鋼液， 淋灌無膚體，炙燃劍矛刺，身肉盡碎裂，紛墮燒鐵地。 45. On account of non virtues, one cries out in distress, one’s entire skin is ripped away by the agents of Yama, one’s body is immersed into copper melted by the heat of fire, pieces of one’s flesh are cut off by hundreds of strokes of blazing spears and swords, and one repeatedly falls on intensely heated iron grounds. 己四、總結信樂力 戊二、堅毅力 己一、略說 46. 故心應信樂、恭敬修善法。 軌以金剛幢，行善修自信。 46. Therefore, one should nurture an aspiration for virtue, cultivating it with reverence. Once one has begun, one should cultivate self confidence according to the method discussed in the Vajradhvaja Sutra. - 己二、廣說 庚一、不應半途而廢 47. 首當量己力，自忖應為否？不宜暫莫為，為己勿稍退。 47. After first examining one’s means, one should either begin or not begin. Surely, it is better not to begin than to turn back once one has begun. 48. 退則於來生，串習增罪苦；他業及彼果，卑劣復不成。 48. This habit continues even in another life; and due to that sin, suffering increases. Another opportunity for action is lost, and the task is not accomplished. 庚二、應修三種自信 辛一、修善自信 49. 於善斷惑力，應生自信心。 吾應獨自為，此是志業慢。 49. One should apply self-confidence to these three: actions, secondary mental afflictions, and ability. "I alone should do it" expresses self-confidence with regard to action. 50. 世人隨惑轉，不能辦自利。眾生不如我，故我當盡力。 50. This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore, I must do it for them. I am not as incapable as the world is. 51. 他尚勤俗務，我怎悠閒住？亦莫因慢修，無慢最為宜。 51. Why should someone else do inferior work while I stand by? If I do not do it out of pride, then it is better to let my pride be destroyed. - 辛二、能力自信 壬一、自信之作用 52. 烏鴉遇弱蛇，行勇如大鵬；信心若怯懦，反遭小過損。 52. Even a crow behaves like a garuda when attacking a dead water snake. If my mind is weak, even a small adversity is troubling. 53. 怯懦捨精進，豈能除福貧？自信復力行，障大亦無礙。 53. When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities. 54. 故心應堅定，奮滅諸罪墮；我若負罪墮，何能超三界？ 54. Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous. 壬二、應持自信心 55. 吾當勝一切，不使惑勝我。吾乃佛獅子，應持此自信。 55. I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of Lions, the Jinas. 壬三、應除我慢心 56. 屈就我慢者，非具自信心。勇者不屈撓，慢者制於慢。 56. Beings who are overcome with pride are wretched and not self-confident; they are under the power of the enemy, pride. A selfconfident person does not succumb to the power of the enemy. 57. 因慢生傲者，將赴惡趣道。人間歡宴失，為僕食人殘； 57. Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others’ morsels, stupid, ugly, and feeble. 58. 蠢醜體虛弱，輕蔑處處逢。傲慢自負者，豈入自信數？ 堪憐寧過此？ 58. They are despised everywhere, puffed up with pride, and miserable. If they are included among the self confident, they are pitiable. Say, of what kind are they? - 壬四、自信之利益 59. 為勝我慢敵，堅持自信心，此乃勝利者、英豪自信士。 若復真實滅，暗延我慢敵，定能成佛果，圓滿眾生願。 59. They are self confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please. 辛三、斷惑自信 60. 設處眾煩惱，千般須忍耐，如獅處狐群，不遭煩惱害。 60. Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer. 61. 人逢大危難，先護其眼目；如是雖臨危，護心不隨惑。 61. Even in great troubles, the eye does not perceive flavor. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions. 62. 吾寧被燒殺，甚或斷頭顱，然終不稍讓，屈就煩惱敵； 一切時與處，不行無義事。 (??) 62. One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game. 戊三、歡喜力 己一、投入善業之喜 63. 如童逐戲樂，所為眾善業，心應極耽著，樂彼無饜足。 (??) - 己二、思惟善果之喜 64. 世人勤求樂，成否猶未定；二利能得樂，不行樂何有？ (??) 63. An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself be happy when inactive? 65. 如童嗜刃蜜，貪欲無饜足；感樂寂滅果，求彼何需足？ 64. In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razors edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial? 己三、歡喜之情狀 66. 為成所求善，歡喜而趣行；猶如日中象，遇池疾奔入。 65. Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake. 戊四、放捨力 67. 身心俱疲時，暫捨為久繼。事成應盡捨，續行餘善故。 66. And when one’s strength begins to decline, one should quit so that one can re-engage later. When a task has been well completed, one should leave it with the desire for more and more. 丙二、以正知正念力行 68. 沙場老兵將，遇敵避鋒向；如是迴惑刃，巧縛煩惱敵。 67. One should ward off the blows of mental afflictions and severely attack them, as if engaged in a sword-combat with a trained enemy. 69. 戰陣失利劍，懼殺疾拾取；如是若失念，畏獄速提起。 68. Just like one would quickly, fearfully pick up a dropped sword, so one should pick up the dropped sword of mindfulness, while bearing the hells in mind. - 70. 循血急流動，箭毒速遍身；如是惑得便，罪惡盡覆心。 69. Just as a poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot! 71. 如人劍逼身，行持滿缽油，懼溢慮遭殺；護戒當如是。 70. A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death. 72. 復如蛇入懷，疾起速抖落；如是眠懈至，警醒速消除。 71. Therefore, just as one quickly jumps up when a snake creeps into one’s lap, so should one swiftly counteract the advent of drowsiness and sloth! 73. 每逢誤犯過，皆當深自責，屢思吾今後，終不犯此過。 72. At every single disgrace, one should burn with remorse and ponder: "How shall I act so that this does not happen to me again? 74. 故於一切時，精勤修正念；依此求明師，圓成正道業。 73. One should seek for companionship or for an appointed task with this motive: "how may I practice mindfulness in these circumstances?" 丙三、振作輕安行 75. 為令堪眾善，應於行事前，憶教不放逸，振奮歡喜行。 74. Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task. 76. 如絮極輕盈，隨風任來去；身心若振奮，眾善皆易成。 75. Just as cotton is swayed in the direction of the winds coming and going, so should one surrender oneself to one’s enthusiasm, and in this way one’s supernormal powers will thrive.

甲一、勸勉精進 01. 忍已需精進，精進證菩提。無風燈不動，無勤福不生。 01. Thus, one who has patience should cultivate zeal, because Awakening is established with zeal, and there is no merit without zeal, just as there is no movement without wind. 甲二、精進之定義 甲三、如何精進 乙一、斷除不精進 丙一、認識不精進 02. 進即勇於善。 下說其違品：懈怠耽劣事、自輕而退怯 02. What is zeal? It is enthusiasm for virtue. What is said to be its antithesis? It is spiritual sloth, clinging to the reprehensible, apathy, and self-contempt. 丙二、如何斷除 丁一、斷除好逸之懈怠 戊一、觀察懈怠之因 03. 貪圖懶樂味、習臥嗜睡眠、不厭輪迴苦，頻生強懈怠。 03. Spiritual sloth arises from indolence, indulging in pleasures, sleep, and craving for lounging around due to ones apathy toward the miseries of the cycle of existence. 戊二、如何斷除 己一、思惟死苦 04. 云何猶不知：身陷惑網者，必入生死獄，終至死神口？ 04. Scented out by the hunters, the mental afflictions, you have entered the snare of rebirth. Why do you not recognize even now that you are in the mouth of death? 05. 有生必有死，汝豈不見乎？然樂睡眠者，如牛見屠夫。 05. You do not see that those of your own kind are gradually being killed. You even fall asleep like a buffalo among butchers. 06. 通道遍封已，死神正凝望；此時汝何能 貪食復耽眠？ 06. When Yama watches you and your path is blocked on all sides, how can you enjoy eating, and how can you sleep and have sexual intercourse? －－－－－分析禪及筆記－－－－－ 甲一、勸勉精進 01. 忍已需精進，精進證菩提。無風燈不動，無勤福不生。 01. Thus, one who has patience should cultivate zeal, because Awakening is established with zeal, and there is no merit without zeal, just as there is no movement without wind. Verse 1 Thus with patience I will bravely persevere. Through zeal it is that I shall reach enlightenment. If no wind blows, then nothing stirs, And neither is there merit without perseverance. Heroic perseverance or joyous effort is the crucial supporting factor for one to accomplish the rest of the 6 Perfections. Here, we see the dependent relationship between the 6 Perfections. Through practising generosity, morality and patience, one arrives at a stage where one is firmly convinced of the advantages from being generous, living ethically to benefit others and that no matter what hardships arise, one can rely on the mighty ally of patience. This state of mind is one that joyfully and enthusiastically continues to strive at Dharma and serve sentient beings. This state of mind is called joyful effort or heroic perseverance. Hence each of the Perfections is dependent on the Perfection before it. But the integration of the all the practices of the 6 Perfections are required because for example, without perseverance, there is no consistency in creating merit. 甲二、精進之定義 甲三、如何精進 乙一、斷除不精進 丙一、認識不精進 02. 進即勇於善。 下說其違品：懈怠耽劣事、自輕而退怯 02. What is zeal? It is enthusiasm for virtue. What is said to be its antithesis? It is spiritual sloth, clinging to the reprehensible, apathy, and self-contempt. Verse 2 Heroic perseverance means delight in virtue. Its contrary may be defined as laziness: An inclination for unwholesome ways, Despondency, and self-contempt. Heroic perseverance is the opposite mind of laziness. It is joyful in virtue and rejects all actions that cause harm to others or oneself. 丙二、如何斷除 丁一、斷除好逸之懈怠 戊一、觀察懈怠之因 03. 貪圖懶樂味、習臥嗜睡眠、不厭輪迴苦，頻生強懈怠。 03. Spiritual sloth arises from indolence, indulging in pleasures, sleep, and craving for lounging around due to ones apathy toward the miseries of the cycle of existence. Verse 3 Complacent pleasure in the joys of idleness, A craving for repose and sleep, No qualms about the sorrows of samsara: These are the source and nurse of laziness. In the Dharma context, laziness means being easily swayed towards worldly, non-virtuous objects. A lazy mind is one that is distracted by samsaric excitement and always seeking a rest from Dharma activities; a mind without any sense of renunciation towards samsara due to having no recognition of the destructive nature of samsara; a mind without any aspirations towards liberation; mind which has no warning system with regards to non-virtues and even when suspecting an action is non-virtuous, not looking at it more closely – a kind of self-induced numbness towards non-virtue; a mind that has no interest in reflecting on negative karma and its suffering results; a mind un-inspired by the 6 Perfections; a mind that regards cherishing others as hard-work and too difficult to engage in and prefers the ease of self-cherishing. All the above states of mind often manifest in Buddha’s followers like us due to not having perseverance. We know the Dharma but are too mentally lazy to do something about it or put it into action. In order for us to eliminate the treacherous lazy mind, the sole obstacle to nirvana, we need to generate joyous effort. Without a mind of delight in virtue when making offerings, doing charity, reciting a million mantras, all these acts are in the nature of laziness. The consequence is endless disappointments, dissatisfaction and finally, a long dark journey to the lower realms and their unimaginable sufferings. The first 3 lines of this verse are the causes of laziness. 戊二、如何斷除 己一、思惟死苦 04. 云何猶不知：身陷惑網者，必入生死獄，終至死神口？ 04. Scented out by the hunters, the mental afflictions, you have entered the snare of rebirth. Why do you not recognize even now that you are in the mouth of death? Verse 4 Snared by the trapper of defiled emotion, Enmeshed and taken in the toils of birth, How could I not know that thus I’ve strayed Into the mouth, the very jaws, of Death. From beginningless lifetime until now, one has been constantly trapped by the lord of death due to the force of karma and delusion. We remain locked in cyclic existence and pile on layers and layers of chains through our ignorance and inclination towards unwholesome action. One desperately needs to meditate on impermanence, as our negative karma are rapidly hurling us into the great suffering realms. 05. 有生必有死，汝豈不見乎？然樂睡眠者，如牛見屠夫。 05. You do not see that those of your own kind are gradually being killed. You even fall asleep like a buffalo among butchers. Verse 5 Don’ t you see how one by one Death comes to claim your fellow men? And yet you slumber on so soundly, Like a buffalo beside its butcher. Shantideva is practically begging us to realise how our lives can end at any moment, for we sleep like buffalos beside their butchers. We do not cultivate the remembrance of the impermanence nor that death is certain and time of death is uncertain. Hence, our spiritual path is paralysed and unable to bear good fruit. We gladly indulge in the samsaric distractions of loved ones, the 5 senses, idleness. When we wake up each morning, we should feel gratitude that we did not die in our sleep the night before and thus have another day to do virtue and progress on the Path. But is that how we are? No – we wake up and straightaway think of the toilet or of the meeting or lunch appointment that will happen during the day. So we can see where our spiritual levels are at this moment. We should motivate well when we wake up and when we go to sleep, we should think “Whatever virtue I’ve accumulated, may it be dedicated it to all beings’ enlightenment, as there is no certainty that we will survive the night”. Many of us go to bed with so much worry about tomorrow, yet there is no guarantee that there is a tomorrow. And even our sleep is not always a deep, peaceful sleep. So much activity and disturbance during one’s sleep. That is why many people wake up feeling exhausted. If we go to bed dedicating virtue towards the welfare of sentient beings, one’s entire sleep becomes virtuous and upon waking up, one will feel joyful and motivated to be positive and virtuous. This in turn influences one’s whole day and when one then goes to bed that night, there will be so many reasons to rejoice. Meditation by solely keeping one’s mind blank is wasteful because there is so much potential to use meditation to cultivate virtue. Whilst focusing on the mind helps in training in concentration, one ought not stop there as it will not enable one to actualise one’s full potential i.e. enlightenment. To overcome laziness, it is vital to meditate on death and impermanence. Without there, one will find little urgency to practice Dharma. 06. 通道遍封已，死神正凝望；此時汝何能 貪食復耽眠？ 06. When Yama watches you and your path is blocked on all sides, how can you enjoy eating, and how can you sleep and have sexual intercourse? Verse 6 All paths of flight are blocked, The Lord of Death now has you in his sights. How can you take pleasure in your food? How can you delight to rest and sleep? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

07. 死亡速臨故，及時應積資。屆時方斷懶，遲矣有何用！ 07. Since death will come swiftly, until it does, one should accumulate the collections of merit and knowledge. Even if one rejects spiritual sloth at the time of death, what will you do at this wrong time? 08. 未肇或始做，或唯半成時，死神突然至；鳴呼吾命休！ 08. Thinking: "I have not achieved this. I have just started this, but it remains half done. Death has suddenly arrived, O I am wretched," 09. 因憂眼紅腫，面頰淚雙垂，親友已絕望；吾見閻魔使。 09. Seeing despondent relatives with their eyes swollen and red, with tears on their faces from the impact of their grief, and the faces of the messengers of Yama, 10. 憶罪懷憂苦，聞聲懼墮獄，狂亂穢覆身；屆時復何知？ 10. Tormented by the recollection of your own vices, hearing the sounds of hell, and befouling your body with excrement out of fear, what will you do when you are so terrified? 己二、思後世苦 11. 死時所懷懼，猶如待宰魚，何況昔罪引，難忍地獄苦。 11. Realizing, "I am like a live fish," (pulled from the water) your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell. 12. 如嬰觸沸水，灼傷極剌痛；已造獄業者，云何復逍遙？ 12. So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease? 13. 不勤而冀得，嬌弱頻怨苦，必死猶似仙，定受眾苦煎。 13. You expect results with no effort. So delicate you are, and in so much pain! While in the clutches of death, you act like an immortal. Hey, miserable one, you are destroying yourself! －－－－－分析禪及筆記－－－－－ 07. 死亡速臨故，及時應積資。屆時方斷懶，遲矣有何用！ 07. Since death will come swiftly, until it does, one should accumulate the collections of merit and knowledge. Even if one rejects spiritual sloth at the time of death, what will you do at this wrong time? Verse 7 Death will be so quick to swoop on you; Gather merit till that moment comes! Wait till then to banish laziness? Then there’ll be no time, what will you do? If you do not mediate on death and impermanence, the result is a suffering death. We use our energy and time for samsaric distractions? Apply perseverance to transform our daily actions into Dharma practice – for example, when food is served to us, instead of gobbling up the food quickly, first offer it extensively to Triple Gem and sentient beings before consuming the food; when wearing clothes, think “Whoever sees this apparel, may they actualise liberation”. If we do not have perseverance, we will not have the mind to do the above transformations. If we realise that our virtues are still-born due to doing so-called good deeds with afflicted minds and all that we possess is the negative karma which will bring suffering and lower realm rebirths, do we dare to neglect cultivating joyful effort/perseverance? We should be totally engaged in practice of 6 perfections. We might think we are young and healthy and have time to enjoy samsara and engage in Dharma later. This is a mistake because when death strikes without warning, we will find we have no time left to accumulate merit and leave this life empty handed. What will we do then? 08. 未肇或始做，或唯半成時，死神突然至；鳴呼吾命休！ 08. Thinking: "I have not achieved this. I have just started this, but it remains half done. Death has suddenly arrived, O I am wretched," Verse 8 This I have not done. And this I’m only starting. And this – I am only halfway through……” Then is the sudden coming of the Lord of Death, And oh, the thought “Alas, I’m finished!” Excuses, excuses, excuses. This verse brilliantly illustrates exactly how we think and live our samsaric lives. We presently think , “Now is the time to earn money as I’m still young. How can I afford the tie to go to the temple or do retreats and Dharma activities? “ Or we think “I shouldn’t be engaging in Bodhisattva deeds yet, as I’m only a beginner. “ Or, “let me build up my career and relationships first”. Or ”I’ll do Dharma after I retire”. Then death comes and the thought “Alas, I’m finished “ – pain and regret. For a follower of the Mahayana, what a loss and what a failure. All this is due to laziness. 09. 因憂眼紅腫，面頰淚雙垂，親友已絕望；吾見閻魔使。 09. Seeing despondent relatives with their eyes swollen and red, with tears on their faces from the impact of their grief, and the faces of the messengers of Yama, Verse 9 Your tear-stained cheeks, your red and swollen eyes, Such will be the depths of your distress. You ‘ll gaze into the faces of your hopeless friends, And see the coming servants of the Deathly Lord. 10. 憶罪懷憂苦，聞聲懼墮獄，狂亂穢覆身；屆時復何知？ 10. Tormented by the recollection of your own vices, hearing the sounds of hell, and befouling your body with excrement out of fear, what will you do when you are so terrified? Verse 10 The memory of former sins will torture you; The screams and din of hell break on your ears. With very terror you will foul yourself; What will you do then, in such extremity of fear? Wealth, friends, family, fame cannot help one at the time of death. If one has not engaged in persevering in ethical living and benefitting others with patience, only regret and hardship awaits one at the end of life. 己二、思後世苦 11. 死時所懷懼，猶如待宰魚，何況昔罪引，難忍地獄苦。 11. Realizing, "I am like a live fish," (pulled from the water) your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell. Verse 11 And if you are so scared while still alive, Like fishes writhing on the open ground, What need to speak of pain unbearable In hells created by past evil deeds? 12. 如嬰觸沸水，灼傷極剌痛；已造獄業者，云何復逍遙？ 12. So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease? Verse 12 The hells in which the boiling molten bronze Will burn your body, tender like a baby’s flesh – All is now prepared, your former deeds have done it! How can you lie back, so free of care? 13. 不勤而冀得，嬌弱頻怨苦，必死猶似仙，定受眾苦煎。 13. You expect results with no effort. So delicate you are, and in so much pain! While in the clutches of death, you act like an immortal. Hey, miserable one, you are destroying yourself! Verse 13 Much harm will come to those with small forbearance, Who wish to have the fruit without endeavor. Seized by death, they’ll cry out like the gods. “Alas I fall, by pain and sorrow crushed.” When we think of the consequences of breaking vows and acting against the teachings and principles of the Triple Gem, the actual results will be unbearable. Whether we remember our past actions or not, the results are gradually ripening as we speak, bringing the frightening sufferings of the lower realm akin to molten metal burning our tender flesh like that of a baby’s. There is no time to waste, One needs to engage in merit. For those who have put very little effort into virtue/Dharma, how can one expect any lasting happiness? Like the long-life gods, who die when the merit to be in that existence gets exhausted and intense suffering follows swiftly, similarly, one will experience tremendous suffering and sorrow if no perseverance at virtue is undertaken now. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

己三、勸莫放逸 14. 依此人身筏，能渡大苦海。此筏難復得，愚者勿貪眠！ 14. Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again. 丁二、斷耽著卑劣之懈怠 15. 棄捨勝法喜－無邊歡樂因，何故汝反喜，散掉等苦因？ 15. Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering? 丁三、斷除畏善之懈怠 戊一、對治畏怯 16. 勿怯積資糧，習定令自主，自他平等觀，勤修自他換。 16. The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others, and exchange of oneself for others 17. 不應自退怯，謂我不能覺。如來實語者，說此真實言： 17. Should be practiced without the discouragement of thinking, "how can I possibly attain awakening?" For the truth speaking Tathágata proclaimed this truth: 18. 所有蚊虻蜂、如是諸蟲蛆，若發精進力，咸證無上覺 18. "Even those who were gadflies, mosquitoes, bees, and worms attain supreme Awakening, which is difficult to attain, through the power of their effort." －－－－－分析禪及筆記－－－－－ 己三、勸莫放逸 14. 依此人身筏，能渡大苦海。此筏難復得，愚者勿貪眠！ 14. Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again. Verse 14 Take advantage of this human boat; Free yourself from sorrow’ s mighty stream! This vessel will be later hard to find. The time that you have now, you fool, is not for sleep! 丁二、斷耽著卑劣之懈怠 15. 棄捨勝法喜－無邊歡樂因，何故汝反喜，散掉等苦因？ 15. Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering? Verse 15 You turn your back upon the sacred Doctrine, The supreme joy and boundless source of bliss. What pleasure can you have in mere amusement Straying to the causes of your misery? This precious human rebirth is to be used to cross the ocean of samsara. Persevere in bodhicitta with whatever time we have. To sustain our effort, meditate frequently on death and impermanence. Cultivating Dharma is the supreme joy and bliss. Samsaric action has no potential to bring happiness and only has potential to bring misery. 丁三、斷除畏善之懈怠 戊一、對治畏怯 16. 勿怯積資糧，習定令自主，自他平等觀，勤修自他換。 16. The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others, and exchange of oneself for others Verse 16 Do not be downcast, but marshal all your strength; Take heart and be the master of yourself! Practice the equality of self and other, Practice the exchange of self and other. Feel encouraged, not depressed. Liberation and enlightenment are possible if one perseveres on the 5 points: (1) practising equalising self with others; (2) reflect on disadvantages of self cherishing (3) reflect on the advantages of cherishing others (4) reflect on equalising oneself with others (5) the actual engaging in the exchanging self with others, tong len. On equalising oneself with others: First bring one’s mind into a neutral state, seeing everyone as being in a similar condition as oneself. Then view all sentient beings as equally attractive as a loved one. Then next one is to reflect on disadvantages of the self cherishing mind which produces failure, unhappiness, problems. Next, contemplate on the advantages of cherishing others, which includes attaining Buddhahood. When one is convinced that one should benefit others, then come to actual practice of tong len i.e. the exchanging of self with others. Regard others’ welfare as having priority. Think “Any problems or suffering of beings should ripen upon me”. One needs to train to that state of mind where one is wholeheartedly engaged in helping others such that even if one gets harshly criticised, one’s heart feels no pain but instead feels undisturbed and regards the scolding as a mantra to dispel all hindrances. Conversely, whenever happiness comes to you, you immediately dedicate it to others. Kyabje Lama Zopa Rinpoche was once handed USD10,000 in an envelope. The next person seeing Rinpoche was monk who had expressed difficulty in his journey to India. Rinpoche gave him a set of robes and that envelope with its entire contents for bus fee. Roger came back in the afternoon and looked for the money, explaining that it was intended for a project. He asked Rinpoche for that envelope but he already given it away. Rinpoche has no sense of grasping. Then there is the extensive generosity practised by some Bodhisattvas such as giving away their eyes and limbs while they are alive. Note however that such extensive giving can only be done by actual Bodhisattvas who have trained and accumulated the merit and able to let go without regret. These are some of the methods performed by holy beings when accumulating merit. The 2 principal methods of cultivating bodhicitta, namely the exchanging of self for others OR the 6 cause & 1 effect methods, both methods have to be integrated. It is just a matter of which is one’s primary method. 17. 不應自退怯，謂我不能覺。如來實語者，說此真實言： 17. Should be practiced without the discouragement of thinking, "how can I possibly attain awakening?" For the truth speaking Tathágata proclaimed this truth: Verse 17 “Oh, but how could I become enlightened?” Don’t excuse yourself with such despondency! The buddhas, who declare the truth, Have spoken and indeed proclaimed. Deprecation or telling oneself that one is not worthy or able to attain realisations is nothing more than laziness towards training in Bodhisattva deeds. This type of laziness is harmful to one in the short term and long term. It is a coward’s mind, a discouraged mind that leads to failure and constant disappointment. Of course, while training in the Bodhisattva’s conduct, many obstacles will arise – such as negative friends discouraging oneself, allowing one’s over-preoccupation with family matters, low self- esteem – these can cause one to give up one’s practice and is one of the greatest threats to gaining realisations. As a Bodhisattva practitioner, wherever you are or whatever lifestyle you have, whatever circumstances surround you, it is all conducive conditions to practice. One should not rely on excuses to avoid practising straightaway. The Buddha nature and the potential for perfection lies in all of us. 18. 所有蚊虻蜂、如是諸蟲蛆，若發精進力，咸證無上覺 18. "Even those who were gadflies, mosquitoes, bees, and worms attain supreme Awakening, which is difficult to attain, through the power of their effort." Verse 18 That if they bring forth strength of perseverance, The very bees and flies and stinging gnats Or grubs will find with ease Enlightenment so hard to find! In the Subahupariccha Sutra, the Buddha stated that all beings will one day be fully awakened in Buddhahood. There is an end to samsara. Although there is no beginning of samsara, there is definitely an end to samsara. With the strength of perseverance, enlightenment is certain. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

戊二、發奮努力 己一、思精進能成佛 19. 況我生為人，明辨利與害，行持若不廢，何故不證覺？ 19. Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the guidance of the Omniscient One? 己二、思修行苦輕微 20. 若言我怖畏，須捨手足等；是昧輕與重，愚者徒自畏。 20. If I fear, thinking, "I shall have to sacrifice my arms, legs, and the like," I may confuse the important with the insignificant due to my lack of discrimination. 21. 無量俱胝劫，千番受割截、剌燒復分解，今猶未證覺。 21. For countless millions of eons I shall be cut, pierced, burned, and split open many times, but awakening will not occur. 22. 吾今修菩提，此苦有限期；如為除腹疾，暫受療割苦。 22. However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an imbedded splinter. 23. 醫皆以小苦，療治令病除；為滅眾苦故，當忍修行苦。 23. All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured. －－－－－分析禪及筆記－－－－－ 戊二、發奮努力 己一、思精進能成佛 19. 況我生為人，明辨利與害，行持若不廢，何故不證覺？ 19. Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the guidance of the Omniscient One? Verse 19 Able to distinguish good from ill, If I, by birth and lineage of human kind, Devote myself to bodhisattva training, Why should I not gain the state of buddhahood? If one perseveres in virtues and discard that which is be abandoned, one will extract the full meaning of the precious human rebirth and engage in Bodhisattva’s conduct. There is absolutely no reason for us not to obtain Buddhahood. 己二、思修行苦輕微 20. 若言我怖畏，須捨手足等；是昧輕與重，愚者徒自畏。 20. If I fear, thinking, "I shall have to sacrifice my arms, legs, and the like," I may confuse the important with the insignificant due to my lack of discrimination. Verse 20 “That I must give away my life and limbs Alarmed and frightens me” – if so you say, Your terror is misplaced. Confused, You fail to see what’s hard and what is easy. The moment you hear the teachings of the Bodhisattva deeds e.g. the extensive generosity of giving up not only all possessions but also your organs and limbs when asked for, instead of feeling inspired you get afraid, this fear is misplaced. Firstly, ordinary practitioners are not advised to engage in this manner of giving of limbs etc until one is a Bodhisattva; secondly, put effort to properly understand the Mahayana teachings and the practices associated with the 6 Perfections and then do one’s utmost in engaging in those practices. We tend to be slow in discarding samsara, and quick to discard the golden Dharma. 21. 無量俱胝劫，千番受割截、剌燒復分解，今猶未證覺。 21. For countless millions of eons I shall be cut, pierced, burned, and split open many times, but awakening will not occur. Verse 21 For myriads of ages, measureless, uncounted, Your body has been cut, impaled, Burned, flayed – for times past numbering! Yet none of this has brought you buddhahood. How sad it is – for countless lives, one has suffered profoundly and gone through all forms of extreme experiences, yet none of it has brought one to Buddhahood. For those who undertook the Bodhisattva deeds with Mahayana motivation also went through similar hardships but they attained full enlightenment. 22. 吾今修菩提，此苦有限期；如為除腹疾，暫受療割苦。 22. However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an imbedded splinter. Verse 22 The hardships suffered on the path to buddhahood Are different, for their span is limited, And likened to the pain of an incision Made to cure the harm of hidden ailments. The experience of hardship incurred for Dharma with bodhicitta motivation compared to the hardship incurred for samsaric gain is totally different. The results are also worlds apart. The duration of hardship incurred for Dharma is limited and are the means to extinguish all stages of suffering, whereas the duration incurred for samsara traverse this life and future lives without end. Creating conditions for other beings to learn Dharma or organising the 1000 Offerings event involves much hard work, but as it is for Dharma and sentient beings, there will be joy in one’s life, accumulation of merit, purification of karma, spiritual development with the ultimate result of enlightenment. All the Gurus, Buddhas, Bodhisattvas and Dharma protectors, will rejoice. Serving Dharma centre also requires perseverance. Whether one person or thousands of people attending a Dharma talk, without karmic affinity between the teacher and participants, the benefit will not be as beneficial. So in Dharma work it is not about the quantity of people attending but rather, bringing benefit to even one being, who is as precious as all numberless sentient beings. Though physically, one may be tired, people misunderstand, even mistreat oneself while serving Dharma, if one upholds the altruistic motivation, even such negative experiences will not shake one’s faith and enthusiasm in serving. In this way, incurring difficulties during Dharma work can purify an immense karma and eliminate the cause for sufferings; whereas when working for samsaric goals, the more pain you incur, it will enhance negative emotions and negativities. As a parent, one incurs much hardship in raising one’s children. However, if one does this with bodhicitta motivation and do one’s best in guiding them in Dharma whilst trying one’s best to apply the 6 Perfections, seeing your children as precious as your Guru, you will succeed in subduing your child. Without such bodhicitta motivation, no matter what Dharma works we do, it will merely end in the accumulation of agitation, negativities and will be a wasted effort. If one does not know how to manage one’s mind and merely practice Dharma at a superficial level e.g. doing “religious” actions but not assimilating the Buddha’s teachings to really modify one’s behaviour, then Dharma practice will indeed become very difficult. It is just a matter of your mind. It can be very easy or very difficult. It is entirely up to us. 23. 醫皆以小苦，療治令病除；為滅眾苦故，當忍修行苦。 23. All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured. Verse 23 The doctors and those skilled in healing arts, Use bitter remedies to cure our ills. Likewise we, to uproot dreadful sorrow, Should bear what are indeed but little pains. Let’s say one has cancer – in order to prolong life, an operation may be needed. We make such decisions and are prepared to bear the hardship of sacrifice parts of our body in order to gain some benefit over the short term. So why not bear hardship and forgo the temporary contaminated happiness of samsara for ultimate benefit of enlightenment? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

己三、思漸修則不難 24. 凡常此療法，醫王不輕用；巧施緩妙方，療治眾疴疾。 24. Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment. 25. 佛初先亦行，菜蔬等布施；習此微施已，漸能施己肉。 25. At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one’s own flesh. 26. 一旦覺自身，卑微如菜蔬，爾時捨身肉，於彼有何難？ 26. When insight arises that ones own flesh is like the vegetable, then what difficulty is there in giving away one’s own flesh and bone? 己四、思菩薩無苦唯樂 27. 身心受苦害，邪見罪為因。惡斷則無苦，智巧故無憂。 27. On account of abandoning vices, one does not suffer, and on account of being wise, one does not become troubled in mind; for mental pain is due to false conceptions, and bodily pain is due to sinful actions. 28. 褔德引身適，智巧令心安；為眾處生死，菩薩豈疲厭？ 28. The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others? 29. 以此菩提心，能盡宿惡業，能聚福德海，故勝諸聲聞。 29. Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Sravakas. 30. 故應除疲厭，馭駕覺心駒，從樂趨勝樂，智者寧退怯？ 30. Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy? －－－－－分析禪及筆記－－－－－ 己三、思漸修則不難 24. 凡常此療法，醫王不輕用；巧施緩妙方，療治眾疴疾。 24. Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment. Verse 24 And yet the Supreme Healer does not use, Like them, these common remedies. With antidotes of extreme tenderness He soothes away intense and boundless suffering. Buddha did not say that one must bear hardship in Dharma. He taught about having the right attitude, right purpose, altruistic motivation, right action whilst applying perseverance. Samsaric effort necessarily involves painful hardship; Dharma effort involved bodhicitta tenderness. 25. 佛初先亦行，菜蔬等布施；習此微施已，漸能施己肉。 25. At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one’s own flesh. Verse 25 Our guide instructs us to begin By giving food or other little charities, That later, step by step, the habit once acquired, We may be able to donate our very flesh. Buddhist practice is one of gradual engagement. It is a realistic and sensible approach to take. Buddha never dictated that we should immediately engage in the extreme austerities of giving up flesh but rather, begin with simple giving such as the sharing of food and small generosities like that. After one has habituated in giving, then one will be able to engage in intensive giving in the manner of the Bodhisattvas. Some wealthy people are prepared to spend millions on themselves but find it very difficult to part with anything to benefit others. Miserliness will result in preta rebirth. Some people misunderstand the practice of charity – there is a profound meaning to giving. During the Buddha’s time, he had entire ability to support his monks (after all, his father was a king) but instead, he remained in the renounced life and led his monks in requesting for alms. The purpose of this was to enable the lay community to gain merits which would benefit them and their families. Therefore, even if you meet monks who may or may not be real monks but for your own merit, view that monk as Shakyamuni Buddha and even if you make no offerings to him, feel fortunate to see a person in the Buddha’s saffron robe. In the future Era of Signs, even the sight of a saffron robe will be rare, let alone see monks wearing robes. There is no way for us to judge whether a monk is a pure Sangha or not. Whatever generosity you perform towards a monk, whether in terms of food or money, even if a person tells you that that is a fake monk but you offered it with sincere faith towards the Triple Gem, you have gained merits equal to offering to the actual Buddha, Dharma and Sangha. Be generous with kind words and your help. If we hesitate to help because of inconvenience to oneself or of what people would think, then the self centred mind is already strongly present. The motivation and hence the benefit from making light offerings here at the Centre and light offerings in Chinatown to attract tourists is totally different!(Laughter ). Another easy and worthwhile practice is to rejoice e.g. rejoice at seeing light offerings and holy objects. Consistency in practice requires joyous perseverance. 26. 一旦覺自身，卑微如菜蔬，爾時捨身肉，於彼有何難？ 26. When insight arises that ones own flesh is like the vegetable, then what difficulty is there in giving away one’s own flesh and bone? Verse 26 For when one has the view that sees Equality between one’ s body and the food one gives, Why then! What hardship can there be In giving up, relinquishing, one’ s very flesh? When one has the emptiness view towards not only self but also phenomena and sees the merely-labelled nature of one’s body and the food that one gives, then there will be no hardship of letting go of the food and indeed one’s body in the service of sentient beings. One will be able to be generous in all respects including one’s body. When one is able to see all things as like a mirage, perfect generosity is achievable. 己四、思菩薩無苦唯樂 27. 身心受苦害，邪見罪為因。惡斷則無苦，智巧故無憂。 27. On account of abandoning vices, one does not suffer, and on account of being wise, one does not become troubled in mind; for mental pain is due to false conceptions, and bodily pain is due to sinful actions. Verse 27 Sin has been abandoned, thus there is no pain. Mind is skilled, and thus there is no sorrow. For so it is that mind and body both Are injured by false views and sinfulness. “Sin has been abandoned” means that one is free from the stain of wrong conceptions, i.e. belief in inherent existence. Once this happens, there will be no negative karma and thus no suffering and pain to come. “Mind is skilled” refers to the mind that realises emptiness or selflessness. Whatever suffering we encounter is all due to having the false view of believing in independent, inherent existence and which gives rise to heavy negative karma. 28. 褔德引身適，智巧令心安；為眾處生死，菩薩豈疲厭？ 28. The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others? Verse 28 Merit is the true cause of the body’ s ease, While happiness of mind is brought about by training. What can sadden those who have compassion, Who linger in samsara for the sake of beings? Merit comes from virtuous actions based on renunciation, bodhicitta, emptiness and results in the happiness of body; the happiness of mind is brought about by training in abandoning self-cherishing. Therefore there is no reason to be sad or sceptical towards Bodhisattvas who return to samsara for the sake of sentient beings. 29. 以此菩提心，能盡宿惡業，能聚福德海，故勝諸聲聞。 29. Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Sravakas. Verse 29 For through their power of bodhichitta, Former sins are totally consumed, And merit, ocean-vast, is gathered in; Therefore we say they’re higher than the shravakas. 30. 故應除疲厭，馭駕覺心駒，從樂趨勝樂，智者寧退怯？ 30. Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy? Verse 30 For, mounted on the horse of bodhichitta, That puts to flight all mournful weariness, Who could ever be dejected, Riding such a steed from joy to joy? It is stated that ordinary Bodhisattvas are greater than Shravakas solely because they cultivate bodhicitta which has the potency of eradicating sin and actualising merit. Like a strong horse that rides from place to place, there is no tiredness and the vast expanse of samsara is crossed over for benefit of self and sentient beings. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

