課堂筆記

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

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.

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

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)

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

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)

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

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

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)

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

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)

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

辛二、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)

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

辛三、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)

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

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)

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

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)

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

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)

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

（請準備自己的筆記）

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. 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)

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

戊三、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)

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

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

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)

附錄一︰“平等舍”修法口傳教授 雍增·墀江仁波切　造 仁欽曲札　譯 菩提心修法有兩種︰（一）七因果；（二）自他平等相換。這兩種修心法的前行都含有“平等舍”修法，如《攝般若波羅蜜多論》中說︰ “于諸有情心平等，起父母想饒益心，及以慈心調伏之。 ”這裡所講的“平等舍”與“四無量”中的“平等舍”是不一樣的。“四無量”中的“平等舍”，是由於發現眾生因貪、嗔在輪回中流浪，故而祈願一切眾生遠離貪、嗔而住于“平等舍”。此處所講的“平等舍”是修心，擺脫親、疏與貪、嗔的控制，進而對一切有情生起平等心的“平等舍”。這種平等舍又有兩種差別︰ “七因果”中“知母”的前行“平等舍”，僅是對仇敵、親友、中庸三者遮除親、疏與貪、嗔的“平等舍”，是一種與聲聞乘共同的“平等舍”修法；“自他平等相換”前行的“自他平等”，就不單是上述的“平等舍”，而是一種在思想與行為方面為一切有情拔苦、予樂不分遠近的平等心，是大乘不共的殊勝“平等舍”修法。 修“知母”前行“平等舍”時，應設想我們面前有特別憎惡的仇敵、極為可愛的親友與非敵非友的中庸三種有情。面對這三種人，我們分別會生起明顯的悅意、不悅意與漠然這三種心。以仇敵為例，觀察一下自己為什麼會對他生起不舒服和不喜歡的心，將會察覺到︰那是由於此人在今生曾傷害過我們。于是，應作如下思惟來破除嗔恚︰ “此人在過去多生之中曾作過我的父母和親友，曾幫助我無數次。不僅如此，說不定在今生當中或死亡之前，也可能成為朋友來幫助我。不論如何，有一件事絕對可以確定，那就是在后世解脫輪回之前無數次的受生中，此人將與過去一樣，對我施行無數次的饒益。在過去、現下、未來三個時期，此人已為我、將為我成辦無量的利益，像這樣的至友，如果只以今生一時的少許傷害，就對這位“敵人”生起嗔心而加以拋棄，我不就和兇殘的野獸、非人沒有兩樣了嗎？所以，從今以後絕對不能生起這種惡念。” 同樣的，對親友生起悅意與貪戀時也應該觀察原因，如此便可發現這是因為他們在今生中成為我們的親屬，或在財物、飲食方面曾照顧過我們。隨后就該作如下思惟來破除貪戀︰ “這位親友在過去多生中曾是我的仇人，我們曾經彼此殺害無數次，吃對方的肉，喝對方的血；而且，在今生死亡之前，他也可能變成我的冤家，對我毫無利益可言；即便在今生中不曾傷害我，也難保在后世中我們不會成為仇敵而互相傷害。如果只因為目前稍有助于我，就對這位親友過分貪戀，不正像貪著于魔女的誘惑或豬貪戀于豬倌一樣？因此，我不應對所謂的至親生起貪戀。” 當我們對中庸的眾有情生起漠然之心，應該想到︰ “ 此人目前雖然對我沒有特別的利益和損害，看起來似乎與我毫無關係，事實不然，在許多生中，此人曾經是有助于我的朋友或親人，將來也必定會如此，所以將此人拋棄是不合情理的。” 簡言之，我們應思推過去、現下和未來三世因緣，對敵、友破除貪、嗔，修習使心平等的“平等舍”。 修“自他平等相換”修心前行之“舍”時，必須對敵、友、中庸三者不分遠近親疏地給予喜樂，消除他們的痛苦，但如果不仔細思考其中的緣由，是不可能產生出這種平等的態度與行動的。這裡分“觀待世俗之能立”與“觀待勝義之能立”二部分來講。 第一，觀待世俗之能立，又分成“觀待他人之能立”與“觀待自身之能立”。觀待他人又可細分為三因︰ 一、縱然在夢中，自己也不願有絲毫痛苦，對快樂又永不知足；同樣的，所有的有情，包括微小的虫蟻在內，也都想要快樂、不願受苦，所以對他們作取舍的分別並不合理。 二、假設有十個乞丐前來乞食，由於他們都是來乞討的，所以對他們的施食就不會有親疏之分。同樣的，一切有情缺乏快樂，不要說是無漏樂，就連些微的有漏樂也是少如晨星。正因為他們求樂的心相同，所以應該不分親疏，而平等的為他們成辦利樂。 三、假如有一群痛苦的病患需要照顧，由於他們身受的苦痛一樣，因此不應起貪嗔與取舍的分別，否則會有過失；同樣的，一切有情都受煩惱三毒控制，全受到輪回總別之苦，所以，對他們無法有取舍之別。 “從有情的立場來看，這樣的說法似乎言之成理，不過他們與我並沒有多大關係，我又何必去承擔那種責任呢？”這種念頭一來，便應接著修。 第二，觀待自身之能立。在此也可細分成三因來思惟︰ 一、當知我們所求的解脫與一切智，都必須依靠一切有情才能獲得；不僅如此，無始以來昀許多生中，一切有情都曾做過我的父母、朋友等親人，並饒益我，所以，不應有敵、友等親疏與取舍的分別。 二、“雖然他們曾幫助過我，但也曾傷害過我啊？”有這種懷疑時，應當思惟︰這些有情對我所作的傷害只是一時的，而直接與間接對我所作的利益卻非常多，以我們現下的情況為例便可了知，因此，不應有親疏與取舍的分別。 三、不僅如此，由於我們已確定會死亡，而且死期不定，就像關在同一個牢獄的死囚，明日就要一起被處決，今晚還在作自他的分別和貪嗔的分別，實在是無聊之舉。當自己、他人和一切有情都將落入無常鬼之口，還要作貪嗔與取舍的分別，完全無道理可言。 此外，我們還必須思惟觀待勝義之能立，在此也可細分成三因︰ 一、稱損害者為敵、稱饒益者為友，這些都是錯亂心安立與執著的結果。如果這個論點可以成立，那么，如來的一切種智也應作這樣的認可才是，為什麼佛並沒有將為他抹檀香的人視為親友，也沒有將用刀斧砍他的人視為仇敵，如《釋量論》中說︰“于刀割香涂，觀一切平等，說名為離貪。”因此，所謂“敵友”的分類純屬自心錯亂之相。 二、我們通常將所謂的仇敵與親友看成是永恆的、持久的。如果真是如此，怨敵與親友應該不會有變化。事實不然，中士道修心中有一節是修“無定過患”，當依“父轉為子母為妻 ”等引文所說，思惟敵友轉變不定的情形。因此，過分執著敵友的理念作取舍的分別是沒有道理的。 三、《集學論》中說︰“自他惟觀待，妄如此彼岸。彼岸自非彼，觀誰而成此？”我們看待問題往往有各自的角度。