乙二、增長精進力 丙一、增長精進之助緣 丁一、總說 31. 為辦有情利，四緣助精勤：信樂心堅毅、放捨心歡喜。 畏苦思利益，能生信樂力。 31. The powers of aspiration, steadfastness, delight, and letting go, are for the sake of accomplishing the benefit of sentient beings. Out of fear of suffering, one should generate that aspiration as one contemplates its blessings. 32. 為除惰障故，巧施四助力，以慢喜捨欲，勤奮增精進。 32. Uprooting its opposite in this way, one should strive to increase one’s zeal with the powers of aspiration, self-confidence, delight, letting go, dedication, and determination. 丁二、別說 戊一、信樂力 己一、信樂之對象 庚一、思未曾除罪 33. 發願欲淨除，自他諸過失；然盡一一過，須修一劫海。 33. I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons, 34. 若我未曾有，除過精進分；定受無量苦，吾心豈無懼？ 34. I shall eliminate my own and others’ immeasurable faults. While it takes oceans of eons to eliminate each of those faults, if I do not see even a fraction of a beginning of the elimination of faults, why does my heart not burst, as I am a locus of immeasurable suffering? 庚二、思未曾修德 35. 發願欲促成，自他眾功德；成此一一德，須修一劫海。 35. I must acquire many good qualities for myself and for others; otherwise, the cultivation of every single good quality may not take place in myriads of eons. 36. 然我終未生，應修功德分；無義耗此生，莫名太希奇！ 36. I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have －－－－－分析禪及筆記－－－－－ 乙二、增長精進力 丙一、增長精進之助緣 丁一、總說 31. 為辦有情利，四緣助精勤：信樂心堅毅、放捨心歡喜。 畏苦思利益，能生信樂力。 31. The powers of aspiration, steadfastness, delight, and letting go, are for the sake of accomplishing the benefit of sentient beings. Out of fear of suffering, one should generate that aspiration as one contemplates its blessings. Verse 31 The forces that secure the good of beings Are aspiration, firmness, joy, and moderation. Aspiring grows through fear of suffering And contemplation of the benefits to be attained. There are 4 forces that secure our ability to secure the happiness of all beings, namely aspiration, firmness, joy and moderation. Aspiration comes through reflecting on the sufferings of samsara, practising the renunciation of samsara and contemplating on the drawbacks of samsara and benefits of nirvana. 32. 為除惰障故，巧施四助力，以慢喜捨欲，勤奮增精進。 32. Uprooting its opposite in this way, one should strive to increase one’s zeal with the powers of aspiration, self-confidence, delight, letting go, dedication, and determination. Verse 32 Therefore leaving everything that is adverse to it, I’ll labour to increase my perseverance – Through cheerful effort, keenness, self-control, Through aspiration, firmness, joy, and moderation. We face many challenges in our Dharma practice – the self cherishing mind, distractions, sufferings, anger, attachment, indifference – all interfere with the development of the good heart. Rather than allow them to become obstacles, use them in cultivation of perseverance. How to do this? Through a positive outlook, enthusiasm, self-control (of delusions) and the preservation of vows (these help us in self-control). We have never had true freedom due to be dominated by the self cherishing mind. By striving in cherishing others, one regains self control and experiences real freedom . The ease in which one can attain these depends on how one upholds vows – refuge vows, lay vows, Bodhisattva vows, tantric vows, ordination vows. For the lay community, upholding the vow against sexual misconduct is highly relevant because in present times, there is so much suffering from conflicted relationships and failed ones. Upholding the vow against sexual misconduct brings so much virtue, peace and happiness. “Moderation” is about discarding the 3 kinds of laziness and also has the power to enhance perseverance such as through the 4 forces stated here. These 4 forces in turn must be supplemented by the 2 strengths of earnest practice and controlling one’s body, speech and mind, and engaging in vows. 丁二、別說 戊一、信樂力 己一、信樂之對象 庚一、思未曾除罪 33. 發願欲淨除，自他諸過失；然盡一一過，須修一劫海。 33. I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons, Verse 33 Thus the boundless evils of myself and others — I alone must bring them all to nothing, Even though a single of these ills May take unnumbered ages to exhaust! We all know very well the distress that comes when one has no control over one’s mind. Understanding this, put consistent effort in studying the Dharma and applying it to transform our faults and adversities into path to enlightenment, even though it might take a long time. 34. 若我未曾有，除過精進分；定受無量苦，吾心豈無懼？ 34. I shall eliminate my own and others’ immeasurable faults. While it takes oceans of eons to eliminate each of those faults, if I do not see even a fraction of a beginning of the elimination of faults, why does my heart not burst, as I am a locus of immeasurable suffering? Verse 34 And yet for this great enterprise I do not see Within myself the slightest aptitude – I whose destiny is boundless suffering, Why does not my heart now burst asunder? Through reviewing the earlier verses, one is able to assess the level of one’s spiritual practice. For most of us, we will discover that we are empty of merit, good karma and ethics. We have no self control and one is almost hopeless, without any means to liberate oneself, let alone liberate sentient beings. How have we got to this sorry state? We stubbornly hold on to same self- centred attitude, we do not cherish others, we have no perseverance in the Bodhisattva’s conduct, we make no effort at purification – if we continue in this kind of lifestyle, one’s destiny is endless suffering. If we were to truly look at our condition now, we could cause our own hearts to burst in sorrow. We can get a heart attack (laughter). 庚二、思未曾修德 35. 發願欲促成，自他眾功德；成此一一德，須修一劫海。 35. I must acquire many good qualities for myself and for others; otherwise, the cultivation of every single good quality may not take place in myriads of eons. Verse 35 All virtues for my own and others’ sake, Though they be many, I must now accomplish, Even if for each I must Endeavor for unnumbered ages. When one looks at one’s effort in Dharma, one can find many reasons to rejoice in one’s virtue. Whilst being objective about our faults, we also need to rejoice in our goodness or we might give up the Path completely. Whatever the circumstances, we must give up the bodhicitta mind. 36. 然我終未生，應修功德分；無義耗此生，莫名太希奇！ 36. I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have Verse 36 Acquaintance I have never gained With even part of such great qualities. So strange to waste in trivial pursuits This life that chance has brought to me! Most of us do not have the realisations of a Bodhisattva. However, do we at least have the warm and moist mind of compassion? Probably not. Even if one cares for many people, we should question ourselves on whether our giving care is based on true selfless love or is it for some other reason or worse, with an expectation that they will care for us? If so, this is conditional love. When we asked about reality, we tend to fall into 2 extremes – we either fall into believing everything exists inherently or we think that all existence is mere imagination. We do not have a clear understanding of dependent- existence or lack of inherent existence. We chant about enlightenment but we do not understand even liberation. We hardly contemplate or ask ourselves – does enlightenment exist or not? When we have doubts, we are too lazy to find out; too lazy to meditate. Hence, we have no realisations on this. Check further, do we have any realisations about Refuge, the most basic of Buddhist practices? We do not engage in proper study and thus have no defence when our faith is challenged. The moment we see some our Guru displaying action that we do not understand, we criticise. For me, after looking into myself, I know I have not gained acquaintance with any of the great qualities but I do not allow myself to get discouraged by reflecting on the teachings of the human rebirth. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

庚三、思未曾修法 37. 吾昔未供佛，未施喜宴樂，未曾依教行，未滿貧者願； 37. I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the teaching, nor have I fulfilled the hopes of the poor. 38. 未除怖者懼，未與苦者樂，故唯得胎苦，及老病死苦。 38. I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer. 己二、信樂之重要 39. 從昔至於今，於法未信樂，故遭此困乏；誰復捨信樂？ 39. Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma? 己三、信樂之導因 庚一、總說 40. 佛說一切善，根本為信樂。 信樂本則為：恆思業因果。 40. The sage declared that aspiration is a root of all virtues, and the root of that is constantly meditating on the results of the maturation of karma. 庚二、別說 辛一、思惟染業 41. 痛苦不悅意，種種諸畏懼，所求不順遂，皆從昔罪生。 41. Miseries, depressions, various fears, and impediments to their desires befall those who do evil. 42. 由行所思善，無論至何處，福報皆現前，供以善果德。 42. By performing an intended virtue, wherever one goes, one will be honored with the resultant benefits of one’s merit. 43. 惡徒雖求樂，然至一切處，罪報皆現前，劇苦猛摧殘。 43. But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings. －－－－－分析禪及筆記－－－－－ 庚三、思未曾修法 37. 吾昔未供佛，未施喜宴樂，未曾依教行，未滿貧者願； 37. I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the teaching, nor have I fulfilled the hopes of the poor. Verse 37 Offerings to the buddhas I have never made; No feasts were ever held thought my donations; No works have I accomplished for the Teachings; The wishes of the poor, alas, I left unsatisfied. The way to accomplish the Bodhisattva conduct is through accumulation of merit through the practices of method (bodhicitta) & wisdom (realising emptiness) including those in relation to generosity like sharing a bowl of rice to others, giving protection from fear and giving Dharma; in relation to eradicating self cherishing and cherishing others. We have failed alleviate the unhappiness of sentient beings who seek peerless happiness. Therefore, one should not indulge in laziness but enhance one’s aspirations. 38. 未除怖者懼，未與苦者樂，故唯得胎苦，及老病死苦。 38. I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer. Verse 38 The frightened I have not encouraged, And to the weary I have given no rest. My mother’ s birth pangs and her womb’ s discomfort, These alone are my accomplishments! I have not obtained any of the qualities of the Buddha nor effectively helped sentient beings. The reason for engaging in heroic perseverance is to repay the kindness of mother sentient beings. I must accomplish the welfare of all beings through my attaining full enlightenment. 己二、信樂之重要 39. 從昔至於今，於法未信樂，故遭此困乏；誰復捨信樂？ 39. Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma? Verse 39 Thus my poverty, my lack of fortune, Come from failure to aspire to Dharma In the past and likewise in the present! Whoever would reject this aspiration? From past till now, one has never had the aspiration to adopt Dharma and accumulate merit. Hence, now is the moment to bind oneself to heroic perseverance in engaging in virtue through taking vows. 己三、信樂之導因 庚一、總說 40. 佛說一切善，根本為信樂。 信樂本則為：恆思業因果。 40. The sage declared that aspiration is a root of all virtues, and the root of that is constantly meditating on the results of the maturation of karma. Verse 40 Aspiration is the root of every virtue, Thus the Mighty One has said. And aspiration’ s root in turn Is constant meditation on the fruits of action. Aspiration is the root of every virtue. Therefore, to actualise the Path requires the force of aspiration. In the sutra called the Appearance of Manjushri Buddha’s Field explains how everything is dependent upon conditions and lies in the root of eager aspiration. Nourishing the root of pure aspiration fulfils the prayers one person. 庚二、別說 辛一、思惟染業 41. 痛苦不悅意，種種諸畏懼，所求不順遂，皆從昔罪生。 41. Miseries, depressions, various fears, and impediments to their desires befall those who do evil. Verse 41 The body’ s pains, anxieties of mind, Our every fear and trepidation, Separation from the objects of our wanting: Such is the harvest of our sinful deeds. Our present sufferings – mental and physical – are the result of negative karma made worse through the lack of aspiration and laziness and non application of the 4 forces (i.e. aspiration, firmness, joy and relinquishing). 42. 由行所思善，無論至何處，福報皆現前，供以善果德。 42. By performing an intended virtue, wherever one goes, one will be honored with the resultant benefits of one’s merit. Verse 42 If my acts are wholesome, mirroring my mind, Then no matter where I turn my steps, Respect and honor will be paid to me, The fruit and recompense of merit. When one’s acts are motivated by wholesome attitudes like bodhicitta, the result is happiness and honour, whether we seek those or not. Merit can be accumulated through force of a positive intention, even if the act itself may have the appearance of non-virtue. The earlier mentioned story of the Bodhisattva shipman who through clairvoyance could see the harmful intentions of a murderer on a ship and made the decision to take the life of this intended murderer instead. There, the Bodhisattva accumulated extensive merit due to his motivation, although negative karma from the act of killing was incurred. In life we have choices. When we come to the crossroads of deciding between positive or negative actions, we need to reflect properly on karma and samsara and make our decision. Even if both choices involve the creation of some negative karma, make the decision based on positive motivation. 43. 惡徒雖求樂，然至一切處，罪報皆現前，劇苦猛摧殘。 43. But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings. Verse 43 But if, in search of happiness, my works are evil, Then no matter where I turn my steps, The knives of misery will cut me down – The wage and retribution of a sinful life. Taking any action without a virtuous motivation simply creates a cause for samsara. Needless to say, if one acts with negative intention, suffering results are unavoidable. Hence, one can see the potency of motivation. Offering a bowl of rice to a hungry person and without your knowing, there was poison in the rice, even though the act harmed that person (and hence negative karma arising), there is still merit being generated. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛二、思惟淨業 44. 因昔淨善業，生居大蓮藏，芬芳極清涼，聞食妙佛語， 心潤光澤生，光照白蓮啟，托出妙色身，喜成佛前子。 44. On account of their virtues, the Children of the Sugata, who dwell in the hearts of spacious, fragrant, and cool lotuses, whose splendor is enhanced with the nourishment of the sweet voice of the Jina, and whose handsome bodies emerge from the Lotuses Blossomed by the rays of the Sage, are born in the presence of the Sugata. 辛三、思惟罪業 45. 因昔眾惡業，閻魔諸獄卒，剝皮令受苦，熱火熔鋼液， 淋灌無膚體，炙燃劍矛刺，身肉盡碎裂，紛墮燒鐵地。 45. On account of non virtues, one cries out in distress, one’s entire skin is ripped away by the agents of Yama, one’s body is immersed into copper melted by the heat of fire, pieces of one’s flesh are cut off by hundreds of strokes of blazing spears and swords, and one repeatedly falls on intensely heated iron grounds. 己四、總結信樂力 戊二、堅毅力 己一、略說 46. 故心應信樂、恭敬修善法。 軌以金剛幢，行善修自信。 46. Therefore, one should nurture an aspiration for virtue, cultivating it with reverence. Once one has begun, one should cultivate self confidence according to the method discussed in the Vajradhvaja Sutra. －－－－－分析禪及筆記－－－－－ 辛二、思惟淨業 44. 因昔淨善業，生居大蓮藏，芬芳極清涼，聞食妙佛語， 心潤光澤生，光照白蓮啟，托出妙色身，喜成佛前子。 44. On account of their virtues, the Children of the Sugata, who dwell in the hearts of spacious, fragrant, and cool lotuses, whose splendor is enhanced with the nourishment of the sweet voice of the Jina, and whose handsome bodies emerge from the Lotuses Blossomed by the rays of the Sage, are born in the presence of the Sugata. Verse 44 I will arise, through virtue, in the cool heart of a fragrant, spreading lotus, Its petals opened in the Buddha’ s light, With glory nourished by the sweet words of the Conqueror, And live, the buddhas’ heir, within the presence of Victorious Ones. Here is a daily practice being given by Shantideva: First thing upon waking, one’s mind should be pure, filled with delight and altruistic intention. With such mind, one should nourish one’s body and speech with kindness. In short, one should live the life of Bodhisattvas. 辛三、思惟罪業 45. 因昔眾惡業，閻魔諸獄卒，剝皮令受苦，熱火熔鋼液， 淋灌無膚體，炙燃劍矛刺，身肉盡碎裂，紛墮燒鐵地。 45. On account of non virtues, one cries out in distress, one’s entire skin is ripped away by the agents of Yama, one’s body is immersed into copper melted by the heat of fire, pieces of one’s flesh are cut off by hundreds of strokes of blazing spears and swords, and one repeatedly falls on intensely heated iron grounds. Verse 45 Or else as wages for my sins, I’ll be struck down, my skin flayed off by creatures Of the Lord of Death, who on my body pour the liquid bronze that’ s melted in the dreadful blaze. And pierced by burning sword and knives, my flesh Dismembered in a hundred parts, will fall upon the white-hot iron ground. If we live our lives with negative motivation, the rest of our lives will be consumed with negative actions, bringing anguish and suffering at death and rebirth in the lower realms. 己四、總結信樂力 戊二、堅毅力 己一、略說 46. 故心應信樂、恭敬修善法。 軌以金剛幢，行善修自信。 46. Therefore, one should nurture an aspiration for virtue, cultivating it with reverence. Once one has begun, one should cultivate self confidence according to the method discussed in the Vajradhvaja Sutra. Verse 46 And so I will aspire and tend to virtue, And steep myself in it with great devotion. And with the method stated in the Vajradhvaja, I will train in confident assurance. Having gained conviction in the teachings, one should aspire to engage in virtue from morning to night, be thoroughly mindful and be of benefit to living beings. Presently, the strength of one’s compassionate mind varies according to whether one is dealing with loved ones or enemies. This should not be the case. In the 6th chapter of the Avatamsaka Sutra is a detailed description of the Bodhisattva attitude, which totally and equally cherishes all sentient beings. We need to cultivate such attitude whether faced with enemies, loved ones or strangers. This is the basis of success in the Bodhisattva’s conduct. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

己二、廣說 庚一、不應半途而廢 47. 首當量己力，自忖應為否？不宜暫莫為，為己勿稍退。 47. After first examining one’s means, one should either begin or not begin. Surely, it is better not to begin than to turn back once one has begun. 48. 退則於來生，串習增罪苦；他業及彼果，卑劣復不成。 48. This habit continues even in another life; and due to that sin, suffering increases. Another opportunity for action is lost, and the task is not accomplished. 庚二、應修三種自信 辛一、修善自信 49. 於善斷惑力，應生自信心。 吾應獨自為，此是志業慢。 49. One should apply self-confidence to these three: actions, secondary mental afflictions, and ability. "I alone should do it" expresses self-confidence with regard to action. 50. 世人隨惑轉，不能辦自利。眾生不如我，故我當盡力。 50. This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore, I must do it for them. I am not as incapable as the world is. 51. 他尚勤俗務，我怎悠閒住？亦莫因慢修，無慢最為宜。 51. Why should someone else do inferior work while I stand by? If I do not do it out of pride, then it is better to let my pride be destroyed. －－－－－分析禪及筆記－－－－－ 己二、廣說 庚一、不應半途而廢 47. 首當量己力，自忖應為否？不宜暫莫為，為己勿稍退。 47. After first examining one’s means, one should either begin or not begin. Surely, it is better not to begin than to turn back once one has begun. Verse 47 Let me first consider my resources – To start or not to start accordingly. For it is better not to start at all, Than to begin and then retrace my steps. To accomplish the Bodhisattva conduct, one requires the help of the 4 forces to overcome obstacles and intense sufferings of samsara. The previous verse was on the force of aspiration. This verse covers the force of firmness or steadfastness. There are 2 interpretations to this verse – (i) that in order to train in Bodhisattva conduct it is necessary for us to have the conditions such as constant supplication to the Buddhas for guidance, understanding the unmistaken practice of the bodhicitta, upholding vows, having the determination to cultivate the 6 Perfections, having Dharma brothers and sisters to support one’s efforts and most of all, the objects of compassion i.e. sentient beings, to enable one to carry out one’s cultivation. If we are not gathered these conditions, it may be better not to commit to the Bodhisattva vows nor the responsibility to liberate all sentient beings by oneself alone, as we would not have the reliable means of guiding sentient beings and may mislead them to wrong path. (ii) The second interpretation is that we should not wait to train in the Bodhisattva’s conduct. We should not look for excuses not to study, not to practice compassion and discouraging oneself from the Bodhisattva conduct on the shallow reason of one being incapable of benefitting others. This is quite a common situation – many people say that they will cultivate Dharma later and in the meantime, focus on getting money and gathering friends. Whatever circumstance we are in, we should be steadfast in utilising those conditions as the basis to engage in Bodhisattva conduct immediately, right now. As long as one admires compassion, there is nothing to stop us from starting on its cultivation. 48. 退則於來生，串習增罪苦；他業及彼果，卑劣復不成。 48. This habit continues even in another life; and due to that sin, suffering increases. Another opportunity for action is lost, and the task is not accomplished. Verse 48 For, acting thus, the pattern will return In later lives, and sin and pain will grow. And other actions will be left undone Or else will bear a meager fruit. Making excuses for not practising merely enhances the grip of the negative mind over us. From this we can see how difficult it is not to experience unhappiness and suffering. We always do things that delay virtue and increase negativity. 庚二、應修三種自信 辛一、修善自信 49. 於善斷惑力，應生自信心。 吾應獨自為，此是志業慢。 49. One should apply self-confidence to these three: actions, secondary mental afflictions, and ability. "I alone should do it" expresses self-confidence with regard to action. Verse 49 Action, the afflictions, and ability: Three things to which my pride should be applied. “I will do this, I myself, alone!” These words define my pride of action. The pride mentioned here is not delusional pride. It is referring to confidence and self respect. This requires 3 kinds of mindset – (1) knowing what kind of proper action is to be engaged in; (2) inspire oneself that one can do it; (3) reassure oneself of one’s own ability by referring to the inspirational advice of the Buddha and our Gurus. If our Gurus and practitioners like Milarepa are able to accomplish the Bodhisattva conduct why not oneself? These 3 factors are the causes to bring about the confidence needed to engage in Bodhisattva conduct. Without this, one negative emotion will attacks us. These 3 causes enable us to fulfil the pledges of the Bodhisattva conduct of liberating all beings to enlightenment, by oneself alone. Without such a courageous mind that perseveres, bodhicitta will not arise. 50. 世人隨惑轉，不能辦自利。眾生不如我，故我當盡力。 50. This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore, I must do it for them. I am not as incapable as the world is. Verse 50 Enfeebled by their minds’ afflictions, Worldly folk are helpless to secure their happiness. Compared to those who wander, I am able – This indeed shall be my chosen task. Here, Shantideva expresses his self confidence. Numberless sentient beings wish for happiness and do not wish for suffering, yet due to ignorance and a lack of mindfulness, every method used to gain happiness, has failed. Due to the blessings of past Buddha, gurus and Bodhisattvas, Shantideva humbly and honestly declares that he has gained the great courageous mind to liberate all beings from suffering. One should follow Shantideva’s example. 51. 他尚勤俗務，我怎悠閒住？亦莫因慢修，無慢最為宜。 51. Why should someone else do inferior work while I stand by? If I do not do it out of pride, then it is better to let my pride be destroyed. Verse 51 When others give themselves to base activities, How can I connive as their companion? But I shall not refrain through pride or arrogance; My best way is to give up such conceit. When others engage in pride, grasp at loved ones and offend enemies, one should guard against adopting their ways. If one does so, one has completely forgotten one’s responsibility of liberating sentient beings. We shouldn’t waste our precious human life on trivial pursuits. Even though living beings may act negatively, they are the objects of our cultivation of compassion and can never be abandoned. One should equally benefit them as one would a loved one. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

辛二、能力自信 壬一、自信之作用 52. 烏鴉遇弱蛇，行勇如大鵬；信心若怯懦，反遭小過損。 52. Even a crow behaves like a garuda when attacking a dead water snake. If my mind is weak, even a small adversity is troubling. 53. 怯懦捨精進，豈能除福貧？自信復力行，障大亦無礙。 53. When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities. 54. 故心應堅定，奮滅諸罪墮；我若負罪墮，何能超三界？ 54. Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous. 壬二、應持自信心 55. 吾當勝一切，不使惑勝我。吾乃佛獅子，應持此自信。 55. I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of Lions, the Jinas. 壬三、應除我慢心 56. 屈就我慢者，非具自信心。勇者不屈撓，慢者制於慢。 56. Beings who are overcome with pride are wretched and not self-confident; they are under the power of the enemy, pride. A selfconfident person does not succumb to the power of the enemy. 57. 因慢生傲者，將赴惡趣道。人間歡宴失，為僕食人殘； 57. Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others’ morsels, stupid, ugly, and feeble. 58. 蠢醜體虛弱，輕蔑處處逢。傲慢自負者，豈入自信數？ 堪憐寧過此？ 58. They are despised everywhere, puffed up with pride, and miserable. If they are included among the self confident, they are pitiable. Say, of what kind are they? －－－－－分析禪及筆記－－－－－ 辛二、能力自信 壬一、自信之作用 52. 烏鴉遇弱蛇，行勇如大鵬；信心若怯懦，反遭小過損。 52. Even a crow behaves like a garuda when attacking a dead water snake. If my mind is weak, even a small adversity is troubling. Verse 52 When they find a dying serpent, Even crows behave like soaring eagles. Therefore if I’m weak and feeble-hearted, Even little faults will strike and injure me. The analogy is of a dying snake causing much excitement amongst the crows awaiting its carcass. If one’s mind is weakened by negative emotion, even small negative acts affect us intensively. We need to avoid weakening our resolve to engage in Bodhisattva conduct. 53. 怯懦捨精進，豈能除福貧？自信復力行，障大亦無礙。 53. When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities. Verse 53 How will those who basely flee the conflict, Ever free themselves from their debility? But those who stand their ground with proud resolve Are hard to vanquish even by the mighty. 54. 故心應堅定，奮滅諸罪墮；我若負罪墮，何能超三界？ 54. Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous. Verse 54 Therefore with a steadfast heart I’ll get the better of my weaknesses. But if my failings get the upper hand, My wish to overcome the world is laughable indeed. How are those who are excited by samsaric distractions, ever going to be able to liberate themselves and attain enlightenment? For those who are proud due to ego, even the Buddhas will find it hard to tame them. Without subduing delusions, there is no hope for happiness. With a mind of perseverance towards sustaining the Bodhisattva conduct, one will be able to overcome weakness and fulfil the prayers of one’s Gurus and Buddhas. 壬二、應持自信心 55. 吾當勝一切，不使惑勝我。吾乃佛獅子，應持此自信。 55. I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of Lions, the Jinas. Verse 55 I will be the victor over all Nothing shall prevail ad bring me down The lion-offspring of the Conquerors Should constantly abide in this proud confidence One should cultivate self confidence in the manner of the past Buddhas. The Conqueror (Buddha) never gave up the aspiration to liberate all sentient beings and overcame the 4 maras at the time of his attaining enlightenment – the mara of aggregates, delusion, death and the lust of the son-of-god – and they actualised all the perfected qualities. 壬三、應除我慢心 56. 屈就我慢者，非具自信心。勇者不屈撓，慢者制於慢。 56. Beings who are overcome with pride are wretched and not self-confident; they are under the power of the enemy, pride. A selfconfident person does not succumb to the power of the enemy. Verse 56 Those whom arrogance and pride destroy Are thus defiled; they lack proud confidence. They fall into the power of an evil pride, But those with true pride will escape the enemy. First line refers to the negative pride which must be abandoned; 2nd line refers to self worth and positive potential that is to be cultivated. Negative pride will destroy merit, enhance negativities and bring more suffering. Those with self confidence in Bodhisattva conduct will be able to escape from grip of negative emotions and thus avoid committing negative karma. 57. 因慢生傲者，將赴惡趣道。人間歡宴失，為僕食人殘； 57. Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others’ morsels, stupid, ugly, and feeble. Verse 57 When arrogance inflates the mind, It draws it down to states of misery, Or else it ruins human birth, should this be gained. Thus one is born a slave, dependent for one’ s food When one cultivate worldly pride and arrogance, misery will be one’s fate and one’s entire precious human rebirth wasted. 58. 蠢醜體虛弱，輕蔑處處逢。傲慢自負者，豈入自信數？ 堪憐寧過此？ 58. They are despised everywhere, puffed up with pride, and miserable. If they are included among the self confident, they are pitiable. Say, of what kind are they? Verse 58 Or feebleminded, ugly, without strength, The butt and laughingstock of everyone. Hapless creatures puffed up with conceit! If these you call the proud, then tell me who are wretched? Persevere against the egoistic mind or the resultant karma in its physical aspects, is to be born looking like a pig; and even if born human, one will be born ugly i.e. not necessary unattractive but having the appearance that will attract abuse and danger. If one practices humility, one gains the karma of beauty in the future e.g. males will look like Manjushri; females will look like Tara. Pride fills up the mind quickly leaving no room for virtue nor strength to reside there. Thus, can one afford to be arrogant? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

壬四、自信之利益 59. 為勝我慢敵，堅持自信心，此乃勝利者、英豪自信士。 若復真實滅，暗延我慢敵，定能成佛果，圓滿眾生願。 59. They are self confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please. 辛三、斷惑自信 60. 設處眾煩惱，千般須忍耐，如獅處狐群，不遭煩惱害。 60. Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer. 61. 人逢大危難，先護其眼目；如是雖臨危，護心不隨惑。 61. Even in great troubles, the eye does not perceive flavor. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions. 62. 吾寧被燒殺，甚或斷頭顱，然終不稍讓，屈就煩惱敵； 一切時與處，不行無義事。 62. Even though I may be burned to death, And though I may be killed, my head cut off, At no time will I bow and scrape Before that foe of mine, defiled emotion. Thus in every time and place I will not wander from the wholesome path. 戊三、歡喜力 己一、投入善業之喜 63. 如童逐戲樂，所為眾善業，心應極耽著，樂彼無饜足。 63. One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game. －－－－－分析禪及筆記－－－－－ 壬四、自信之利益 59. 為勝我慢敵，堅持自信心，此乃勝利者、英豪自信士。 若復真實滅，暗延我慢敵，定能成佛果，圓滿眾生願。 59. They are self confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please. Verse 59 Those who uphold pride to vanquish pride, the enemy, Are truly proud, the victors in the war. Those who overwhelm the progress of that evil pride, Perfect the fruit of buddhahood and satisfy the longing of the world. Those who persevere in overcoming arrogance are the victors in the war over negative emotions and attain the perfection of Buddhahood and satisfy all the longings of sentient beings. 辛三、斷惑自信 60. 設處眾煩惱，千般須忍耐，如獅處狐群，不遭煩惱害。 60. Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer. Verse 60 When you are beleaguered by defilements, Fight them in a thousand ways. Do not surrender to the host of the afflictions; Be like a lion in a crowd of foxes. Whenever the afflictive emotions attack oneself, use that as the condition to strengthen one’s mindfulness and steadfastness in engaging in the Bodhisattva conduct. Utilise the negative emotion as the means to apply the general antidotes and the specific antidotes to eliminate that state of mind. This is real training. Recognising the object of negation is as important as knowing the antidote. The immediate application of antidotes is a must. Never surrender to the negative emotions. “Be like a lion in a crowd of foxes” means let persevering mindfulness be ever ready to overcome the busy, negative mind. 61. 人逢大危難，先護其眼目；如是雖臨危，護心不隨惑。 61. Even in great troubles, the eye does not perceive flavor. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions. Verse 61 However great may be their peril, People will by reflex guard their eyes. And likewise I, regardless of all hardship, Must not fall beneath defilement’s power. 62. 吾寧被燒殺，甚或斷頭顱，然終不稍讓，屈就煩惱敵； 一切時與處，不行無義事。 62. Even though I may be burned to death, And though I may be killed, my head cut off, At no time will I bow and scrape Before that foe of mine, defiled emotion. Thus in every time and place I will not wander from the wholesome path. Verse 62 Our eyes are very precious to us and we tend to instinctively protect our eyes. In like manner, one should always guard one’s body, speech and mind from negative emotions. We need to have a steadfast mind never to allow negative emotions to affect us for even a moment. 戊三、歡喜力 己一、投入善業之喜 63. 如童逐戲樂，所為眾善業，心應極耽著，樂彼無饜足。 63. One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game. Verse 63 Like those who take great pleasure in their games, The bodhisattvas in their every deed Will feel the greatest joy, exhilaration, Pleasure that will never fade or pass. Through perseverance supported by the 4 forces (i.e. aspiration, firmness, joy and relinquishing), one will come to the stage where whatever one has to do or endure for the sake of others’ well-being, one will experience continuous and increasing joy. This is the force of joy. Hence, when a Dharma event at the Centre comes up – there ought to be a sense of so much joy that one cannot sleep and when the event comes to a close, a feeling of sadness that it is finishing! One can observe whether we are applying what we have learned. The realisation of heroic perseverance is the heightened joy that is felt through benefitting sentient beings. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

己二、思惟善果之喜 64. 世人勤求樂，成否猶未定；二利能得樂，不行樂何有？ 64. An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself be happy when inactive? 65. 如童嗜刃蜜，貪欲無饜足；感樂寂滅果，求彼何需足？ 65. In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razors edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial? 己三、歡喜之情狀 66. 為成所求善，歡喜而趣行；猶如日中象，遇池疾奔入。 66. Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake. 戊四、放捨力 67. 身心俱疲時，暫捨為久繼。事成應盡捨，續行餘善故。 67. And when one’s strength begins to decline, one should quit so that one can re-engage later. When a task has been well completed, one should leave it with the desire for more and more. 丙二、以正知正念力行 68. 沙場老兵將，遇敵避鋒向；如是迴惑刃，巧縛煩惱敵。 68. One should ward off the blows of mental afflictions and severely attack them, as if engaged in a sword-combat with a trained enemy. 69. 戰陣失利劍，懼殺疾拾取；如是若失念，畏獄速提起。 69. Just like one would quickly, fearfully pick up a dropped sword, so one should pick up the dropped sword of mindfulness, while bearing the hells in mind. －－－－－分析禪及筆記－－－－－ 己二、思惟善果之喜 64. 世人勤求樂，成否猶未定；二利能得樂，不行樂何有？ 64. An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself be happy when inactive? Verse 64 People labor hard to gain contentment Though success is very far from sure; But how can they be happy if they do not labor, Those whose joy in the work itself? In samsara, one puts in hours of hard work each day to gain some small happiness, investing our energy to gain status, money, relationships. Inexhaustible happiness comes through the Bodhisattva conduct and thus, it is worth the effort. There are even some people who employ others and do their best not to close their business to enable their staff to earn a living – this is the Bodhisattva attitude. 65. 如童嗜刃蜜，貪欲無饜足；感樂寂滅果，求彼何需足？ 65. In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razors edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial? Verse 65 And since I never have enough of pleasure, Honey on the razor’ s edge, How could I have enough of merit, Fruits of which are happiness and peace? Samsaric pleasure can never be satisfying and inevitably declines. If we focus only on samsaric pleasure and never persevere at virtue, how can we obtain everlasting happiness? 己三、歡喜之情狀 66. 為成所求善，歡喜而趣行；猶如日中象，遇池疾奔入。 66. Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake. Verse 66 The elephant, tormented by the noonday sun, Will dive into the waters of a lake, And likewise I must plunge into this work That I might bring it to completion. Elephants which feel the noon heat, throw themselves into the water to cool themselves. Similarly, one should enter into the task of liberating sentient beings – which is the task of Bodhisattva – to cool the pains of samsara. If we had perseverance, the task of bodhicitta would not require any second thought, one should engage in it to completion. 戊四、放捨力 67. 身心俱疲時，暫捨為久繼。事成應盡捨，續行餘善故。 67. And when one’s strength begins to decline, one should quit so that one can re-engage later. When a task has been well completed, one should leave it with the desire for more and more. Verse 67 If impaired by weakness or fatigue, I’ll lay the work aside, the better to resume. And I will leave tasks completed, Anticipating thus the work to come. This relates to the force of relinquishing: If one is sick or exhausted, one should weigh one’s condition as against what is to be done for sentient beings. It is possible to take a break to recover and regain one’s strength to resume the Bodhisattva conduct. The force of relinquishing means not grasping at circumstances. One assess situations calmly. In one’s spiritual pursuit, whatever stage of accomplishment one may reach, one should not cultivate the sense of “I have done enough” – e.g. I’ve done enough good, I’ve cultivated enough concentration. Until we attain enlightenment, we should not be complacent. However, at same time, cultivate mind of non grasping. 丙二、以正知正念力行 68. 沙場老兵將，遇敵避鋒向；如是迴惑刃，巧縛煩惱敵。 68. One should ward off the blows of mental afflictions and severely attack them, as if engaged in a sword-combat with a trained enemy. Verse 68 As seasoned fighters face the swords Of enemies upon the battle line, Lightly dodge the weapons of defilement, And overcome the foe with nimble skill! The 4 forces are accompanied by the 2 strengths , namely (i) the earnest practice of mindfulness and (ii) the strength of controlling one’s body, speech and mind. There may be the occasions when we are distracted by negative emotion. When this happens, we should not ignore our emotional mind. We need the help of introspection to regroup, to reinstate one’s mindfulness. 69. 戰陣失利劍，懼殺疾拾取；如是若失念，畏獄速提起。 69. Just like one would quickly, fearfully pick up a dropped sword, so one should pick up the dropped sword of mindfulness, while bearing the hells in mind. Verse 69 If, in the fray, the soldier drops his sword, In fright, he swiftly takes it up again. So likewise, if the arm of mindfulness is lost, In fear of hell be quick to get it back. There is a method of recovering one’s mindfulness. The analogy used is that of a soldier in battle fearing for his life, upon dropping his sword will immediately pick up the sword again to protect himself; similarly, when mindfulness is lost, a recollection of hell and suffering will help us to regain mindfulness. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

70. 循血急流動，箭毒速遍身；如是惑得便，罪惡盡覆心。 70. Just as a poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot! 71. 如人劍逼身，行持滿缽油，懼溢慮遭殺；護戒當如是。 71. A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death. 72. 復如蛇入懷，疾起速抖落；如是眠懈至，警醒速消除。 72. Therefore, just as one quickly jumps up when a snake creeps into one’s lap, so should one swiftly counteract the advent of drowsiness and sloth! 73. 每逢誤犯過，皆當深自責，屢思吾今後，終不犯此過。 73. At every single disgrace, one should burn with remorse and ponder: "How shall I act so that this does not happen to me again? 74. 故於一切時，精勤修正念；依此求明師，圓成正道業。 74. One should seek for companionship or for an appointed task with this motive: "how may I practice mindfulness in these circumstances?" 丙三、振作輕安行 75. 為令堪眾善，應於行事前，憶教不放逸，振奮歡喜行。 75. Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task. 76. 如絮極輕盈，隨風任來去；身心若振奮，眾善皆易成。 76. Just as cotton is swayed in the direction of the winds coming and going, so should one surrender oneself to one’s enthusiasm, and in this way one’s supernormal powers will thrive. －－－－－分析禪及筆記－－－－－ 70. 循血急流動，箭毒速遍身；如是惑得便，罪惡盡覆心。 70. Just as a poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot! Verse 70 Just as seeping venom fills the body, Carried on the current of the blood, An evil thought that finds its chance, Will spread and permeate the mind. The analogy of poison spreading throughout the body through one’s blood is raised here. Negative emotion is like poison, it will fill one’s entire being which will bring about more suffering. 71. 如人劍逼身，行持滿缽油，懼溢慮遭殺；護戒當如是。 71. A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death. Verse 71 Be like a frightened man, a brimming oil jar in his hand, And menaced by a swordsman saying: “Spill one drop and you shall die.” This is how the disciplined should hold themselves. Another useful analogy: A frightened man carrying a full jar of oil on his head is suddenly threatened by a person with a sword not to spill any. The fear for his life will cause that man to ensure no spillage occurs. This method can be used to cultivate the disciplined mind through recalling the suffering consequences which come about from deluded actions. 72. 復如蛇入懷，疾起速抖落；如是眠懈至，警醒速消除。 72. Therefore, just as one quickly jumps up when a snake creeps into one’s lap, so should one swiftly counteract the advent of drowsiness and sloth! Verse 72 As such a man would leap in fright To find a snake coiled in his lap, If sleep and sluggishness beset me, I will instantly dispel them. One has to engage in mindfulness and introspection at all times, even during one’s dream state. The great translator, Lotsawa Rinchen Zangpo always practiced the 3 boundaries, namely (1) the outer boundary of guarding body, speech and mind from negativities (2) the inner boundary which is guarding against the self-centred attitude (3) the intermediate boundary, which guards against the dualistic mind, which arises from not understanding that the nature of existence is that it is empty of inherent existence. As a reminder and mark these boundaries, physical objects like a stone, thread or drawing is set up in the retreat compound, to help one remain in that boundary. The meaning here is to cultivate 3 boundaries which combat negative emotions. 73. 每逢誤犯過，皆當深自責，屢思吾今後，終不犯此過。 73. At every single disgrace, one should burn with remorse and ponder: "How shall I act so that this does not happen to me again? Verse 73 Every time, then, that I fail, I will reprove and vilify myself, Thinking long that by whatever means Such faults in future shall no more occur. When negative emotions affect us, we should recognise it but not be discouraged. We should bring the mind back to mindfulness, back to the Bodhisattva conduct. 74. 故於一切時，精勤修正念；依此求明師，圓成正道業。 74. One should seek for companionship or for an appointed task with this motive: "how may I practice mindfulness in these circumstances?" Verse 74 At all times and in any situation, Mindfulness will be my constant habit. This will be the cause whereby I aim To meet with teachers and fulfill the proper tasks. With practice of mindfulness, one will see and communicate with Buddha directly and oneself will become the Buddha and fulflil the task of liberating all SB. 丙三、振作輕安行 75. 為令堪眾善，應於行事前，憶教不放逸，振奮歡喜行。 75. Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task. Verse 75 By all means, then, before I start this work, That I might have the strength sufficient to the task, I will reflect upon these words on mindfulness And lightly rise to what is to be done. Whatever the situation, I will engage in Bodhisattva conduct, in compassion. With this, one will always have a lively inspirational mind to benefit others. One needs to remind oneself again and again to actualise the benefitting of others in swiftest way and with joy. 76. 如絮極輕盈，隨風任來去；身心若振奮，眾善皆易成。 76. Just as cotton is swayed in the direction of the winds coming and going, so should one surrender oneself to one’s enthusiasm, and in this way one’s supernormal powers will thrive. Verse 76 The lichen hanging in the trees wafts to and fro, Stirred by every breath of wind; Likewise, all I do will be achieved, Enlivened by the movements of a joyful heart. Like the ripened apple hanging on the tree, any moment able to drop, may our inspiration to engaging in Bodhisattva conduct be like a fully ripened heart, filled with joyous effort. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

甲一、勸勉修止 01. 發起精進已，意當住禪定；心意渙散者，危陷惑牙間。 01. Upon developing zeal in that way, one should stabilize the mind in meditative concentration, since a person whose mind is distracted lives between the fangs of mental afflictions. 02. 身心若遠離，散亂即不生；故應捨世間，盡棄諸俗慮。 02. With bodily and mental seclusion, distraction does not arise. Therefore, upon renouncing the world, one should renounce discursive thoughts. 甲二、斷止逆緣之要 乙一、斷捨塵緣 丙一、認清貪著世間之因 03. 貪親愛利等，則難捨世間，故當盡棄彼，隨智修觀行。 03. On account of attachment and craving for gain and the like, one does not renounce the world. Thus, upon forsaking them, the wise should contemplate in this way. 丙二、如何斷除 丁一、認清對治 04. 有止諸勝觀，能滅諸煩惱。知已先求止，止由離貪成。 04. Realizing that one who is well endowed with insight through quiescence eradicates mental afflictions one should first seek quiescence. Quiescence is due to detachment toward the world and due to joy. 丁二、生對治之法 戊一、斷捨親友貪 己一、思貪親友過患 05. 自身本無常，猶貪無常人，縱歷百千生，不見所愛人。 05. For what impermanent person, who will not see his loved ones again in thousands of births, is it appropriate to be attached to impermanent things? 06. 未遇則不喜，不能入等至；縱見不知足，如昔因愛苦。 06. Failing to see them, one does not find joy nor does one abide in meditative concentration. Even upon seeing them, one does not become satisfied but is tormented by strong desire, just as before. - 07. 若貪諸有情，則障實性慧，亦毀厭離心，終遭愁嘆苦。 07. One does not perceive reality and loses disillusionment with the cycle of existence. One is consumed by that grief—desire for the company of the beloved. 08. 若心專念彼，此生將虛度；無常眾親友，亦壞真常法。 08. Because of thinking of that person, life ever so swiftly passes in vain. Due to a transient entity, the eternal Dharma is lost. 09. 行為同凡愚，必墮三惡趣；心欲赴聖境，何需近凡愚？ 09. One who acts in the same manner as foolish people definitely goes to a miserable state of existence. They do like someone who is different. What is gained from association with fools? 10. 剎那成密友，須臾復結仇，喜處亦生瞋，凡夫取悅難！ 10. One moment they are friends, and the next moment they are enemies. On an occasion for being pleased, they become angry. Ordinary people are difficult to gratify. 11. 忠告則生瞋，反勸離諸善；若不從彼語，瞋怒墮惡趣。 11. When given good advice, they become angry; and they turn me away from good advice. If they are not listened to, they become angry and go to a miserable state of existence. 12. 妒高競相等，傲卑讚復驕，逆耳更生瞋，處俗怎得益？ 12. They feel envy toward a superior, competitiveness with a peer, arrogance toward one who is inferior, conceit due to praise, and anger due to reproach. When could there be any benefit from a fool? 13. 伴愚必然生，自讚毀他過，好談世間樂，無義不善事。 13. Between one fool and another, something non-virtuous is inevitable, such as glorification of one’s own self, speaking ill of others, and conversation about the pleasures of the cycle of existence. 14. 是故近親友，徒然自招損。彼既無益我，吾亦未利彼。 14. Thus, on account of one’s association with someone else, one encounters adversity. I shall happily live alone with a non afflicted mind. - 己二、捨離之方式 15. 故應遠凡愚，會時喜相迎，亦莫太親密，善繫君子誼。 15. One should flee far from a fool. One should gratify the encountered person with pleasantries, not with the intention of intimacy but in the manner of a kind and impartial person. 16. 猶如蜂採蜜，為法化緣已，如昔未謀面，淡然而處之。 16. Taking only what benefits Dharma, like a bee taking nectar from a flower, I shall live everywhere without acquaintance, as if I had not existed before 戊二、斷捨利敬貪 17. 吾富受恭敬，眾人皆喜我，若持此驕慢，歿後定生懼。 17. A mortal who thinks, "I am rich and respected, and many like me," experiences fear of approaching death. 18. 故汝愚癡意，無論貪何物，定感苦果報，千倍所貪得。 18. Wherever the mind, infatuated by pleasures, finds enjoyment, there a thousand-fold suffering arises and falls to one’s share. 19. 故智不應貪，貪生三途怖；應當堅信解：法性本應捨。 19. Hence, the wise should not desire it. Fear arises from desire, yet it passes away by itself. Generate fortitude and look at it with indifference. 20. 縱吾財物豐，令譽遍稱揚，所集諸名利，非隨心所欲。 20. Many have become wealthy and many have become famous, but no one knows where they have gone with their wealth and fame. 21. 若有人毀我，讚譽何足喜？若有人讚我，譏毀何足憂？ 21. If others despise me, why should I rejoice when praised? If others praise me, why should I be despondent when reviled? - 戊三、結勸捨塵緣 22. 有情種種心，諸佛難盡悅，何況劣如我，故應捨此慮。 22. If sentient beings of different dispositions have not been satisfied by the Jinas themselves, then how could they be like an ignorant person like myself? So, what is the point of attending to the world? 23. 睥睨窮行者，詆毀富修士，性本難為侶，處彼怎得樂？ 23. They revile a person without acquisitions, and despise a person with acquisitions. How can those whose company is by nature suffering bring forth joy? 24. 如來曾宣示：凡愚若無利，鬱鬱終寡歡，故莫友凡愚。 24. The Tathágatas have said that a fool is no ones friend, because the affection of a fool does not arise without self-interest. 丁三、思惟山居利益 戊一、友伴殊勝 25. 林中鳥獸樹，不出刺耳音，伴彼心常樂，何時共安居？ 25. Love due to self-interest is love for one’s own sake, just as distress at the loss of possessions is occasioned by the loss of pleasures. 戊二、住處殊勝 26. 何時住樹下、岩洞無人寺？願心不眷顧，斷捨塵世貪！ 26. Trees do not revile nor can they be pleased with effort. When might I dwell with those whose company is a delight? 27. 何時方移棲，天然遼闊地，不執為我所，無貪恣意行？ 27. When shall I dwell in a cave, an empty temple, or at the foot of a tree, without looking back, and without attachment? - 戊三、資生殊勝 28. 何時居無懼，唯持缽等器、匪盜不需衣，乃至不蔽體？ 28. When shall I dwell, living freely and without attachment, in unclaimed and naturally spacious regions? 戊四、厭離殊勝 己一、易捨身貪 29. 何時赴寒林，觸景生此情：他骨及吾體，悉皆壞滅法。 29. When shall I dwell with a paltry alms bowl and so on in clothing wanted by no one, living fearlessly, even without concealing my body? 30. 吾身速腐朽，彼臭令狐狼，不敢趨前嚐；其變終至此。 30. When shall I go to the local charnel grounds and compare my own body, which has the nature of decay, with other corpses? 己二、易捨友貪 31. 孑然此一身，生時骨肉連，死後各分散，更況是他親？ 31. For this body of mine will also become so putrid that even the jackals will not come near it because of the stench. 32. 生既孤獨生，歿復獨自亡，苦痛無人攤，親眷有何益？ 32. If the flesh and bone that have arisen together with this body will deteriorate and disperse, how much more is this the case for other friends? 33. 如諸行路客，不執暫留舍；如是行有道，豈應戀生家？ 33. A person is born alone and also dies alone. No one else has a share in one’s agony. What is the use of loved ones who create hindrances? - 戊五、攝心殊勝 34. 不待眾親友，傷痛且哀泣，四人掮吾體，及時赴寒林。 34. Just as one who has undertaken a journey takes lodging, so does one who travels in the cycle of existence take lodging in a rebirth. 35. 無親亦無怨，隻身隱山林；先若視同死，歿已無人憂。 35. Until one his hoisted by four men and mourned by the world, one should retire to the forest. 36. 四週既無人，哀傷或為害，故修隨念佛，無人擾令散。 36. Without intimacy and without conflict, one dwells in physical solitude, and when one is counted as if already dead no one grieves when one actually dies. 戊六、結勸住蘭若 37. 故當獨自棲，事少易安樂、靈秀宜人林，止息眾散亂。 37. There is on one to inflict grief and harm, nor is there any one to distract one from the recollection of the Buddha and so forth. 乙二、斷捨邪念 丙一、勸離五塵欲 38. 盡棄俗慮已，吾心當專一，為令入等至，制惑而精進。 38. Thus, I shall always dwell alone in the delightful forest, which creates few problems, good cheer, and the pacification of all distraction. 丁一、總說五欲過患 39. 現世及來生，諸欲引災禍；今生砍殺縛，來世入地獄。 39. Free from all other concerns and having a single-pointed mind, I shall apply myself to meditative concentration and to the subjugation of the mind. - 丁二、別說觀身不淨 戊一、依止寒林思身不淨 40. 月老媒婆前，何故屢懇求？為何全不忌，諸罪或惡名？ 40. Casting off all other concerns, and with a single pointed mind, I shall strive to balance and subdue my mind. In this world and the next, sensuous desires create troubles, such as murder, imprisonment, and dismemberment in this life, and hell and so forth in the next. 41. 縱險吾亦投，資財願耗盡；只為女入懷，銷魂獲至樂。 41. She for whom you have supplicated male and female messengers many times and for whose sake you have not considered the cost of either vice nor disgrace, 42. 除骨更無餘；與其苦貪執 非我自主軀，何如趣涅槃？ 42. Throwing yourself into danger and wasting your health, embracing her with the greatest pleasure 43. 始則奮抬頭，親近羞垂視，葬前見未見，悉以紗覆面。 43. She is nothing but bones, indifferent and impersonal. Why do you not resort to emancipation, fully embracing it to your hearts content? 44. 昔隱惑君容，今現明眼前，鷲已去其紗，既見何故逃？ 44. Either you have seen that bashfully lowered face before as being lifted up with effort, or you have not seen it as it was covered by a veil. 45. 昔時他眼窺，汝即忙守護；今鷲食彼肉，吝汝何不護？ 45. Just as that face that torments you is perceived now, so you will see it unveiled by vultures. Why does it make you flee now? 46. 既見此聚屍，鷲獸競分食，何苦以花飾，殷獻鳥獸食？ 46. Since you guarded her face from the gaze of others, why do you, O avaricious one, not guard it as it is being eaten? 47. 若汝見白骨，靜臥猶驚怖，何不懼少女，靈動如活屍？ 47. Seeing this mass of flesh being eaten by vultures and others, should you worship others food with wreaths of flowers, sandalwood paste, and ornaments? 48. 昔衣汝亦貪，今裸何不欲？若謂厭不淨，何故擁著衣？ 48. You fear a skeleton that has been seen like this, even though it does not move. Why do you fear it when it moves, as if set in motion like some ghost? - 戊二、配合現實思身不淨 49. 糞便與口涎，悉從飲食生，何故貪口液，不樂臭糞便？ 49. Their saliva and excrement arise from the same food. Why then do you dislike excrement, and like sucking saliva? 50. 嗜欲者不貪，柔軟木棉枕，謂無女體臭，彼誠迷穢垢。 50. Taking no delight in cotton pillows that are soft to the touch, the lustful, who are deluded with respect to filth, say the body does not emit a foul odor? 51. 迷劣欲者言：棉枕雖滑柔，難成鴛鴦眠。於彼反生瞋。 51. The lustful, degraded, and deluded have distain for soft cotton, saying, "It can’t engage in intercourse." 52. 若謂厭不淨；肌腱繫骨架，肉泥粉飾女，何以擁入懷？ 52. If you say ‘I do not lust after filth,’ why do you embrace on your lap something else that is a skeleton tied together with sinews, and plastered over with a mire of flesh? 53. 汝自多不淨，日用恆經歷，豈貪不得足，猶圖他垢囊？ 53. You have plenty of filth yourself, and you always have the use of it, yet out of craving, you desire the filth in another sack of muck. 54. 若謂喜彼肉，欲觀並摸觸；則汝何不欲，無心屍肉軀？ 54. Casting aside a fresh lotus opening, under the rays of the cloudless sun, why do you, with your filth-craving mind, take delight in a container of muck? 55. 所欲婦女心，無從觀與觸，可觸非心識，空擁何所為？ 55. The mind that you desire cannot be seen or touched; and that which can be is not conscious. Why do you embrace in vain? 56. 不明他不淨，猶非稀奇事；不知自不淨，此則太稀奇！ 56. It is not surprising that you do not look at another persons body as composed of filth, but it is astonishing that you do not perceive your own body as composed of filth. 57. 汝執不淨心，何故捨晨曦 初啟嫩蓮花，反著垢穢囊？ 57. Thinking, "I like its flesh," you wish to touch it and look at it. Why do you not desire the flesh of a dead body, which, by nature, is not sentient? - 58. 若汝不欲觸，垢穢所塗地，云何反欲撫，洩垢體私處？ 58. If you do not desire to touch soil and the like because it is smeared with excrement, how can you wish to touch the body out of which it is excreted? 59. 若謂厭不淨，垢種所孕育，穢處所出生，何以摟入懷？ 59. If you do not have passion for what is impure, why do you embrace someone else, who is a seed or arisen from a field of filth and nourished by it? 60. 糞便所生蛆，雖小尚不欲，云何汝反欲，垢生不淨軀？ 60. You do not desire a dirty worm originating from filth because it is small, but you desire a body that consists of much filth and also born from filth. 61. 汝於不淨身，非僅不輕棄，反因貪不淨，圖彼臭皮囊， 61. Not only do you not abhor your own filth, out of craving, you desire other filthy sacks of excrement. 62. 宜人冰片等，米飯或菜蔬，食已復排出，大地亦染污。 62. Even the ground is considered impure when savory foods, such as camphor or boiled rice and condiments, are spat out or vomited from the mouth. 63. 垢身濁如此，親見若復疑，應觀寒屍林，腐屍不淨景。 63. If you do not trust that this is filth even though it is obvious, look at other bodies too, repugnant and discarded in the charnel ground. 64. 皮表迸裂屍，見者生大畏；知已復何能，好色生歡喜？ 64. Knowing that great fear arises when the skin is torn off, how can you have attraction to that same thing again? - 戊三、結勸除貪執 65. 塗身微妙香，栴檀非她身；何以因異香，貪著她身軀？ 65. Although applied to the body, this fragrance is from sandalwood and not from anything else. Why are you attracted to someone by the fragrance that belongs to something else? 66. 身味若本臭，不貪豈非善？貪俗無聊輩，為何身塗香？ 66. If attraction does not arise due to a naturally foul smell, is that not good? Why do people take pleasure in what is worthless and anoint it with fragrance? 67. 若香屬栴檀，身出何異味？何以因異香，貪愛女身軀？ 67. If it is sandalwood that is sweet smelling, did it come from the body? Why is someone attracted to someone because of a fragrance that belongs to something else? 68. 長髮污修爪，黃牙泥臭味，皆令人怖畏，軀體自本性。 68. If the naked body, containing the slime of filth, is frightening in its natural condition, with its long hair and nails and stained yellowish teeth, 69. 欲如傷己器，何故令鋒利？自迷癡狂徒，嗚呼滿天下！ 69. Why do you meticulously polish it like a weapon for suicide? This earth is crowded with the insane, so diligent in deluding themselves! 70. 寒林唯見骨，意若生厭離，豈樂活白骨，充塞寒林城？ 70. If you are repelled upon seeing just skeletons in a charnel ground, are you attracted to a village, which is a charnel ground crowded with animated skeletons? - 丁三、思貪得不償失 戊一、總說 71. 復次女垢身，無酬不可得；今生逐塵勞，後世遭獄難。 71. Thus, that filth is not gained without a price. Due to accomplishing that end, one is afflicted with fatigue and tormented in hells. 戊二、別明 己一、所求難得 72. 少無生財力，及長怎享樂？財積壽漸近，衰老欲何為？ 72. A child cannot increase its wealth, so with what is one happy when one is a youth? When ones life is spent accumulating wealth, what good is sensual gratification once one is old? 73. 多欲卑下人，白日勞務疲，夜歸氣力盡，身如死屍眠。 73. Some debased sensualists exhaust themselves with work throughout the day; then upon coming home, their depleted bodies fall asleep like the dead. 74. 或需赴他鄉，長途歷辛勞，雖欲會嬌妻，終年不相見。 74. Others are afflicted by traveling abroad and suffer as they are far from home; and though they long for their wives and children, they do not see them for years on end. 75. 或人為謀利，因愚賣身訖；然利猶未得，空隨業風去。 75. Deluded by sensual desires, they sell themselves for that which they never acquire. Instead, their life is uselessly spent in labor for others. - 己二、利少害多 76. 或人自售身，任隨他指使；妻妾縱臨產，荒郊樹下生。 76. The wives of those who have sold themselves and who always carry out commissions give birth at the feet of trees in the jungles and other inappropriate places. 77. 欲欺凡夫謂：求活謀生故，慮喪赴疆場，為利成傭奴。 77. In order to make a livelihood they enter war that endangers their lives, and they become servants for the sake of their selfrespect. They are fools ridiculed for their sensual desires. 78. 為欲或喪身，或豎利戈尖，或遭短矛刺，乃至火焚燒。 78. Some other sensualists are mutilated, fixed on a stake. They are seen being burned, and slain with daggers. 己三、負暇滿障解脫 79. 歷盡聚守苦，方知財多禍；貪金渙散人，脫苦遙無期。 79. Consider wealth as an unending misfortune because of the troubles of acquiring, protecting, and losing it. Those who are distracted by attachment to wealth have no opportunity for liberation from the suffering of mundane existence. 80. 貪欲生眾苦，害多福利少；如彼拖車牲，唯得數口草。 80. Thus, sensualists have much distress and little enjoyment, like a beast that has hold of a bit of grass while pulling a wagon. 81. 彼利極微薄，雖畜不難得；為彼勤苦眾，竟毀暇滿身。 81. For the sake of that bit of enjoyment, which is easily obtainable even for an animal, an ill-fated one has destroyed this leisure and endowment, which is very difficult to find. 82. 諸欲終壞滅，貪彼易墮獄；為此瞬息樂，須久歷艱困。 82. Sensual gratification is definitely transient and it casts one down to hell and so forth, and for no great end, one is constantly weary. 83. 彼困千萬分，便足成佛道。欲者較菩薩，苦多無菩提。 83. With even a billionth part of that diligence, there can be Buddhahood. Sensualists have suffering greater than the suffering of the Path, but they have no Awakening. - 丁四、結攝五欲過患 84. 思惟地獄苦，始知諸欲患，非毒兵器火、險敵所能擬。 84. If one considers the suffering of the hells and so on, weapons, poison, fire, precipices, and enemies do not compare to sensual desires. 丙二、勸樂阿蘭若 85. 故當厭諸欲，欣樂阿蘭若，離諍無煩惱，寂靜山林中， 85. Becoming disillusioned with sensual desires in that way, generate delight in solitude in the peaceful forest, devoid of strive and annoyances. 86. 皎潔明月光，清涼似檀香，傾洩平石上，如宮意生歡。林風無聲息，徐徐默吹送，有福瑜伽士，踱步思利他。 86. The fortunate, pondering on how to benefit others, roam about, caressed by silent, gentle forest breezes, and cooled by the sandalwood rays of the moon on the lovely mansions of vast boulders. 87. 空舍岩洞樹，隨時任意住；盡捨護持苦，無忌恣意行。 87. In an empty hut, at the foot of a tree, or in a cave, one remains as long as one desires, and casting off the suffering of guarding ones possessions, one lives light heartedly, without a care. 88. 離貪自在行，誰亦不相干；王侯亦難享，知足閒居歡。 88. Living freely, without attachment, and not tied by anyone, one savors the joy of contentment that is difficult even for a king to find. - 甲三、如何修止 乙一、略說 89. 遠離諸塵緣，思彼具功德，盡息諸分別，觀修菩提心。 89. After meditating on the advantages of solitude in this and other ways, having one’s discursive thoughts calmed, one should cultivate the spirit of awakening. 乙二、廣說 丙一、等觀自他修習法 丁一、等觀自他之心理依據 90. 首當勤觀修，自他本平等，避苦求樂同，護他如護己。 90. One should first earnestly meditate on the equality of oneself and others in this way: "All equally experience suffering and happiness, and I must protect them as I do myself." 91. 手足肢雖眾，護如身則同；眾生苦樂殊，求樂與我同。 91. Although it has many divisions, such as arms and so one, the body is protected as a whole. Likewise, different beings, with their joys and sorrows, are all equal, like my self, in their yearning for happiness. 丁二、等觀自他之思惟方式 戊一、破不應等觀自他之說 92. 雖吾所受苦，不傷他人身，此苦亦當除，執我難忍故。 92. Even though my agony does not hurt anyone else’s body, that suffering of mine is unbearable because I cling to it as mine. 93. 如是他諸苦，雖不臨吾身，彼苦仍應除，執我難忍故。 93. Likewise, although others’ suffering does not descend upon me, that suffering of theirs is difficult to bear because they cling to it as ‘theirs.’ - 戊二、成立應等觀自他之理 己一、廣說 94. 我應除他苦，他苦如自苦；我當利樂他，有情如吾身。 94. I should eliminate the suffering of others because it is suffering, just like my own suffering. I should take care of others, just as I am a sentient being. 95. 自與他雙方，求樂既相同，自他何差殊？何故求獨樂？ 95. When happiness is equally dear to others and myself, then what is so special about me that I strive after happiness for myself alone? 96. 自與他雙方，惡苦既相同，自他何差殊？何故唯自護？ 96. When fear and suffering are equally abhorrent to others and myself, then what is so special about me that I protect myself but not others 97. 謂彼不傷吾，故不護他苦；後苦不害今，何故汝防護？ 97. If I do not protect them because I am not afflicted by their suffering, why do I protect my body from the suffering of a future body, which is not my pain? 98. 若謂當受苦，此誠邪思惟，亡者他體故，生者亦復然。 98. The notion that I will experience that is mistaken, for the one who has died is born elsewhere and is someone else. 99. 若謂自身苦，應由自防護；足苦非手苦，何故手護足？ 99. If one thinks a person’s suffering should be warded off by himself, since pain of the foot is not of the hand, why should the one take care of the other? 100. 若謂此非理，執我故如此；執自他非理，唯當極力斷。 100. If one argues that even though it is inappropriate, it happens because of a grasping onto a self, our response is: with all ones might, one should avoid that which is inappropriate, whether it belongs to oneself, or to another. 101. 心續與身聚，假名如軍鬘；本無受苦者，誰復除彼苦？ 101. The continuum of consciousness, like a series, and the aggregation of constituents, like an army and such, are unreal. Since one who experiences suffering does not exist, to whom will that suffering belong? - 己二、結義 102. 既無受苦者，諸苦無差別，是苦即當除，何需強區分？ 102. All sufferings are without an owner, because they are not different, they should be warded off, simply because they are suffering. Why is any restriction made in this case? 103. 不應有此諍：何需除他苦？欲除悉應除，否則自他如。 103. Why should suffering be prevented? Because everyone agrees. If it must be warded off, then all of it must be warded off; and if not, then this goes for oneself as it does for everyone else. 己三、斷諍 104. 悲心引眾苦，何故強催生？若愍眾生苦，自苦云何增？ 104. Qualm: much suffering arises from compassion, so why should one force it to arise? Response: After seeing the suffering of the world, how can this suffering from compassion be considered great? 105. 一苦若能除，眾多他人苦，為利自他故，慈者樂彼苦。 105. If the suffering of many disappears because of the suffering of one, then a compassionate person should induce that suffering for his own sake and for the sake of others. 106. 妙花月雖知，國王有害意，然為盡眾苦，不惜殉自命。 106. Therefore, Supuspacandra, although knowing the king’s animosity, did not avoid his own suffering as a sacrifice for many people in misery.

丁三、等觀自他之利益 107. 如是修自心，則樂滅他苦，惡獄亦樂往，如鵝趣蓮池。 107. Thus, one whose mind stream is accustomed to meditation and who delights in calming the suffering of others enters into Avichi Hell like a swan into a pool of Lotuses. 108. 有情若解脫，心喜如大海；此喜寧不足？云何唯自度？ 108. When sentient beings are liberated, they have oceans of joy. Is that not enough? What is the point of desiring ones own liberation? 109. 故雖謀他利，然無驕矜氣，一心樂利他，不望得善報。 109. Thus, although working for the benefit of others, there is neither conceit nor dismay; and on account of the thirst for the single goal of benefiting others, there is no desire for the result of the maturation of ones Karma. 丁四、結勸等觀自他 110. 微如言不遜，吾亦慎防護；如是於他苦，當習悲護心。 110. Therefore, to the extent that I protect myself from disparagement, so shall I generate a spirit of protection and a spirit of compassion toward others! 丙二、自他相換修習法 丁一、修相換之可行性 111. 如親精卵聚，本非吾自身，串習故執取，受精卵為我。 111. Due to habituation, there is a sense that "I" exists in the drops of blood and semen that belongs to others, even though the being in question does not exist. 112. 如是於他身，何不執為我？自身換他身，是故亦無難。 112. Why do I not also consider another’s body as myself in the same way, the otherness if my own body is not difficult to determine? - 丁二、修自他換之理趣 戊一、略示 113. 自身過患多，他身功德廣。知已當修習，愛他棄我執。 113. Acknowledging oneself as fault-ridden and others as oceans of virtues, one should contemplate renouncing one’s self-identity and accepting others. 戊二、詳明 己一、應視他如己 114. 眾人皆認許：手足是身肢。如是何不許：有情眾生分？ 114. Just as the hands and the like are cherished because they are members of the body, why are the embodied beings not cherished in the same way, for they are the members of the world? 115. 於此無我軀，串習成我所；如是於他身，何不生我覺？ 115. Just as the notion of a self with regard to one’s own body, which has no personal existence, is due to habitation, will the identity of one’s self with others not arise in the same way? 116. 故雖謀他利，然無驕矜氣；如人自餵食，未曾盼回報。 116. Although working for the benefit of others in this way, there is neither conceit nor dismay. Even upon feeding oneself, expectation of a reward does not arise. 117. 微如言不遜，吾亦慎迴護；如是於眾生，當習悲護心。 117. Therefore, just as you protect yourself from even minor disparagement, cultivate a spirit of protection and a spirit of compassion toward the world. 118. 怙主觀世音，為除眾怖畏，湧現大悲心，加持自聖號。 118. Hence, out of great compassion Lord Avalokita (Bodhisattva Avalokitesvara) blessed his own name to dispel even the anxiety of being in a crowd. 119. 聞名昔喪膽，因久習近故，失彼竟寡歡；知難應莫退。 119. One should not turn away from difficulty, since owing to the power of habituation, one may have no pleasure in the absence of something that one previously feared to hear mentioned. 120. 若人欲速疾，救護自與他，當修自他換，勝妙祕密訣。 120. One who wishes to protect oneself and others quickly should practice exchanging oneself for others, which is a great mystery. - 己二、應當除自愛 121. 貪著自身故，小怖亦生畏。於此生懼身，誰不似敵瞋？ 121. If even at a small danger fear arises on account of great attachment to oneself, why should one not abhor that self like a terrifying enemy? 122. 千般欲療除，飢渴身疾者，捕殺魚鳥獸，伺機劫道途。 122. One who kills birds, fish, and deer, and sets up an ambush with the desire to quell illness, thirst, and hunger, 123. 或為求利敬，乃至殺父母，盜取三寶物，以是焚無間。 123. One, who kills one’s parents and steals the property of The Three Jewels for the sake of profit and respect, will become fuel in the Avichi Hell. 124. 有誰聰智者，欲護供此身？誰不視如仇？誰不輕蔑彼？ 124. What wise person would desire, protect, and venerate such a self? Who would not see it as an enemy, and who would respect it? 己三、愛自與愛他之利弊 庚一、廣說 125. 若施何能享，自利餓鬼道？自享何所施？利他人天法。 125. If, out of concern for oneself, one thinks: "if I give it away, what shall I enjoy?" This is a fiendish state. If out of concern for others one thinks: "if I enjoy it, what shall I give away?" This is a divine state. 126. 為自而害他，將受地獄苦。損己以利人，一切圓滿成。 126. Upon harming another for one’s own sake, one is burnt in hells and the like; but upon afflicting oneself for the sake of others, one has success in everything. 127. 欲求自高者，卑愚墮惡趣。迴此舉薦他，受敬上善道。 127. The desire for self aggrandizement leads to a miserable state of existence, low status, and stupidity. By transferring that same desire to someone else, one obtains a fortunate state of existence, respect, and wisdom. 128. 為己役他者，終遭僕役苦。勞自以利他，當封王侯爵。 128. By ordering another around for ones own sake, one experiences the position of a servant and the like; but by ordering oneself around for the sake of others, one experiences the position of a master and the like. - 庚二、結義 129. 所有世間樂，悉從利他生．一切世間苦，咸由自利成。 129. All those who are unhappy in the world are so as a result of their desire for their own happiness. All those who are happy in the world are so as a result of their desire for the happiness of others. 130. 何需更繁敘，凡愚求自利，牟尼唯利他，且觀此二別。 130. Enough of such talk! Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. 己四、不相換之過失 131. 若不以自樂，真實換他苦，非僅不成佛，生死亦無樂。 131. One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? 132. 後世且莫論，今生不為僕，顧主不予酬，難成現世利。 132. Not to mention the next life, even in this life, a desired goal of a servant who does not do his work, and of a master who does not pay out the wages, cannot be accomplished. 133. 利他能成樂，否則樂盡失；害他令受苦，愚者定遭殃。 133. Forsaking the generation of mutual happiness and the felicity of present and future happiness, deluded people take on tremendous suffering because of harming one another. - 己五、結成定須相換 134. 世間諸災害、怖畏及眾苦，悉由我執生，留彼何所為？ 134. If all the harm, fear, and suffering in the world occur due to grasping onto the self, what use is that great demon to me? 135. 我執未盡捨，苦必不能除；如火未拋棄，不免受灼傷。 135. Without forsaking one’s own self, one cannot avoid suffering, just as without avoiding the fire one cannot avoid being burned. 136. 故為止自害，及滅他痛苦，捨自盡施他，愛他如愛己。 136. Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self. 己六、自他換之原則 137. 意汝定當知：吾已全屬他。除利有情想，切莫更思餘。 137. O mind, make this resolve: "I am bound to others." From now on you must not be concerned with anything but the welfare of all sentient beings. 138. 不應以他眼，成辦自利益；亦莫以眼等，邪惡待眾生。 138. It is inappropriate to seek one’s own welfare with the eyes and so on that are dedicated to others. It is inappropriate to pour one’s own benefit with hands that are dedicated to others. 139. 故當尊有情，己身所有物，見已咸取出，廣利諸眾生。 139. Therefore, becoming subservient to sentient beings, and snatching away whatever you see on this body, use it for the well being of others. - 丁三、思惟修自他換之方式 戊一、略說 140. 易位卑等高，移自換為他，以無疑慮心，修妒競勝慢。 140. Placing your own identity in inferior ones and placing the identity of others in your own self, cultivate envy and pride with the mind free of discursive thoughts. 戊二、廣明 己一、對高者修妒 141. 蒙敬彼非我，吾財不如彼，受讚他非我，彼樂吾受苦。 141. He is respected, not I. I am not wealthy, as he is. He is praised, while I am despised. I am unhappy, while he is happy. 142. 工作吾勤苦，度日彼安逸，世間盛讚彼，身敗吾名裂。 142. I do chores while he lives at ease. It seems he is great in the world, while I am debased, lacking in good qualities. 143. 無才何所為？才學眾悉有；彼較某人劣，吾亦勝某人。 143. What can one do without good qualities? Every person is endowed with good qualities. There are those with regard to whom I am inferior, and there are those with regard to whom I am superior. 144. 戒見衰退等，因惑而非我；故應悲濟我，困則自取受。 144. The degeneration of my ethical discipline, views, and so on is due to the power of mental afflictions and not my own free will. You must heal me as well as you can, and I shall accept the pain. 145. 然吾未蒙濟，竟然反遭輕；彼雖具功德，於我有何益？ 145. If he cannot cure me, why does he disdain me? What use are his good qualities to me when he is the one who has good qualities? 146. 不愍愚眾生，危陷惡趣口，向外誇己德，欲勝諸智者。 146. He has no compassion for beings who dwell in the jaws of the beast of prey of miserable states of existence. Moreover, out of pride in his qualities, he desires to surpass the wise. - 己二、對等者修爭 147. 為令自優勝，利能等我者，縱諍亦冀得，財利與恭敬。 147. Seeing himself as being equal to others in order to enhance his own superiority, he will obtain wealth and respect for himself even by means of discord. 148. 極力稱吾德，令名揚世間；克抑彼功德，不令世人聞。 148. Were my good qualities to become apparent to everyone in the world, then no one would ever even hear of his good qualities. 149. 復當隱吾過，受供而非他；令我獲大利，受敬而非他。 149. Were not my faults to be concealed, there would be honor for me and not for him. Today, I have easily acquired possessions. I am honored while he is not. 150. 吾喜觀望彼，淪落久遭難，令受眾嘲諷，競相共責難。 150. Delighted, we shall watch him, as he is finally being ill treated, ridiculed and reviled from all sides. 己三、對卑者修慢 151. 據云此狂徒，欲與吾相爭，才貌與慧識、種姓寧等我？ 151. Also, it seems this wretched one is competing with me does he have this much learning, wisdom, beauty, noble ancestry, and wealth? 152. 故令聞眾口，齊頌吾勝德，毛豎心歡喜，渾然樂陶陶。 152. Hearing my own good qualities being praised everywhere in this way, thrilled, with my hair standing on end, I shall enjoy the delight of happiness. 153. 彼富吾奪取；若為吾從僕，唯予資生酬，其餘悉霸取。 153. Even though this one has possessions, they are to be taken over with my strength; and if he works for me, I will give him just enough to survive. - 戊三、結勸實修互換之心 己一、不修之過 154. 令彼乏安樂，恆常遇禍害。我執於生死，百般折損我。 154. We should deprive him of happiness and always yoke him to our anguish. We all have been afflicted in the cycle of existence hundreds of times by him. 155. 汝雖欲自利，然經無數劫，遍歷大劬勞，執我唯增苦。 155. O mind, countless eons have passed as you have yearned to accomplish your own self-interest, but with such great toil you have gained only suffering. 己二、修習之利 156. 是故當盡心，勤行眾生利。牟尼無欺言，奉行必獲益。 156. Thus, definitely apply yourself in this way right now without hesitation. Later you will see the advantages of this, for the words of the Sage are true. 157. 若汝自往昔，素行利生事，除獲正覺樂，必不逢今苦。 157. If you had carried out this task earlier, this state deprived of the perfection and bliss of the Buddha would not have occurred. 己三、結勸實修 158. 故汝於父母 一滴精血聚，既可執為我，於他亦當習。 158. Therefore, just as you formed a sense of self-identity, with regard to the drops of blood and semen of others, contemplate others in the same way. 丁四、實際修自他換之方式 戊一、修習本身 己一、利樂全與人 159. 應為他密探，見己有何物，悉數盡盜取，以彼利眾生。 159. Living as one who belongs to others and snatching away whatever you see on this body, practice what is beneficial to others. 160. 我樂他不樂，我高他卑下，利己不顧人，何不反自妒？ 160. Arouse envy towards your own self in this way: I am well while the other is miserable; the other is lowly while I am exalted; the other works while I do not. - 己二、自甘卑下苦 161. 吾當離安樂，甘代他人苦；時觀念起處，細察己過失。 161. Deprive yourself of happiness and expose yourself to the suffering of others. Examine your own faults with the consideration, "what have I done, at what time?" 162. 他雖犯大過，欣然吾頂替；自過縱微小，眾前誠懺悔。 162. Take the mistake made by another on your head, and disclose even a trivial mistake of yours to the Great Sage. 163. 顯揚他令譽，以此匿己名；役自如下僕，勤謀眾人利。 163. Let your own reputation be outshone by exalting the reputation of others, and like the least of servants, commit yourself to everyone’s welfare. 164. 此身過本多，德寡奚足誇，故當隱己德，莫令他人知。 164. This one of defective nature should not be praised for adventitious good qualities. Act so that no one may know of this one’s good qualities 己三、結語 165. 往昔為自利，所行盡害他；今為他謀利，願害悉歸我。 165. In brief, whatever offense you have committed toward others for your own benefit, let it descend on yourself for the benefit of sentient beings. 166. 莫令汝此身，猛現頑強相，令如初嫁媳，羞畏極謹慎。 166. This one should not be encouraged to be abusive, but should be established in the behavior of a young bride, modest, meek, and restrained. 167. 堅持利他行，切莫傷眾生。妄動應制止，踰矩當治罰。 167. Act in this way! Remain in this way! You should not do this! You should be subjugated and subdued in this way if you disobey. - 戊二、其餘助行－治罰 己一、調伏自利心 168. 縱已如是誨，汝猶不行善，眾過終歸汝，屆時唯受罰。 168. O mind, if you do not do this even when you are being told, then I shall subjugate you alone, for all faults dwell in you. 169. 昔時受汝制，今日吾已覺，無論至何處，悉摧汝驕慢。 169. Where will you go? I can see you, and I shall annihilate all your vanities. That was another, earlier time when I was ruined by you. 170. 今當棄此念：尚享自權益。汝已售他人，莫哀應盡力。 170. Now give up this hope: "Still, I have my own self interest!" Unconcerned as you are with much distress, I have sold you to others. 171. 若吾稍放逸，未施汝於眾，則汝定將我，鬻與諸獄卒。 171. If I do not joyfully offer you to sentient beings, you will undoubtedly deliver me to the guardians of hell. 172. 如是汝屢屢，棄我令久苦。今憶宿仇怨，摧汝自利心。 72. Handing 1me over in that way many times, you have tormented me for a long time. Remembering those grudges, I shall destroy you, the servant of your own self interest. 173. 若汝欲自惜，不應自愛執；若汝欲自護，則當常護他。 173. If you are pleased with yourself, you should take no pleasure in yourself. If you need protection, it is inappropriate to protect yourself. - 己二、制伏己身貪 174. 汝愈獻慇懃 護此不淨身，彼愈趨退墮，衰朽極脆弱。 174. The more this body is pampered, the more fragile it becomes, and the more it degenerates. 175. 身弱欲愛增，大地一切物，尚且不饜足，誰復愜彼欲？ 175. When it has degenerated in this way, not even this earth can completely fulfill its desire. Who then will satisfy its desire? 176. 逐欲未得足，生惱復失意；若人無所求，彼福無窮盡。 176. For one who desires the impossible, mental affliction and disappointment arise; but for one who is free of expectations there is unblemished prosperity. 177. 樂長身貪故，莫令有機趁；不執悅意物，厥為真妙財。 177. Therefore, free rein should not be given to the growth of bodily desires. It is truly good when one does not take something that ones wants. 178. 可怖不淨身，不動待他牽，火化終成灰，何故執為我？ 178. This awful, impure form has its end in ashes and stillness, moved only by another. Why do I grasp onto it as mine? 179. 無論生與死，朽身何所為？豈異木石等？怎不除我慢 179. Of what use is this contrivance to me, whether it is dead or alive? What difference is there between this and a clump of soil and the like? Alas, you are not eliminating the grasping onto the "I." - 180. 奉承此身故，無義集諸苦；於此似樹身，何勞貪與瞋？ 180. By favoring the body, one uselessly accumulates suffering. Of what use is anger or love to something equal to a piece of wood? 181. 細心極愛護，或棄鷲獸食，身既無貪瞋，何苦愛此身？ 181. Whether it is nurtured by me, or eaten by vultures, it feels neither affection nor aversion, so why am I so fond of it? 182. 何毀引身瞋？何讚令身喜？身既無所知，殷懃何所為？ 182. If the body, which has no anger due to abuse, or satisfaction due to praise, is unconscious, then for whom am I exerting myself? 183. 若人喜我身，則彼為吾友。眾皆愛己身，何不愛眾生？ 183. Those who like this body are said to be my friends. They all like their own bodies too, so why do I not like them? 184. 故應離貪執，為眾捨己身；此身雖多患，善用如寶筏。 184. Therefore, with indifference I have given up my body for the benefit of the world. Hence, although it has many faults, I keep it as an instrument for that task. - 甲四、結勉修三昧 185. 愚行足堪厭，今當隨聖賢，憶教不放逸，奮退昏與眠。 (??) 185. So enough of worldly conduct! Recalling the teaching on consciousness and warding off drowsiness and lethargy, I shall follow the wise. 186. 如佛大悲子，安忍所當行。若不恆勤修，何日得出苦？ (??) 187. 為除諸障故，迴心避邪途，並於正所緣，恆常修三眛。 186. Therefore, withdrawing the mind from evil ways, I shall always concentrate it on its own meditative object to eliminate obscurations.