例如，對同一個人來講，有人將他視為親友，也有人將他視為仇敵，從而出現兩種迥異的態度；就像此山與彼山是相對的。從勝義的角度來看，這種看法不能成立。所以，執著于一方，作貪嗔與取舍的分別是不合理的。 在詳細思考了上述九種因由之后，我們應當作出如下五種決定︰ 一、如上所述，不論我們是以世俗的理由還是以勝義的理由思惟，對有情心生貪嗔與分別，且作出取舍，是根本站不住腳的；不單如此，這種貪嗔之心將成為現后、久暫千百種傷害與痛苦的根本，如同把我們關入輪回牢獄不得解脫的獄卒，好似牽我們入地獄火中的索命鬼；彷佛讓我們在夢中也不得安寧的毒瘤。因此，我們必須根除這樣的噁心。相反的，為一切有情予樂、拔苦的平等心，對我們目前與將來都有極大的利益，而且是三世諸佛菩薩所履行和將履行的唯一之道，是諸佛菩薩一致公認的修持中心，當思︰“不論那些有情是饒益我還是傷害我，我都應該盡最大的努力來斷除貪嗔與親疏之心，在予樂、拔苦的思想與行動上必須做到沒有絲毫的分別!祈請上師本尊加持，使我有能力修持!”同時念誦《供養上師儀軌》中的頌文︰ “痛苦雖微皆不歡，快樂縱多終不足，自他不二願加持，見他受樂心欣喜，” 配合祈禱，決意成就平等心，無論在思想與行動上都願意為一切有情予樂、拔苦。 二、在思惟自他平等之后，再思惟我愛執的過患。當知︰從造不善業受生無間獄，乃至於聲聞、緣覺、阿羅漢偏墮寂邊，以及某些菩薩道行遲緩等現象都是我愛執造成的，換言之，輪回、涅盤二者的所有過患，都是我愛執的習氣所產生的。經多方思惟后，常念︰ “這個我愛執是產生現后、久暫一切傷害的根本，有如毒的種子一般，不將之根除，將永無安樂之時，因此，從現下開始，剎那都不應受此噁心的支配，祈請上師本尊加持，使我能斷除我愛執!”同時念誦︰ “觀我愛執如重病，引發非愛眾苦因， 應當怨彼記恨彼，加持除此我執魔，” 配合祈禱，決意斷除我愛執之惡念。 三、其次應當思惟他愛執的功德。當知現世的快樂、名聲，以及輪回中天、人的快樂，直到成佛，輪回、涅盤二者的一切福祉，都是仰仗他愛執的力量產生的。經多方思惟，當念︰ “這些有情是出生一切利樂的根本，基、道、果三階段不可或缺的唯一親友，不論對我施行何等傷害，都應當視他如上師佛陀、愛他如同如意寶般，剎那也不離棄，啟請上師本尊加持，使我能生起他愛執，”同時念誦︰ “愛護諸母令享樂，視為無邊功德門， 縱使眾生仇視我，愛彼如命願加持，” 配合祈禱，決意將他愛執作為修持的中心。 四、再三思惟我愛執的過患與他愛執的功德之后，便應當致力修持這兩種愛執心的互換。那么，我們是否有能力做這種修持呢？當思︰“過去大師佛陀與我一樣在輪回中流浪，然而，佛陀以愛他為重，因此自他二利都得圓滿，終而成佛；我卻因為只顧著成辦自利，結果非但不能成就絲毫自利，更遑論利他，所以才會淪落到目前這種局面。”用這樣的模式思惟兩種愛執的功過，可以幫助我們修兩種愛執的互換。此外，如果我們的心能熟習修持，就能把他人的身體當成自己的。如同稱父母的精血為自己的身體而執為“我所”那樣。思考了這些理由，便可明白我們是能夠做到自他相換的。于是當念︰ “我能修也必修這個自他相換，祈請上師本尊加持，使我能修自他相換法門!” 同時念誦︰ “總之凡愚為自利，能仁專修利他行， 了知功罪利害心，自他互易願加持，” 配合祈禱，決意修持自他相換。 五、將我愛執過患與他愛執功德二者放在一起思惟。例如︰由於我愛執的關係，殺害其他有情，受生于地獄、壽命短促；因為他愛執的緣故，斷除殺生，受生于樂趣、獲得長壽，這樣不斷地交替思惟十善業道的妙果與十不善業道的惡果等功過，最後認識到︰“總之，我愛執是一切衰損的門徑、他愛執是一切功德的基礎，因此，在任何情況下，我都不應放棄自他相換，且應以它作為修持的中心，祈請上師本尊加持，使我具有這樣的能力!” 同時念誦︰ “我愛執即眾苦門，愛護眾母為德本， 故于自他互易行，修為心要願加持!” 配合祈禱，決意對自他相換修法產生興趣而修持。 如果上述這些前行所緣的修習做得恰到好處，正行配合自他相換思惟的取舍所緣，便會自然地修到要點；反之，如果這些前行只是一些空洞言辭，在修正行取舍時，眼睛半睜半閉、裝模作樣地作修法狀，到頭來也不過是修些空話罷了。 關於共與不共的正行所緣修法，應根據各種引導與上師的教授來修，在這裡就不多寫了。 口說自他相換如誦咒，事關緊急膽大且妄為， 師尊父母悉皆拋腦后，空具大乘者名我悲哀。 附錄二︰修心“取舍”所緣廣略修法 雍增·墀江仁波切　造 仁欽曲札　譯 修心“取舍”所緣廣修法︰ 觀我愛執噁心在內心成一黑團狀，諸有情坐在自己面前，雖然體性上分屬六道，但外表都現苦惱母親之相。 修“取”時，觀想下至無間地獄，上至色、無色界有頂，八苦或三苦所攝之一切輪回苦果呈黑氣相，各別從六道依次取來；因業煩惱集之業集中有十不善、五無間、違犯三律儀學處等，煩惱集中有六根本煩惱、二十種隨煩惱等煩惱及習氣，這些也依次取來；聲聞、緣覺、菩薩相續中見道、修道之逆品，包括微細所知障在內的一切所斷，也依次取來。所取來的一切均呈黑氣相融入自心，將我愛執噁心碎為齏粉。母親有情得以脫離苦與苦因，身體變成澄淨光明之體。 修“舍”時，舍身、受用、善根三者。第一，舍身時觀自身變成無數或僅有一身均可，不需觀成摩尼寶的形狀、顏色等。想自身如同如意寶、能夠變出一切想要的事物。施予外器世間，從地獄開始的一切不淨器世間過患均得以清淨，轉成如淨土一般；施予內情世間，惡趣有情之身由此轉成善趣具七功德之暇滿身，天、人等善趣有情之一切身粗重過患得以清淨，轉成相好莊嚴之身等； 舍受用時，觀想自身變成如意身，屬于自己的食物、財產、房屋等，不屬于自己的一切有主、無主受用等，如虛空藏出生一切所需資具，施予有情，一切母親有情得以圓滿世、出世間之一切順緣； 舍善根時，觀想自相續中的三學、聞思修三慧、包括念誦一句陀羅尼以上的三世善根，呈白光相施予有情。一切有情由此在相續中順易生起信等七聖財、四無量、六度、三十七菩提分、四續部道之証德等。 此外，可觀想將上師、佛、菩薩心相續中的斷、証功德以及無量善資糧取來，因為他們不會將這些功德據為己有。將之施予有情，由此具足一切成佛因緣，當下即可成佛。 此處如果想修“以果為道發心”之法，觀想從資糧田主尊心間放出一個化身融入自己，于是自己轉成釋迦佛，放出與有情數量相同的光束、普照一切有情，于是有情都成佛，變成釋迦佛之身，像“加行法”前行中所說的那樣修。假如此處不修“以果為道”，則將上述的“當下即可成佛”改想成“均已成佛”。修上述“取舍”時，應從無間地獄開始依次修，包括三惡趣、人天、聲聞、緣覺、有學無學聖者、十地直至最後有菩薩。例如，觀聲聞、緣覺、菩薩斷除蓋障而圓滿二資糧成佛時，“取舍”之對象應分別與各自本分之程度相應。 修心取舍所緣略修法︰ 與《供養上師儀軌》中的“惟願大悲師加持”中的“惟願大悲師加持”等三次祈禱配合起來修，在面前觀想所緣境諸有情呈苦惱母親之相。 作第一遍祈禱時，觀一切母親有情之苦呈黑氣相從她們的左鼻孔中冒出，進入自己左鼻孔，攻擊內心那個我愛執噁心黑團，它就像一小撮灰塵遭大水沖刷一樣，變得蕩然無存。這是取母親有情相續之輪回苦果。 修“舍”時，觀自己的這個暇滿身變成如意身，放出白光，進入母親有情的左鼻孔與她們融合，她們的所有身粗重過患得以清淨、獲得修法圓滿之身──具足大乘四輪之暇滿身。 作第二遍祈禱時，觀想諸有情相續中作為輪回因之業，與八萬四千煩惱等粗細業煩惱集呈黑煙相從右鼻孔冒出，經自己左鼻孔入內，同時變成霹靂、冰雹狀，落到心中我愛執噁心黑團之上，如雷擊石、碎為齏粉。此為取苦因諸集。 修“舍”時，觀想自己由前生布施所生善果呈白光相從右鼻孔出，變成所需受用，同時自己的食物、財產、房屋、書籍等一切受用也變成如虛空藏般，施予有情，由此一切修法順緣無不具備，受用圓滿等同梵天福報。 作第二遍祈禱時，觀想諸有情相續中的一切所知障呈黑氣相從右鼻孔冒出，經自己左鼻孔入內，同時變成蜘蛛、蠍子、蛤蟆、蛇、虎、豹等兇殘動物相，如兀鷹爭食尸肉，將內心我愛執噁心那坨黑團啖食殆盡。 修“舍”時，觀想自相續中聞、思、修三慧、三學等過去已累積、未來將累積之所有善根，呈白光相放出右鼻孔，進入諸有情左鼻孔與他們融合，一切有情由此在相續中容易發起從恭敬善知識開始，直至無學雙運的一切殊勝地道斷証功德，從而成佛。 簡言之，“取”分三次︰取輪回苦果、取苦因業與煩惱障、取所知障；“舍”也分三次，舍自身、舍受用、舍善根，依次與三次祈禱合修。如果有興趣也有時間，可修“取舍”乘風息之法︰“取”時吸氣；“舍”時呼氣。 上述所緣修法主要是針對苦惱有情，是普通的修法。如果要進一步緣淨土菩薩、有學無學聲聞、凡聖菩薩等來修“取舍”，則應配合他們的斷証程度等來修。以十地菩薩為例，可以觀想自己的身、受用、善根變成利他的資具與供品、而作施舍，應像這樣的作法懂得如同修相應的“取舍”所緣。 修“舍”時，如果依上述所說談想霹靂、冰雹、蜘蛛、蠍子等相感到不舒服，可只觀黑氣之相。 當上師示疾時，亦可觀想將不淨業感景象中的上師三密違緣取來，自身、受用、善根變成藥物、供品等所需順續而供養之，上師的三密及事業由此得到增廣，不費力地任運實現所有利益聖教、眾生的心願。依靠殊勝福田，我們將積集廣大的福德資糧。 由九因相之門修自他平等之“平等舍”修法，以及上述配合《供養上師儀軌》文句之“取舍”修法，是每日將“修心”法作為定課人士的心寶。 不可將教授降格為講說之法，當作商品來賣；像我這樣法已成魔的作法不值得效仿。正如扎·貝珠仁波切所言︰ 煩惱之火燒自心，喜說妙香散十方， 具粗暴行之線香，日后願令聖者喜 雖然自己是三毒的僕人，但想到這對信解修心法的后人在需要這些教授時會有很大的助益，我墀江巴，將具恩上師的教授筆錄成文。

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)

溫書七因果之門修心法

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)

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

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)

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

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)

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

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)

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

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.

溫書修心七義

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)

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

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

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)

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

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)

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

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

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)

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

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)

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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)

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

上中下道 總結

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)

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

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)

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

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

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

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

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

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

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

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

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

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)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

甲一、申敬禮述宗旨 01. 法身善逝佛子伴，及諸應敬我悉禮； 今當依教略宣說，佛子律儀趨行方。 1. Reverently bowing to the Sugatas, who are endowed with the Dharmakaya, together with their children and all who are worthy of veneration, I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures. V1 This is a verse of homage to all the Buddhas and bodhisattvas.The Nalanda pandits always began their works with paying homage. Firstly, this was to reinforce humility. Secondly, by paying homage to the Triple Gem, it would clear all obstacles to composing the text and thirdly, the manner of paying homage would indicate what category of teachings the text came under. This specific homage shows it comes under the Sutra/Discourse category of teachings. If the homage begins with a reference to Manjushri or a deity, then the text would be under Abidhamma category. Those who go in bliss refers to the fully Enlightened Ones. The Dharma they have mastered – the omniscient mind understanding every single aspect of phenomena. To all their heirs – refers to spiritual sons and daughters of the Buddhas who are the Bodhisattvas, the immediate successors of the Buddhas. Therefore Shantideva is not only paying homage to the Buddhas but also the Dharma refuge and the Arya Sanghas. All those who merit veneration – He also pays homage to all Arhats, including those from the Hearer and the Solitary Realizer Vehicles. The entrance to the bodhisattva discipline – refers to the practice of the 6 Perfections of morality, generosity, patience, perseverance (joyful effort), concentration and wisdom. V1 這是禮敬一切諸佛菩薩的偈頌。首先，這是為了加強謙卑。第二，禮敬三寶，可以掃除修行的一切障礙；第三，禮敬的方式，可以表明是哪一門教法。這種特殊的敬意表明它屬於佛經/話語教義的範疇。如果頂禮以提及文殊菩薩或本尊開始，那麼該文本將屬於阿毘達磨類別。 入極樂者，指圓滿覺者。 他們所修持的佛法——遍知心悟 現象的每一個方面。 一切子嗣——指諸佛的精神兒女，即菩薩，即諸佛的直接繼承人。因此，寂天不僅是在禮敬佛陀，也是在禮敬法皈依處和聖僧。 一切值得供養的人——他也頂禮一切阿羅漢，包括來自聲聞乘和偏行道乘的阿羅漢。 菩薩戒入門——指修行六波羅蜜戒、布施、忍辱、精進、定慧。 ---------- 甲二、示自謙明目的 02. 此論未宣昔所無，詩韻吾亦不善巧； 是故未敢言利他，為修自心撰此論。 2. There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind. V2 Shantideva declares that he is not creating new teachings but is re-stating what has been taught by past Buddhas and is thus a valid teaching. He humbly claims to have no knowledge and even states that this teaching will not benefit others and that he has written it only to fortify his own learning. V2 寂天宣稱他不是在創造新的教法，而是在重申過去諸佛的教法，因此是有效的教法。他謙虛地聲稱自己沒有知識，甚至說這個教法對其他人沒有好處，他寫它只是為了鞏固自己的學問。 ---------- 03. 循此修習善法故，吾信亦得暫增長； 善緣等我諸學人，若得見此容獲益。 3. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful. V3 Shantideva points to the fact that his faith will increase by engaging in the 6 Perfections and expresses the hope that perhaps some people may gain some benefit by reading this text. This illustrates Shantideva’s humility. It’s worthwhile to reflect and rejoice that having this teaching exist today is indicative of our collective merit, so we should take this opportunity to strive to engage in the bodhisattva’s ways and gain perfection. V3 寂天指出一個事實，即他的信心會因從事六波羅蜜而增加，並表示希望也許有些人可以通過閱讀這篇文章而獲益。這說明了寂天的謙遜。值得反省和慶幸的是，今天有這部教法，是我們集體功德的象徵，所以我們應該藉此機會努力修行菩薩道，獲得圓滿。 ---------- 第一品 菩提心利益 甲一、明菩提心所依 乙一、思惟暇身難得 04. 暇滿人身極難得，既得能辦人生利， 倘若今生利未辦，後世怎得此圓滿？ 4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again? V4 So hard to find such ease and wealth – The pre-conditions for cultivating bodhicitta are firstly, having the precious human rebirth (of the 10 freedoms and 8 endowments) and secondly, the mind as the basis to cultivate bodhicitta. If I now fail to turn it to my profit, How could such a chance be mine again? If we do not use this life meaningfully, there may be no other chance in the future. The rarity of a precious human rebirth is told in the form of an analogy: Imagine a blind turtle that dwells at the bottom of the ocean and only surfaces once in a 100 years. Next, imagine a golden ring floating on the ocean. What are the chances of this blind turtle which rarely surfaces, coming up from the bottom of the ocean and being able to place its head into the golden ring? The rarity of the precious human rebirth is likened to this. The causes for a precious human rebirth human rebirth are equally rare. Firstly, one