6月24日 第八品 靜慮 Chapter Eight The Perfection of Meditation 1-6 甲一、勸勉修止 01. 發起精進已，意當住禪定；心意渙散者，危陷惑牙間。 01. Upon developing zeal in that way, one should stabilize the mind in meditative concentration, since a person whose mind is distracted lives between the fangs of mental afflictions. 02. 身心若遠離，散亂即不生；故應捨世間，盡棄諸俗慮。 02. With bodily and mental seclusion, distraction does not arise. Therefore, upon renouncing the world, one should renounce discursive thoughts. 甲二、斷止逆緣之要 乙一、斷捨塵緣 丙一、認清貪著世間之因 03. 貪親愛利等，則難捨世間，故當盡棄彼，隨智修觀行。 03. On account of attachment and craving for gain and the like, one does not renounce the world. Thus, upon forsaking them, the wise should contemplate in this way. 丙二、如何斷除 丁一、認清對治 04. 有止諸勝觀，能滅諸煩惱。知已先求止，止由離貪成。 04. Realizing that one who is well endowed with insight through quiescence eradicates mental afflictions one should first seek quiescence. Quiescence is due to detachment toward the world and due to joy. 丁二、生對治之法 戊一、斷捨親友貪 己一、思貪親友過患 05. 自身本無常，猶貪無常人，縱歷百千生，不見所愛人。 05. For what impermanent person, who will not see his loved ones again in thousands of births, is it appropriate to be attached to impermanent things? 06. 未遇則不喜，不能入等至；縱見不知足，如昔因愛苦。 06. Failing to see them, one does not find joy nor does one abide in meditative concentration. Even upon seeing them, one does not become satisfied but is tormented by strong desire, just as before. －－－－－分析禪及筆記－－－－－ 甲一、勸勉修止 01. 發起精進已，意當住禪定；心意渙散者，危陷惑牙間。 01. Upon developing zeal in that way, one should stabilize the mind in meditative concentration, since a person whose mind is distracted lives between the fangs of mental afflictions. Verse 1 After cultivating diligence, Set your mind to concentrate. For those whose minds are slack and wandering Are caught between the fangs of the afflictions. After undertaking the preliminaries, one can begin on concentration practice, which in this context refers to focusing one’s mind towards virtue and subsequently meditate on emptiness, which is the lack of inherent existence. In other words, emptiness means that whatever we perceive is non-existent from its own side and appears to us as dualistic, due to the interaction between mind and the base (aspects of the whatever object is being perceived). Our minds are weak and easily distracted. We need to tame our minds and concentration is the rope by which to do so. 02. 身心若遠離，散亂即不生；故應捨世間，盡棄諸俗慮。 02. With bodily and mental seclusion, distraction does not arise. Therefore, upon renouncing the world, one should renounce discursive thoughts. Verse 2 In solitude, the mind and body Are not troubled by distraction. Therefore, leave this worldly life And totally abandon mental wandering. Shantideva reveals the conducive conditions which help us actualise concentration and bodhicitta. One should yearn for solitude to practice, to turn away from the worldly life which is exhausting and drags the mind towards purposeless wandering. This is another way of saying “Leave behind a life of negative emotions” and generate compassion. 甲二、斷止逆緣之要 乙一、斷捨塵緣 丙一、認清貪著世間之因 03. 貪親愛利等，則難捨世間，故當盡棄彼，隨智修觀行。 03. On account of attachment and craving for gain and the like, one does not renounce the world. Thus, upon forsaking them, the wise should contemplate in this way. Verse 3 Because of loved ones and desire for gain, Disgust with worldly life does not arise. These, then, are the first things to renounce. Such are the reflections of a prudent man. We say we wish to escape samsara but in truth, many of us enjoy samsara and want more of it! The inability to develop weariness towards samsara is because of the attachment to temporary pleasures and loved ones. We hardly think of dedicating even one month to meditate on bodhicitta because of considerations of family, career, appointments etc. If we seek happiness, we need to know what the obstacles to achieving it are. Hence, we should learn from Shantideva and those realised ones who renounced their palaces, to enter into lives of cultivation of Dharma. 丙二、如何斷除 丁一、認清對治 04. 有止諸勝觀，能滅諸煩惱。知已先求止，止由離貪成。 04. Realizing that one who is well endowed with insight through quiescence eradicates mental afflictions one should first seek quiescence. Quiescence is due to detachment toward the world and due to joy. Verse 4 Penetrative insight joined with calm abiding Utterly eradicates afflicted states. Knowing this, first search for calm abiding, Found by those who joyfully renounce the world. The reason for us to abandon delusions and afflicted existence is because without doing so, we will remain stuck, not to mention successfully practising the unification of calm abiding and special insight on emptiness, to eradicate all defilements and thereby seize ultimate happiness. One has to therefore start by controlling our minds and directing it towards virtue, through concentration meditation. 丁二、生對治之法 戊一、斷捨親友貪 己一、思貪親友過患 05. 自身本無常，猶貪無常人，縱歷百千生，不見所愛人。 05. For what impermanent person, who will not see his loved ones again in thousands of births, is it appropriate to be attached to impermanent things? erse 5 Beings, brief, ephemeral, Who fiercely cling to what is also passing, Will catch no glimpse of happiness For many thousands of their future lives. “Beings” here refer to objects of desirous attachment whose nature is one of impermanence. Even the love that is expressed in ordinary life, is not true happiness but a form of suffering (suffering of change) because it has to end in separation e.g. at death. Ordinary love need not be a problem but we cling and grasp at it with no recollection of its temporariness. In this way, there is no peace in the heart, not a moment of real happiness. When such attachment arises, it starts the chain of intense suffering. 06. 未遇則不喜，不能入等至；縱見不知足，如昔因愛苦。 06. Failing to see them, one does not find joy nor does one abide in meditative concentration. Even upon seeing them, one does not become satisfied but is tormented by strong desire, just as before. Verse 6 And thus their minds will have no joy And therefore will not rest in equanimity. But even if they taste it, they are not content – An as before, the pain of longing stays. Once the attached mind is activated, it is impossible to have equanimity, thereby making bodhicitta impossible as that requires a level state of mind. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

6月26日 第八品 靜慮 Chapter Eight The Perfection of Meditation 7-14 07. 若貪諸有情，則障實性慧，亦毀厭離心，終遭愁嘆苦。 07. One does not perceive reality and loses disillusionment with the cycle of existence. One is consumed by that grief—desire for the company of the beloved. 08. 若心專念彼，此生將虛度；無常眾親友，亦壞真常法。 08. Because of thinking of that person, life ever so swiftly passes in vain. Due to a transient entity, the eternal Dharma is lost. 09. 行為同凡愚，必墮三惡趣；心欲赴聖境，何需近凡愚？ 09. One who acts in the same manner as foolish people definitely goes to a miserable state of existence. They do like someone who is different. What is gained from association with fools? 10. 剎那成密友，須臾復結仇，喜處亦生瞋，凡夫取悅難！ 10. One moment they are friends, and the next moment they are enemies. On an occasion for being pleased, they become angry. Ordinary people are difficult to gratify. 11. 忠告則生瞋，反勸離諸善；若不從彼語，瞋怒墮惡趣。 11. When given good advice, they become angry; and they turn me away from good advice. If they are not listened to, they become angry and go to a miserable state of existence. 12. 妒高競相等，傲卑讚復驕，逆耳更生瞋，處俗怎得益？ 12. They feel envy toward a superior, competitiveness with a peer, arrogance toward one who is inferior, conceit due to praise, and anger due to reproach. When could there be any benefit from a fool? 13. 伴愚必然生，自讚毀他過，好談世間樂，無義不善事。 13. Between one fool and another, something non-virtuous is inevitable, such as glorification of one’s own self, speaking ill of others, and conversation about the pleasures of the cycle of existence. 14. 是故近親友，徒然自招損。彼既無益我，吾亦未利彼。 14. Thus, on account of one’s association with someone else, one encounters adversity. I shall happily live alone with a non afflicted mind. －－－－－分析禪及筆記－－－－－ 07. 若貪諸有情，則障實性慧，亦毀厭離心，終遭愁嘆苦。 07. One does not perceive reality and loses disillusionment with the cycle of existence. One is consumed by that grief—desire for the company of the beloved. Verse 7 If I long and crave for other beings, A veil is cast upon the perfect truth. Wholesome disillusion melts away, And finally there comes the sting of pain. Craving for others due to attachment happens when we fail to analyse the basis of our attraction and the superficiality of the object of attraction. We do not see the truth i.e. the true contaminated nature of that object of attachment. If we did, we would be able to see that there is no reason to be attached and thus, gain renunciation of samsara. If we do not make that discovery, we are headed towards pain. 08. 若心專念彼，此生將虛度；無常眾親友，亦壞真常法。 08. Because of thinking of that person, life ever so swiftly passes in vain. Due to a transient entity, the eternal Dharma is lost. Verse 8 My thoughts are all for them And by degrees my life is frittered by. My family and friends all fade and pass, for whom The Doctrine is destroyed that leads to indestructibility. Living life with a partial mind and in a worldly manner is a complete waste of one’s precious human rebirth. There is no reason to feel so strongly about friend, enemy or stranger. Each type of persons is temporary. If we forget this, we have discarded the Dharma. 09. 行為同凡愚，必墮三惡趣；心欲赴聖境，何需近凡愚？ 09. One who acts in the same manner as foolish people definitely goes to a miserable state of existence. They do like someone who is different. What is gained from association with fools? Verse 9 For if I act like those who are like children, Sure it is that I shall fall to lower states. So why keep company with infants And go with them in ways so far from virtue? We have lived countless lives and suffered a great deal. Why is that we still encounter so much trouble? Because we have been selfish, childish, ignorant of Dharma and indulging in afflictions and temporary pleasures, accumulated very few causes of virtue. All are causes for trouble. Why then keep company with the childish and non-virtuous friends? From childhood till to old age, we have struggled in samsara but perpetuate the causes for it by making childish friends our constant companions. Instead, have virtuous friends and those who not distract one from virtue. We might think, “How can I give up my social life? Maybe Shantideva can but I cannot!” Or “If I get sick and I don’t have friends around me, then how?” (Laughter). As previously advised, having friends is not the issue but rather, whether there is clinging. And when we are with friends, does one remember bodhicitta, remember impermanence, recall the lack of inherent existence of friends? One can continue attending one’s ordinary activities but one needs to modify one’s mental outlook – instead of jumping into attachment with the desirous attitude, apply Dharma instead, e.g. generate equanimity, compassion, offer virtue to living beings. 10. 剎那成密友，須臾復結仇，喜處亦生瞋，凡夫取悅難！ 10. One moment they are friends, and the next moment they are enemies. On an occasion for being pleased, they become angry. Ordinary people are difficult to gratify. Verse 10 One moment friends, The next, they’re bitter enemies. Even pleasant things arouse their discontent; Worldly people – hard it is to please them! Don’t be two-headed. You inner self and outer self should be consistent. There is no need to put on a mask. Be considerate but be natural. If one acts with the 8 worldly concerns towards others, one will never have a successful relationship with them. Interact with others with honesty and kindness and never with the 8 worldly concerns (wishing oneself to only have gain and not loss; wishing praise and not criticism; wishing comfort and to discomfort and wanting good reputation and not bad reputation). 11. 忠告則生瞋，反勸離諸善；若不從彼語，瞋怒墮惡趣。 11. When given good advice, they become angry; and they turn me away from good advice. If they are not listened to, they become angry and go to a miserable state of existence. Verse 11 A beneficial word and they resent it, While all they do is turn me from the good. And if to what they say I close my ears, Their anger burns, the cause of lower states. Instead of wearing a mask to please everyone for the sake of let’s say one’s reputation, we should concentrate on solitude practice and develop the bodhicitta heart as soon as possible. Why solitary practice? Because it is not easy to please ordinary beings – when we give good advice, they often feel hurt; and if one does not do what they wish, they get angry and create the causes for their lower realm rebirths. Hence, better for oneself to cultivate Dharma and if possible, in solitude. 12. 妒高競相等，傲卑讚復驕，逆耳更生瞋，處俗怎得益？ 12. They feel envy toward a superior, competitiveness with a peer, arrogance toward one who is inferior, conceit due to praise, and anger due to reproach. When could there be any benefit from a fool? Verse 12 Jealous of superiors, they vie with equals, Proud to those below, they strut when praised. Say something untowards, they seethe with rage; What good was ever had from childish folk? This is the appearance of childish ordinary beings: Jealous of those who have more qualities, compete with even friends, are arrogant and with others. There is little to be gained from mixing with such childish beings. 13. 伴愚必然生，自讚毀他過，好談世間樂，無義不善事。 13. Between one fool and another, something non-virtuous is inevitable, such as glorification of one’s own self, speaking ill of others, and conversation about the pleasures of the cycle of existence. Verse 13 Keep company with them and what will follow? Self-aggrandizement and scorn for others, Talk about the “good things” of samsara – Every kind of vice is sure to come. Having negative friends as regular company, will only result in praising samsara, increasing one’s self-centred mind, engaging in negative conduct and accumulating more karma for suffering. Try to infuse your mind with Dharma – whatever you see in your house, see it as the Buddha; when searching for something to read, choose a Dharma book. The more positive imprints you have, the more likely you will remain in virtue. 14. 是故近親友，徒然自招損。彼既無益我，吾亦未利彼。 14. Thus, on account of one’s association with someone else, one encounters adversity. I shall happily live alone with a non afflicted mind. Verse 14 Only ruin can result From links like these, between yourself and others. For they will bring no benefit to you, And you in turn can bring them nothing good. If we keep spending our life in endless social gatherings, it will be a total waste of time. There will be no benefit to them nor to you. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月1日 第八品 靜慮 Chapter Eight The Perfection of Meditation 15-21 己二、捨離之方式 15. 故應遠凡愚，會時喜相迎，亦莫太親密，善繫君子誼。 15. One should flee far from a fool. One should gratify the encountered person with pleasantries, not with the intention of intimacy but in the manner of a kind and impartial person. 16. 猶如蜂採蜜，為法化緣已，如昔未謀面，淡然而處之。 16. Taking only what benefits Dharma, like a bee taking nectar from a flower, I shall live everywhere without acquaintance, as if I had not existed before 戊二、斷捨利敬貪 17. 吾富受恭敬，眾人皆喜我，若持此驕慢，歿後定生懼。 17. A mortal who thinks, "I am rich and respected, and many like me," experiences fear of approaching death. 18. 故汝愚癡意，無論貪何物，定感苦果報，千倍所貪得。 18. Wherever the mind, infatuated by pleasures, finds enjoyment, there a thousand-fold suffering arises and falls to one’s share. 19. 故智不應貪，貪生三途怖；應當堅信解：法性本應捨。 19. Hence, the wise should not desire it. Fear arises from desire, yet it passes away by itself. Generate fortitude and look at it with indifference. 20. 縱吾財物豐，令譽遍稱揚，所集諸名利，非隨心所欲。 20. Many have become wealthy and many have become famous, but no one knows where they have gone with their wealth and fame. 21. 若有人毀我，讚譽何足喜？若有人讚我，譏毀何足憂？ 21. If others despise me, why should I rejoice when praised? If others praise me, why should I be despondent when reviled? －－－－－分析禪及筆記－－－－－ 己二、捨離之方式 15. 故應遠凡愚，會時喜相迎，亦莫太親密，善繫君子誼。 15. One should flee far from a fool. One should gratify the encountered person with pleasantries, not with the intention of intimacy but in the manner of a kind and impartial person. Verse 15 Therefore flee the company of childish people. Greet them, when you meet, with smiles That keep on terms of pleasant courtesy, While not inviting close familiarity. Run away from childish people. If they invite you out, politely say you have something else to do (find something to do, read Bodhicaryavatara!) When meeting childish people, be pleasant but don’t closely associate with them. First, delete their phone contact; then delete their email contact; then stop communication with them altogether BUT NEVER abandon them from your heart – pray for them, dedicate to them all your virtues that they too eventually lead virtuous lives and have happiness. 16. 猶如蜂採蜜，為法化緣已，如昔未謀面，淡然而處之。 16. Taking only what benefits Dharma, like a bee taking nectar from a flower, I shall live everywhere without acquaintance, as if I had not existed before Verse 16 Therefore flee the company of childish people. Greet them, when you meet, with smiles That keep on terms of pleasant courtesy, While not inviting close familiarity. When meeting new people, treat everyone equally. Go along with that which accords with Dharma; and walk away from that which contradicts Dharma, without judging the anyone because we appearances are deceptive. 戊二、斷捨利敬貪 17. 吾富受恭敬，眾人皆喜我，若持此驕慢，歿後定生懼。 17. A mortal who thinks, "I am rich and respected, and many like me," experiences fear of approaching death. Verse 17 “Oh, I am rich, surrounded by attention, I have so much, and life is wonderful!” Nourish such complacency and later, After death, your fears will start! This verse advises us on how to think about our worldly possessions. We need to develop contentment towards our wealth, gains, name, fame. Never be aggressive about acquiring these. As a Dharma practitioner, obsessing over possessions and samsaric gains undermines one’s spiritual development. 18. 故汝愚癡意，無論貪何物，定感苦果報，千倍所貪得。 18. Wherever the mind, infatuated by pleasures, finds enjoyment, there a thousand-fold suffering arises and falls to one’s share. Verse 18 Indeed, O foolish and afflicted mind, You want, you crave for everything, This “everything” will grow and turn To suffering increased a thousandfold. If we do not awaken from the ignorant, egoistic, self grasping I that craves for samsaric gain, everything one does is creating negative karma, as it would be supporting the mistaken “I “. 19. 故智不應貪，貪生三途怖；應當堅信解：法性本應捨。 19. Hence, the wise should not desire it. Fear arises from desire, yet it passes away by itself. Generate fortitude and look at it with indifference. Verse 19 Indeed, O foolish and afflicted mind, You want, you crave for everything, This “everything” will grow and turn To suffering increased a thousandfold. It is crucial to gain the wisdom of not being controlled by the clinging, self-centred mind. Frequently remind oneself of the negative impact of ignorance and self grasping. We are seeking liberation from suffering. 20. 縱吾財物豐，令譽遍稱揚，所集諸名利，非隨心所欲。 20. Many have become wealthy and many have become famous, but no one knows where they have gone with their wealth and fame. Verse 20 For people may have gained a wealth of riches, Enjoying reputation, sweet renown. But who can say where they have gone to now, With all the baggage of their gold and fame? Very sarcastic! Yet realistic. Kings and rich people who were famous and had many people around them, yet for those who had wealth but no mind of compassion, where are they now? I have wondered about people like Colonel Saunders of Kentucky Fried Chicken, his picture and fame is everywhere but I wonder where he is now? From the karmic point of view, his business caused the deaths of so many chickens. The karma is heavy. 21. 若有人毀我，讚譽何足喜？若有人讚我，譏毀何足憂？ 21. If others despise me, why should I rejoice when praised? If others praise me, why should I be despondent when reviled? Verse 21 Why should I be pleased when people praise me? Others there will be who scorn and criticize. And why despondent when I’m blamed, Since there’ll be others who think well of me? This verse cautions against the 8 worldly concerns (wishing oneself to only have gain and not loss; wishing praise and not criticism; wishing comfort and to discomfort and wanting good reputation and not bad reputation). Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月3日 第八品 靜慮 Chapter Eight The Perfection of Meditation 22-27 戊三、結勸捨塵緣 22. 有情種種心，諸佛難盡悅，何況劣如我，故應捨此慮。 22. If sentient beings of different dispositions have not been satisfied by the Jinas themselves, then how could they be like an ignorant person like myself? So, what is the point of attending to the world? 23. 睥睨窮行者，詆毀富修士，性本難為侶，處彼怎得樂？ 23. They revile a person without acquisitions, and despise a person with acquisitions. How can those whose company is by nature suffering bring forth joy? 24. 如來曾宣示：凡愚若無利，鬱鬱終寡歡，故莫友凡愚。 24. The Tathágatas have said that a fool is no ones friend, because the affection of a fool does not arise without self-interest. 丁三、思惟山居利益 戊一、友伴殊勝 25. 林中鳥獸樹，不出刺耳音，伴彼心常樂，何時共安居？ 25. Love due to self-interest is love for one’s own sake, just as distress at the loss of possessions is occasioned by the loss of pleasures. 戊二、住處殊勝 26. 何時住樹下、岩洞無人寺？願心不眷顧，斷捨塵世貪！ 26. Trees do not revile nor can they be pleased with effort. When might I dwell with those whose company is a delight? 27. 何時方移棲，天然遼闊地，不執為我所，無貪恣意行？ 27. When shall I dwell in a cave, an empty temple, or at the foot of a tree, without looking back, and without attachment? －－－－－分析禪及筆記－－－－－ 戊三、結勸捨塵緣 22. 有情種種心，諸佛難盡悅，何況劣如我，故應捨此慮。 22. If sentient beings of different dispositions have not been satisfied by the Jinas themselves, then how could they be like an ignorant person like myself? So, what is the point of attending to the world? Verse 22 So many are the wants and tendencies of beings, Even Buddha could not please them all – Of such an evil man as me no need to speak! Better to give up such worldly thoughts. Shantideva is lamenting about how difficult it is to tame afflicted sentient beings. Even the Buddha could not please and subdue all, what more to say of himself (Shantideva is being humble). There is no point in seeking worldly praise and gains. All worldly concerns should be renounced. Cultivate the pure, bodhicitta heart. As long as you have that, you are benefitting numberless beings. Not all beings will appreciate one’s practice of the good heart. For instance, Devadatta, Goshali and those 6 non-Buddhist scholars who challenged the Buddha, were all displeased with the Buddha but it did not discourage the Buddha who proceeded to benefit the world. So it’s no point trying to think that everyone can be pleased by oneself. Thinking so is merely a worldly concern. 23. 睥睨窮行者，詆毀富修士，性本難為侶，處彼怎得樂？ 23. They revile a person without acquisitions, and despise a person with acquisitions. How can those whose company is by nature suffering bring forth joy? Verse 23 People scorn the poor who have no wealth, They also criticize the rich who have it. What pleasure can derive from keeping company With people such as these, so difficult to please? This verse explains the nature of worldly-minded people who are difficult to please and the futility of associating with them. Rather, put effort in cultivating bodhicitta and when you attain that, you can benefit them thoroughly. Q&A Q: Lamas in monasteries train themselves to concentrate and are strict about what they read and think. But to do concentration meditation effectively, doesn’t one need to first see the “outside” life and its faults in order to have the motivation to engage in concentration? Ans: Many sangha in monasteries are there out of their own choice. They want to live that life, train in that way and even enjoy that life. It is difficult to compare monastic life and worldly life through mere observation. Samsaric life has been experienced numberless times to the point of one being numb from it. That is why there is the (monastic) view that there is no way to be liberated in samsara and the pursuit for freedom from it, arises. Those who enter monastery as young monks play like any other young kids but as they grow up, tere is an increasing awareness that the problems of family life and worldly life are heavy and thus monastic life much better. I agree that one cannot force people to do anything. Even our Gurus and the Buddha gave us the choice. Buddha said to be open-minded and to explore the Dharma and if found to be suitable, then there is no compulsion to adopt any of it. No forcing. It is true that some monks give up the monastic life and an Abbot would always persuade monks to remain as monk but will not force the monk to remain in the Sangha life. Like our late Khensur Rinpoche (ex-Abbot of Kopan Monastery), he cared for the monks like a mother and a father rolled into one. Some monks wanted to disrobe. He would try to persuade them to stay but if they were determined to go, he would never be an obstacle to their leaving. In fact, after they left, he would continue to help them – he would call ex-monks in that place to help the newly disrobed monks through offering food and shelter wherever possible. Khensur Rinpoche did this for a long time. There are some monks who live a lay life but do not disrobe. There are specific procedures and circumstances in the Vinaya which permit the returning of the vows, so under those circumstances, disrobing doesn’t arise. There is some karmic consequence from this but it is not as heavy as breaking the vows. Also, disrobing is not always due to being pressured by monastic life. Not all Sangha are fully realised beings. Some are Arya beings and Buddhas but some are merely ordinary practitioners struggling to practice. Some Sangha were very wild before but lived the monastic life for 10 years and then disrobed. That may seem a waste to you but the point is that everyone who knew them before and after, could see the benefit those 10 years as a Sangha had on that person. Q: How do we reconcile love and detachment in lay life? Ans: Based on Shantideva’s teaching, we have to renounce in order to develop unconditional love towards all. Another way is that when one already has a family, one can outwardly express love to bring stability to the family-relationship but inwardly, one should recollect the transient nature of life, let go self-centredness ; interact with one’ s partner in a kind and virtuous way. For example, a wife may have been waiting for a nice gift during an anniversary. Waiting for 11 months in a calm way. But the anniversary day comes and no gift is offered, anger then arises. This upset mind must be abandoned. And if a gift is given e.g. when the husband gives his wife a diamond, offer it not merely to please the worldly wishes of the wife but give it with good motivation and a prayer for it to be a cause to be more loving and beneficial to others. If both husband and wife are Buddhist practitioners and the goal is to ensure the happiness of all living beings, then even if one’s partner does something that annoys you, you should not be disturbed because each of you are working for the benefit of others and to make others’ happy. Make love unconditional i.e. without expectation. Q: How can there be detachment in a mother’s love for her child and family? Ans: According to Shantideva, the same reasoning applies. Having anything, including ordinary love, is not the problem. The big problem lies in the clinging and non-recollection of impermanence, the partial love, the forgetting of the nature of reality i.e. that all lack inherent existence. These are all worldly and contaminated and should be renounced. 24. 如來曾宣示：凡愚若無利，鬱鬱終寡歡，故莫友凡愚。 24. The Tathágatas have said that a fool is no ones friend, because the affection of a fool does not arise without self-interest. Verse 24 Unless they have their way in everything, These children are bereft of happiness. And so, shun friendship with the childish, Thus the Tathagata has declared. 丁三、思惟山居利益 戊一、友伴殊勝 25. 林中鳥獸樹，不出刺耳音，伴彼心常樂，何時共安居？ 25. Love due to self-interest is love for one’s own sake, just as distress at the loss of possessions is occasioned by the loss of pleasures. Verse 25 In woodlands, haunt of stag and bird, Among the trees where no dissension jars, It’ s there I would keep pleasant company! When might I be off to make my swelling there? After renouncing the company of worldly beings (remember that not associating with childish people does not mean abandoning them from our heart and prayers), one should: • rely on a qualified teacher • learn the unmistaken technique of meditation • go to a conducive place for meditation like the forest or cave (especially blessed places where holy beings have been) surrounded by innocence (like mild animals) and not be distracted by the discrimination of others towards you, so that you can cultivate with a peaceful mind. If one is not able to go to cave, one’s own house can also be used as a meditation place. Where possible, invite relics to one’s altar. Avoid mixing with childish friends so as not to influence your mind towards worldly activities. If space permits, have a room in your house which only you use for prayers and meditation. For the concentration practitioner, one should be more disciplined about the number of people one interacts with. One may be busy with ordinary life now but pray that there will come a time where one has the conditions to do perfect practice. 戊二、住處殊勝 26. 何時住樹下、岩洞無人寺？願心不眷顧，斷捨塵世貪！ 26. Trees do not revile nor can they be pleased with effort. When might I dwell with those whose company is a delight? Verse 26 When shall I depart to make my home In cave or empty shrine or under spreading tree, With, in my breast, a free, unfettered heart, Which never turns to cast a backward glance? The verse here expresses the longing for the place for meditation where one can settle one’s heart and practice un-disturbed. Geshe Lama Konchog once said that when he was aged 6, he asked where he could go to practice. He was told, “The monastery”. Later in his life, when Geshela had to flee Lhasa in 1959, he went into retreat in a cave in Tibet called Takatagtso (where Milarepa displayed the sign of the highest concentration by being able to fly from one mountain to another). He spent a few years in retreat in this cave. As one of the practitioner’s habits is not to be attached to one place, he then went to Cave of Doves in Nepal where he stayed 26 years in meditation. Lama Yeshe then instructed Kyabje Lama Zopa Rinpoche to invite Geshe Lama Konchog to Kopan. Rinpoche did not know where Lama Konchog was, so he did Protector Puja everyday and one day, Geshe Lama Konchog appeared and said, “ I didn’t come down to remain here; I came for a purpose “. Geshe Lama Konchog used to say that doing his retreat in the cave was challenging but he did it on the basis of devotion to his teacher and the Dharma. If one practices with pure devotion to Guru and Dharma, one will never starve. As proof of this point, Buddha had once asked a disciple to search for the bones of a meditator who died of starvation and the disciple despite searching far and wide, could not find nor hear of any account where a genuine meditator died from starvation. Instead, he found a high pile of bones of rich men who died from starvation. 27. 何時方移棲，天然遼闊地，不執為我所，無貪恣意行？ 27. When shall I dwell in a cave, an empty temple, or at the foot of a tree, without looking back, and without attachment? Verse 27 When shall I depart to make my home In cave or empty shrine or under spreading tree, With, in my breast, a free, unfettered heart, Which never turns to cast a backward glance? This is the kind of place to practice meditation. One that is free from distraction. Humans are the greatest distraction. More so than ghosts. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月8日 第八品 靜慮 Chapter Eight The Perfection of Meditation 28-33 戊三、資生殊勝 28. 何時居無懼，唯持缽等器、匪盜不需衣，乃至不蔽體？ 28. When shall I dwell, living freely and without attachment, in unclaimed and naturally spacious regions? 戊四、厭離殊勝 己一、易捨身貪 29. 何時赴寒林，觸景生此情：他骨及吾體，悉皆壞滅法。 29. When shall I dwell with a paltry alms bowl and so on in clothing wanted by no one, living fearlessly, even without concealing my body? 30. 吾身速腐朽，彼臭令狐狼，不敢趨前嚐；其變終至此。 30. When shall I go to the local charnel grounds and compare my own body, which has the nature of decay, with other corpses? 己二、易捨友貪 31. 孑然此一身，生時骨肉連，死後各分散，更況是他親？ 31. For this body of mine will also become so putrid that even the jackals will not come near it because of the stench. 32. 生既孤獨生，歿復獨自亡，苦痛無人攤，親眷有何益？ 32. If the flesh and bone that have arisen together with this body will deteriorate and disperse, how much more is this the case for other friends? 33. 如諸行路客，不執暫留舍；如是行有道，豈應戀生家？ 33. A person is born alone and also dies alone. No one else has a share in one’s agony. What is the use of loved ones who create hindrances? －－－－－分析禪及筆記－－－－－ 戊三、資生殊勝 28. 何時居無懼，唯持缽等器、匪盜不需衣，乃至不蔽體？ 28. When shall I dwell, living freely and without attachment, in unclaimed and naturally spacious regions? Verse 28 When might I be free of fear, Without the need to hide from anyone, With just a begging bowl and few belongings, Dressed in garments coveted by none? Have no worry about possessions and appearances. The late Geshe Lama Konchog used the robe he was wearing on the day he left the monastery to do retreat in the cave and never had another robe for 26 years. Physically, he looked terrible and poorly at the end of the retreat but his mind was completely free from unease, fear or shame. Totally free from attachment. 戊四、厭離殊勝 己一、易捨身貪 29. 何時赴寒林，觸景生此情：他骨及吾體，悉皆壞滅法。 29. When shall I dwell with a paltry alms bowl and so on in clothing wanted by no one, living fearlessly, even without concealing my body? Verse 29 And going to the charnel ground, When shall I compare My body with the dry bones there, So soon to fall to nothing, all alike? Externally, we have intense attachment to possessions and our physical bodies. We spend a lot of water, soap, creams just to wash ourselves; we eat excessively; for garments, we use silk which means taking so many lives of silkworms, to cover ourselves. We should think that the fate of our body is decay and death, like the bones on the charnel ground, why then be attached to this body? In short, meditate on impermanence. 30. 吾身速腐朽，彼臭令狐狼，不敢趨前嚐；其變終至此。 30. When shall I go to the local charnel grounds and compare my own body, which has the nature of decay, with other corpses? Verse 30 This form of mine, this very flesh, Is soon to give out such a stench That even jackals won’t come close – For that indeed is all its destiny. We should meditate how this very flesh that we slave over, is in its nature is filthy and smelly at death, such that even animals would not want to come close. Our body is headed towards destruction, so there is no point in clinging to it. 己二、易捨友貪 31. 孑然此一身，生時骨肉連，死後各分散，更況是他親？ 31. For this body of mine will also become so putrid that even the jackals will not come near it because of the stench. Verse 31 This body, now so whole and integral, This flesh and bones that life has knit together, Will drift apart, disintegrate. And how much more will friend depart from friend! In the olden days of sky-burial, the burial assistants would bring a big hammer to break the skull of the deceased, with blood and body fluids spurting out and innards getting dragged out to feed the birds. When viewing this, would you still say “I love you and please come to me “? 32. 生既孤獨生，歿復獨自亡，苦痛無人攤，親眷有何益？ 32. If the flesh and bone that have arisen together with this body will deteriorate and disperse, how much more is this the case for other friends? Verse 32 Alone we’re born, alone we come into the world, And when we die, alone we pass away. For no one shares our fate, and none our suffering. So what are they to me, such “friends” and all their hnindrances? Why have a partial mind towards friends and enemies? When we die, we go alone; everyone goes into decay, therefore waste no energy on being discriminatory. 33. 如諸行路客，不執暫留舍；如是行有道，豈應戀生家？ 33. A person is born alone and also dies alone. No one else has a share in one’s agony. What is the use of loved ones who create hindrances? Verse 33 Like those who journey on the road, Who halt and make a pause along the way, Beings on the pathways of the world, All halt, and pause, and take their birth. When we go on a journey, we occasionally stop at a hotel, get a room, mess it up and give little thought about the condition of the room when we leave. Likewise our existence in samsara – i.e. we enter samsara again and again, make a mess, leave, and into the next hotel and repeat the habit. We learn nothing and re-experience suffering over and over. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月10日 第八品 靜慮 Chapter Eight The Perfection of Meditation 34-39 戊五、攝心殊勝 34. 不待眾親友，傷痛且哀泣，四人掮吾體，及時赴寒林。 34. Just as one who has undertaken a journey takes lodging, so does one who travels in the cycle of existence take lodging in a rebirth. 35. 無親亦無怨，隻身隱山林；先若視同死，歿已無人憂。 35. Until one his hoisted by four men and mourned by the world, one should retire to the forest. 36. 四週既無人，哀傷或為害，故修隨念佛，無人擾令散。 36. Without intimacy and without conflict, one dwells in physical solitude, and when one is counted as if already dead no one grieves when one actually dies. 戊六、結勸住蘭若 37. 故當獨自棲，事少易安樂、靈秀宜人林，止息眾散亂。 37. There is on one to inflict grief and harm, nor is there any one to distract one from the recollection of the Buddha and so forth. 乙二、斷捨邪念 丙一、勸離五塵欲 38. 盡棄俗慮已，吾心當專一，為令入等至，制惑而精進。 38. Thus, I shall always dwell alone in the delightful forest, which creates few problems, good cheer, and the pacification of all distraction. 丁一、總說五欲過患 39. 現世及來生，諸欲引災禍；今生砍殺縛，來世入地獄。 39. Free from all other concerns and having a single-pointed mind, I shall apply myself to meditative concentration and to the subjugation of the mind. －－－－－分析禪及筆記－－－－－ 戊五、攝心殊勝 34. 不待眾親友，傷痛且哀泣，四人掮吾體，及時赴寒林。 34. Just as one who has undertaken a journey takes lodging, so does one who travels in the cycle of existence take lodging in a rebirth. Verse 34 Until the time comes round When four men carry me away, Amid the tears and sighs of worldly folk – Till then, I will away and go into the forest. Why worry about who will attend to our dead body at our death? There is no need to worry. One should long for a place where one does not have to associate with friends and family and just concentrate on cultivation and when death comes, let one’s body be consumed by animals or by nature. 35. 無親亦無怨，隻身隱山林；先若視同死，歿已無人憂。 35. Until one his hoisted by four men and mourned by the world, one should retire to the forest. Verse 35 There, with no befriending or begrudging, I will stay alone in solitude, Considered from the outset as already dead, Thus, when I die, a source of pain to none. Our current existence is quite complicated, isn’t it? Families and friends surround us, all having suffering yet busying themselves with arrangements for us. We should prepare to remain in a place where one can be free from all this and spare everyone from inconvenience. 36. 四週既無人，哀傷或為害，故修隨念佛，無人擾令散。 36. Without intimacy and without conflict, one dwells in physical solitude, and when one is counted as if already dead no one grieves when one actually dies. Verse 36 And likewise, staying all alone, The sound of mourning will be hinder me. And no one will be there distracting me From thinking of the Buddha and the practice. The benefit of dying alone is that one will not be distracted by loved ones in mourning and be free from distraction when thinking of the Buddha. After death, the person gains some level of clairvoyance i.e. one is able to have some level of perception of others’ thoughts. If one’s mind at that time is not well infused with Dharma, upon observing the events going on around one’s death could trigger a negative state of mind, propelling one to be reborn in the lower realms. Dying in solitude does not pose this problem. Unless one has the understanding that all the Buddhas are of one taste, during the death process, one could be confused as to which Buddha image to follow. Confusion itself is a negative state of mind. To help a dying person, it is helpful for first know what practice the dying person is most familiar with. That practice is one to perform i order to reinforce a virtuous mind. Many Lamas have attendants who will not only take care of funeral arrangements but is the one who knows which practice his Lama did most often. Q: For a beginner who has taken Highest Yoga Tantra initiations but is more familiar with non-HYT practices, which practice is best? Ans: Best is to understand that all Buddhas are of one taste, then whichever practice is fine. When Geshe Lama Konchog was passing away, he had a medical drip. He pulled it out. We were busy with bringing holy objects to him but he advised, “Don’t move around. Remain quiet and calm”. This was because he already knew what to practice. For 7 days, total silence. When it was decided that he should be requested him to end his clear-light meditation, the special sutra was recited and a bell rung. Then he passed away and his body slumped and a small bit of blood came through his nose (sign of consciousness departing) Q: Organ donation – what state of mind would the body be if one has donated one’s organs. Ans: If one was fully content and ready to donate the organ with good motivation, no negative mind will arise. 戊六、結勸住蘭若 37. 故當獨自棲，事少易安樂、靈秀宜人林，止息眾散亂。 37. There is on one to inflict grief and harm, nor is there any one to distract one from the recollection of the Buddha and so forth. Verse 37 Therefore in these lovely gleaming woods, With joy that’s marred by few afflictions, I shall pacify all mental wandering, And there remain in blissful solitude. Living in solitude is not enough. One should renounce all objects and places of attachment. Dwell with a mind of blissful cultivation. Doing retreat in a luxurious place and with rich food can become samsaric distraction! 乙二、斷捨邪念 丙一、勸離五塵欲 38. 盡棄俗慮已，吾心當專一，為令入等至，制惑而精進。 38. Thus, I shall always dwell alone in the delightful forest, which creates few problems, good cheer, and the pacification of all distraction. Verse 38 Relinquishing all other aspirations, Focusing myself on one intent alone, I’ll strive to still my mind, And, calming it, to bring it to subjection. One should renounce all samsara – comfort, happiness, respect, status etc and focus on only one goal, to actualise enlightenment. For only when one is a Buddha can one be of extensive benefit to all sentient beings. To attain this goal, one then resolves to do it through solitary retreat. 丁一、總說五欲過患 39. 現世及來生，諸欲引災禍；今生砍殺縛，來世入地獄。 39. Free from all other concerns and having a single-pointed mind, I shall apply myself to meditative concentration and to the subjugation of the mind. Verse 39 In this and every other world, Desire’ s the fertile parent of all conflict. Here in this world, bonds and wounds and death, And in the next, a hell is all prepared. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月15日 第八品 靜慮 Chapter Eight The Perfection of Meditation 40-48 丁二、別說觀身不淨 戊一、依止寒林思身不淨 40. 月老媒婆前，何故屢懇求？為何全不忌，諸罪或惡名？ 40. Casting off all other concerns, and with a single pointed mind, I shall strive to balance and subdue my mind. In this world and the next, sensuous desires create troubles, such as murder, imprisonment, and dismemberment in this life, and hell and so forth in the next. 41. 縱險吾亦投，資財願耗盡；只為女入懷，銷魂獲至樂。 41. She for whom you have supplicated male and female messengers many times and for whose sake you have not considered the cost of either vice nor disgrace, 42. 除骨更無餘；與其苦貪執 非我自主軀，何如趣涅槃？ 42. Throwing yourself into danger and wasting your health, embracing her with the greatest pleasure 43. 始則奮抬頭，親近羞垂視，葬前見未見，悉以紗覆面。 43. She is nothing but bones, indifferent and impersonal. Why do you not resort to emancipation, fully embracing it to your hearts content? 44. 昔隱惑君容，今現明眼前，鷲已去其紗，既見何故逃？ 44. Either you have seen that bashfully lowered face before as being lifted up with effort, or you have not seen it as it was covered by a veil. 45. 昔時他眼窺，汝即忙守護；今鷲食彼肉，吝汝何不護？ 45. Just as that face that torments you is perceived now, so you will see it unveiled by vultures. Why does it make you flee now? 46. 既見此聚屍，鷲獸競分食，何苦以花飾，殷獻鳥獸食？ 46. Since you guarded her face from the gaze of others, why do you, O avaricious one, not guard it as it is being eaten? 47. 若汝見白骨，靜臥猶驚怖，何不懼少女，靈動如活屍？ 47. Seeing this mass of flesh being eaten by vultures and others, should you worship others food with wreaths of flowers, sandalwood paste, and ornaments? 48. 昔衣汝亦貪，今裸何不欲？若謂厭不淨，何故擁著衣？ 48. You fear a skeleton that has been seen like this, even though it does not move. Why do you fear it when it moves, as if set in motion like some ghost? －－－－－分析禪及筆記－－－－－ 丁二、別說觀身不淨 戊一、依止寒林思身不淨 40. 月老媒婆前，何故屢懇求？為何全不忌，諸罪或惡名？ 40. Casting off all other concerns, and with a single pointed mind, I shall strive to balance and subdue my mind. In this world and the next, sensuous desires create troubles, such as murder, imprisonment, and dismemberment in this life, and hell and so forth in the next. Verse 40 You send your go-betweens, both boy and maid, With may invitations for the prize, Avoiding, in the quest, no sin, No deed that brings an ill renown, “Desire is the fertile parent of all conflict”– attachment is a cause of all conflict and suffering. If we fail to free ourselves from its chains, destruction, hardship, suffering and a hell rebirth are the only things that await us. Abandon desirous attachments and negative karma can then end. 41. 縱險吾亦投，資財願耗盡；只為女入懷，銷魂獲至樂。 41. She for whom you have supplicated male and female messengers many times and for whose sake you have not considered the cost of either vice nor disgrace, Verse 41 Nor acts of frightful risk, Nor loss and ruin of both goods and wealth – And all for pleasure and the perfect bliss, That utmost penetrating kiss 42. 除骨更無餘；與其苦貪執 非我自主軀，何如趣涅槃？ 42. Throwing yourself into danger and wasting your health, embracing her with the greatest pleasure Verse 42 Of what in truth is nothing but a heap of bones, Devoid of self, without its own existence! Is this the only object of desire and lust? Sooner pass beyond all suffering and grief! Seeking to fulfil desires and sensual pleasures, will ruin past merits and exhaust life, health and wealth. Look at some of the stories in Hindi love stories – so much destruction of virtues due to giving into desire! (Laughter). The body is merely a heap of bones, blood and pus and ultimately, empty of inherent existence. 43. 始則奮抬頭，親近羞垂視，葬前見未見，悉以紗覆面。 43. She is nothing but bones, indifferent and impersonal. Why do you not resort to emancipation, fully embracing it to your hearts content? Verse 43 Oh what pains you went through just to draw the veil, And lift the face that modestly looked down. That face which, looked upon or not, Was always carefully concealed. This is a reflection on the unclean nature of the human body. We have created so many causes for samsara due to attachment towards desirous objects. At the end of the day, one is grasping towards only the outer skin, a mask which covers a disgusting inner body of contamination. Desire creates confusion so one does not see the contamination. 44. 昔隱惑君容，今現明眼前，鷲已去其紗，既見何故逃？ 44. Either you have seen that bashfully lowered face before as being lifted up with effort, or you have not seen it as it was covered by a veil. Verse 44 That face for which you languished so…. Well, here it is, now nakedly exposed. The crows have done their work for you to see. What’s this? You run away so soon? If the person whom one is attached to, had his/her skin removed or that person becomes a corpse filled with maggots or the body is smashed into a bloody heap for the birds to consume, would you still be desire it? No. 45. 昔時他眼窺，汝即忙守護；今鷲食彼肉，吝汝何不護？ 45. Just as that face that torments you is perceived now, so you will see it unveiled by vultures. Why does it make you flee now? Verse 45 That body that you guarded jealously And shielded from the eyes of other men, What, miser that you are, you don’t protect it, Now that it’ s the food of graveyard birds? Here, one is asked to meditate on one’s jealous mind over an object of attachment. A huge amount of negative karma comes from jealousy. One carefully guards against others looking at one’s object of attachment, one has much insecurity due to lack of Dharma; one is totally devoid of understanding of the nature of the samsaric body of one’s lover, leading to one living life with so much grasping . In the end, the body of the object of attachment decays and becomes the food of graveyard birds. All that anxiety and effort for nothing. 46. 既見此聚屍，鷲獸競分食，何苦以花飾，殷獻鳥獸食？ 46. Since you guarded her face from the gaze of others, why do you, O avaricious one, not guard it as it is being eaten? Verse 46 Look, this mass of human flesh, Soon to be the fare of carrion beasts, You deck with flowers, sandalwood, and jewels, And yet it is the provender of others! The body and face is like a mask that is decorated with ornaments. When the body becomes a corpse, you would not longer want to stay together with that corpse. One’s body can be viewed as a ghost which breathes and is temporarily covered with the mask of a loved one’s face. Meditate this way. 47. 若汝見白骨，靜臥猶驚怖，何不懼少女，靈動如活屍？ 47. Seeing this mass of flesh being eaten by vultures and others, should you worship others food with wreaths of flowers, sandalwood paste, and ornaments? Verse 47 Look again, these heaps of bones — Inert and dead. Why, what are you so scared of? Why did you not fear them when they walked around And moved with ease, like deadly revenants? The person whom one has strong sensual desire towards should be regarded as no more than a ghostly form because the real nature of a person is one that will degenerate into a heap of bones. We often deny that we have samsaric attachment to our loved ones. Let us test this: If one’s wish to be near a loved one was not samsaric, one’s feeling towards the loved one – whether in the appearance as he/she is now or in the appearance of a corpse that your loved one will be some day – should remain the same. Yet this is not the case. We only want our loved ones as they are but would wish not to be near their corpse. The reason for Shantideva’s directness in these verses is t compel us to take an honest looks at our so-called love and care for others. They are mostly based on afflicted emotions, on attachment and hence can bring no real benefit to our loved ones nor to ourselves. 48. 昔衣汝亦貪，今裸何不欲？若謂厭不淨，何故擁著衣？ 48. You fear a skeleton that has been seen like this, even though it does not move. Why do you fear it when it moves, as if set in motion like some ghost? Verse 48 You loved them once, when clothed and draped they were. Well, now they’re naked, why do you not want them? Ah, you say, your lust is no more there, But why did you embrace them, all bedecked and covered? Why do we not have physical attraction to the corpse of a loved one? The answer is that we are only attracted to superficial aspects like smooth skin, external appearance, clothes they wear etc. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月17日 第八品 靜慮 Chapter Eight The Perfection of Meditation 49-57 戊二、配合現實思身不淨 49. 糞便與口涎，悉從飲食生，何故貪口液，不樂臭糞便？ 49. Their saliva and excrement arise from the same food. Why then do you dislike excrement, and like sucking saliva? 50. 嗜欲者不貪，柔軟木棉枕，謂無女體臭，彼誠迷穢垢。 50. Taking no delight in cotton pillows that are soft to the touch, the lustful, who are deluded with respect to filth, say the body does not emit a foul odor? 51. 迷劣欲者言：棉枕雖滑柔，難成鴛鴦眠。於彼反生瞋。 51. The lustful, degraded, and deluded have distain for soft cotton, saying, "It can’t engage in intercourse." 52. 若謂厭不淨；肌腱繫骨架，肉泥粉飾女，何以擁入懷？ 52. If you say ‘I do not lust after filth,’ why do you embrace on your lap something else that is a skeleton tied together with sinews, and plastered over with a mire of flesh? 53. 汝自多不淨，日用恆經歷，豈貪不得足，猶圖他垢囊？ 53. You have plenty of filth yourself, and you always have the use of it, yet out of craving, you desire the filth in another sack of muck. 54. 若謂喜彼肉，欲觀並摸觸；則汝何不欲，無心屍肉軀？ 54. Casting aside a fresh lotus opening, under the rays of the cloudless sun, why do you, with your filth-craving mind, take delight in a container of muck? 55. 所欲婦女心，無從觀與觸，可觸非心識，空擁何所為？ 55. The mind that you desire cannot be seen or touched; and that which can be is not conscious. Why do you embrace in vain? 56. 不明他不淨，猶非稀奇事；不知自不淨，此則太稀奇！ 56. It is not surprising that you do not look at another persons body as composed of filth, but it is astonishing that you do not perceive your own body as composed of filth. 57. 汝執不淨心，何故捨晨曦 初啟嫩蓮花，反著垢穢囊？ 57. Thinking, "I like its flesh," you wish to touch it and look at it. Why do you not desire the flesh of a dead body, which, by nature, is not sentient? －－－－－分析禪及筆記－－－－－ 戊二、配合現實思身不淨 49. 糞便與口涎，悉從飲食生，何故貪口液，不樂臭糞便？ 49. Their saliva and excrement arise from the same food. Why then do you dislike excrement, and like sucking saliva? Verse 49 From food, a single source, come equally Their bodies’ filth, the honey -nectar of their mouths. So why are you delighted by saliva, And yet revolted by their excrement? This human body is basically contaminated. Clean food that is consumed comes out as excrement. Yet when one is afflicted by desire, our perceptions get distorted and biased. One might even feel that the person’s saliva is like nectar. If so, why not treat that person’s excrement the same way, after all both are from the same source of food? This is how our mind can play tricks on us. 50. 嗜欲者不貪，柔軟木棉枕，謂無女體臭，彼誠迷穢垢。 50. Taking no delight in cotton pillows that are soft to the touch, the lustful, who are deluded with respect to filth, say the body does not emit a foul odor? Verse 50 Taking no delight in pillows, Soft though they may be to touch and stroke, You claim the human form emits no evil stench; You don’t know what is clean, befooled by lust! 51. 迷劣欲者言：棉枕雖滑柔，難成鴛鴦眠。於彼反生瞋。 51. The lustful, degraded, and deluded have distain for soft cotton, saying, "It can’t engage in intercourse." Verse 51 Lustful ones, befuddled by desire, Because you cannot copulate with them, You angrily find fault with pillows, Even though they’re smooth and soft to touch! Why do we take human beings as partners or husbands and wives? You may answer that humans are comforting and soft to touch. Then why not take a pillow as a partner? You respond that one cannot copulate with a pillow. Copulation is from desire which only brings exhaustion of strength and merits. The arguments in favour of desire fall flat in the face of logic. All are confused thinking. There is nothing wrong in having family life but one needs to guard against clinging. There are many practitioners who have families and live meaningful lives without contradicting Dharma. We need to know how to extract the essence of life. 52. 若謂厭不淨；肌腱繫骨架，肉泥粉飾女，何以擁入懷？ 52. If you say ‘I do not lust after filth,’ why do you embrace on your lap something else that is a skeleton tied together with sinews, and plastered over with a mire of flesh? Verse 52 And if you have no love for filth, How can you coddle on your lap A cage of bones tied fast with sinews Plastered over with the mud of flesh? Sometimes we stroke our own skin and admire its smoothness. That too is an aspect of desire; a mistaken attraction towards the object of faults i.e. one’s body, which is merely bones tied with sinews and flesh and destined for decay. Our loved ones are likewise. 53. 汝自多不淨，日用恆經歷，豈貪不得足，猶圖他垢囊？ 53. You have plenty of filth yourself, and you always have the use of it, yet out of craving, you desire the filth in another sack of muck. Verse 53 The reason is you’re full of filth yourself, And wallow in it constantly. It is indeed just dirt that you desire, And therefore long for other sacks of filth! Our body which is made of 36 unclean substances like mucus, excrement, urine, pus, blood, substances of parents, delusions, negative karma etc. The causes of this body are unclean, so the result will definitely be unclean. Yet we are totally attached to this “sack of filth”! We need shake ourselves off of desirous objects, which includes worldly existence/samsara because that too has causes that are impure. This can be achieved through reflection on the faults of samsara. 54. 若謂喜彼肉，欲觀並摸觸；則汝何不欲，無心屍肉軀？ 54. Casting aside a fresh lotus opening, under the rays of the cloudless sun, why do you, with your filth-craving mind, take delight in a container of muck? Verse 54 “But it’ s the skin and flesh I love To touch and look upon.” Then why do you not wish for flesh alone, Inanimate and in its natural state? The debate continues. One may justify one’s samsaric attraction to another by saying that one enjoys skin and flesh. But if that is the case, then why is one not attracted to a slab of meat on the table? This shows that being attracted is not due to external factors but the mind consumed by desire. 55. 所欲婦女心，無從觀與觸，可觸非心識，空擁何所為？ 55. The mind that you desire cannot be seen or touched; and that which can be is not conscious. Why do you embrace in vain? Verse 55 The mind of the beloved you so much desire Eludes your touch; this mind you cannot see. Nothing that the sense perceives is mind, So why indulge in pointless copulation? If one then says that one loves the mind of the other, let us analyse: One cannot touch another person’s mind nor see it, so what is the source of this attraction? Further, if one is attracted to the other person’s mind, why the need to indulge in physical sexual relations? 56. 不明他不淨，猶非稀奇事；不知自不淨，此則太稀奇！ 56. It is not surprising that you do not look at another persons body as composed of filth, but it is astonishing that you do not perceive your own body as composed of filth. Verse 56 To fail to understand the unclean nature Of another’ s flesh is not perhaps so strange. But not to see the filthy nature Of oneself is very strange indeed! As long as we can be free desirous attachment to one’s own body, it will be possible to do likewise in relation to others’ bodies. To gain this freedom, one should start by meditating on discovering the un-appealing nature of one’s body. 57. 汝執不淨心，何故捨晨曦 初啟嫩蓮花，反著垢穢囊？ 57. Thinking, "I like its flesh," you wish to touch it and look at it. Why do you not desire the flesh of a dead body, which, by nature, is not sentient? Verse 57 Why does the mind, intent on filthiness, Neglect the fresh young lotus blossom, Opened in the sunlight of a cloudless sky, To take joy rather in a sack of dirt? We are superficially attracted to a person’s beauty giving rise to attachment, without discovering the actual degenerating nature of the body. Instead of cultivating renunciation, like a lotus blossom freeing itself from the muddy pond, one continues to remain stuck in the filth of samsara. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月22日 第八品 靜慮 Chapter Eight The Perfection of Meditation 58-64 58. 若汝不欲觸，垢穢所塗地，云何反欲撫，洩垢體私處？ 58. If you do not desire to touch soil and the like because it is smeared with excrement, how can you wish to touch the body out of which it is excreted? 59. 若謂厭不淨，垢種所孕育，穢處所出生，何以摟入懷？ 59. If you do not have passion for what is impure, why do you embrace someone else, who is a seed or arisen from a field of filth and nourished by it? 60. 糞便所生蛆，雖小尚不欲，云何汝反欲，垢生不淨軀？ 60. You do not desire a dirty worm originating from filth because it is small, but you desire a body that consists of much filth and also born from filth. 61. 汝於不淨身，非僅不輕棄，反因貪不淨，圖彼臭皮囊， 61. Not only do you not abhor your own filth, out of craving, you desire other filthy sacks of excrement. 62. 宜人冰片等，米飯或菜蔬，食已復排出，大地亦染污。 62. Even the ground is considered impure when savory foods, such as camphor or boiled rice and condiments, are spat out or vomited from the mouth. 63. 垢身濁如此，親見若復疑，應觀寒屍林，腐屍不淨景。 63. If you do not trust that this is filth even though it is obvious, look at other bodies too, repugnant and discarded in the charnel ground. 64. 皮表迸裂屍，見者生大畏；知已復何能，好色生歡喜？ 64. Knowing that great fear arises when the skin is torn off, how can you have attraction to that same thing again? －－－－－分析禪及筆記－－－－－ 58. 若汝不欲觸，垢穢所塗地，云何反欲撫，洩垢體私處？ 58. If you do not desire to touch soil and the like because it is smeared with excrement, how can you wish to touch the body out of which it is excreted? Verse 58 And since you’re disinclined to touch A place or object grimed with excrement, Why wish to touch the body Whence such excrement has come? 59. 若謂厭不淨，垢種所孕育，穢處所出生，何以摟入懷？ 59. If you do not have passion for what is impure, why do you embrace someone else, who is a seed or arisen from a field of filth and nourished by it? Verse 59 And f you have no craving for impurity, Why will you now embrace and kiss What comes from such an unclean place, Engendered likewise from an unclean seed? Since one is disgusted to touch an object which has been touched with excrement, why are we so attached to a body from which excrement is produced? If we say we have no interest in impurity or un-cleanliness, why then engage in desirous activities since the partner has a body of contamination and has been produced by the unclean place of a mother’s womb filled with blood and pus? 60. 糞便所生蛆，雖小尚不欲，云何汝反欲，垢生不淨軀？ 60. You do not desire a dirty worm originating from filth because it is small, but you desire a body that consists of much filth and also born from filth. Verse 60 The fetid worms that live filth – You have no love for them, not even little ones. And yet you’re lusting for a human form, From filth arisen and replete with it! 61. 汝於不淨身，非僅不輕棄，反因貪不淨，圖彼臭皮囊， 61. Not only do you not abhor your own filth, out of craving, you desire other filthy sacks of excrement. Verse 61 Toward your won impurity Disgust you do not feel; but what is more, Attracted to the ordure of an unclean sack, You long to touch the body of another! 62. 宜人冰片等，米飯或菜蔬，食已復排出，大地亦染污。 62. Even the ground is considered impure when savory foods, such as camphor or boiled rice and condiments, are spat out or vomited from the mouth. Verse 62 Pleasant substances like camphor, Rice, and fresh green herbs – Put them in your mouth and spit them out: The ground itself is rendered foul with it! The worms that feed on garbage and waste hold no appeal to us. Yet we crave for the human form upon which maggots and germs feed on. No matter how clean or wholesome the food we consume, once processed by our body, comes out dirty. This is the nature of our body. 63. 垢身濁如此，親見若復疑，應觀寒屍林，腐屍不淨景。 63. If you do not trust that this is filth even though it is obvious, look at other bodies too, repugnant and discarded in the charnel ground. Verse 63 If still you doubt such filthiness, Though it is very plain for all to see, Go off into the charnel grounds, observe The fetid bodies there abandoned. 64. 皮表迸裂屍，見者生大畏；知已復何能，好色生歡喜？ 64. Knowing that great fear arises when the skin is torn off, how can you have attraction to that same thing again? Verse 64 If when their skins are peeled away, They make you feel great horror and revulsion, How, having seen this, later on, Can you desire and crave for such an object? If we cannot subdue our minds in respect of the objects of desire e.g. house, car jewellery and loved ones still appear so attractive and worthwhile, go to the cemetery and there, reflect on the rotting bodies in the graves. Ask oneself whether one is still attracted to the (dead) body or not? In Chod practice – Eliminating the Vital Point of Self Grasping – practitioners are encouraged to do meditation practice in cemeteries in order to gain genuine renunciation of samsara and realisations on bodhicitta and emptiness. Many masters have gained enlightenment on account of this practice. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705-(https://www.sangye.it/altro/?p=10705)