needs ethics/morality. In previous lives, we have cultivated Dharma and avoided the 10 non-virtues, resulting in our gaining this present human life with Dharma. Thus, we should continue in this way – try to uphold vows beginning with the 5 lay vows of avoiding killing, lying, stealing, sexual misconduct and taking intoxicants. We break our promises to the Buddha, to humans, to animals – all these are unethical actions, creating obstacles to our gaining another precious human rebirth. Without effort in living life ethically, how can we gain another precious human rebirth? Without such a rebirth, we would lose the chance of attaining enlightenment. To make the teachings a part of our lives, we need to habituate our minds with them. This is simple logic! In order for us to have a very rich practice, we need to study, contemplate and then meditate on the teachings. Like here in the Centre, we have a variety of classes for study, meditation and also practice-sessions like mandala offering, water bowl offerings – all these are opportunities. If we do not grab these opportunities, we might not have them again in the future. V4 如此安逸與財富，難得一見——修菩提心的先決條件，一是得人間（十自在八資糧），二是心為修菩提心之本。 今若不為我所用，我又怎會有這樣的機會？如果我們不有意義地利用這一生，將來可能就沒有其他機會了。以類比的形式講述了珍貴的人類重生的稀有性：想像一隻盲龜住在海底，每 100 年才浮出水面一次。接下來，想像一個漂浮在海洋上的金戒指。這只很少浮出水面的瞎眼烏龜，從海底爬上來，能把頭戴進金戒指裡的機率有多大？人身難得如是。 珍貴人身的因緣 人身同樣罕見。首先，一個人需要倫理/道德。我們在前世修行佛法，遠離十不善業，以法得今世人身。因此，我們應該繼續這樣下去——嘗試持戒，從不殺生、不妄語、不偷盜、不邪淫和不飲酒這 5 個居士戒開始。 我們違背了對佛陀、對人類、對動物的承諾——所有這些都是不道德的行為，為我們獲得另一個寶貴的人身製造障礙。如果不努力以道德的方式生活，我們怎麼能獲得另一個寶貴的人身呢？沒有這樣的重生，我們將失去證悟的機會。 為了讓教法成為我們生活的一部分，我們需要讓我們的心習慣於它們。這是很簡單的邏輯！為了讓我們有一個非常豐富的修行，我們需要研讀、思惟然後禪修教法。就像在中心這裡一樣，我們有各種各樣的學習、冥想課程，還有像曼陀羅供養、水碗供養這樣的修行課程——所有這些都是機會。如果我們不抓住這些機會，我們將來可能不會再有這些機會。 ---------- 乙二、思修善心難生 05. 猶於烏雲暗夜中，剎那閃電極明亮； 如是因佛威德力，世人暫萌修福意。 5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people’s minds are momentarily inclined toward merit. V5 The mind of the human being is the basis for generating bodhicitta. God- realm beings, the Form and Formless Realm beings and beings of other realms cannot practice bodhicitta because they do not have the qualities of the precious human rebirth e.g. being born with complete faculties and in a place where Dharma is taught and there are practitioners of Dharma to support spiritual practice etc, which facilitates the cultivation of bodhicitta, the cause of enlightenment. As when a flash of lightning shows all that the dark clouds had hidden, likewise virtuous thoughts arise rarely and briefly. Even though the nature of the sky is clear, clouds interrupt its clarity. Similarly, our nature of mind i.e. our Buddha nature, is clear and luminous. However, like the darkness of the night, it is completely dominated by ignorance and heavily obscured by the delusions of anger, attachment, jealousy etc . Under these circumstances, it is difficult for virtuous thoughts to arise and when they do, they are like the lightning in the sky, brief, temporary, a mere flash of virtue and it is gone. By knowing this, in order to regain the clarity of mind, we need to find a way to clear the clouds of delusions and remove the darkness ignorance. To see our own Buddha nature, we need to clear all gross and subtle defilements, one by one, applying antidotes to those delusions. Only then can we challenge the ignorant mind. Otherwise the ignorant mind will not move one inch! However we first need to be convinced about our Buddha nature. That is why this verse talks about the mind being the basis of bodhicitta. V5 人心是發菩提心的基礎。天界眾生、有色界眾生、無色界眾生，以及其他諸界的眾生，不能修菩提心，因為他們不具備往生的珍貴功德。生於五根具足，處處有法傳法，有修行者供養修行等，有利於菩提心的培養。 就像當一道閃電照亮了烏雲所隱藏的一切時，同樣地，善念很少而短暫地生起。儘管天空的本質是晴朗的，但云彩會破壞它的清晰度。同樣地，我們的心性，即我們的佛性，是清澈明亮的。然而，就像夜晚的黑暗一樣，它完全被無明所控制，並被憤怒、執著、嫉妒等的妄想所遮蔽。在這種情況下，善念很難生起，生起時，就像天空中的閃電，短暫、短暫、功德一閃即逝。 知道了這一點，為了恢復心的清明，我們需要找到一種方法來清除妄想雲和去除黑暗無明。要看到我們自己的佛性，我們需要一一清除所有粗細的煩惱，對治這些煩惱。只有這樣，我們才能挑戰無知的頭腦。否則愚昧之心寸步不移！然而，我們首先需要確信我們的佛性。這就是為什麼這首偈頌說心是菩提心的基礎。 ---------- 甲二、思惟菩提心利益 乙一、總明菩提心利益 丙一、滅罪勝餘善 06. 以是善行恆微弱，罪惡力大極難堪， 捨此圓滿菩提心，何有餘善能勝彼？ 6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it? V6 The virtuous mind, the altruistic mind in us is very weak. Even though we may understand virtue and wish to cultivate it, our determination is constantly eroded due to the forceful impact of delusions. We often perform virtue in a distracted way or with mixed motivation but when we engage in delusions like anger, we engage in a very intense and pure way. We are totally overwhelmed by the delusions – there are 6 root ones – ignorance, attachment, anger, pride, doubt and wrong view. It is not an easy task to rid ourselves of delusions. V6 我們內心的善心、利他心非常薄弱。即使我們可能了解戒德並希望修習它，但我們的決心會因無明的強大影響而不斷受到侵蝕。我們經常以散亂的方式或以混合的動機來修德，但當我們從事像憤怒這樣的妄想時，我們會以一種非常強烈和純淨的方式從事。我們完全被無明所淹沒——有 6 個根本——無明、執著、嗔、慢、疑和邪見。擺脫妄想不是一件容易的事。 ---------- 丙二、易獲利樂 07. 佛於多劫深思惟，見此覺心最饒益。 無量眾生依於此，順利能獲最勝樂。 7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued. V7 The mighty Buddhas had contemplated on the two bodhicittas (conventional and ultimate bodhicitta) for aeons . This is a hint to us not to take our cultivation too lightly nor be too easily distracted and discouraged. The Buddhas have seen that only the accomplishment of these two bodhicittas can save all beings from suffering and lead them to the supreme joy of Buddhahood. Merely admiring bodhicitta is just not good enough. We need to cultivate it and make it second nature. There is no other way. V7 偉大的佛陀已經思惟了兩種菩提心（世俗菩提心和究竟菩提心）億萬劫。這是在提示我們修煉時不要掉以輕心，不要輕易走神、灰心喪氣。諸佛已見，唯有成就此二菩提心，方可救度一切眾生苦，引至無上樂佛果。光是發菩提心是不夠的。我們需要培養牠，讓它成為第二天性。沒有別的辦法。 ---------- 丙三、能辦所求 08. 欲滅三有百般苦，及除有情眾不安， 欲享百種快樂者，恆常莫捨菩提心。 