7月24日 第八品 靜慮 Chapter Eight The Perfection of Meditation 65-70 戊三、結勸除貪執 65. 塗身微妙香，栴檀非她身；何以因異香，貪著她身軀？ 65. Although applied to the body, this fragrance is from sandalwood and not from anything else. Why are you attracted to someone by the fragrance that belongs to something else? 66. 身味若本臭，不貪豈非善？貪俗無聊輩，為何身塗香？ 66. If attraction does not arise due to a naturally foul smell, is that not good? Why do people take pleasure in what is worthless and anoint it with fragrance? 67. 若香屬栴檀，身出何異味？何以因異香，貪愛女身軀？ 67. If it is sandalwood that is sweet smelling, did it come from the body? Why is someone attracted to someone because of a fragrance that belongs to something else? 68. 長髮污修爪，黃牙泥臭味，皆令人怖畏，軀體自本性。 68. If the naked body, containing the slime of filth, is frightening in its natural condition, with its long hair and nails and stained yellowish teeth, 69. 欲如傷己器，何故令鋒利？自迷癡狂徒，嗚呼滿天下！ 69. Why do you meticulously polish it like a weapon for suicide? This earth is crowded with the insane, so diligent in deluding themselves! 70. 寒林唯見骨，意若生厭離，豈樂活白骨，充塞寒林城？ 70. If you are repelled upon seeing just skeletons in a charnel ground, are you attracted to a village, which is a charnel ground crowded with animated skeletons? －－－－－分析禪及筆記－－－－－ 戊三、結勸除貪執 65. 塗身微妙香，栴檀非她身；何以因異香，貪著她身軀？ 65. Although applied to the body, this fragrance is from sandalwood and not from anything else. Why are you attracted to someone by the fragrance that belongs to something else? Verse 65 The scent that now perfumes the skin Is sandalwood and nothing else. Yet how is that one thing’s fragrance Causes you to long for something else? If one says that one’s desire for a person is due to the perfumed skin, Shantideva questions how is it that the fragrance from an inanimate object like sandalwood, can bring about craving for physical sexual relations? It is purely due to the desirous mind, not the object itself. So it is the mind that needs to be analysed and trained. Those who are doing deity yoga, when putting on perfume, should visualise offering the perfume or Gande to the deity. This motivation which is not based on desire but on the Dharma practice of making respectful offerings to the Buddhas. In this way, when others encounter your scent, will not have their attachment aroused but their virtuous mind activated. There was a monk in Solo Khumbu who due to past karmic imprints, had a strong urge for facial powder and as he could to source it in that remote place, he would go to the kitchen to put flour on his face. Such is the karma which comes from actions and habits from past lives. When Kyabje Lama Zopa Rinpoche washes his face, he chants and offers that as the bath offering to cleanse his conventional form and the environment and emerge in nirmanakaya form. 66. 身味若本臭，不貪豈非善？貪俗無聊輩，為何身塗香？ 66. If attraction does not arise due to a naturally foul smell, is that not good? Why do people take pleasure in what is worthless and anoint it with fragrance? Verse 66 Surely it is best to cease to long For what by nature gives off evil smells. Yet worldly people’s lusts are all confused – To what end do they daub the flesh with perfumes? 67. 若香屬栴檀，身出何異味？何以因異香，貪愛女身軀？ 67. If it is sandalwood that is sweet smelling, did it come from the body? Why is someone attracted to someone because of a fragrance that belongs to something else? Verse 67 For if this scent in fact is sandalwood, How will we now describe the body’ s odors? And how is it that one thing’ s fragrance Causes you to long for something else? No matter how much perfume we put on, it does not alter the fact that the body is in the nature of foul smells. When Shantideva was teaching this text, there were many lay people in the audience, which is why these verses are aimed at the ordinary, lay person’s life. As you already know, although Shantideva was seen to outwardly do only the three things of eating, sleeping and defecating but in truth, we would be composing these Dharma verses, hidden from view. 68. 長髮污修爪，黃牙泥臭味，皆令人怖畏，軀體自本性。 68. If the naked body, containing the slime of filth, is frightening in its natural condition, with its long hair and nails and stained yellowish teeth, Verse 68 With lanky hair, with long nails overgrown, With dirty teeth, and reeking with the stink of slime, This body, naked, as it is, untended, Is indeed a nightmare to behold! We are attracted to external appearances. If left unattended our hair would grow long, our teeth dirty and smelly – a fearful sight indeed, so why should we be so attached. 69. 欲如傷己器，何故令鋒利？自迷癡狂徒，嗚呼滿天下！ 69. Why do you meticulously polish it like a weapon for suicide? This earth is crowded with the insane, so diligent in deluding themselves! Verse 69 Why go to such excess to clean and polish What is but a weapon that will injure us? The cares that people squander on themselves in ignorance Convulse the universe with madness. 70. 寒林唯見骨，意若生厭離，豈樂活白骨，充塞寒林城？ 70. If you are repelled upon seeing just skeletons in a charnel ground, are you attracted to a village, which is a charnel ground crowded with animated skeletons? Verse 70 Did you see the heaps of human bones And feel revulsion in the charnel ground? Then why such pleasure in your cities of the dead, Frequented by such skeletons that live and move? No need to put so much effort on external beauty, as such activities are nothing more than a mind of attachment in motion. Acting purely on delusions creates immense negative karma, hence we need to be mindful and do away with such behaviour. By reflecting in this way, the conclusion that will arise is that attachment towards objects of desire i.e. those of the 5 senses and of the mind, only brings sorrow and suffering. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月29日 第八品 靜慮 Chapter Eight The Perfection of Meditation 71-75 丁三、思貪得不償失 戊一、總說 71. 復次女垢身，無酬不可得；今生逐塵勞，後世遭獄難。 71. Thus, that filth is not gained without a price. Due to accomplishing that end, one is afflicted with fatigue and tormented in hells. 戊二、別明 己一、所求難得 72. 少無生財力，及長怎享樂？財積壽漸近，衰老欲何為？ 72. A child cannot increase its wealth, so with what is one happy when one is a youth? When ones life is spent accumulating wealth, what good is sensual gratification once one is old? 73. 多欲卑下人，白日勞務疲，夜歸氣力盡，身如死屍眠。 73. Some debased sensualists exhaust themselves with work throughout the day; then upon coming home, their depleted bodies fall asleep like the dead. 74. 或需赴他鄉，長途歷辛勞，雖欲會嬌妻，終年不相見。 74. Others are afflicted by traveling abroad and suffer as they are far from home; and though they long for their wives and children, they do not see them for years on end. 75. 或人為謀利，因愚賣身訖；然利猶未得，空隨業風去。 75. Deluded by sensual desires, they sell themselves for that which they never acquire. Instead, their life is uselessly spent in labor for others. －－－－－分析禪及筆記－－－－－ 丁三、思貪得不償失 戊一、總說 71. 復次女垢身，無酬不可得；今生逐塵勞，後世遭獄難。 71. Thus, that filth is not gained without a price. Due to accomplishing that end, one is afflicted with fatigue and tormented in hells. Verse 71 What’ s more, possession of another’ s filth Is not be acquired free of charge. All is at a price: exhaustion in this life, And in the next, the suffering of hell! The result of indulging in attachment is exhaustion of good karma and lower realms rebirths. Attachment not only requires effort but comes at a high price i.e. the loss of peace of mind and merits. In a documentary India recently, it was found that the female population has declined to the point that in one State, men seeking wives would bring beds, TVs to villages wihch had many women, in order to entice them to become their wives. Everywhere in the world, weddings cost a lot of money. Karmically, marriages are not free of charge either as the couples have to surrender their entire freedom to fulfil samsaric needs. So much negative karma is created and in the next life, a hell rebirth. What a tragedy. 戊二、別明 己一、所求難得 72. 少無生財力，及長怎享樂？財積壽漸近，衰老欲何為？ 72. A child cannot increase its wealth, so with what is one happy when one is a youth? When ones life is spent accumulating wealth, what good is sensual gratification once one is old? Verse 72 To pay the bride-price young men are unable. So while they’re young, what joy is there for them? Their lives are spent to gain sufficient wealth, By hem they’re old – too old to satisfy their lust! In many places like India, when men are young, they have no money to pay dowry for their brides. So they then spend their lives gathering wealth. And when they do get married, the continue spending their remaining days accumulating possessions. Then old age comes and dissatisfaction still prevails. 73. 多欲卑下人，白日勞務疲，夜歸氣力盡，身如死屍眠。 73. Some debased sensualists exhaust themselves with work throughout the day; then upon coming home, their depleted bodies fall asleep like the dead. Verse 73 Some are miserable as well as lustful. For worn out by their day – long work, They go home broken with fatigue, To sleep the slumbers of a corpse! Many people endure great hardships to earn a livelihood but add to their sufferings by being desirous as well. Some even have multiple partners! I once met a man who had a wife in each country where he had business in. Due to exhaustion, one then sleeps like a corpse. 74. 或需赴他鄉，長途歷辛勞，雖欲會嬌妻，終年不相見。 74. Others are afflicted by traveling abroad and suffer as they are far from home; and though they long for their wives and children, they do not see them for years on end. Verse 74 Some, obliged to travel far abroad, Must suffer separation from their wives, From children separation whom they love and long to see. They do not meet with them for years on end. Attachment leading to obligations e.g. spouses, family, close-friends, results in separation bringing much suffering and possible misunderstandings as well. In one life, a partner may be close and loving; in another life, the partner may be unfaithful. Hence, relationships based on attachment simply cannot be relied upon and instead, one needs to have virtuous relationships. Q: How to prepare to be able to renounce? Ans: Renunciation in a lay person’s life means to let go of the clinging and grasping attitude. Reflect of impermanence and death; cultivate equanimity; generate great compassion and deeply contemplate on how all persons and things lack inherent existence. Externally interact as normal with family members and others. Internally, separate from worldliness. If financially one is stable, reduce meaningless business meetings and social gatherings & spend more time in practice (but if cannot avoid these, then take care of one’ s motivation for attending the functions and guard against anger and attachment etc from arising. After all, having lots of friends for entertainment is not necessary as there are many Dharma things to do (time is not enough!). If there is a concern for one’s health when living alone, have someone who is virtuous minded or at least not against your Dharma practice, to look in on you from time to time. Renunciation in terms of ordination – Cultivate have very few wants and constantly meditate on the topics mentioned earlier. Join a proper monastery with good teachers. Q: We are supposed to treat everyone the same but what about one’s mother who sacrificed everything for us? Shouldn’t we adjust and this means not always treating everyone the same? Ans: We have been adjusting for limitless lives and we are still in samsara, unable to help anyone fully. Of course, we should cherish one’ s mother but we need to cherish the neighbour’s mother and the neighbour in exactly same way and towards all living beings. Q: What about gays and lesbians – do the verses advising against desire apply? Ans: Yes they do. It is all about the attachment to body and sensual pleasures and the problems and sufferings that brings. 75. 或人為謀利，因愚賣身訖；然利猶未得，空隨業風去。 75. Deluded by sensual desires, they sell themselves for that which they never acquire. Instead, their life is uselessly spent in labor for others. Verse 75 Some, ambitious for advancement, Not knowing how to get it, sell themselves. Happiness eludes their grasp, and pointlessly They live, in bondage to their masters. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