8. Those who long to overcome the abundant miseries of mundane existence, whose who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening. V8 Those who wish to overcome the sorrows of their lives, must abide by bodhicitta. The “sorrow of their lives” refers to the condition of ordinary beings like me i.e. there is not one moment of freedom from the 3 sufferings – • the suffering of suffering (pain, worries, disappointments); • the suffering of change (being separated from the things one likes; degeneration of what we regard as precious) and in particular, • pervasive suffering (merely having aggregates brings with it various types of gross and subtle hardships). Samsaric existence is itself pervasive suffering. Put to flight the pain and suffering of beings is the advice to us to develop the attitude of abandoning the self-cherishing mind which breeds much unhappiness for oneself and all other living beings. “Me, me, me” is the daily mantra of many of us. The habit of thinking about “my happiness, my wants, my likes, my dislikes” has created a stubborn core of self- centredness inside of us. If we really want happiness, the formula is to re- direct our focus, cherish others! Just like that. Bodhicitta and the Mahayana teachings guide us to help others and in so doing, bring contentment and joy that lasts. Joy for only oneself is shallow. V8 欲度世間苦難者，須持菩提心。 “命苦”指的是像我這樣的凡夫的境況，即沒有一刻能從三苦中解脫—— 痛苦中的痛苦（痛苦、憂慮、失望）； 變化的痛苦（與喜歡的事物分離；我們認為珍貴的事物退化），尤其是， 遍苦（僅僅有蘊會帶來各種粗細的苦難）。輪迴存在本身就是無處不在的痛苦。 遠離眾生的痛苦和苦難是勸告我們要養成捨棄我愛之心的態度，因為它會給自己和所有其他眾生帶來很多不快樂。 “我，我，我”是我們許多人的日常口頭禪。思考“我的幸福、我的需要、我的喜歡、我不喜歡”的習慣在我們內心形成了一個頑固的以自我為中心的核心。如果我們真的想要幸福，公式就是重新調整我們的注意力，珍惜他人！就這樣。菩提心和大乘教義指導我們去幫助他人，並在這樣做的過程中帶來持久的滿足和喜悅。只為自己的快樂是膚淺的。 ---------- 丙四、名至敬歸 09. 生死獄繫苦有情，若生真實菩提心， 即刻得名諸佛子，世間人天應禮敬。 9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans. V9 A suffering being who is trapped in the prison of cyclic existence, who is totally dominated by afflictions and easily influenced by negativity – if such a person is able to generate the altruistic attitude of bodhicitta to benefit all sentient beings, on that very day, that person becomes a bodhisattva, the Buddha’s heir. There are two categories of bodhisattvas – ordinary Bodhisattvas and Arya Bodhisattvas. To become a Bodhisattva, one needs to generate “spontaneous” bodhicitta i.e. the great compassion, the altruistic mind which has great compassion for all living beings and takes on the responsibility to liberate them and lead them to enlightenment; the bodhicitta that is effortless and continuous. Not the occasional and part- time compassion that most of us have. 被困在輪迴牢獄中受苦的眾生，完全被煩惱支配，容易被負面情緒影響——如果這樣的人能夠發利他的菩提心，利益一切眾生，那一天，人成菩薩，佛的繼承人。 菩薩有二種：凡夫菩薩和聖菩薩。要成為菩薩，需要生起“自發”的菩提心，即大悲心、利他心，對一切眾生懷有大悲心，並肩負起解脫眾生、引導眾生成佛的責任；不費力連續的菩提心。不是我們大多數人偶爾和兼職的同情心。 The first- time, ordinary Bodhisattva may not realised emptiness directly yet and may still affected by samsara, yet this Bodhisattva enters the Mahayana 5 Paths, namely the Path of Accumulation (and its 3 sub-stages), the Path of Preparation (and its 4 sub-stages), the Path of Seeing, the Path of Meditation and the Path of No More Learning. Entry into these 5 paths is a milestone in one’s spiritual path. Having entered the Path of Accumulation, the Bodhisattva engages in the practices of the 6 Perfections and extensive deeds of virtue. This combination of gathering merit whilst pursuing wisdom through meditation, leads the Bodhisattva towards the significant moment in his cultivation, namely, seeing emptiness directly. The first moment that an ordinary Bodhisattva sees emptiness directly, that is when he/she becomes an Arya bodhisattva and crosses the gateway into the Path of Seeing. Once the bodhisattva is at the Path of Seeing, he enters the 1st of the 10 Bhumis/Grounds. For purposes of this Commentary, the term “delusions” refer to the 6 root delusions of ignorance, anger, attachment, pride, doubt and wrong view. The term “Defilements” refer to the 2 obscurations, namely, the obscuration to liberation/nirvana and the obscuration to full enlightenment. 第一次，普通菩薩可能還沒有直接證悟空性，可能還在輪迴中，但是這位菩薩已經進入了大乘五道，即資糧道（及其三個子次第）、準備道（及其4個子階段）、見道、禪修道和無學道。進入這5條道路是一個人精神道路上的里程碑。 進入資糧道後，菩薩從事六波羅蜜的修行和廣泛的善行。這種積累功德與禪修追慧的結合，引導菩薩走向修行的重要時刻，即直見空性。凡夫菩薩初見空性，即成聖菩薩，入見道。一旦菩薩在見道，他就進入十地中的第一地。 For purposes of this Commentary, the term “delusions” refer to the 6 root delusions of ignorance, anger, attachment, pride, doubt and wrong view. The term “Defilements” refer to the 2 obscurations, namely, the obscuration to liberation/nirvana and the obscuration to full enlightenment. The “Grounds” are the various levels of antidotes to eliminate the defilements or obscurations to the omniscient mind. Consequently, at this 1st Ground, what is eliminated is the most gross level of defilements. 就本論的目的而言，“迷惑”一詞指的是無明、嗔恨、執著、慢慢、疑惑和邪見的六根本迷惑。 “煩惱”一詞指的是兩種障礙，即解脫/涅槃的障礙和圓滿覺悟的障礙。 “地”是不同層次的對治法，以消除遍知心的煩惱或障礙。因此，在這個第一地，消除的是最粗重的煩惱。 When the application of the antidotes gets more intense, the Bodhisattva will then enter the Path of Meditation, erasing increasingly subtle levels of defilements, which continues for 9 more Grounds. At the 10th Ground, he will be able to eliminate the most subtle defilement. When he/she does so, the Path of No More Learning is accomplished; omniscience is accomplished. At this point, the Bodhisattva accomplishes the result of the 6 Perfection practices, namely, Buddhahood. Where along the 5 Paths are we ordinary practitioners at the moment? Well, most of us ordinary beings have not even entered the 5 Paths yet because we have not fully generated bodhicitta. We may have the wish to generate bodhicitta, we may have a kind heart but we have not actualised bodhicitta because to begin with, we are not convinced that all sentient beings have been our kind mothers and that we need to work for their welfare to repay that kindness. I struggle to recognise even my present mother’s kindness, let alone the kindness of all living beings. Due to this, we do not cultivate unconditional love for all beings and thus have not repaid the kindness of all beings. 當對治越來越強烈時，菩薩會進入禪修道，去除越來越細微的煩惱，持續九地。在第十地，他將能夠去除最細微的煩惱。當他/她這樣做時，就完成了無學之道；無所不知成就。至此，菩薩成就了六種圓滿修行的果報，即成佛。 目前我們普通修行者在五道中的什麼位置？好吧，我們大多數凡夫甚至還沒有進入五道，因為我們還沒有完全生起菩提心。我們可能有發菩提心的願望，我們可能有一顆善良的心，但我們沒有實現菩提心，因為一開始我們不相信所有眾生都是我們的慈母，我們需要為他們的利益而努力報答那種善意。連我現在的母親的恩德我都認不出來，更何況是眾生的恩德。因此，我們沒有培養對一切眾生無條件的愛，因此沒有回報眾生的恩情。 The bottom line is that we simply have not as yet, created causes to attain bodhicitta. When we check our own minds, we will realise that we are self-absorbed and extremely far from bodhicitta. For instance, we have no equanimity towards people – we tend to treat wealthy or influential people better; we are more tolerant of those who serve our purposes and dislike those who do not. bodhicitta requires us to view all living beings as precious and equal. When ordinary people worship gods, they often do so for samsaric purposes. But when we pay homage to Bodhisattvas, we are actually requesting their blessings to be able to perfect our cultivation of the 6 Perfections, the way Bodhisattvas have. The 6 different analogies to illustrate the preciousness of bodhicitta are considered in the following verses 歸根結底，我們只是還沒有造就證得菩提心的因。