7月31日 第八品 靜慮 Chapter Eight The Perfection of Meditation 76-83 己二、利少害多 76. 或人自售身，任隨他指使；妻妾縱臨產，荒郊樹下生。 76. The wives of those who have sold themselves and who always carry out commissions give birth at the feet of trees in the jungles and other inappropriate places. 77. 欲欺凡夫謂：求活謀生故，慮喪赴疆場，為利成傭奴。 77. In order to make a livelihood they enter war that endangers their lives, and they become servants for the sake of their selfrespect. They are fools ridiculed for their sensual desires. 78. 為欲或喪身，或豎利戈尖，或遭短矛刺，乃至火焚燒。 78. Some other sensualists are mutilated, fixed on a stake. They are seen being burned, and slain with daggers. 己三、負暇滿障解脫 79. 歷盡聚守苦，方知財多禍；貪金渙散人，脫苦遙無期。 79. Consider wealth as an unending misfortune because of the troubles of acquiring, protecting, and losing it. Those who are distracted by attachment to wealth have no opportunity for liberation from the suffering of mundane existence. 80. 貪欲生眾苦，害多福利少；如彼拖車牲，唯得數口草。 80. Thus, sensualists have much distress and little enjoyment, like a beast that has hold of a bit of grass while pulling a wagon. 81. 彼利極微薄，雖畜不難得；為彼勤苦眾，竟毀暇滿身。 81. For the sake of that bit of enjoyment, which is easily obtainable even for an animal, an ill-fated one has destroyed this leisure and endowment, which is very difficult to find. 82. 諸欲終壞滅，貪彼易墮獄；為此瞬息樂，須久歷艱困。 82. Sensual gratification is definitely transient and it casts one down to hell and so forth, and for no great end, one is constantly weary. 83. 彼困千萬分，便足成佛道。欲者較菩薩，苦多無菩提。 83. With even a billionth part of that diligence, there can be Buddhahood. Sensualists have suffering greater than the suffering of the Path, but they have no Awakening. －－－－－分析禪及筆記－－－－－ 己二、利少害多 76. 或人自售身，任隨他指使；妻妾縱臨產，荒郊樹下生。 76. The wives of those who have sold themselves and who always carry out commissions give birth at the feet of trees in the jungles and other inappropriate places. Verse 76 Some completely sell themselves, No longer free, in slavery to others. And, destitute, their wives give birth With only trees for shelter, in the wilderness. Due to ignorance and desire, sell their families to get what they want; some parents in poor communities sell their children for money or sell oneself as a slave to others by working in terrible conditions, indulge in samsaric activities and incur worldly obligations which lock them into suffering even further. Hence, ignorance and desire make it almost impossible to do solitary practice. 77. 欲欺凡夫謂：求活謀生故，慮喪赴疆場，為利成傭奴。 77. In order to make a livelihood they enter war that endangers their lives, and they become servants for the sake of their selfrespect. They are fools ridiculed for their sensual desires. Verse 77 Fools ensnared by craving for a livelihood Decide that they will make their fortune In the wars, though fearful for their lives. And seeking fain, it’ s slavery they get. Any samsaric purpose will only result in meaningless lives, negative karma and indescribably suffering. 78. 為欲或喪身，或豎利戈尖，或遭短矛刺，乃至火焚燒。 78. Some other sensualists are mutilated, fixed on a stake. They are seen being burned, and slain with daggers. Verse 78 Some, as fruits of their ambition, Have their bodies slashed, impaled on pointed stakes. Some are wounded, run through by the lance, While some are put to death by fire. Even those engaged in spiritual practice, get trapped into craving for liberation within samsara, which is impossible or crave for rebirth in desire realms gods or engage in abusing their bodies through piercings, lying on fire etc. 己三、負暇滿障解脫 79. 歷盡聚守苦，方知財多禍；貪金渙散人，脫苦遙無期。 79. Consider wealth as an unending misfortune because of the troubles of acquiring, protecting, and losing it. Those who are distracted by attachment to wealth have no opportunity for liberation from the suffering of mundane existence. Verse 79 The trouble guarding what we have, the pain of losing all! See the endless hardships brought on us by wealth! Those distracted by their love of riches Never have a moment’ s rest from sorrows of existence. We mistakenly think that wealth will bring happiness, that the more things we have, the happier we will be. We never feel we have enough. Truth is, all these are sources of suffering. The more possessions we have, the more craving we have; the more anxiety we have. Take the example of a new mobile phone – initially, there may be some excitement over the new gadget but soon trouble comes – have to re-install data, have to keep it safely! (Laughter). Helping others with the motivation of getting rich is worldly thinking. Although generosity is the cause for wealth, being rich should never be the motivation for giving to others. That would not be Dharma; it would be merely wishing for more samsara. Best to strive for liberation and enlightenment. Although that may take time, having such a motivation will bring about conducive conditions to continue to practice. I know of a family where the husband and wife were a loving pair but the husband had no peace of mind in his business, pursuing wealth. One day his business failed but he was able to understand karma and was able to renounce the difficulty of business-failure. With the full support of his wife, he gained a sense of peace. There is also a case of an elderly American who had been extremely wealthy but had no sense of contentment – finally he renounced, gave away his wealth and now leads a happy and peaceful life. 80. 貪欲生眾苦，害多福利少；如彼拖車牲，唯得數口草。 80. Thus, sensualists have much distress and little enjoyment, like a beast that has hold of a bit of grass while pulling a wagon. Verse 80 They indeed, possessed of many wants, Will suffer many troubles, all for very little: Mouthfuls of the hay the oxen get As recompense for having pulled the cart! People who indulge in desire suffer a great deal. One has to undergo a lot just to get a small amount of temporary pleasure, like the ox who only gets some hay in exchange for the hard work of pulling the cart. 81. 彼利極微薄，雖畜不難得；為彼勤苦眾，竟毀暇滿身。 81. For the sake of that bit of enjoyment, which is easily obtainable even for an animal, an ill-fated one has destroyed this leisure and endowment, which is very difficult to find. Verse 81 The cattle’ s fodder! – not so very rare- And for the sake of such a petty thing, Tormented by their karma they destroy This precious human life so hard to find. We are ready to ruin our precious human rebirth for the sake of very little worldly pleasure. Some of the shepherds who have no knowledge of the precious human rebirth, spend their whole life looking after 3 sheep. In our case, we have met the Dharma, met Dharma teachers and seen live examples of the great fruits of cultivation e.g. the realised ones like Kyabje Lama Zopa Rinpoche. If having all these conditions, we do not engage in Dharma and focus our lives on attachment to people, wealth and samsaric goals, we would have destroyed the value of our precious human rebirth. 82. 諸欲終壞滅，貪彼易墮獄；為此瞬息樂，須久歷艱困。 82. Sensual gratification is definitely transient and it casts one down to hell and so forth, and for no great end, one is constantly weary. Verse 82 All that we desire is sure to perish, And afterwards we fall to hellish torment. The constant, minor troubles we endure Are all for what amounts to very little! Happiness derived from a desirous mind is totally unstable. Any interference with the object of attachment brings huge upset. Happiness from Dharma however, can never be stolen and is everlasting. 83. 彼困千萬分，便足成佛道。欲者較菩薩，苦多無菩提。 83. With even a billionth part of that diligence, there can be Buddhahood. Sensualists have suffering greater than the suffering of the Path, but they have no Awakening. Verse 83 But with the millionth part of such vexation Enlightenment itself could be attained! The pains the lustful take exceed by far the trials encountered on the path, And at the end the fruit is very far from Buddhahood! If we continue to attach to the deceptive goals of samsara, the peerless happiness of Buddhahood is impossible. One small effort in Dharma practice can bring about the mighty fruit of Buddhahood; whereas monumental effort in samsara brings only poisoned fruit. Think about this. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月5日 第八品 靜慮 Chapter Eight The Perfection of Meditation 84-88 丁四、結攝五欲過患 84. 思惟地獄苦，始知諸欲患，非毒兵器火、險敵所能擬。 84. If one considers the suffering of the hells and so on, weapons, poison, fire, precipices, and enemies do not compare to sensual desires. 丙二、勸樂阿蘭若 85. 故當厭諸欲，欣樂阿蘭若，離諍無煩惱，寂靜山林中， 85. Becoming disillusioned with sensual desires in that way, generate delight in solitude in the peaceful forest, devoid of strive and annoyances. 86. 皎潔明月光，清涼似檀香，傾洩平石上，如宮意生歡。林風無聲息，徐徐默吹送，有福瑜伽士，踱步思利他。 86. The fortunate, pondering on how to benefit others, roam about, caressed by silent, gentle forest breezes, and cooled by the sandalwood rays of the moon on the lovely mansions of vast boulders. 87. 空舍岩洞樹，隨時任意住；盡捨護持苦，無忌恣意行。 87. In an empty hut, at the foot of a tree, or in a cave, one remains as long as one desires, and casting off the suffering of guarding ones possessions, one lives light heartedly, without a care. 88. 離貪自在行，誰亦不相干；王侯亦難享，知足閒居歡。 88. Living freely, without attachment, and not tied by anyone, one savors the joy of contentment that is difficult even for a king to find. －－－－－分析禪及筆記－－－－－ 丁四、結攝五欲過患 84. 思惟地獄苦，始知諸欲患，非毒兵器火、險敵所能擬。 84. If one considers the suffering of the hells and so on, weapons, poison, fire, precipices, and enemies do not compare to sensual desires. Verse 84 Reflect upon the horrors of the states of sorrow! Weapons, poisons, fires, and yawning chasm, Hostile foes – these worldly pains are slight Compare with what we get as fruit of our desire! The sufferings of war are nothing compared to the sufferings caused by desire. One can only see this with the calm mind of meditation. The ordinary waking mind is too distracted to be able to see this. 丙二、勸樂阿蘭若 85. 故當厭諸欲，欣樂阿蘭若，離諍無煩惱，寂靜山林中， 85. Becoming disillusioned with sensual desires in that way, generate delight in solitude in the peaceful forest, devoid of strive and annoyances. Verse 85 And so, revolted by our lust and wanting, Let us now rejoice in solitude, In places where all strife and conflict cease, The peace and stillness of the greenwood. Let us rejoice in solitude in the forest and conducives place for meditation as there will be no object of desire to distract oneself. Using the technique of Vinaya practices on concentrated meditation, one can be free from all forms of desire. When we Kopan monks walk from monastery to Boudha, local Nepalis sometimes stop us to ask how we can survive without marriage and relations with women. We tell them in all honesty, how good and happy our lives are. Through living in proper Vinaya practice, there is no sexual desire – it is as if one has plucked out one’s desirous heart and thrown it away. How peaceful. Although there is a view that it would be better for a person to first experience ordinary life and only later become a monk, NO. After all, we have been born as lay people many times in the past, so there is no need to enhance lay-life imprint further! It is best to become a monk or nun around 7 years of age. If one trains in concentration, one can totally overcome desire. Some people try to distract the monks away from Vinaya but the point is that the bliss from training one’s mind is unbelievable. In solitude, there is no social strife and conflict. Why are monastic rules strict? Because of the potential influence and distraction that comes from dwelling with lay people. Most of the Tibetan Kadampa masters lived their lives according to this text. 86. 皎潔明月光，清涼似檀香，傾洩平石上，如宮意生歡。林風無聲息，徐徐默吹送，有福瑜伽士，踱步思利他。 86. The fortunate, pondering on how to benefit others, roam about, caressed by silent, gentle forest breezes, and cooled by the sandalwood rays of the moon on the lovely mansions of vast boulders. Verse 86 In pleasant dwellings formed of massive stone, And cooled by sandal trees beneath the moon, In woodlands wafted by the gentle breeze, Our minds intent on bringing good to others. 87. 空舍岩洞樹，隨時任意住；盡捨護持苦，無忌恣意行。 87. In an empty hut, at the foot of a tree, or in a cave, one remains as long as one desires, and casting off the suffering of guarding ones possessions, one lives light heartedly, without a care. Verse 87 In caves, beneath the trees, in houses left abandoned May we linger long as we might wish. Relinquishing the pain of guarding our possessions, Let us live in freedom, unconfined by cares. Once we have found a suitable place of solitude, cultivating the positive mind become easy. “Nay shing drungpa” means to do solitary retreat in a cave or under a tree etc.. One does not require a companion to do a meditation retreat. Once one has found the suitable place and obtained the proper instructions on concentration meditation from a qualified master, one should go into solitary practice; not necessarily staying in one place only but always in solitude. One could even do meditation under a juniper tree – it is said that some trees have a positive effect on the conditions for practice. 88. 離貪自在行，誰亦不相干；王侯亦難享，知足閒居歡。 88. Living freely, without attachment, and not tied by anyone, one savors the joy of contentment that is difficult even for a king to find. Verse 88 To have such liberty unmarred by craving, And loosed from every bond and tie- A life of such contentment and such bliss, The gods like Indra would be pressed to find! Practising in solitude will free us from being tied to samsaric concerns and we will live in bliss and even the gods who live n the Peak of Samsara will envy us! Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月7日 第八品 靜慮 Chapter Eight The Perfection of Meditation 89-93 甲三、如何修止 乙一、略說 89. 遠離諸塵緣，思彼具功德，盡息諸分別，觀修菩提心。 89. After meditating on the advantages of solitude in this and other ways, having one’s discursive thoughts calmed, one should cultivate the spirit of awakening. 乙二、廣說 丙一、等觀自他修習法 丁一、等觀自他之心理依據 90. 首當勤觀修，自他本平等，避苦求樂同，護他如護己。 90. One should first earnestly meditate on the equality of oneself and others in this way: "All equally experience suffering and happiness, and I must protect them as I do myself." 91. 手足肢雖眾，護如身則同；眾生苦樂殊，求樂與我同。 91. Although it has many divisions, such as arms and so one, the body is protected as a whole. Likewise, different beings, with their joys and sorrows, are all equal, like my self, in their yearning for happiness. 丁二、等觀自他之思惟方式 戊一、破不應等觀自他之說 92. 雖吾所受苦，不傷他人身，此苦亦當除，執我難忍故。 92. Even though my agony does not hurt anyone else’s body, that suffering of mine is unbearable because I cling to it as mine. 93. 如是他諸苦，雖不臨吾身，彼苦仍應除，執我難忍故。 93. Likewise, although others’ suffering does not descend upon me, that suffering of theirs is difficult to bear because they cling to it as ‘theirs.’ －－－－－分析禪及筆記－－－－－ 甲三、如何修止 乙一、略說 89. 遠離諸塵緣，思彼具功德，盡息諸分別，觀修菩提心。 89. After meditating on the advantages of solitude in this and other ways, having one’s discursive thoughts calmed, one should cultivate the spirit of awakening. Verse 89 Reflecting un such ways as these, Upon the excellence of solitude, Pacify completely all discursiveness And cultivate the mind of bodhichitta. 乙二、廣說 丙一、等觀自他修習法 丁一、等觀自他之心理依據 90. 首當勤觀修，自他本平等，避苦求樂同，護他如護己。 90. One should first earnestly meditate on the equality of oneself and others in this way: "All equally experience suffering and happiness, and I must protect them as I do myself." Verse 90 Strive at first to meditate Upon the sameness of yourself and others. In joy and sorrow all are quual. Thus be guardian of all, as of yourself. 91. 手足肢雖眾，護如身則同；眾生苦樂殊，求樂與我同。 91. Although it has many divisions, such as arms and so one, the body is protected as a whole. Likewise, different beings, with their joys and sorrows, are all equal, like my self, in their yearning for happiness. Verse 91 The hand and other limbs are many and distinct, But all are one-one body to be kept and guarded. Likewise, different beings in their joys and sorrows, Are, like me, all one in wanting happiness. Having found a retreat place, avoid distracting activities and cultivate bodhicitta. Although living beings appear to be separate from you, they are all like you, in wanting happiness and not wanting suffering. All sentient beings are ultimately of one taste. Thus, the responsibility for all beings lies in oneself alone. 丁二、等觀自他之思惟方式 戊一、破不應等觀自他之說 92. 雖吾所受苦，不傷他人身，此苦亦當除，執我難忍故。 92. Even though my agony does not hurt anyone else’s body, that suffering of mine is unbearable because I cling to it as mine. Verse 92 My pain does not in fact afflict Or cause discomfort to another’ s body. Thought clinging to my “I”, this suffering is mine. And being mine, is very hard to bear. Cherishing oneself invokes all the delusions and the turmoil they brings. Cherishing others, will eliminate self grasping, so through this, benefit is derived by both oneself and others. 93. 如是他諸苦，雖不臨吾身，彼苦仍應除，執我難忍故。 93. Likewise, although others’ suffering does not descend upon me, that suffering of theirs is difficult to bear because they cling to it as ‘theirs.’ Verse 93 And other beings’ pain I do not feel, and yet Because I take them for my own Their suffering is likewise hard to bear. Here is the reminder to engage in the bodhicitta practice of tong len i.e. meditating on taking on the sufferings of others and giving them all of one’s happiness. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月12日 第八品 靜慮 Chapter Eight The Perfection of Meditation 94-101 戊二、成立應等觀自他之理 己一、廣說 94. 我應除他苦，他苦如自苦；我當利樂他，有情如吾身。 94. I should eliminate the suffering of others because it is suffering, just like my own suffering. I should take care of others, just as I am a sentient being. 95. 自與他雙方，求樂既相同，自他何差殊？何故求獨樂？ 95. When happiness is equally dear to others and myself, then what is so special about me that I strive after happiness for myself alone? 96. 自與他雙方，惡苦既相同，自他何差殊？何故唯自護？ 96. When fear and suffering are equally abhorrent to others and myself, then what is so special about me that I protect myself but not others 97. 謂彼不傷吾，故不護他苦；後苦不害今，何故汝防護？ 97. If I do not protect them because I am not afflicted by their suffering, why do I protect my body from the suffering of a future body, which is not my pain? 98. 若謂當受苦，此誠邪思惟，亡者他體故，生者亦復然。 98. The notion that I will experience that is mistaken, for the one who has died is born elsewhere and is someone else. 99. 若謂自身苦，應由自防護；足苦非手苦，何故手護足？ 99. If one thinks a person’s suffering should be warded off by himself, since pain of the foot is not of the hand, why should the one take care of the other? 100. 若謂此非理，執我故如此；執自他非理，唯當極力斷。 100. If one argues that even though it is inappropriate, it happens because of a grasping onto a self, our response is: with all ones might, one should avoid that which is inappropriate, whether it belongs to oneself, or to another. 101. 心續與身聚，假名如軍鬘；本無受苦者，誰復除彼苦？ 101. The continuum of consciousness, like a series, and the aggregation of constituents, like an army and such, are unreal. Since one who experiences suffering does not exist, to whom will that suffering belong? －－－－－分析禪及筆記－－－－－ 戊二、成立應等觀自他之理 己一、廣說 94. 我應除他苦，他苦如自苦；我當利樂他，有情如吾身。 94. I should eliminate the suffering of others because it is suffering, just like my own suffering. I should take care of others, just as I am a sentient being. Verse 94 And therefore I’ll dispel the pain of others, For it is simply pain, just like my own. And others I will aid and benefit, For they are living beings, just like me. Through the practice of taking and giving, whatever merit one accumulates, whatever strength of realisations one gains, one should dedicate them to relieve the suffering and causes of suffering of all living beings. 95. 自與他雙方，求樂既相同，自他何差殊？何故求獨樂？ 95. When happiness is equally dear to others and myself, then what is so special about me that I strive after happiness for myself alone? Verse 95 Since I and other beings both, In wanting happiness, are equal and alike, What difference is there to distinguish us, That I should strive to have my bliss alone? 96. 自與他雙方，惡苦既相同，自他何差殊？何故唯自護？ 96. When fear and suffering are equally abhorrent to others and myself, then what is so special about me that I protect myself but not others Verse 96 Since I and other beings both, In feeing suffering, are equal and alike, What difference is there to distinguish us, That I should save myself and not the other? When we enter into retreat, we may the encounter mental obstacle of self- gain. When this happens, we should question ourselves, what is difference between others and myself, that I should be selfish and liberate myself and myself alone live in bliss? 97. 謂彼不傷吾，故不護他苦；後苦不害今，何故汝防護？ 97. If I do not protect them because I am not afflicted by their suffering, why do I protect my body from the suffering of a future body, which is not my pain? Verse 97 Since pains of others do no harm to me, What reason do I have to shield myself? But why to guard against “my” future pain which Does no harm to this, my present “me”? 98. 若謂當受苦，此誠邪思惟，亡者他體故，生者亦復然。 98. The notion that I will experience that is mistaken, for the one who has died is born elsewhere and is someone else. Verse 98 To think that “I will have to suffer it” In fact is but a false conception- In the present moment, “I” will perish; At a later time, another will be born. 99. 若謂自身苦，應由自防護；足苦非手苦，何故手護足？ 99. If one thinks a person’s suffering should be warded off by himself, since pain of the foot is not of the hand, why should the one take care of the other? Verse 99 It’s for the sufferer himself, you’ll say, To shield himself from injuries that come! The pain felt in my foot is no my hand’ s, So why, in fact, does one protect the other? We might have many reasons to give up bodhicitta; give up meditating in solitude to achieve bodhicitta realisations. If this situation arises, we should advise ourselves: When we have a pain in the right foot, the rest of the body tries to find a way to soothe the pain. Why does this happen? Because parts of the body are interconnected. It is the same with living beings. They too are connected to us and thus, when they are in pain, it makes no sense to ignore them just because of our self-cherishing mind tells us not to bother. The egoistic mind tells us that others have nothing to do with one’s well-being. In truth, one’s ultimate happiness is dependent on wisdom and bodhicitta and bodhicitta can only be accomplished through sentient beings. The role of sentient beings in our enlightenment is paramount. 100. 若謂此非理，執我故如此；執自他非理，唯當極力斷。 100. If one argues that even though it is inappropriate, it happens because of a grasping onto a self, our response is: with all ones might, one should avoid that which is inappropriate, whether it belongs to oneself, or to another. Verse 100 “This may be irrational,” you’ll say. “It happens simply through the force of ego-clinging.” But that which is illogical for both of us Should be refuted and dispensed with utterly! Our meditation should lead us to the point where we thoroughly establish the fact that the self cherishing mind is not a valid mind; that is is purely based on ego grasping and must therefore be eradicated. If we meditate carefully, we will find that self cherishing is a fault and cherishing others is the path to liberation for all. Our meditation should strongly refute and reject the self cherishing mind. 101. 心續與身聚，假名如軍鬘；本無受苦者，誰復除彼苦？ 101. The continuum of consciousness, like a series, and the aggregation of constituents, like an army and such, are unreal. Since one who experiences suffering does not exist, to whom will that suffering belong? Verse 101 Labeled continuities and aggregates, Like strings of beads and armies, are like mirages. Likewise, there is no one hurt by suffering, For who is there to be oppressed by it? When we feel overwhelmed by suffering, we should meditate on emptiness of self and the emptiness of phenomena by reflecting on how self and phenomena are like mirages – they appear yet lack inherent existence. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月14日 第八品 靜慮 Chapter Eight The Perfection of Meditation 102-106 己二、結義 102. 既無受苦者，諸苦無差別，是苦即當除，何需強區分？ 102. All sufferings are without an owner, because they are not different, they should be warded off, simply because they are suffering. Why is any restriction made in this case? 103. 不應有此諍：何需除他苦？欲除悉應除，否則自他如。 103. Why should suffering be prevented? Because everyone agrees. If it must be warded off, then all of it must be warded off; and if not, then this goes for oneself as it does for everyone else. 己三、斷諍 104. 悲心引眾苦，何故強催生？若愍眾生苦，自苦云何增？ 104. Qualm: much suffering arises from compassion, so why should one force it to arise? Response: After seeing the suffering of the world, how can this suffering from compassion be considered great? 105. 一苦若能除，眾多他人苦，為利自他故，慈者樂彼苦。 105. If the suffering of many disappears because of the suffering of one, then a compassionate person should induce that suffering for his own sake and for the sake of others. 106. 妙花月雖知，國王有害意，然為盡眾苦，不惜殉自命。 106. Therefore, Supuspacandra, although knowing the king’s animosity, did not avoid his own suffering as a sacrifice for many people in misery. －－－－－分析禪及筆記－－－－－ 己二、結義 102. 既無受苦者，諸苦無差別，是苦即當除，何需強區分？ 102. All sufferings are without an owner, because they are not different, they should be warded off, simply because they are suffering. Why is any restriction made in this case? Verse 102 And if there is no subject suffering, Mine and other’ s pain-how are they different? Simply, then, since pain is pain, will dispel it. What grounds have you for all your strong distinctions? A powerful meditation which incorporates both bodhicitta and emptiness is the combintation of tong len with the understanding of emptiness. How? See the giver of merits, the receiver and the merits as being dependently arising and do not exist independently. In this way, the entire act of giving and related to it is dissolved into the emptiness of solid, inherent existence. 103. 不應有此諍：何需除他苦？欲除悉應除，否則自他如。 103. Why should suffering be prevented? Because everyone agrees. If it must be warded off, then all of it must be warded off; and if not, then this goes for oneself as it does for everyone else. Verse 103 Thus the suffering of everyone Should be dispelled, and here there’ s no debate. To free myself from pain means freeing all; Contrariwise, I suffer with the pain of beings. One should resolve to dispel the suffering of all and thereby actualise the two bodhicittas of conventional and ultimate bodhicitta. 己三、斷諍 104. 悲心引眾苦，何故強催生？若愍眾生苦，自苦云何增？ 104. Qualm: much suffering arises from compassion, so why should one force it to arise? Response: After seeing the suffering of the world, how can this suffering from compassion be considered great? Verse 104 “The sorrow felt in pity aggravates,” you say, “The pain already felt, so why engender it?” But can the string of pity be compared With all that other beings have to suffer? This verse is a response to the critics of the practice of exchanging of self with others. The critics assert that this practice cannot be of any benefit. After all, the intense suffering of living beings is already great enough, why bring about more suffering through exchanging of self with others? The answer is that the exchange of self with others, helps us generate merits from this practice of great compassion and at the same time, the positive energy of one’s virtuous thoughts has a positive impact on sentient beings. Both sides gain benefit. 105. 一苦若能除，眾多他人苦，為利自他故，慈者樂彼苦。 105. If the suffering of many disappears because of the suffering of one, then a compassionate person should induce that suffering for his own sake and for the sake of others. Verse 105 And if through such a single pain A multitude of sorrows can be remedied, Such pain as this a loving being Strives to foster in himself and others. A single thought of compassion can become the remedy to the suffering, hence, we should cultivate compassion and great compassion, bodhicitta. One should not be afraid to forgo comfort to help living beings. 106. 妙花月雖知，國王有害意，然為盡眾苦，不惜殉自命。 106. Therefore, Supuspacandra, although knowing the king’s animosity, did not avoid his own suffering as a sacrifice for many people in misery. Verse 106 Even thus, Supushpachandra Knowing how the king would cause him harm Did nothing to escape from tribulation, That the pains of many should be overthrown. We should act like Bodhisattva Supushpachandra was willing to sacrifice his life in order to avert the suffering of many. He knew that by conducting a Dharma discourse at the jewelled palace of the King Virudaka, he would be put to death by the King and yet hundreds of practitioners would be liberated by his doing. He was willing to forgo his life for this. Bodhisattvas never hesitate for a moment, even at the cost of their lives, including committing negative karma which will bring them great suffering in lower realms because they have the clairvoyance to see the benefits of their act. Hence, the power of compassion and cultivation of Dharma is so powerful that it can liberate other beings. This is not something new but cultivated by Buddhas of the past. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月19日 第八品 靜慮 Chapter Eight The Perfection of Meditation 107-112 丁三、等觀自他之利益 107. 如是修自心，則樂滅他苦，惡獄亦樂往，如鵝趣蓮池。 107. Thus, one whose mind stream is accustomed to meditation and who delights in calming the suffering of others enters into Avichi Hell like a swan into a pool of Lotuses. 108. 有情若解脫，心喜如大海；此喜寧不足？云何唯自度？ 108. When sentient beings are liberated, they have oceans of joy. Is that not enough? What is the point of desiring ones own liberation? 109. 故雖謀他利，然無驕矜氣，一心樂利他，不望得善報。 109. Thus, although working for the benefit of others, there is neither conceit nor dismay; and on account of the thirst for the single goal of benefiting others, there is no desire for the result of the maturation of ones Karma. 丁四、結勸等觀自他 110. 微如言不遜，吾亦慎防護；如是於他苦，當習悲護心。 110. Therefore, to the extent that I protect myself from disparagement, so shall I generate a spirit of protection and a spirit of compassion toward others! 丙二、自他相換修習法 丁一、修相換之可行性 111. 如親精卵聚，本非吾自身，串習故執取，受精卵為我。 111. Due to habituation, there is a sense that "I" exists in the drops of blood and semen that belongs to others, even though the being in question does not exist. 112. 如是於他身，何不執為我？自身換他身，是故亦無難。 112. Why do I not also consider another’s body as myself in the same way, the otherness if my own body is not difficult to determine? －－－－－分析禪及筆記－－－－－ 丁三、等觀自他之利益 107. 如是修自心，則樂滅他苦，惡獄亦樂往，如鵝趣蓮池。 107. Thus, one whose mind stream is accustomed to meditation and who delights in calming the suffering of others enters into Avichi Hell like a swan into a pool of Lotuses. Verse 107 Those whose minds are practiced in this way, Whose happiness it is to soothe the pain others, Will venture in the hell of soothe the pain of others, As swans sweep down upon a lotus lake. When one actualises equanimity and perfects the exchange of self with others, one will be able to bring the cessation of pain for numberless beings. 108. 有情若解脫，心喜如大海；此喜寧不足？云何唯自度？ 108. When sentient beings are liberated, they have oceans of joy. Is that not enough? What is the point of desiring ones own liberation? Verse 108 The oceanlike immensity of joys Arising when all being will be freed, Will this not be enough? Will this not satisfy? The wish for my won freedom, what is that to me? Compared to the lasting joy and happiness for every living being that comes from practising bodhicitta, what is the joy of one’s own liberation? One should abandon such limited joy and instead practice exchange of self for others. 109. 故雖謀他利，然無驕矜氣，一心樂利他，不望得善報。 109. Thus, although working for the benefit of others, there is neither conceit nor dismay; and on account of the thirst for the single goal of benefiting others, there is no desire for the result of the maturation of ones Karma. Verse 109 The work of bringing benefit to beings Will not, then, make me proud and self-admiring. I do not expect another recompense. All Dharma practice should be cultivated without any expectation of return from sentient beings. No stain of self-interest should be present in any practice we do. Making others happy in a way that frees them from samsara and leads them to enlightenment is the our purpose for engaging into the Bodhisattva path. The Hinayana practitioners are those goal is self-liberation; for the Mahayanic practitioners, the goal of all practices is in order to benefit others. 丁四、結勸等觀自他 110. 微如言不遜，吾亦慎防護；如是於他苦，當習悲護心。 110. Therefore, to the extent that I protect myself from disparagement, so shall I generate a spirit of protection and a spirit of compassion toward others! Verse 110 Just as I defend myself From all unpleasant happenings, however small, Likewise I shall act for others’ sake To guard and shield them with compassion. From beginningless lifetimes, we have been protective of ourselves and of our own happiness. We lie, steal and make all sorts of mistakes just to secure a little bit of samsaric happiness. This attitude should be transformed towards having a like attitude towards protecting others’ happiness. 丙二、自他相換修習法 丁一、修相換之可行性 111. 如親精卵聚，本非吾自身，串習故執取，受精卵為我。 111. Due to habituation, there is a sense that "I" exists in the drops of blood and semen that belongs to others, even though the being in question does not exist. Verse 111 Although the drop of sperm and blood Is alien and in itself devoid of entity, Yet, because of strong habituation, I recognize and claim it as my “I”. Due to strong habituation of self grasping, a strong sense of “I” as being something solid and independently-existing, arises. From there, the sense of “mine” comes about in relation to body, possessions, family etc as belonging to the “I”. When in cold weather, we crave for warmth and thus willingly slaughter animals for their skin. Our five senses likewise, came from others but ignorant of this, we give in to mistaken views of “I” and “mine” and proceed to commit all forms of negative actions for the sake of the “I”, the body, everything perceived as mine, when in truth, all are devoid of true existence. 112. 如是於他身，何不執為我？自身換他身，是故亦無難。 112. Why do I not also consider another’s body as myself in the same way, the otherness if my own body is not difficult to determine? Verse 112 Why, then, not identify Another’ s body, calling it my “I”? And vice versa, why should it be hard, To think of this my body as another’s? If we are adamant that this body is “mine” (when it is not from oneself but others) and take such great care of it, why not treat others’ body in the same way i.e. as precious as one’s own? If we cherish this body, we should remember that we have been in countless bodies since beginningless time, so why not cherish the bodies of others? We should respect every single sentient being’s existence. Either we discover the truth of the absence of inherent existence and practice bodhicitta or we will continue misleading ourselves in the way we perceive life and make endless mistakes. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月21日 第八品 靜慮 Chapter Eight The Perfection of Meditation 113-120 丁二、修自他換之理趣 戊一、略示 113. 自身過患多，他身功德廣。知已當修習，愛他棄我執。 113. Acknowledging oneself as fault-ridden and others as oceans of virtues, one should contemplate renouncing one’s self-identity and accepting others. 戊二、詳明 己一、應視他如己 114. 眾人皆認許：手足是身肢。如是何不許：有情眾生分？ 114. Just as the hands and the like are cherished because they are members of the body, why are the embodied beings not cherished in the same way, for they are the members of the world? 115. 於此無我軀，串習成我所；如是於他身，何不生我覺？ 115. Just as the notion of a self with regard to one’s own body, which has no personal existence, is due to habitation, will the identity of one’s self with others not arise in the same way? 116. 故雖謀他利，然無驕矜氣；如人自餵食，未曾盼回報。 116. Although working for the benefit of others in this way, there is neither conceit nor dismay. Even upon feeding oneself, expectation of a reward does not arise. 117. 微如言不遜，吾亦慎迴護；如是於眾生，當習悲護心。 117. Therefore, just as you protect yourself from even minor disparagement, cultivate a spirit of protection and a spirit of compassion toward the world. 118. 怙主觀世音，為除眾怖畏，湧現大悲心，加持自聖號。 118. Hence, out of great compassion Lord Avalokita (Bodhisattva Avalokitesvara) blessed his own name to dispel even the anxiety of being in a crowd. 119. 聞名昔喪膽，因久習近故，失彼竟寡歡；知難應莫退。 119. One should not turn away from difficulty, since owing to the power of habituation, one may have no pleasure in the absence of something that one previously feared to hear mentioned. 120. 若人欲速疾，救護自與他，當修自他換，勝妙祕密訣。 120. One who wishes to protect oneself and others quickly should practice exchanging oneself for others, which is a great mystery. －－－－－分析禪及筆記－－－－－ 丁二、修自他換之理趣 戊一、略示 113. 自身過患多，他身功德廣。知已當修習，愛他棄我執。 113. Acknowledging oneself as fault-ridden and others as oceans of virtues, one should contemplate renouncing one’s self-identity and accepting others. Verse 113 Seeing then the faults that come from cherishing myself, The oceanic qualities that come from loving others, I shall lay aside all love of self And gain the habit of adopting others. The conclusion is to see the faults of cherishing oneself and the benefit of cherishing others. 戊二、詳明 己一、應視他如己 114. 眾人皆認許：手足是身肢。如是何不許：有情眾生分？ 114. Just as the hands and the like are cherished because they are members of the body, why are the embodied beings not cherished in the same way, for they are the members of the world? Verse 114 Hands and other limbs Are thought of as the members of a body, Shall we not consider others likewise- Limbs and members of a living whole? Whenever one of our hands gets injured, our other hand immediately comes to its aid. We would not react with a partial mind like “I will help my left hand but will not help y right hand”. This simply will not happen. This is how one should look towards all sentient beings. They are one with us and helping them should spring forth without hesitation, the way a left hand would rush to help an injured right hand. 115. 於此無我軀，串習成我所；如是於他身，何不生我覺？ 115. Just as the notion of a self with regard to one’s own body, which has no personal existence, is due to habitation, will the identity of one’s self with others not arise in the same way? Verse 115 Just as in this form, devoid of “I”, The thought of self arose through long habituation, Why, upon the aggregate of living beings, Should not the thought of “I”, through habit, be imputed? The self, the “I“, the “me“ which is empty of its own nature but through habituation, we hold oto as “I “, why not apply the same habituation towards others and threat them as precious as oneself, since the “I” is merely labelled and likewise, “others” is also merely labelled? 116. 故雖謀他利，然無驕矜氣；如人自餵食，未曾盼回報。 116. Although working for the benefit of others in this way, there is neither conceit nor dismay. Even upon feeding oneself, expectation of a reward does not arise. Verse 116 Thus when I work for others’ sake, No reason can there be for boasting or amazement, For it is just as when I feed myself- I don’t expect to be rewarded. There is no reason to expect praise when we help others because we would not expect praise when we feed ourselves. When interacting with family members or with office staff, treat them with compassion because they are the cause of our liberation. We do not mind spending a lot of money for a holiday but to give that money to the needy, requires great deliberation. We meditate on the advantage of doing good deeds to encourage ourselves . 117. 微如言不遜，吾亦慎迴護；如是於眾生，當習悲護心。 117. Therefore, just as you protect yourself from even minor disparagement, cultivate a spirit of protection and a spirit of compassion toward the world. Verse 117 Just as I defend myself, therefore, From all unpleasant happenings however small, Likewise I shall act for others’ sake To guard and to protect them with compassion. Just as we defend ourselves, likewise we should protect others. Shantideva is asking us to practice two things – give up self-cherishing and cultivate cherishing others. Actualise renunciation within oneself and actualise great compassion towards others. 118. 怙主觀世音，為除眾怖畏，湧現大悲心，加持自聖號。 118. Hence, out of great compassion Lord Avalokita (Bodhisattva Avalokitesvara) blessed his own name to dispel even the anxiety of being in a crowd. Verse 118 This is why the Lord Avalokita Out of great compassion blessed his name, That those caught in the midst of multitudes Might be released and freed from every fear. As an example, Chenresig helped multitudes not only through direct help being offered but also blessed his own name through prayers, so that anyone hearing his name even once, would not be reborn in the lower realms. Why do we need to go yogis for blessing? Because their bodhicitta motivation brings blessings of compassion – for example – they chant millions so mantra such that their breath becomes blessed and merely blowing on us, brings. They provide inexhaustible benefit with their presence because of their entire existence is imbued with great compassion. 119. 聞名昔喪膽，因久習近故，失彼竟寡歡；知難應莫退。 119. One should not turn away from difficulty, since owing to the power of habituation, one may have no pleasure in the absence of something that one previously feared to hear mentioned. Verse 119 And so we should be undeterred by hardships, For by influence of use and habit, People even come to grieve for one Whose very name strikes terror in their hearts! The practice of renunciation, generating compassion, cultivating bodhicitta e.g. through the exchange of self with others are not easy, cultivating wisdom realising emptiness will not be accomplished quickly. It requires great effort. The basic nature of the primordial mind or one’s Buddha nature, is free of afflictions. All delusions of ignorance, attachment, anger etc are part of the secondary mind, in relation to the primary mind. The primordial mind is clean. The primordial mind or the Buddha nature is pure and clear. Delusions temporarily obscure the purity of this primordial mind. It is possible to remove the delusions to discover the Buddha nature. If we do not put effort to achieve this, we will become increasingly negative and people will avoid us. Merely hearing one’s name will cause terror in them! 120. 若人欲速疾，救護自與他，當修自他換，勝妙祕密訣。 120. One who wishes to protect oneself and others quickly should practice exchanging oneself for others, which is a great mystery. Verse 120 Those desiring speedily to be A refuge for themselves and other beings. Should interchange the terms of “I” and “other”, And thus embrace a sacred mystery. One should actualise oneself as Buddha, Dharma and Sangha, to become the saviour of self and others. This can be achieved by perfecting the Bodhisattva practice of exchanging self for others. Thereafter, one can then go into the practice of unification of bodhicitta and wisdom and be subsumed in that. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月26日 第八品 靜慮 Chapter Eight The Perfection of Meditation 121-128 己二、應當除自愛 121. 貪著自身故，小怖亦生畏。於此生懼身，誰不似敵瞋？ 121. If even at a small danger fear arises on account of great attachment to oneself, why should one not abhor that self like a terrifying enemy? 122. 千般欲療除，飢渴身疾者，捕殺魚鳥獸，伺機劫道途。 122. One who kills birds, fish, and deer, and sets up an ambush with the desire to quell illness, thirst, and hunger, 123. 或為求利敬，乃至殺父母，盜取三寶物，以是焚無間。 123. One, who kills one’s parents and steals the property of The Three Jewels for the sake of profit and respect, will become fuel in the Avichi Hell. 124. 有誰聰智者，欲護供此身？誰不視如仇？誰不輕蔑彼？ 124. What wise person would desire, protect, and venerate such a self? Who would not see it as an enemy, and who would respect it? 己三、愛自與愛他之利弊 庚一、廣說 125. 若施何能享，自利餓鬼道？自享何所施？利他人天法。 125. If, out of concern for oneself, one thinks: "if I give it away, what shall I enjoy?" This is a fiendish state. If out of concern for others one thinks: "if I enjoy it, what shall I give away?" This is a divine state. 126. 為自而害他，將受地獄苦。損己以利人，一切圓滿成。 126. Upon harming another for one’s own sake, one is burnt in hells and the like; but upon afflicting oneself for the sake of others, one has success in everything. 127. 欲求自高者，卑愚墮惡趣。迴此舉薦他，受敬上善道。 127. The desire for self aggrandizement leads to a miserable state of existence, low status, and stupidity. By transferring that same desire to someone else, one obtains a fortunate state of existence, respect, and wisdom. 128. 為己役他者，終遭僕役苦。勞自以利他，當封王侯爵。 128. By ordering another around for ones own sake, one experiences the position of a servant and the like; but by ordering oneself around for the sake of others, one experiences the position of a master and the like. －－－－－分析禪及筆記－－－－－ 己二、應當除自愛 121. 貪著自身故，小怖亦生畏。於此生懼身，誰不似敵瞋？ 121. If even at a small danger fear arises on account of great attachment to oneself, why should one not abhor that self like a terrifying enemy? Verse 121 Because of our attachment to our bodies, We’re terrified by even little things. This body, then, this source of so much fear- Who would not revile it as the worst of enemies? This verse illustrates how our bodies are the source of trouble. The Vinaya Sutra describes how men and women have many different nerves in their bodies which have desirous functions that are like poisonous snakes living inside our veins. In lay life, sexual misconduct happens and one knows how the torment and suffering which arises due to that. The initial pleasure rapidly turns into the nightmare of this life or at death or in next rebirth. This body takes the life of numberless beings – for example, eating rice. For rice to get into one’s bowl, many beings have to suffer and die. Having consumed the rice, if the body transformed it into gold, that would be great but instead, it becomes kaka (excrement). Even dogs know how to kick dust onto their kaka. Even if one consumed a holy relic, the same kind of output will occur. This is how contaminated one’s body is. Hence, this chapter on meditation is to highlight the urgency of going into concentration meditation. Milarepa and yogis of more recent times, like the late Geshe Lama Konchog through chulen practice (extracting the essence from natural elements for sustenance) did not waste time on elaborate, gross food. They spent their time in concentration. Whenever we do daily activities, e.g. shopping, we can transform those activities to benefit sentient beings – e.g. mentally transform everything in the store into whatever is needed by sentient beings for their lasting happiness. This body is the source of fear – fear of the heat, of cold, of being killed. Shantideva is not asking us to neglect this body but not to cling to this body nor aspire to be reborn with this contaminated state. We can gain and live in a rainbow body through practice. 122. 千般欲療除，飢渴身疾者，捕殺魚鳥獸，伺機劫道途。 122. One who kills birds, fish, and deer, and sets up an ambush with the desire to quell illness, thirst, and hunger, Verse 122 Wishing to relieve our bodies’ ills, Our hungry mouths, the dryness of our throats, W lie in wait along the road And steal the lives of fishes, birds, and deer. In order to fulfil the needs of this contaminated body like food or drink, we sacrifice so many sentient beings life. 123. 或為求利敬，乃至殺父母，盜取三寶物，以是焚無間。 123. One, who kills one’s parents and steals the property of The Three Jewels for the sake of profit and respect, will become fuel in the Avichi Hell. Verse 123 And for the body’ s service and advantage, There are some who even kill their parents, Or steal what has been offered to the Triple Gem, Because of which, they’ll burn in deepest hell. Out of a desire for worldly happiness and convenience, one neglects mindfulness, leading to non-virtuous acts including heavy negative karmic acts like harming parents. Offerings to Triple Gem have karmic significance and the recipient must know how to consume it or else the person can receive harm. Whatever money offerings were given to my late master, he would never use it for his own purpose but would always offer it to stupas and those offerings given by sick people, would be used for printing Dharma books or he would make general Sangha offerings and not consume it personally. So it is very dangerous for me. When you make offering with devotion and I use it, it is like consuming molten iron. One has to be very careful. In Sera Je Monastery, when bread is offered to Sangha by devotees and the monks out of compassion give remnant bread to the stray dogs, those dogs develop skin problem. When monks feed dogs with food purchased by the monks’ own savings, the effect on the dogs is different. There was once a much loved dog at the monastery – we fed him with remnant bread but dog developed skin problems. We tried to help the dog and send him for an operation but it did not help him and in the end, the dog died. The main monk of this “dog medical team” was called Dr Failure. (Laughter). It is worthwhile to meditate to gain renunciation of contaminated existence. Milarepa composed songs which spoke of his great fear of samsara while cultivating in caves. He perfected purification and accumulation of merit and as he approached death, he no longer had any more fear and looked forward to death as if a friend. 124. 有誰聰智者，欲護供此身？誰不視如仇？誰不輕蔑彼？ 124. What wise person would desire, protect, and venerate such a self? Who would not see it as an enemy, and who would respect it? Verse 124 Where then is the prudent man Who wants to pamper and protect his body? Who will not ignore and treat with scorn What is for him a dangerous enemy? 己三、愛自與愛他之利弊 庚一、廣說 125. 若施何能享，自利餓鬼道？自享何所施？利他人天法。 125. If, out of concern for oneself, one thinks: "if I give it away, what shall I enjoy?" This is a fiendish state. If out of concern for others one thinks: "if I enjoy it, what shall I give away?" This is a divine state. Verse 125 “If I give this, what will be left for me?” Thinking of oneself-the way of evil ghosts. “ If I keep this, what will be left to give?” Concern for others is the way of heaven. Ignorance makes one hold mistaken views towards this body and existence itself. Though life is not permanent, we apprehend it as lasting, as-if it is permanent; we see the body that is impure, as pure; we see samsara as happiness. This explains why we destroy our chances for real happiness and protect this body even though it is the basis of endless suffering. As stated in the Guru Puja text, we have cherished self since beginning less time, thus we suffer; those who cherish others find their way to enlightenment. 126. 為自而害他，將受地獄苦。損己以利人，一切圓滿成。 126. Upon harming another for one’s own sake, one is burnt in hells and the like; but upon afflicting oneself for the sake of others, one has success in everything. Verse 126 If to serve myself I harm another, I’ll suffer later in the realms of hell. If for others’ sake I harm myself, Every excellence will be my heritage. Whatever effort one puts towards self-centredness can only end in failure and disappointing. If effort is instead exerted for the welfare of others, every good quality will be ours. 127. 欲求自高者，卑愚墮惡趣。迴此舉薦他，受敬上善道。 127. The desire for self aggrandizement leads to a miserable state of existence, low status, and stupidity. By transferring that same desire to someone else, one obtains a fortunate state of existence, respect, and wisdom. Verse 127 Wanting what is best for me- Stupidity and lower realms result! Let this be changed, applied to others- Honors and the realms of bliss will come! The mind can be very tricky. Without concentration, self-interest can creep into one’s Dharma activities. Or due to lack of study, one does not know what is to be practiced and what is to be discarded e.g. engaging in generosity for the purpose of gain wealth, is the conduct of the foolish ones. Wealth is the by-product of pure and unconditional generosity; it should never be the purpose for being generous! The purpose of generosity is to eliminate the suffering of sentient beings. 128. 為己役他者，終遭僕役苦。勞自以利他，當封王侯爵。 128. By ordering another around for ones own sake, one experiences the position of a servant and the like; but by ordering oneself around for the sake of others, one experiences the position of a master and the like. Verse 128 Enslaving others, forcing them to serve me, I will come to know the state of servitude. But if I labor for the good of others, Mastery and leadership will come to me. If we are arrogant, bossy in this life and treat others as lowly servants, the karmic consequence will be for us to be ill-treated slaves in future lives. Similarly, if you are a fisherman today, in the next life, you will be the fish who gets caught. Or if you have a maid, treat that person kindly or else, in a future life, one will be a maid in a cruel family. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

8月28日 第八品 靜慮 Chapter Eight The Perfection of Meditation 129-133 庚二、結義 129. 所有世間樂，悉從利他生．一切世間苦，咸由自利成。 129. All those who are unhappy in the world are so as a result of their desire for their own happiness. All those who are happy in the world are so as a result of their desire for the happiness of others. 130. 何需更繁敘，凡愚求自利，牟尼唯利他，且觀此二別。 130. Enough of such talk! Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. 己四、不相換之過失 131. 若不以自樂，真實換他苦，非僅不成佛，生死亦無樂。 131. One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? 132. 後世且莫論，今生不為僕，顧主不予酬，難成現世利。 132. Not to mention the next life, even in this life, a desired goal of a servant who does not do his work, and of a master who does not pay out the wages, cannot be accomplished. 133. 利他能成樂，否則樂盡失；害他令受苦，愚者定遭殃。 133. Forsaking the generation of mutual happiness and the felicity of present and future happiness, deluded people take on tremendous suffering because of harming one another. －－－－－分析禪及筆記－－－－－ 庚二、結義 129. 所有世間樂，悉從利他生．一切世間苦，咸由自利成。 129. All those who are unhappy in the world are so as a result of their desire for their own happiness. All those who are happy in the world are so as a result of their desire for the happiness of others. Verse 129 All the joy the world contains Has come through wishing happiness for others. All the misery the world contains Has come through wanting pleasure for oneself. 130. 何需更繁敘，凡愚求自利，牟尼唯利他，且觀此二別。 130. Enough of such talk! Note the difference between the fool who seeks his own benefit, and the sage who works for the benefit of others. Verse 130 Is there need for lengthy explanation? Childish beings look out for themselves, While Buddhas labor for the good of others: See the difference that divides them! Samsara comes from self cherishing; enlightenment comes through cherishing others. Childish beings look out for themselves; Buddhas labour for the good of others. 己四、不相換之過失 131. 若不以自樂，真實換他苦，非僅不成佛，生死亦無樂。 131. One, who does not exchange his own happiness for the suffering of others, surely does not achieve Buddhahood. How could one find happiness even in the cycle of existence? Verse 131 If I do not give away My happiness for others’ pain, Enlightenment will never be attained, And even in samsara, joy will fly from me. 132. 後世且莫論，今生不為僕，顧主不予酬，難成現世利。 132. Not to mention the next life, even in this life, a desired goal of a servant who does not do his work, and of a master who does not pay out the wages, cannot be accomplished. Verse 132 Leaving future lives outside the reckoning, Even this life’ s needs are not fulfilled- When servants do not do their work, And masters do not pay the wages earned. If one does not dedicate one’s life to cease the pain of others, enlightenment will be impossible; even short-term samsaric happiness cannot be secured. We are here to practice Dharma and not worldly Dharma. Hence, social work without bodhicitta or as a minimum, renunciation of samsara, will not be a cause for liberation. It may relieve some aspect of pain but will not deliver the long term benefit of liberation, let alone enlightenment. 133. 利他能成樂，否則樂盡失；害他令受苦，愚者定遭殃。 133. Forsaking the generation of mutual happiness and the felicity of present and future happiness, deluded people take on tremendous suffering because of harming one another. Verse 133 Casting far away abundant joys That may be gained in this or future lives, Because of bringing harm to other beings, I ignorantly bring myself intolerable pain. Failing to discriminate between what is to be adopted and what is to be abandoned, one will continue the cycle of committing negative actions resulting in suffering, then getting angry at suffering and incurring more negative karma and more suffering. One may go into retreat, shut all doors and close all windows. However, if one’s mind is constantly scolding others, negative karma is being accumulated for both the person who is the object of one’s anger (and hence a cause of one’s negative action), as well as oneself (arising from one’s anger). We have taken vows against negative speech and mental scolding offends the vows in relation to speech. Karma is complicated because even though one might be careful with one’s own action, if those around oneself commit negative karma and one is unable to stop it or if one’s practice is not strong enough, one will likewise be affected by the collective negative karma. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月2日 第八品 靜慮 Chapter Eight The Perfection of Meditation 134-139 己五、結成定須相換 134. 世間諸災害、怖畏及眾苦，悉由我執生，留彼何所為？ 134. If all the harm, fear, and suffering in the world occur due to grasping onto the self, what use is that great demon to me? 135. 我執未盡捨，苦必不能除；如火未拋棄，不免受灼傷。 135. Without forsaking one’s own self, one cannot avoid suffering, just as without avoiding the fire one cannot avoid being burned. 136. 故為止自害，及滅他痛苦，捨自盡施他，愛他如愛己。 136. Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self. 己六、自他換之原則 137. 意汝定當知：吾已全屬他。除利有情想，切莫更思餘。 137. O mind, make this resolve: "I am bound to others." From now on you must not be concerned with anything but the welfare of all sentient beings. 138. 不應以他眼，成辦自利益；亦莫以眼等，邪惡待眾生。 138. It is inappropriate to seek one’s own welfare with the eyes and so on that are dedicated to others. It is inappropriate to pour one’s own benefit with hands that are dedicated to others. 139. 故當尊有情，己身所有物，見已咸取出，廣利諸眾生。 139. Therefore, becoming subservient to sentient beings, and snatching away whatever you see on this body, use it for the well being of others. －－－－－分析禪及筆記－－－－－ 己五、結成定須相換 134. 世間諸災害、怖畏及眾苦，悉由我執生，留彼何所為？ 134. If all the harm, fear, and suffering in the world occur due to grasping onto the self, what use is that great demon to me? Verse 134 All the harm with which this world is rife, All fear and suffering that there is, Clinging to the “I” has caused it! What am I to do with this great demon? 135. 我執未盡捨，苦必不能除；如火未拋棄，不免受灼傷。 135. Without forsaking one’s own self, one cannot avoid suffering, just as without avoiding the fire one cannot avoid being burned. Verse 135 If this “I” is not relinquish wholly, Sorrow likewise cannot be avoided. For if he does not keep away from fire, A man cannot escape from being burned. All harms in the world come about due to self-cherishing. If we do not give up the “I “ and self cherishing, trouble cannot be avoided. It is just like if a person who does not keep away from fire cannot escape being burned. 136. 故為止自害，及滅他痛苦，捨自盡施他，愛他如愛己。 136. Therefore, in order to alleviate my own suffering and to alleviate the suffering of others, I give myself up to others, and I accept others as my own self. Verse 136 To free myself from harm And others from their sufferings, Let me give myself away, And cherish others as I love myself. To be in a position to offer protection from harm to all beings, one must become a Buddha. For this, cherishing others, the basis of bodhicitta, is compulsory. Without it, though one may wish to help others, in reality, one needs to be rescued. Best is to renounce and go into solitary retreat. 己六、自他換之原則 137. 意汝定當知：吾已全屬他。除利有情想，切莫更思餘。 137. O mind, make this resolve: "I am bound to others." From now on you must not be concerned with anything but the welfare of all sentient beings. Verse 137 “For I am now beneath the rule of others,” Of this you must be certain, O my mind. And now no longer shall you have a thought That does not wish the benefit of beings. 138. 不應以他眼，成辦自利益；亦莫以眼等，邪惡待眾生。 138. It is inappropriate to seek one’s own welfare with the eyes and so on that are dedicated to others. It is inappropriate to pour one’s own benefit with hands that are dedicated to others. Verse 138 My sight and other senses, now the property of others- To use them for myself would be illicit. How much more so is it disallowed to use My faculties against their rightful owners? Constantly remind oneself that one is at the service of sentient beings and not under the command of the self-cherishing mind. One’s 5 senses, 6 faculties and aggregates, mind being under the service of other beings, should therefore not be used only for one’s own gain. 139. 故當尊有情，己身所有物，見已咸取出，廣利諸眾生。 139. Therefore, becoming subservient to sentient beings, and snatching away whatever you see on this body, use it for the well being of others. Verse 139 Thus others will be now my chief concern. And everything I see my body has Will all be seized and given For the use and service of all other beings. We should regard all other beings to be equal to the Buddha and as such, we offer service, possessions and even one’s body (this is possible when we have attained stable bodhicitta) to sentient beings, we would the Buddha. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月4日 第八品 靜慮 Chapter Eight The Perfection of Meditation 140-146 丁三、思惟修自他換之方式 戊一、略說 140. 易位卑等高，移自換為他，以無疑慮心，修妒競勝慢。 140. Placing your own identity in inferior ones and placing the identity of others in your own self, cultivate envy and pride with the mind free of discursive thoughts. 戊二、廣明 己一、對高者修妒 141. 蒙敬彼非我，吾財不如彼，受讚他非我，彼樂吾受苦。 141. He is respected, not I. I am not wealthy, as he is. He is praised, while I am despised. I am unhappy, while he is happy. 142. 工作吾勤苦，度日彼安逸，世間盛讚彼，身敗吾名裂。 142. I do chores while he lives at ease. It seems he is great in the world, while I am debased, lacking in good qualities. 143. 無才何所為？才學眾悉有；彼較某人劣，吾亦勝某人。 143. What can one do without good qualities? Every person is endowed with good qualities. There are those with regard to whom I am inferior, and there are those with regard to whom I am superior. 144. 戒見衰退等，因惑而非我；故應悲濟我，困則自取受。 144. The degeneration of my ethical discipline, views, and so on is due to the power of mental afflictions and not my own free will. You must heal me as well as you can, and I shall accept the pain. 145. 然吾未蒙濟，竟然反遭輕；彼雖具功德，於我有何益？ 145. If he cannot cure me, why does he disdain me? What use are his good qualities to me when he is the one who has good qualities? 146. 不愍愚眾生，危陷惡趣口，向外誇己德，欲勝諸智者。 146. He has no compassion for beings who dwell in the jaws of the beast of prey of miserable states of existence. Moreover, out of pride in his qualities, he desires to surpass the wise. －－－－－分析禪及筆記－－－－－ 丁三、思惟修自他換之方式 戊一、略說 140. 易位卑等高，移自換為他，以無疑慮心，修妒競勝慢。 140. Placing your own identity in inferior ones and placing the identity of others in your own self, cultivate envy and pride with the mind free of discursive thoughts. Verse 140 Take others-lower, higher, equal-as yourself, Identify yourself as “other.” Then, without another thought, Experience envy, pride, and rivalry. Training in exchanging of self for others, give all others priority and place yourself into their shoes; experience what they experience which is envy, pride and rivalry from others and from that understand the hardships that such emotions generate. From the following Verse 141 until Verse 154 illustrate the tormented minds and conditions of sentient beings. Through this, one begins to understand how limitless suffering is and in this way, the door to compassion is opened and the practice of exchanging self with others can enhance compassion, into bodhicitta. 戊二、廣明 己一、對高者修妒 141. 蒙敬彼非我，吾財不如彼，受讚他非我，彼樂吾受苦。 141. He is respected, not I. I am not wealthy, as he is. He is praised, while I am despised. I am unhappy, while he is happy. Verse 141 He’ s the center of attention; I am nothing, And unlike him, I’m poor without possessions. Everyone looks up to him, despising me; All goes well for him, for me there’ s only bitterness! 142. 工作吾勤苦，度日彼安逸，世間盛讚彼，身敗吾名裂。 142. I do chores while he lives at ease. It seems he is great in the world, while I am debased, lacking in good qualities. Verse 142 All I have is sweat and drudgery, While he’ s there, sitting at his ease. He’ s great, respected in the world, While I’m the underdog, a well-known nobody. 143. 無才何所為？才學眾悉有；彼較某人劣，吾亦勝某人。 143. What can one do without good qualities? Every person is endowed with good qualities. There are those with regard to whom I am inferior, and there are those with regard to whom I am superior. Verse 143 What! A nobody without distinctions? Not true! I do have some good qualities. He’ s not the best, he’ s lower down than some; While, when compared with some, I do excel! 144. 戒見衰退等，因惑而非我；故應悲濟我，困則自取受。 144. The degeneration of my ethical discipline, views, and so on is due to the power of mental afflictions and not my own free will. You must heal me as well as you can, and I shall accept the pain. Verse 144 My discipline, my understanding have declined, But I am helpless, ruled by my defilements. As much as he is able, he should cure me, And I should be submissive even to his punishments. 145. 然吾未蒙濟，竟然反遭輕；彼雖具功德，於我有何益？ 145. If he cannot cure me, why does he disdain me? What use are his good qualities to me when he is the one who has good qualities? Verse 145 The fact is he does noting of the sort! By what right, then, does he despise me? What use, then, are his qualities to me, Those qualities of which he’ s so possessed! 146. 不愍愚眾生，危陷惡趣口，向外誇己德，欲勝諸智者。 146. He has no compassion for beings who dwell in the jaws of the beast of prey of miserable states of existence. Moreover, out of pride in his qualities, he desires to surpass the wise. Verse 146 Indifferent to the plight of the living beings, Who tread the brink of evil destinies, He makes an outward show of virtues, Even sets himself among the perfect! Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月9日 第八品 靜慮 Chapter Eight The Perfection of Meditation 147-153 己二、對等者修爭 147. 為令自優勝，利能等我者，縱諍亦冀得，財利與恭敬。 147. Seeing himself as being equal to others in order to enhance his own superiority, he will obtain wealth and respect for himself even by means of discord. 148. 極力稱吾德，令名揚世間；克抑彼功德，不令世人聞。 148. Were my good qualities to become apparent to everyone in the world, then no one would ever even hear of his good qualities. 149. 復當隱吾過，受供而非他；令我獲大利，受敬而非他。 149. Were not my faults to be concealed, there would be honor for me and not for him. Today, I have easily acquired possessions. I am honored while he is not. 150. 吾喜觀望彼，淪落久遭難，令受眾嘲諷，競相共責難。 150. Delighted, we shall watch him, as he is finally being ill treated, ridiculed and reviled from all sides. 己三、對卑者修慢 151. 據云此狂徒，欲與吾相爭，才貌與慧識、種姓寧等我？ 151. Also, it seems this wretched one is competing with me does he have this much learning, wisdom, beauty, noble ancestry, and wealth? 152. 故令聞眾口，齊頌吾勝德，毛豎心歡喜，渾然樂陶陶。 152. Hearing my own good qualities being praised everywhere in this way, thrilled, with my hair standing on end, I shall enjoy the delight of happiness. 153. 彼富吾奪取；若為吾從僕，唯予資生酬，其餘悉霸取。 153. Even though this one has possessions, they are to be taken over with my strength; and if he works for me, I will give him just enough to survive. －－－－－分析禪及筆記－－－－－ 己二、對等者修爭 147. 為令自優勝，利能等我者，縱諍亦冀得，財利與恭敬。 147. Seeing himself as being equal to others in order to enhance his own superiority, he will obtain wealth and respect for himself even by means of discord. Verse 147 That I might excel, outstripping him, Him, regardless as my peer and equal! In contests, I will certainly secure My fame and fortune, public renown. 148. 極力稱吾德，令名揚世間；克抑彼功德，不令世人聞。 148. Were my good qualities to become apparent to everyone in the world, then no one would ever even hear of his good qualities. Verse 148 By every means I’ll advertise My gifts to all the world, Ensuring that his qualities Remain unknown, ignored by everyone. 149. 復當隱吾過，受供而非他；令我獲大利，受敬而非他。 149. Were not my faults to be concealed, there would be honor for me and not for him. Today, I have easily acquired possessions. I am honored while he is not. Verse 149 My faults I will conceal, dissimulate. For I, not he, will be the object of devotion; I, not he, will gain possessions and renown; I will be the center of attention. 150. 吾喜觀望彼，淪落久遭難，令受眾嘲諷，競相共責難。 150. Delighted, we shall watch him, as he is finally being ill treated, ridiculed and reviled from all sides. Verse 150 I will take such satisfaction In his shame and degradation. I will render him despicable, The butt and laughingstock of everyone. 己三、對卑者修慢 151. 據云此狂徒，欲與吾相爭，才貌與慧識、種姓寧等我？ 151. Also, it seems this wretched one is competing with me does he have this much learning, wisdom, beauty, noble ancestry, and wealth? Verse 151 People say this pitiful nonentity Is trying to compete with me! But how can he resemble me, they ask, In learning, beauty, wealth, or pedigree? 152. 故令聞眾口，齊頌吾勝德，毛豎心歡喜，渾然樂陶陶。 152. Hearing my own good qualities being praised everywhere in this way, thrilled, with my hair standing on end, I shall enjoy the delight of happiness. Verse 152 Lust to hear them talk about my qualities, My reputation on the lops of all, The thrill of it sends shivers down my spine, The pleasure that I bask and revel in! 153. 彼富吾奪取；若為吾從僕，唯予資生酬，其餘悉霸取。 153. Even though this one has possessions, they are to be taken over with my strength; and if he works for me, I will give him just enough to survive. Verse 153 Granted, even if he does have something, I’m the one he’s working for! He can keep enough just to survive, But with my strength I’ll steal away the rest. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月11日 第八品 靜慮 Chapter Eight The Perfection of Meditation 154-160 戊三、結勸實修互換之心 己一、不修之過 154. 令彼乏安樂，恆常遇禍害。我執於生死，百般折損我。 154. We should deprive him of happiness and always yoke him to our anguish. We all have been afflicted in the cycle of existence hundreds of times by him. 155. 汝雖欲自利，然經無數劫，遍歷大劬勞，執我唯增苦。 155. O mind, countless eons have passed as you have yearned to accomplish your own self-interest, but with such great toil you have gained only suffering. 己二、修習之利 156. 是故當盡心，勤行眾生利。牟尼無欺言，奉行必獲益。 156. Thus, definitely apply yourself in this way right now without hesitation. Later you will see the advantages of this, for the words of the Sage are true. 157. 若汝自往昔，素行利生事，除獲正覺樂，必不逢今苦。 157. If you had carried out this task earlier, this state deprived of the perfection and bliss of the Buddha would not have occurred. 己三、結勸實修 158. 故汝於父母 一滴精血聚，既可執為我，於他亦當習。 158. Therefore, just as you formed a sense of self-identity, with regard to the drops of blood and semen of others, contemplate others in the same way. 丁四、實際修自他換之方式 戊一、修習本身 己一、利樂全與人 159. 應為他密探，見己有何物，悉數盡盜取，以彼利眾生。 159. Living as one who belongs to others and snatching away whatever you see on this body, practice what is beneficial to others. 160. 我樂他不樂，我高他卑下，利己不顧人，何不反自妒？ 160. Arouse envy towards your own self in this way: I am well while the other is miserable; the other is lowly while I am exalted; the other works while I do not. －－－－－分析禪及筆記－－－－－ 戊三、結勸實修互換之心 己一、不修之過 154. 令彼乏安樂，恆常遇禍害。我執於生死，百般折損我。 154. We should deprive him of happiness and always yoke him to our anguish. We all have been afflicted in the cycle of existence hundreds of times by him. Verse 154 I will wear his happiness away; I will always hurt and injure him. He’ s the one who in samsara Did me mischiefs by the hundreds! 155. 汝雖欲自利，然經無數劫，遍歷大劬勞，執我唯增苦。 155. O mind, countless eons have passed as you have yearned to accomplish your own self-interest, but with such great toil you have gained only suffering. Verse 155 O my mind, what countless ages Have you spent in working for yourself? And what great weariness it was, While your reward was only misery! 己二、修習之利 156. 是故當盡心，勤行眾生利。牟尼無欺言，奉行必獲益。 156. Thus, definitely apply yourself in this way right now without hesitation. Later you will see the advantages of this, for the words of the Sage are true. Verse 156 The truth, therefore, is this. That you must wholly give yourself and take the other’ s place. The Buddha did not lie in what he said- You’ll see the benefits that come from it. Having established conviction in rebirth and past lives, one analyses one’s experiences of hardship and concludes that habitual self-cherishing has only brought suffering. One is reminded here to strengthen cherishing others. This is the Buddha’s own advice. 157. 若汝自往昔，素行利生事，除獲正覺樂，必不逢今苦。 157. If you had carried out this task earlier, this state deprived of the perfection and bliss of the Buddha would not have occurred. Verse 157 If, indeed, you had in former times Embraced this work and undertaken it, You could not still be lacking In the perfect bliss of Buddhahood. Undertake this practice of bodhicitta. Don’t just give it up. If you had done so in the past, you would be free from suffering by now. 己三、結勸實修 158. 故汝於父母 一滴精血聚，既可執為我，於他亦當習。 158. Therefore, just as you formed a sense of self-identity, with regard to the drops of blood and semen of others, contemplate others in the same way. Verse 158 Just as you identify A drop of other’ s blood and sperm, And cling to it as though it were yourself, Now take sentient beings – others – as your self. 丁四、實際修自他換之方式 戊一、修習本身 己一、利樂全與人 159. 應為他密探，見己有何物，悉數盡盜取，以彼利眾生。 159. Living as one who belongs to others and snatching away whatever you see on this body, practice what is beneficial to others. Verse 159 Now be covetous for other’ s sake, Of everything you see that you possess. Steal it, take it all away, And use it for the benefit of others. 160. 我樂他不樂，我高他卑下，利己不顧人，何不反自妒？ 160. Arouse envy towards your own self in this way: I am well while the other is miserable; the other is lowly while I am exalted; the other works while I do not. Verse 160 I indeed am happy, others sad; I am high and mighty, others low; I am helped while others are abandoned: Why am I not jealous of myself? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月16日 第八品 靜慮 Chapter Eight The Perfection of Meditation 161-167 己二、自甘卑下苦 161. 吾當離安樂，甘代他人苦；時觀念起處，細察己過失。 161. Deprive yourself of happiness and expose yourself to the suffering of others. Examine your own faults with the consideration, "what have I done, at what time?" 162. 他雖犯大過，欣然吾頂替；自過縱微小，眾前誠懺悔。 162. Take the mistake made by another on your head, and disclose even a trivial mistake of yours to the Great Sage. 163. 顯揚他令譽，以此匿己名；役自如下僕，勤謀眾人利。 163. Let your own reputation be outshone by exalting the reputation of others, and like the least of servants, commit yourself to everyone’s welfare. 164. 此身過本多，德寡奚足誇，故當隱己德，莫令他人知。 164. This one of defective nature should not be praised for adventitious good qualities. Act so that no one may know of this one’s good qualities 己三、結語 165. 往昔為自利，所行盡害他；今為他謀利，願害悉歸我。 165. In brief, whatever offense you have committed toward others for your own benefit, let it descend on yourself for the benefit of sentient beings. 166. 莫令汝此身，猛現頑強相，令如初嫁媳，羞畏極謹慎。 166. This one should not be encouraged to be abusive, but should be established in the behavior of a young bride, modest, meek, and restrained. 167. 堅持利他行，切莫傷眾生。妄動應制止，踰矩當治罰。 167. Act in this way! Remain in this way! You should not do this! You should be subjugated and subdued in this way if you disobey. －－－－－分析禪及筆記－－－－－ 己二、自甘卑下苦 161. 吾當離安樂，甘代他人苦；時觀念起處，細察己過失。 161. Deprive yourself of happiness and expose yourself to the suffering of others. Examine your own faults with the consideration, "what have I done, at what time?" Verse 161 Happiness, fulfillment: these I leave aside. The pain of others: this I will embrace. Inquiring of myself repeatedly, I will become aware of all my faults. Regard all beings as though they were oneself. We have spent all our time and energy grasping to self and one’s possessions and committed much negative karma on account of it. Hereon, focus on others. 162. 他雖犯大過，欣然吾頂替；自過縱微小，眾前誠懺悔。 162. Take the mistake made by another on your head, and disclose even a trivial mistake of yours to the Great Sage. Verse 162 When others are at fault, I’ll take And turn the blame upon myself. And all my sins, however slight, Confess, and make them known to many. When others are at fault, take the blame; acknowledge others qualities but hide one’s qualities and be unafraid to expose one’s own faults and confess. My late master said that 3 things are important in spiritual practice – be secretive about ones qualities’, be secretive about others’ faults and keep one’s spiritual plans to oneself. 163. 顯揚他令譽，以此匿己名；役自如下僕，勤謀眾人利。 163. Let your own reputation be outshone by exalting the reputation of others, and like the least of servants, commit yourself to everyone’s welfare. Verse 163 The fame of others I will magnify That it might thus outshine my own. Among them I will be as one who serves, My lowly labor for their benefit. 164. 此身過本多，德寡奚足誇，故當隱己德，莫令他人知。 164. This one of defective nature should not be praised for adventitious good qualities. Act so that no one may know of this one’s good qualities Verse 164 This ego is by nature rife with defects, Its accidental talents I should hide, not praise. Wherever qualities it has I will conceal, That they remain unknown to everyone. When praising others’ qualities, be genuine and never sarcastic. Always offer service to sincere practitioners. The Nalanda Pandits and our Gurus, they are exactly this way. We are different, we are attached to titles and high-sounding names. Wherever there are high names at an event, we will attend; whenever it is just Kadampa teachings which tell us to give up the ego being given, very few are interested. The mind is fragile and constantly seeking praise and comfort. Even some Buddhist practitioners feel such teachings are not relevant at all. But think about it how marvellous the teaching on caring for others. 己三、結語 165. 往昔為自利，所行盡害他；今為他謀利，願害悉歸我。 165. In brief, whatever offense you have committed toward others for your own benefit, let it descend on yourself for the benefit of sentient beings. Verse 165 All the harm, in short, my ego does To its advantage and to others’ cost, May all of it descend upon itself, To its own hurt – to others’ benefit. This is a prayer of courage which says that may everything that ego does for its own benefit, turn back to destroy the ego and benefit others. 166. 莫令汝此身，猛現頑強相，令如初嫁媳，羞畏極謹慎。 166. This one should not be encouraged to be abusive, but should be established in the behavior of a young bride, modest, meek, and restrained. Verse 166 Do not let it strut about the place, So arrogant, so overbearing. But like a newly wedded bride, Let it be demure and blushing, timorous and shy! There is no place at all for pride in a practitioner’s life. Instead be shy and humble – like covering one’s mouth when speaking to one’s master and not look up from feet of one Gurus. Like Kyabje Lama Zopa Rinpoche is with his Gurus. Diminish the self-grasping mind. See the Guru as Buddha and oneself as lower than others, then enlightenment is possible. Shyness and embarrassment (at one’s flaws) should characterise one’s conduct and if one breaks samaya, same two qualities are to be applied. In monasteries, you’ll see the monks applying these – some even run away from their Gurus as they think themselves too lowly to meet their Guru in person. 167. 堅持利他行，切莫傷眾生。妄動應制止，踰矩當治罰。 167. Act in this way! Remain in this way! You should not do this! You should be subjugated and subdued in this way if you disobey. Verse 167 That’ s how it should be and stay! And if it lapses, bring it forcibly to heel With antidotes, and if these fail, Well then, apply the lash! After training one’s mind to a certain extent, one may slacken and allow negative emotions to arise again, not caring about the karmic consequences, being too lazy to assert mindfulness and introspection. When this happens, apply the appropriate antidotes, commence purification practices, engage in retreats. Whenever one’s Dharma teacher says to you “Think of karma”, you misunderstand, you get offended and refuse to listen further. Your mind is totally messed up – when one comes to this stage, the only way to recover from the fever of ego & delusions is to receive “the lash” i.e. placed under practices or encouraged to take vows which will guide one on how to behave or even be sent to the Monastery! When I was with Geshe Lama Konchog, he was one day talking about impurity of external beauty. On the following day, even though he sat in front of the car and I was at the back, I was captivated by shops and later confessed to him about it and he indicated he knew. He had clairvoyance, so that was a form of control over me. Even when he passed away, I could not help but feel that I was still being watched. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月18日 第八品 靜慮 Chapter Eight The Perfection of Meditation 168-173 戊二、其餘助行－治罰 己一、調伏自利心 168. 縱已如是誨，汝猶不行善，眾過終歸汝，屆時唯受罰。 168. O mind, if you do not do this even when you are being told, then I shall subjugate you alone, for all faults dwell in you. 169. 昔時受汝制，今日吾已覺，無論至何處，悉摧汝驕慢。 169. Where will you go? I can see you, and I shall annihilate all your vanities. That was another, earlier time when I was ruined by you. 170. 今當棄此念：尚享自權益。汝已售他人，莫哀應盡力。 170. Now give up this hope: "Still, I have my own self interest!" Unconcerned as you are with much distress, I have sold you to others. 171. 若吾稍放逸，未施汝於眾，則汝定將我，鬻與諸獄卒。 171. If I do not joyfully offer you to sentient beings, you will undoubtedly deliver me to the guardians of hell. 172. 如是汝屢屢，棄我令久苦。今憶宿仇怨，摧汝自利心。 72. Handing 1me over in that way many times, you have tormented me for a long time. Remembering those grudges, I shall destroy you, the servant of your own self interest. 173. 若汝欲自惜，不應自愛執；若汝欲自護，則當常護他。 173. If you are pleased with yourself, you should take no pleasure in yourself. If you need protection, it is inappropriate to protect yourself. －－－－－分析禪及筆記－－－－－ 戊二、其餘助行－治罰 己一、調伏自利心 168. 縱已如是誨，汝猶不行善，眾過終歸汝，屆時唯受罰。 168. O mind, if you do not do this even when you are being told, then I shall subjugate you alone, for all faults dwell in you. Verse 168 And so, O mind, if still you will refuse, Though you have been so lengthily advised, Since every evil has its roots in you, You are indeed now ripe for punishment! 169. 昔時受汝制，今日吾已覺，無論至何處，悉摧汝驕慢。 169. Where will you go? I can see you, and I shall annihilate all your vanities. That was another, earlier time when I was ruined by you. Verse 169 The time when you could do me harm is in the past, and now is here no more. Now I see you ! Where will you escape? I’ll bring you down, and all your haughty insolence. 170. 今當棄此念：尚享自權益。汝已售他人，莫哀應盡力。 170. Now give up this hope: "Still, I have my own self interest!" Unconcerned as you are with much distress, I have sold you to others. Verse 170 Every thought of working for myself Is utterly rejected, cast aside. “Now that you’ve been sold to others, Stop your whining, be of service!” 171. 若吾稍放逸，未施汝於眾，則汝定將我，鬻與諸獄卒。 171. If I do not joyfully offer you to sentient beings, you will undoubtedly deliver me to the guardians of hell. Verse 171 For it, through being inattentive, I do not deliver you to others, You will hand me over, it is certain, To the dreadful guardians of hell. 172. 如是汝屢屢，棄我令久苦。今憶宿仇怨，摧汝自利心。 72. Handing 1me over in that way many times, you have tormented me for a long time. Remembering those grudges, I shall destroy you, the servant of your own self interest. Verse 172 For this is how so many times You have betrayed me, and how long I’ve suffered! Now my memory is full of rancor; I will crush your selfish schemes! 173. 若汝欲自惜，不應自愛執；若汝欲自護，則當常護他。 173. If you are pleased with yourself, you should take no pleasure in yourself. If you need protection, it is inappropriate to protect yourself. Verse 173 And so it is that if I want contentment, I should never seek to please myself. And likewise, if I wish to save myself, I’ll always be the guardian of others. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月23日 第八品 靜慮 Chapter Eight The Perfection of Meditation 174-179 己二、制伏己身貪 174. 汝愈獻慇懃 護此不淨身，彼愈趨退墮，衰朽極脆弱。 174. The more this body is pampered, the more fragile it becomes, and the more it degenerates. 175. 身弱欲愛增，大地一切物，尚且不饜足，誰復愜彼欲？ 175. When it has degenerated in this way, not even this earth can completely fulfill its desire. Who then will satisfy its desire? 176. 逐欲未得足，生惱復失意；若人無所求，彼福無窮盡。 176. For one who desires the impossible, mental affliction and disappointment arise; but for one who is free of expectations there is unblemished prosperity. 177. 樂長身貪故，莫令有機趁；不執悅意物，厥為真妙財。 177. Therefore, free rein should not be given to the growth of bodily desires. It is truly good when one does not take something that ones wants. 178. 可怖不淨身，不動待他牽，火化終成灰，何故執為我？ 178. This awful, impure form has its end in ashes and stillness, moved only by another. Why do I grasp onto it as mine? 179. 無論生與死，朽身何所為？豈異木石等？怎不除我慢 179. Of what use is this contrivance to me, whether it is dead or alive? What difference is there between this and a clump of soil and the like? Alas, you are not eliminating the grasping onto the "I." －－－－－分析禪及筆記－－－－－ 己二、制伏己身貪 174. 汝愈獻慇懃 護此不淨身，彼愈趨退墮，衰朽極脆弱。 174. The more this body is pampered, the more fragile it becomes, and the more it degenerates. Verse 174 To the extent this human form Is cosseted and saved from hurt, Just so, just so, to that degree. It grows so sensitive and peevish. 175. 身弱欲愛增，大地一切物，尚且不饜足，誰復愜彼欲？ 175. When it has degenerated in this way, not even this earth can completely fulfill its desire. Who then will satisfy its desire? Verse 175 For those who fall to such a state, The earth itself and all it holds Are powerless to satisfy. For who can give them all they crave? 176. 逐欲未得足，生惱復失意；若人無所求，彼福無窮盡。 176. For one who desires the impossible, mental affliction and disappointment arise; but for one who is free of expectations there is unblemished prosperity. Verse 176 Their hopeless craving brings them misery, And evil policies invade their minds, While those with free, untrammeled hearts, Will never know an end of excellence. 177. 樂長身貪故，莫令有機趁；不執悅意物，厥為真妙財。 177. Therefore, free rein should not be given to the growth of bodily desires. It is truly good when one does not take something that ones wants. Verse 177 Therefore, for the increase of my body’ s wants, I’ll give no space, no opportunity. And of possessions, those things are the best That do not captivate by their attractiveness. 178. 可怖不淨身，不動待他牽，火化終成灰，何故執為我？ 178. This awful, impure form has its end in ashes and stillness, moved only by another. Why do I grasp onto it as mine? Verse 178 Dust and ashes are the body’ s final state, This body which, inert, is moved by other forces. This insupportable and unclean form – Why do I regard it as my “I”, my “self”? 179. 無論生與死，朽身何所為？豈異木石等？怎不除我慢 179. Of what use is this contrivance to me, whether it is dead or alive? What difference is there between this and a clump of soil and the like? Alas, you are not eliminating the grasping onto the "I." Verse 179 Alive or dead, what difference does it make? What good to me is this machinery? What difference will divide if from a clod of earth? Oh, why not rid myself of this conceit of “self”? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