當我們審視自己的心時，我們會發現自己是自我專注的，與菩提心相去甚遠。例如，我們對人沒有平等心——我們傾向於更好地對待有錢人或有影響力的人；我們更容忍那些為我們的目的服務的人，而不喜歡那些不為我們服務的人。菩提心要求我們將所有眾生視為珍貴和平等的。 當普通人崇拜神靈時，他們通常是出於輪迴的目的。 但是我們禮敬菩薩，其實是祈求菩薩加持，才能圓滿六波羅蜜，像菩薩那樣。 在以下的頌中，有 6 個不同的比喻來說明菩提心的珍貴。 ---------- 乙二、總喻菩提心利益 丙一、轉劣為勝喻 10. 猶如最勝冶金料，垢身得此將轉成 無價之寶佛陀身；故應堅持菩提心。 10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted. V10 The supreme substance of alchemists refers to gold that alchemists sought to transform from ordinary metals. The transformation of mind from the ordinary to the sublime, is the effect of bodhicitta. Some doctors are skilled in prescribing a combination of medicines which enable them to heal many sicknesses. Some people are healers of the environment, who know how to recycle unwanted things into useful products. Here, the human flesh is made up of blood, pus and contamination coming from the impure substances of the parents and is easily influenced by the mind that is affected by karma and delusions. Yet this same deluded mind can all be transformed by the bodhicitta mind to the enlightened mind. When we cultivate bodhicitta, we are cultivating the 5 Dhyani Buddhas, who are the purified and perfected form of the 5 contaminated aggregates (form, feeling, consciousness, discrimination/cognition and karmic imprints). By knowing our extraordinary potential that can be shaped by bodhicitta, we should never let go of the bodhicitta mind. V10 煉金術士的至尊物質指的是煉金術士試圖從普通金屬中轉化出來的黃金。心從平凡到崇高的轉變，是菩提心的果報。 一些醫生擅長開出多種藥物的組合，使他們能夠治愈許多疾病。有些人是環境治療師，他們知道如何將不需要的東西回收成有用的產品。在這裡，人肉是由血、膿和來自父母不淨物質的污染組成的，很容易受到業力和妄想影響的心的影響。然而，同樣的迷惑心可以通過菩提心轉化為覺悟心。 當我們培養菩提心時，我們就是在培養五方佛，五方佛是五蘊（色、受、識、分別/認知和業印）的清淨圓滿相。通過了解我們可以由菩提心塑造的非凡潛能，我們永遠不應該放棄菩提心。 ---------- 丙二、珍貴難得喻 11. 眾生導師以慧觀，徹見彼心極珍貴； 諸欲出離三界者，宜善堅持菩提心。 11. The world’s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening. V11 When leaders, Kings (including the King of the 33 God Realms) and famous people are given precious gems, they regard such gifts as being of great value. Yet, these possessions will not last nor will they necessarily benefit others. However, we as practitioners who have met the Mahayana teachings, if we are able to renounce our worldly life and engage in bodhicitta for the benefit of sentient beings, that would be infinitely more precious than receiving an ordinary jewel because the fruit of enlightenment would be ours. V11 領袖、君王（包括三十三神界的君王）和名人，在被賜予寶玉之時，都視之為價值不菲的禮物。然而，這些財產不會持久，也不一定會利益他人。但是，我們這些已經接觸過大乘教法的修行者，如果能夠出家發菩提心利益眾生，那將比得到一顆普通的寶珠珍貴無比，因為菩提果是我們的。 ---------- 丙三、得果無盡喻 12. 其餘善行如芭蕉，果實生已終枯槁； 菩提心樹恆生果，非僅不盡反增茂。 12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes. V12 When a banana tree bears fruit, the energy to produce more fruit in the future, is finished. Likewise, virtues are like the banana tree. The virtue of bodhicitta however, never stops producing good results and is like a wish-granting tree. Loving kindness, compassion, making offerings to holy objects, chanting mantras are all virtuous but these still require the bodhicitta motivation to give rise to the ultimate result of enlightenment. V12 當香蕉樹結出果實時，未來結出更多果實的能量就用完了。同樣，美德就像香蕉樹。然而，菩提心的功德永遠不會停止產生善果，就像一棵如意樹。慈心、悲心、供養聖物、念咒都是善行，但仍需發菩提心才能生起究竟的菩提果報。 ---------- 丙四、能損定罪除懼喻 13. 如人雖犯極重罪，然依勇士得除畏； 若有速令解脫者，畏罪之人何不依？ 13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it? V13 The heroic bodyguard here refers to one who is able to protect one against all suffering and fear. Those who go through the Hinayana path (of the Hearer and Solitary Realiser vehicles) may individually attain freedom from fears and delusions. However, if they remain in that state, it would be self- serving and of only limited benefit to beings. Those who choose the Hearer and Solitary Path have the potential to overcome samsara but when they actualise the peace of nirvana, they remain contentedly in meditation for aeons. However, think for a moment – sentient beings are struggling; they are counting on you to help liberate them from suffering, so how can you just remain in peace by yourself, as only you alone benefit? One needs a wider vision than that. The only thing that can liberate the practitioner from the peace of nirvana, is bodhicitta, for bodhicitta look to liberating not only self but all living beings. For those who have met the Mahayana teachings and fail to practice bodhicitta are worse than street dogs because animals have the excuse of not being able to understand the benefits of bodhicitta. V13 這裡的英勇保鏢是指能夠保護一個人免受所有痛苦和恐懼的人。那些走小乘道（聲聞乘和孤獨實相乘）的人可能會個別地從恐懼和妄想中解脫。然而，如果他們保持那種狀態，那將是自私自利，對眾生的利益有限。那些選擇聲聞和孤獨道的人有可能克服輪迴，但當他們實現涅槃的和平時，他們會在永恆的禪修中心滿意足。然而，想一想——眾生在掙扎；他們指望你幫助他們從痛苦中解脫出來，所以你怎麼能一個人保持平靜，因為只有你一個人受益？人們需要比這更廣闊的視野。唯一能讓修行者從涅槃的平靜中解脫出來的是菩提心，因為菩提心不僅要解脫自我，還要解脫一切眾生。 對於那些已經遇到大乘教法而沒有修行菩提心的人來說，比流浪狗還不如，因為動物有藉口無法理解菩提心的好處。 ---------- 丙五、能滅不定罪業喻 14. 菩提心如劫末火，剎那能毀諸重罪。 乙三、引經證成 智者彌勒諭善財：覺心利益無限量。 14. Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana. V14 It is said that as the world comes towards the final dissolution of the elements, the aeon heat will be much more intense than the heat of the suns of the 10 directions’universes. Samsaric suffering is equal to this fiery suffering, yet it can be totally purified by actualising bodhicitta. There is no need to run about, searching high and low for external help. Practice bodhicitta. The two bodhicittas (conventional and ultimate) are the most forceful antidotes to eradicate sickness, problems, aging, death, birth, samsaric suffering, as well as the self-centred peace of nirvana. If we tried to explain the benefits of bodhicitta, there would not be enough time to explain it all. Rather than ruling the country by force, rule through bodhicitta. V14 據說隨著世界走向元素的最終消融，永恆的熱量將比十方宇宙的太陽的熱量更強烈。輪迴之苦等同於這種火熱的痛苦，但它可以通過發菩提心而完全淨化。無需四處奔波，四處尋找外部幫助。修菩提心。兩種菩提心（世俗菩提心和究竟菩提心）是根除疾病、問題、老、死、生、輪迴苦以及涅槃自我中心平靜的最有力對治劑。如果我們試圖解釋菩提心的利益，就沒有足夠的時間來解釋這一切。與其以武力治國，不如以菩提心治國。 ---------- Commentary by Geshe Tenzin Zopa https://www.sangye.it/altro/?p=10705 (https://www.sangye.it/altro/?p=10705)