9月25日 第八品 靜慮 Chapter Eight The Perfection of Meditation 180-184 180. 奉承此身故，無義集諸苦；於此似樹身，何勞貪與瞋？ 180. By favoring the body, one uselessly accumulates suffering. Of what use is anger or love to something equal to a piece of wood? 181. 細心極愛護，或棄鷲獸食，身既無貪瞋，何苦愛此身？ 181. Whether it is nurtured by me, or eaten by vultures, it feels neither affection nor aversion, so why am I so fond of it? 182. 何毀引身瞋？何讚令身喜？身既無所知，殷懃何所為？ 182. If the body, which has no anger due to abuse, or satisfaction due to praise, is unconscious, then for whom am I exerting myself? 183. 若人喜我身，則彼為吾友。眾皆愛己身，何不愛眾生？ 183. Those who like this body are said to be my friends. They all like their own bodies too, so why do I not like them? 184. 故應離貪執，為眾捨己身；此身雖多患，善用如寶筏。 184. Therefore, with indifference I have given up my body for the benefit of the world. Hence, although it has many faults, I keep it as an instrument for that task. －－－－－分析禪及筆記－－－－－ 180. 奉承此身故，無義集諸苦；於此似樹身，何勞貪與瞋？ 180. By favoring the body, one uselessly accumulates suffering. Of what use is anger or love to something equal to a piece of wood? Verse 180 Through lavishing attention on this body, Such sorrow have I brought myself so senselessly. What use is all my wanting, all my hating- For what indeed is like a log of wood? 181. 細心極愛護，或棄鷲獸食，身既無貪瞋，何苦愛此身？ 181. Whether it is nurtured by me, or eaten by vultures, it feels neither affection nor aversion, so why am I so fond of it? Verse 181 Whether I protect and pamper it, Or whether it is torn by beaks of carrion birds, This body feels no pleasure, no aversion- Why then do I cherish it so much? 182. 何毀引身瞋？何讚令身喜？身既無所知，殷懃何所為？ 182. If the body, which has no anger due to abuse, or satisfaction due to praise, is unconscious, then for whom am I exerting myself? Verse 182 Resentment when it is reviled, Or pleasure when it is esteemed, Neither of these two the body feels- So why do I exhaust myself? 183. 若人喜我身，則彼為吾友。眾皆愛己身，何不愛眾生？ 183. Those who like this body are said to be my friends. They all like their own bodies too, so why do I not like them? Verse 183 Because of the appreciation, you will say, That others, all my friends, will have of it. They all appreciate the bodies that they have, So why do I not like them as my own? 184. 故應離貪執，為眾捨己身；此身雖多患，善用如寶筏。 184. Therefore, with indifference I have given up my body for the benefit of the world. Hence, although it has many faults, I keep it as an instrument for that task. Verse 184 Therefore, free from all attachment, I will give this body for the benefit of beings; Thus, though many blemishes afflict it, I shall take it as my necessary tool. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

**9月30日 第八品 靜慮 Chapter Eight The Perfection of Meditation 185-187 甲四、結勉修三昧 185. 愚行足堪厭，今當隨聖賢，憶教不放逸，奮退昏與眠。 185. So enough of worldly conduct! Recalling the teaching on consciousness and warding off drowsiness and lethargy, I shall follow the wise. 186. 如佛大悲子，安忍所當行。若不恆勤修，何日得出苦？ 186. Therefore, withdrawing the mind from evil ways, I shall always concentrate it on its own meditative object to eliminate obscurations. 187. 為除諸障故，迴心避邪途，並於正所緣，恆常修三眛。 * 英文版無verses －－－－－分析禪及筆記－－－－－ 甲四、結勉修三昧 185. 愚行足堪厭，今當隨聖賢，憶教不放逸，奮退昏與眠。 185. So enough of worldly conduct! Recalling the teaching on consciousness and warding off drowsiness and lethargy, I shall follow the wise. Verse 185 And so, enough of all my childish ways. I’ll follow in the footsteps of the wise, Recalling their advice on vigilance, I’ll shun all sleep and mental dullness. 186. 如佛大悲子，安忍所當行。若不恆勤修，何日得出苦？ 186. Therefore, withdrawing the mind from evil ways, I shall always concentrate it on its own meditative object to eliminate obscurations. Verse 186 Like the buddhas’ heirs, in their compassion, I will take the burden, all that should be borne. For if I do not labor night and day, When will all my sorrows have an end? 187. 為除諸障故，迴心避邪途，並於正所緣，恆常修三眛。 * 英文版無verses Verse 187 Thus to banish all obscuring veils I’ll bend my mind from the mistaken path; And constantly upon this perfect object I shall rest my mind in even meditation. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

第九品 智慧 Chapter Nine Affection of Wisdom 所有中英偈頌 甲一、求解脫者需空慧 1. 此前諸要目，佛為智慧說；故欲息苦者，當啟空性慧。 1. The Sage taught this entire system for the sake of wisdom. Therefore, with the desire to ward off suffering, one should develop this wisdom. 甲二、引生空慧之方便 乙一、建立二諦 丙一、二諦 2. 世俗與勝義，許之為二諦。勝義非心境，說心是世俗。 2. This truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality. 丙二、二諦見之層次 3. 世見二種人：瑜伽師一般。一般世間師，前者所論破。 3. In the light of this, people are seen to be of two types: the contemplative and the ordinary person; the ordinary folks are superseded by the contemplatives. [The contemplative perceives the ordinary, worldly persons viewpoint to be incorrect. (Ed.)] 丙三、斷二諦有無自性之諍 4. 復因慧差別，層層更超勝。 以二同許喻，為果不深察。 4. Due to the difference in their intelligence, even contemplatives are refuted by successfully higher ones by means of analogies accepted by both parties, regardless of what they aim to prove. 5. 世人見世俗，分別為真實，而非如幻化，故諍瑜伽師。 5. Ordinary people see and imagine things as real and not illusory. It is in this respect that there is disagreement between the contemplatives and the ordinary people. 6. 色等現量境，共稱非智量；彼等誠虛偽，如垢而謂淨。 6. Even the objects of direct perception, such as form and the like, are established by consensus and not by verifying cognition. That consensus is false, as is the general agreement that pure things are impure, for example. 7. 為導世間人，佛說無常法；真實非剎那，豈不違世俗？ 7. The Protector taught things in order to bring people to understanding. Qualm: If these things are not ultimately, but only conventionally, momentary, this is inconsistent. 8. 瑜伽量無過，待世謂見真；否則觀不淨，將違世間見。 8. Madhyamika: There is no fault in the conventional truth of the contemplatives. In contrast to ordinary people, they see reality. Otherwise, ordinary people would invalidate the perception of women as impure. 9. 供幻佛生德，如供實有佛。有情若如幻，死已云何生？ 9. Qualm: How can there possibly be merit due to the Jina who is like an illusion, as is the case if he is truly existent? If a sentient being is like an illusion, why is he reborn again after he dies? 10. 眾緣聚合已，雖幻亦當生。云何因久住，有情成實有？ 10. Madhyamika: Even an illusion lasts for as long as the collection of its conditions. Why should a sentient being truly exist merely because its continuum lasts a long time? 11. 幻人行殺施，無心無罪福。於有幻心者，則生幻罪福。 11. Yogacarin: If consciousness does not exist, then there is no sin in killing an illusionary person. Madhyamika: On the contrary, when one is endowed with the illusion of consciousness, vice and merit do arise. 12. 諸咒無情識，不生如幻心；種種因緣生，種種如幻物。 12. Yogacarin: an illusionary mind is not possible, since mantras and the like are unable to produce it. Madhyamika: Diverse illusions originate on account of diverse conditions. Nowhere does a single condition have the ability to produce everything. 13. 一緣生一切，畢竟此非有。勝義若涅槃，世俗悉輪迴， 13. Yogacarin: If one could be ultimately emancipated, and yet transmigrate conventionally, then even the Buddha would transmigrate. So what would be the point of the Bodhisattva way of life? 14. 則佛亦輪迴，菩提行何用？諸緣若未絕，縱幻亦不滅； 14. Madhyamika: When its conditions are not destroyed, an illusion does not cease either. Due to a discontinuity of its conditions, it does not originate even conventionally. 丁二、別破唯識宗 戊一、破唯識無境 15. 諸緣若斷絕，俗中亦不生。 亂識若亦無，以何緣幻境？ 15. Yogacarin: When even a mistaken cognition does not exist, by what is an illusion ascertained? 16. 若許無幻境，心識何所緣？所緣異實境，境相即心體。 16. Madhyamika: If, for you an illusion itself does not exist, what is apprehended? Even if it is an aspect of the mind itself, in reality it exists as something different. 戊二、破自證分 己一、以經破 17. 幻境若即心，何者見何者？ 世間主亦言：心不自見心。 17. Yogacarin: If the mind itself is an illusion, then what is perceived by what? Madhyamika: The Protector of the World stated that the mind does not perceive the mind. Just as a sword cannot cut itself, so it is with the mind. 己二、以理破 庚一、破成立自證分之喻 18. 猶如刀劍鋒，不能自割自。 若謂如燈火，如實明自身。 18. Yogacarin: It illuminates itself, as does a lamp. Madhyamika: A lamp does not illuminate itself, for it is not concealed by darkness. 19. 燈火非自明，暗不自蔽故。如晶青依他，物青不依他； 19. Yogacarin: A blue object does not require something else for its blueness, as does a crystal. So something may or may not occur in dependence on something else. 20. 如是亦得見，識依不依他。非於非青性，而自成青性。 20. Madhyamika: As is the case of non-blueness, blue is not regarded as its own cause. What blue by itself could make itself blue? 21. 若謂識了知，故說燈能明。自心本自明，由何識知耶？ 21. Yogacarin: It is said; that a lamp illuminates once this is cognized with awareness. The mind is said to illuminate once this is cognized with what?

10月2日 第九品 智慧 Chapter Nine Affection of Wisdom 1 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 甲一、求解脫者需空慧 1. 此前諸要目，佛為智慧說；故欲息苦者，當啟空性慧。 1. The Sage taught this entire system for the sake of wisdom. Therefore, with the desire to ward off suffering, one should develop this wisdom. －－－－－分析禪及筆記－－－－－ 甲一、求解脫者需空慧 1. 此前諸要目，佛為智慧說；故欲息苦者，當啟空性慧。 1. The Sage taught this entire system for the sake of wisdom. Therefore, with the desire to ward off suffering, one should develop this wisdom. Verse 1 All these branches of the Doctrine The Powerful Lord expounded for the sake of wisdom. Therefore they must generate this wisdom Who wish to have an end of suffering. The opening verse speaks of the importance of studying emptiness – “Branches of the doctrine “ refers to the teachings of the 3 higher trainings of morality, concentration and wisdom; the teachings of 3 baskets – Vinaya, Sutra and Abidhamma – all these were taught as the conditional support for us to understand emptiness. They are the preliminary, preparatory teachings for the wisdom realising emptiness. “Powerful Lord” refers to either Manjushri or the Buddha himself. As long as one wishes to be free from suffering, wisdom is the “mother” which gives birth to the elimination from samsara. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月7日 第九品 智慧 Chapter Nine Affection of Wisdom 2 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 甲二、引生空慧之方便 乙一、建立二諦 丙一、二諦 2. 世俗與勝義，許之為二諦。勝義非心境，說心是世俗。 2. This truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality. －－－－－分析禪及筆記－－－－－ 甲二、引生空慧之方便 乙一、建立二諦 丙一、二諦 2. 世俗與勝義，許之為二諦。勝義非心境，說心是世俗。 2. This truth is recognized as being of two kinds: conventional and ultimate. Ultimate reality is beyond the scope of the intellect. The intellect is called conventional reality. Verse 2 Relative and absolute, These the two truths are declared to be. The absolute is not within the reach of intellect, For intellect is grounded in the relative. There are 2 Truths: All phenomena – including samsara, nirvana, enlightenment – can be expounded via the 2 Truths i.e. relative truth (the appearing mode) and ultimate truth (the abiding mode) or otherwise called conventional truth and ultimate truth. In order for us to overcome ignorance, we need to actualise the understanding of the 2 Truths. Although students of the Dharma may intellectually understand the explanations on emptiness or ultimate truth, only meditators with higher concentration and Arya beings are able to directly understand ultimate truth. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月9日 第九品 智慧 Chapter Nine Affection of Wisdom 3-5 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 丙二、二諦見之層次 3. 世見二種人：瑜伽師一般。一般世間師，前者所論破。 3. In the light of this, people are seen to be of two types: the contemplative and the ordinary person; the ordinary folks are superseded by the contemplatives. [The contemplative perceives the ordinary, worldly persons viewpoint to be incorrect. (Ed.)] 丙三、斷二諦有無自性之諍 4. 復因慧差別，層層更超勝。 以二同許喻，為果不深察。 4. Due to the difference in their intelligence, even contemplatives are refuted by successfully higher ones by means of analogies accepted by both parties, regardless of what they aim to prove. 5. 世人見世俗，分別為真實，而非如幻化，故諍瑜伽師。 5. Ordinary people see and imagine things as real and not illusory. It is in this respect that there is disagreement between the contemplatives and the ordinary people. －－－－－分析禪及筆記－－－－－ 丙二、二諦見之層次 3. 世見二種人：瑜伽師一般。一般世間師，前者所論破。 3. In the light of this, people are seen to be of two types: the contemplative and the ordinary person; the ordinary folks are superseded by the contemplatives. [The contemplative perceives the ordinary, worldly persons viewpoint to be incorrect. (Ed.)] Verse 3 Two kinds of people are to be distinguished: Meditative thinkers and ordinary folk; The common views of ordinary people Are superseded by the views of meditators. There are different levels of perceivers – This verse says that there are 2 kinds of practitioners – the meditator and ordinary practitioners. The ordinary practitioners’ views of the 2 truths are superceded by view of meditators. Likewise, the lower schools’views are superceded by the higher schools’views. In order for us to have a thorough understanding, we need to know the various philosophical views. For the Madhyamika practitioner, the 2 Truths are neither identical nor distinct. It’s like the front and back of the hand. They have different labels but are of one essence. Why do things lack inherent existence? Because of things arise dependently i.e. dependent on factors. Therefore, things exist but not inherently. 丙三、斷二諦有無自性之諍 4. 復因慧差別，層層更超勝。 以二同許喻，為果不深察。 4. Due to the difference in their intelligence, even contemplatives are refuted by successfully higher ones by means of analogies accepted by both parties, regardless of what they aim to prove. Verse 4 And within the ranks of meditators, The lower, in degrees of insight, are confuted by the higher. For all employ the same compassions, And the goal, if left unanalyzed, they all accept. The views asserted by those who do not have realisations on concentration, are superceded by those who have higher concentration as their understanding is more profound. Those who have concentration are superceded by those who have special insight into emptiness. The ordinary person’s view which relies on the conceptual mind, are superceded by those who see reality directly. Similarly, the lower schools views are flawed and regarded as inferior in the view on emptiness to the higher schools. Example, the Shravaka schools regard things as being truly existent; but for Madhyamika- Prasangika, they do not accept inherent existence at all. 5. 世人見世俗，分別為真實，而非如幻化，故諍瑜伽師。 5. Ordinary people see and imagine things as real and not illusory. It is in this respect that there is disagreement between the contemplatives and the ordinary people. Verse 5 When ordinary folk perceive phenomena, They look on them as real and not illusory. This, then, is the subject of debate Where ordinary and meditators differ. The last line means that the view of phenomena of ordinary persons and that of meditators are not the same. Another interpretation is that it refers to those who have realised emptiness and those who have not. Ordinary people believe in true existence/inherent existence; meditators see things as illusory. Thus we have to differentiate and understand the distinction between them. The Shravakas (which follow the view of one of the lower schools) do not accept that all phenomena are empty because they assert that there are inherently-existing forms and things. The Madhyamika- Prasangika’s reply to this is that the perception of form or a thing, is merely a mental imputation onto a valid base. The Madhyamikas say that believing that things inherently exist without the involvement of mental imputation, is the worldly mind which has failed to examine the reality of self and phenomena. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月14日 第九品 智慧 Chapter Nine Affection of Wisdom 6-7 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 丁一、總破說實有宗 6. 色等現量境，共稱非智量；彼等誠虛偽，如垢而謂淨。 6. Even the objects of direct perception, such as form and the like, are established by consensus and not by verifying cognition. That consensus is false, as is the general agreement that pure things are impure, for example. 7. 為導世間人，佛說無常法；真實非剎那，豈不違世俗？ 7. The Protector taught things in order to bring people to understanding. Qualm: If these things are not ultimately, but only conventionally, momentary, this is inconsistent. －－－－－分析禪及筆記－－－－－ 丁一、總破說實有宗 6. 色等現量境，共稱非智量；彼等誠虛偽，如垢而謂淨。 6. Even the objects of direct perception, such as form and the like, are established by consensus and not by verifying cognition. That consensus is false, as is the general agreement that pure things are impure, for example. Verse 6 Forms and so forth, which we sense directly, Exist by general acclaim, though logic disallows them. They’re false, deceiving, like polluted substances Regarded in the common view as clean. The Madhyamika-Prasangika (hereon named Prasangikas) says that if one applies logic and wisdom, one will see that self and phenomena are perceptions that are mistakenly interpreted to be inherently or independently existing. In conventional terms, perceptions are also mistaken e.g. the human form is perceived as clean and yet in truth is unclean; in the same way, the view that self and phenomena exist, is mistaken. 7. 為導世間人，佛說無常法；真實非剎那，豈不違世俗？ 7. The Protector taught things in order to bring people to understanding. Qualm: If these things are not ultimately, but only conventionally, momentary, this is inconsistent. Verse 7 That he might instruct the worldly, Buddha spoke of “things”, but these in truth Lack even momentariness. “It’s wrong to claim that this is relative!” -If so you say, Although the Buddha referred to “things”, the Shravakas interpreting that word to literally mean that things exist as we see them. This is mistaken. Buddha refers to “ things “ in the manner of being dependently-arising and not truly/inherently existing from their own side. When one analyses, on will see that self and phenomena lack even an atom or moment of true existence. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月16日 第九品 智慧 Chapter Nine Affection of Wisdom 8-9 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 8. 瑜伽量無過，待世謂見真；否則觀不淨，將違世間見。 8. Madhyamika: There is no fault in the conventional truth of the contemplatives. In contrast to ordinary people, they see reality. Otherwise, ordinary people would invalidate the perception of women as impure. 9. 供幻佛生德，如供實有佛。有情若如幻，死已云何生？ 9. Qualm: How can there possibly be merit due to the Jina who is like an illusion, as is the case if he is truly existent? If a sentient being is like an illusion, why is he reborn again after he dies? －－－－－分析禪及筆記－－－－－ 8. 瑜伽量無過，待世謂見真；否則觀不淨，將違世間見。 8. Madhyamika: There is no fault in the conventional truth of the contemplatives. In contrast to ordinary people, they see reality. Otherwise, ordinary people would invalidate the perception of women as impure. Verse 8 Then know that there’ s no fault. For momentariness Is relative for meditators, but for the worldly, absolute. Were it otherwise, the common view Could fault our certain insight into corporal impurity. The Prasangikas say that Shravakas assert permanence and impermanence as relative but the Sharavakas also assert that permanence and impermanence as the ultimate truth. The body which is composed of impure substances and filled with conceptual desire, is perceived as clean and worthy of effort, which is mistaken view. The deceptive conceptual mind wrongly perceives it as pure. 9. 供幻佛生德，如供實有佛。有情若如幻，死已云何生？ 9. Qualm: How can there possibly be merit due to the Jina who is like an illusion, as is the case if he is truly existent? If a sentient being is like an illusion, why is he reborn again after he dies? Verse 9 “Through a buddha, who is but illusion, how does merit spring?” As if the Buddha were existing truly. “But,” you ask, “if beings likewise are illusions, How, when dying, can they take rebirth?” Sharavakas challenge the Prasangikas by saying “If everything is a mirage, then Buddha is also an illusion and enlightenment is also an illusion. When you make offering to an object which is illusion, then there should be no merit also”. The Prasangika response to this is that if things exist truly, then merits should exist forever, so why the need to live in vows? If things truly exist, why the need for more effort? The Prasangikas say that one is offering to an illusion-like Buddha, achieving an illusion-like merit and attain illusory-like omniscience. Shravakas go on to challenge that if beings are illusions, when they die why should they take rebirth? Prasangikas answer that beings are not illusion but illusion-like; the Prasangikas say that the Sharavaka view that all things inherently exist means things are fixed and as such, no cessation, no actualisation would be possible, which is not so. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月21日 第九品 智慧 Chapter Nine Affection of Wisdom 10 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 10. 眾緣聚合已，雖幻亦當生。云何因久住，有情成實有？ 10. Madhyamika: Even an illusion lasts for as long as the collection of its conditions. Why should a sentient being truly exist merely because its continuum lasts a long time? －－－－－分析禪及筆記－－－－－ 10. 眾緣聚合已，雖幻亦當生。云何因久住，有情成實有？ 10. Madhyamika: Even an illusion lasts for as long as the collection of its conditions. Why should a sentient being truly exist merely because its continuum lasts a long time? Verse 10 As long as the conditions are assembled, Illusions, likewise, will persist and manifest. Why, through simply being more protracted, Should sentient beings be regarded as more real? The Prasangikas assert that for existence to manifest, factors have to gather and in this way, all existence is a dependent-arising. The Shravakas state that sentient beings exist solidy, truly and they exist momentarily as well as ultimately. The Prasangika retort that the Shravakas assert true existence merely because there a life in front of oneself and some movement. Rebirth happens and sentient beings come about due to the karma and delusions as factors. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月23日 第九品 智慧 Chapter Nine Affection of Wisdom 11 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 11. 幻人行殺施，無心無罪福。於有幻心者，則生幻罪福。 11. Yogacarin: If consciousness does not exist, then there is no sin in killing an illusionary person. Madhyamika: On the contrary, when one is endowed with the illusion of consciousness, vice and merit do arise. －－－－－分析禪及筆記－－－－－ 11. 幻人行殺施，無心無罪福。於有幻心者，則生幻罪福。 11. Yogacarin: If consciousness does not exist, then there is no sin in killing an illusionary person. Madhyamika: On the contrary, when one is endowed with the illusion of consciousness, vice and merit do arise. Verse 11 If thus I were to slay or harm a mere mirage, Because there is no mind, no sin occurs. But beings are possessed of mirage-like minds; Sin and merit will, in consequence, arise. Prasangikas say to the Shravakas that they should not analyse the 2 Truths only on basis of relative existence; that there is the need to establish an understanding of dependent arising. Why there is rebirth is because there is continuation of mind; for the Shravakas, when they attain the Sharavaka nirvana, the mind does not continue. The Prasangikas say there is a continuation of mind because of the gathering of causes and conditions and karma. Due to that, when you create negative cause there is the result of suffering. Things are like illusions. Rainbow and dreamers exist dependently and not independently. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月28日 第九品 智慧 Chapter Nine Affection of Wisdom 12 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 12. 諸咒無情識，不生如幻心；種種因緣生，種種如幻物。 12. Yogacarin: an illusionary mind is not possible, since mantras and the like are unable to produce it. Madhyamika: Diverse illusions originate on account of diverse conditions. Nowhere does a single condition have the ability to produce everything. －－－－－分析禪及筆記－－－－－ 12. 諸咒無情識，不生如幻心；種種因緣生，種種如幻物。 12. Yogacarin: an illusionary mind is not possible, since mantras and the like are unable to produce it. Madhyamika: Diverse illusions originate on account of diverse conditions. Nowhere does a single condition have the ability to produce everything. Verse 12 Spells and incantations cannot, it is true, Give minds to mirages, and so no mind arises. But illusions spring from various causes; The kinds of mirage, then, are likewise various- In a magic show, a piece of wood is placed on the table and the magician conjures up an illusion. A person in the audience who understands the trick will see the illusion for what it is and see the actual situation. Through analysis, this viewer understands the illusion that has been produced. Why we say things exist like an illusion is because of the various different factors giving rise to different appearances. So when we look into ourselves, we grasp at the “I”. We see the I as truly existent. For Shravaka, the “I” is the ultimate truth; for Prasangika, the “I” is only a relative truth and is a fault/ mistaken view. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

10月30日 第九品 智慧 Chapter Nine Affection of Wisdom 13 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 13. 一緣生一切，畢竟此非有。勝義若涅槃，世俗悉輪迴， 13. Yogacarin: If one could be ultimately emancipated, and yet transmigrate conventionally, then even the Buddha would transmigrate. So what would be the point of the Bodhisattva way of life? －－－－－分析禪及筆記－－－－－ 13. 一緣生一切，畢竟此非有。勝義若涅槃，世俗悉輪迴， 13. Yogacarin: If one could be ultimately emancipated, and yet transmigrate conventionally, then even the Buddha would transmigrate. So what would be the point of the Bodhisattva way of life? Verse 13 A single cause for everything there never was! “If, ultimately,” you will now enquire, “Everything is said to be nirvana, Samsara, which is relative, must be the same. Ultimately, one needs to realise that things appear from an assembly of causes. If things were only one cause for all phenomena, there would be no difference between samsara and nirvana. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

11月4日 第九品 智慧 Chapter Nine Affection of Wisdom 14 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 14. 則佛亦輪迴，菩提行何用？諸緣若未絕，縱幻亦不滅； 14. Madhyamika: When its conditions are not destroyed, an illusion does not cease either. Due to a discontinuity of its conditions, it does not originate even conventionally. －－－－－分析禪及筆記－－－－－ 14. 則佛亦輪迴，菩提行何用？諸緣若未絕，縱幻亦不滅； 14. Madhyamika: When its conditions are not destroyed, an illusion does not cease either. Due to a discontinuity of its conditions, it does not originate even conventionally. Verse 14 “Therefore even buddhahood reverts to the samsaric state. So why,” you ask, “pursue the bodhisattva path?” As long as there’ s no cutting of the causal stream, There is no routing of illusory appearance. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

11月6日 第九品 智慧 Chapter Nine Affection of Wisdom 15 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 丁二、別破唯識宗 戊一、破唯識無境 15. 諸緣若斷絕，俗中亦不生。 亂識若亦無，以何緣幻境？ 15. Yogacarin: When even a mistaken cognition does not exist, by what is an illusion ascertained? －－－－－分析禪及筆記－－－－－ 丁二、別破唯識宗 戊一、破唯識無境 15. 諸緣若斷絕，俗中亦不生。 亂識若亦無，以何緣幻境？ 15. Yogacarin: When even a mistaken cognition does not exist, by what is an illusion ascertained? Verse 15 But when the causal stream is interrupted, All illusions, even relative, will cease. “If that which is deceived does not exist, What is it,” you ask, “that sees illusion?” The Prasangikas point out to the lower schools that ultimate truth is based on relative truth; whereas relative truth is based on causes and conditions. This concludes the debate between M-P and Shravaka schools. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

11月11日 第九品 智慧 Chapter Nine Affection of Wisdom 16 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 16. 若許無幻境，心識何所緣？所緣異實境，境相即心體。 16. Madhyamika: If, for you an illusion itself does not exist, what is apprehended? Even if it is an aspect of the mind itself, in reality it exists as something different. －－－－－分析禪及筆記－－－－－ 16. 若許無幻境，心識何所緣？所緣異實境，境相即心體。 16. Madhyamika: If, for you an illusion itself does not exist, what is apprehended? Even if it is an aspect of the mind itself, in reality it exists as something different. Verse 16 But if, for you, these same illusions have no being, What, indeed, remains to be perceived? If objects have another mode of being, That very mode is but the mind itself. Cittamatra have 2 subdivisions – the True Aspectarians and the False Aspectarians. The True Aspectarian says that when the Prasangikas establish relative truth, they establish illusion-like subject and object; whereas for the Cittamatra, the 2 truths (of relative and ultimate truth) are relevant but need to be established on the basis of mind. There is no truly existing external object because objects come about from mental imprints. The Cittamatra assert that all outer objects exist on the basis of mind. The cup exists on the basis of mind. Due to mental imprints of trees, when one goes outdoors and sees trees, it is because one had previously experienced the appearance of trees. Otherwise, one would not perceive trees now. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

11月13日 第九品 智慧 Chapter Nine Affection of Wisdom 17 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 戊二、破自證分 己一、以經破 17. 幻境若即心，何者見何者？ 世間主亦言：心不自見心。 17. Yogacarin: If the mind itself is an illusion, then what is perceived by what? Madhyamika: The Protector of the World stated that the mind does not perceive the mind. Just as a sword cannot cut itself, so it is with the mind. －－－－－分析禪及筆記－－－－－ 戊二、破自證分 己一、以經破 17. 幻境若即心，何者見何者？ 世間主亦言：心不自見心。 17. Yogacarin: If the mind itself is an illusion, then what is perceived by what? Madhyamika: The Protector of the World stated that the mind does not perceive the mind. Just as a sword cannot cut itself, so it is with the mind. Verse 17 But if mirage is the mind itself, What, then, is perceived by what? The Guardian of the World himself has said That mind cannot be seen by mind. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

11月18日 第九品 智慧 Chapter Nine Affection of Wisdom 18 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 己二、以理破 庚一、破成立自證分之喻 18. 猶如刀劍鋒，不能自割自。 若謂如燈火，如實明自身。 18. Yogacarin: It illuminates itself, as does a lamp. Madhyamika: A lamp does not illuminate itself, for it is not concealed by darkness. －－－－－分析禪及筆記－－－－－ 己二、以理破 庚一、破成立自證分之喻 18. 猶如刀劍鋒，不能自割自。 若謂如燈火，如實明自身。 18. Yogacarin: It illuminates itself, as does a lamp. Madhyamika: A lamp does not illuminate itself, for it is not concealed by darkness. Verse 18 In just the same way, he has said, The sword’ s edge cannot cut the sword. “But,” you say, “it’s like the flame That perfectly illuminates itself.” The Prasangikas challenge the Cittamatra by saying that a sword’s edge cannot cut itself, as it would be the same as saying that the flame can light itself. The blueness of a blue-coloured object would not exist until the mind which has previously been acquainted with blue, arises . In order to establish an external object, one has to wait for the mind to arise. The Prasangikas disagree with this Cittamatra view. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705 (https://www.sangye.it/altro/?p=10705)

11月20日 第九品 智慧 Chapter Nine Affection of Wisdom 19 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 19. 燈火非自明，暗不自蔽故。如晶青依他，物青不依他； 19. Yogacarin: A blue object does not require something else for its blueness, as does a crystal. So something may or may not occur in dependence on something else. －－－－－分析禪及筆記－－－－－ 19. 燈火非自明，暗不自蔽故。如晶青依他，物青不依他； 19. Yogacarin: A blue object does not require something else for its blueness, as does a crystal. So something may or may not occur in dependence on something else. Verse 19 The flame, in fact, can never light itself. And why? Because the darkness never dims it! “The blueness of a blue thing,” you will say, “Depends, unlike a crystal, on no other thing. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

11月25日 第九品 智慧 Chapter Nine Affection of Wisdom 20 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 20. 如是亦得見，識依不依他。非於非青性，而自成青性。 20. Madhyamika: As is the case of non-blueness, blue is not regarded as its own cause. What blue by itself could make itself blue? －－－－－分析禪及筆記－－－－－ 20. 如是亦得見，識依不依他。非於非青性，而自成青性。 20. Madhyamika: As is the case of non-blueness, blue is not regarded as its own cause. What blue by itself could make itself blue? Verse 20 “Likewise some perceptions Rise from other things-while some do not.” But what is blue has never of itself imposed A blueness on its nonblue self. Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

11月27日 第九品 智慧 Chapter Nine Affection of Wisdom 21 般若波羅蜜多心經 觀自在菩薩。行深般若波羅蜜多時。 照見五蘊皆空。度一切苦厄。 舍利子。色不異空。空不異色。 色即是空。空即是色。受想行識。亦復如是。 舍利子。是諸法空相。 不生不滅。不垢不淨。不增不減。 是故空中無色。無受想行識。 無眼耳鼻舌身意。無色聲香味觸法。 無眼界。乃至無意識界。無無明。亦無無明盡。 乃至無老死。亦無老死盡。 無苦集滅道。無智亦無得。以無所得故。菩提薩埵。 依般若波羅蜜多故。心無罣礙。無罣礙故。 無有恐怖。遠離顛倒夢想。 究竟涅槃。三世諸佛。依般若波羅蜜多故。 得阿耨多羅三藐三菩提。 故知般若波羅蜜多。 是大神咒。是大明咒。是無上咒。是無等等咒。 能除一切苦。真實不虛。 故說般若波羅蜜多咒。即說咒曰。 揭諦揭諦　波羅揭諦　波羅僧揭諦　菩提薩婆訶 21. 若謂識了知，故說燈能明。自心本自明，由何識知耶？ 21. Yogacarin: It is said; that a lamp illuminates once this is cognized with awareness. The mind is said to illuminate once this is cognized with what? －－－－－分析禪及筆記－－－－－ 21. 若謂識了知，故說燈能明。自心本自明，由何識知耶？ 21. Yogacarin: It is said; that a lamp illuminates once this is cognized with awareness. The mind is said to illuminate once this is cognized with what? Verse 21 The phrase “the lamp illuminates itself” The mind can know and formulate. But what is there to know and say That “mind is self-illuminating”? Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)