乙四、別明菩提心利益 丙一、菩提心之種類 15. 略攝菩提心，當知有二種；願求菩提心、趣行菩提心。 15. In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening, and the spirit of venturing towards awakening. V15 There are two causes. The first cause is the inspirational mind that seeks liberation and enlightenment for oneself (to benefit others); the second cause is the mind that wishes to lead all living beings to enlightenment. There are 2 aspects of bodhicitta – intentional bodhicitta (the mind that wishes to achieve bodhicitta) and active bodhictta (the practical engagement in cultivating bodhicitta). V15 有兩個原因。第一因是為自己求解脫（利益他人）的發心； 第二因是希望引導一切眾生證悟的心。 菩提心有兩個方面——發心菩提心（想要證得菩提心的心）和行菩提心（修行菩提心的實際投入）。 ---------- 16. 如人盡了知，欲行正行別；如是智者知，二心次第別。 16. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two. V16 The difference between aspiring bodhicitta and active bodhicitta is wishing to go on a journey and actually setting out on the journey. Intentional bodhicitta or aspiring bodhicitta wants to accomplish the 6 Perfections and the bodhisattva vows. The active bodhicitta is the actual engagement in the 6 Perfections and the vows. We are presently at the preliminary stage of bodhicitta practice i.e. trying our best to attain bodhicitta but our efforts lack consistency and our compassion is unstable. However, we must never give up on this. There will come a day when we will attain spontaneous, effortless, un-interrupted bodhicitta and thereby enter into Mahayana 5 Paths and become bodhisattvas. A momentary act of compassion is like the banana tree which is of limited benefit. But when we train in bodhicitta to the point of it becoming spontaneous bodhicitta, then the benefit that brings to sentient beings is vast and limitless. V16 發心菩提心與行菩提心的區別在於，希望繼續旅行和真正開始旅行。 發願菩提心或發願菩提心，是要成就六波羅蜜和菩薩戒。積極的菩提心是對六波羅蜜和戒律的實際參與。 我們目前正處於菩提心修行的初級階段，即盡最大努力去證得菩提心，但我們的努力缺乏連貫性，我們的慈悲心也不穩定。 但是，我們絕不能放棄這一點。 終有一天，我們會證得自在、自在、無間斷的菩提心，從而進入大乘五道，成為菩薩。 一時的慈悲行為就像香蕉樹，利益有限。 但是，當我們修菩提心，成為自發的菩提心時，為眾生帶來的利益是巨大而無量的。 ---------- 丙二、願心與行心之利益 丁一、願心利益 17. 願心於生死，雖生廣大果，猶不如行心，相續增福德。 17. Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing. V17 Wondrous are the benefits of bodhicitta. Aspiring bodhicitta bears fruit but does not produce an endless stream of merit. Engaging bodhicitta however, carries the twin advantage of extensive benefits to all beings and is one of the principal causes for one’s Buddhahood. Nothing else. Do not look for excuses to engage in a diluted form of bodhicitta practice. Instead, pursue engaging/active bodhicitta. V17 奇妙的是菩提心的利益。發菩提心有果報，但不會產生無窮無盡的功德。 然而，發菩提心具有廣泛利益眾生的雙重利益，是一個人成佛的主要因之一。 沒有其他的。 不要找藉口從事稀釋形式的菩提心修行。 相反，追求參與/積極的菩提心。 ---------- 丁二、行心利益 18. 何時為度盡，無邊眾有情，立志不退轉，受持此行心； 18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings, V18 When with unchanging mind, bodhicitta becomes merged with our mindstream, the mind no longer struggles with self cherishing. It has become one with the bodhicitta motivation which seeks to free all beings from suffering. That is how bodhicitta becomes effortless and ever-flowing for the bodhisattva. V18 當心不變時，菩提心與我們的心流融合，心就不再為我愛而掙扎。 它已與尋求使一切眾生離苦的菩提心合而為一。 這就是菩提心如何變得毫不費力和不斷流動的菩薩心。 ---------- 19. 即自彼時起，縱眠或放逸，福德相續生，量多等虛空。 19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted. V19 How should we experience bodhicitta? Bodhicitta is like a great and forceful wave, filling the heart to the point of bursting, is never depleted, remains uninterrupted, unstained and certain. Even when one is not focusing on bodhicitta e.g. when one is in sleep, one’s mind should be saturated with bodhicitta. Bodhicitta should be as vast as the sky. V19 我們應該如何體驗菩提心？菩提心猶如波濤洶湧，滿心湧動，永不枯竭，不間斷、不染、確定。 即使一個人沒有專注於菩提心，例如 當一個人在睡覺時，他的心應該充滿菩提心。菩提心應如虛空一般廣闊。 ---------- 甲三、菩提心利益之依據 乙一、引經證明 20. 為信小乘者，妙臂問經中，如來自說故；其益極應理。 20. The Tathágata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle. V20 This verse is on proving the benefits of bodhicitta via scriptures. The benefits of bodhicitta were spoken by the Buddha himself and not a creation of scholars. In the sutra called “Subahu Pariprichha Sutra” the Buddha expounded numerous benefits of bodhicitta including actualising full enlightenment. V20 此頌是論證菩提心的利益。菩提心的利益是佛陀親口說的，不是學者的造作。佛陀在名為“Subahu Pariprichha Sutra”的經文中闡述了菩提心的眾多利益，包括實現正覺。 ---------- 乙二、以理成立 丙一、願心獲益之理 丁一、所緣廣大 21. 若僅思療癒，有情諸頭疾，具此饒益心，獲福無窮盡。 21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit. V21 Here, “ generosity “ refers to the mind that is willing and eager to help others, to cherish others. If one has a single thought just to relieve others of pain, one’s merit is beyond words. V21 這裡的“布施”是指樂於助人、愛惜他人的心。 如果一念只是為了解除別人的痛苦，那功德是無法用語言來形容的。 ---------- 22. 況欲除有情 無量不安樂，乃至欲成就 有情無量德。 22. When then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities? V22 If the thought to relieve others of physical pain is meritorious, all the more so, the wish to remove the pain of all aspects of samsara together with its causes, for every living being. In this verse, we see the first two of the 4 Noble Truths, namely the Truth of Suffering and the Truth of the Causes of Suffering. Suffering is a word that no one likes to hear. We try our best to avoid talking about this subject. Yet the point is, if we wish to rid our lives of suffering, we first have to know what it is we are trying to rid of! V22 如果為他人解除身體痛苦的念頭是功德，那麼為所有眾生去除輪迴所有方面的痛苦及其因緣的願望就更是如此。 在本頌中，我們看到了四聖諦中的前兩個，即苦諦和苦因諦。 痛苦是一個沒有人喜歡聽到的詞。我們盡量避免談論這個話題。 但關鍵是，如果我們想擺脫生活中的痛苦，我們首先必須知道我們要擺脫的是什麼！ That is why the Buddha taught the 1st Noble Truth of Suffering. He was being realistic. Since we all seek lasting happiness, the Buddha wants us to be clear about what it is we need to adopt and what we need to abandon, to achieve ultimate happiness. One’s contaminated aggregates, including environmental contamination (due to one’s impure perceptions arising from karma and delusions) are all part of the Truth of Suffering. The Truth of Suffering is reflected in (i) how all beings in samsara experience the 3 general sufferings and (ii) the respective specific sufferings of the 6 realms. The 3 general sufferings are the suffering of suffering (pain); the suffering of change (e.g the inevitable change from pleasant to unpleasant or separation from things we regard as desirable) and pervasive suffering (merely having aggregates brings with them, difficulties in all forms). 這就是佛陀教導第一苦聖諦的原因。 他很現實。 既然我們都追求恆久的快樂，佛陀要我們清楚地知道什麼是我們需要採納的，什麼是我們需要捨棄的，才能獲得究竟的快樂。 一個人的染污蘊，包括環境污染（由於因業力和妄想而產生的不淨知見）都是苦諦的一部分。 苦諦反映在 (i) 輪迴中的眾生如何體驗三種普遍的苦，以及 (ii) 六道各自的特定苦。 三種普遍的苦是苦的苦（痛）； 變化之苦（例如，不可避免地從愉快變為不愉快，或與我們認為可取的事物分離）和無處不在的苦（僅僅有蘊會帶來各種形式的困難）。 The suffering of the 6 realms has been discussed many times so I will just briefly mention here some of the sufferings of each of the 6 realms. The sufferings of the hell beings is one of intense suffering in the hot hells or cold hells, where one’s body is either inseparable from agonising and terrifying flames or pierced with icy cold, bleeding from every crack of one’s skin; the suffering of the pretas is one of unimaginable hunger and thirst lasting thousands of years and having mirages of lakes only to find them transformed into thorns and poisonous needles; the suffering of the animal realm is one of never-ending fear and being pursued by others as food; the suffering of the human realm is well understood by all of us, including always separating from what we desire and constantly meeting what we wish to avoid; the suffering of the demi-god realm is that of all-consuming jealousy and aggressiveness, always fighting with the god- realm beings and getting mortally wounded, losing the battle, dying but only to be resurrected to fight another battle and re-experience all its torments; the suffering of the god-realm beings is the extreme anguish when the karma to experience their luxurious existence finishes, their radiance fades and friends abandon them and see their next lower realm rebirth of great suffering. 六道的苦已經講過很多次了，所以我在這裡簡單地提一下六道的苦。 地獄眾生的苦是熱地獄或冷地獄中的一種劇烈痛苦，在那裡，一個人的身體要么無法脫離痛苦和可怕的火焰，要么被冰冷刺穿，皮膚每一道裂縫都在流血；餓鬼的痛苦是難以想像的飢餓和乾渴，持續數千年，海市蜃樓只是發現它們變成了荊棘和毒針； 畜生道的苦，是一種永無止境的恐懼，被人追逐為食物； 人間的苦，我們大家都很清楚，包括總是與我們所希望的分離，總是與我們所希望避免的相見。 半神界的苦，就是嫉妒和侵略，總是和神界眾生交手，受了致命傷，戰敗，死去，又要復活再戰，重新經歷這一切。 它的折磨； 神道眾生的苦，是當他們享受奢侈生活的業力結束，他們的光輝消逝，朋友拋棄他們，並看到他們下一個惡道輪迴大苦的時候，極度的痛苦。 The 1st Noble Truth of Suffering extends to objects being “suffering” in nature. How can trees and stones and even a beautiful flower be suffering? They too come under the category of suffering because when we perceive them, we grasp at such objects as being inherently, independently existing and our emotional afflicted minds get activated in relation to them. The root cause for this is ignorance i.e. grasping at self and at phenomena. 第一個苦聖諦擴展到本質上是“苦”的對象。 樹木和石頭，甚至一朵美麗的花，怎麼會受苦呢？ 它們也屬於苦的範疇，因為當我們感知它們時，我們執著於這些對像是固有的、獨立存在的，而我們受情緒困擾的心與它們相關地被激活。 其根本原因是無明，即執著於自我和現象。 ---------- 丁二、無與倫比 23. 是父抑或母，誰具此心耶？是仙或欲天，梵天有此耶？ 23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it? V23 Could our fathers and our mothers Ever have so generous a wish? Do the very gods, the rishis, even Brahma Harbour such benevolence as this? V23 我們的父親和我們的母親曾經有過如此慷慨的願望嗎？ 天神、仙人，甚至梵天港，有這樣的仁慈嗎？ ---------- 丁三、珍貴難生 24. 彼等為自利，尚且未夢及，況為他有情，生此饒益心？ 24. If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others? V24 We have known the great love and care from our parents, yet, do they have this great aspiration called bodhicitta which cherishes all beings and seeks to liberate them? Even some of those worldly gods with supernatural powers, who have a sense of kindness towards living beings, do not possess the altruistic, bodhicitta mind. Even Brahma who had a mind of concern for suffering beings and thus, requested the Buddha to turn the Wheel of Dharma, did not generate bodhicitta. By reflecting on this, we turn our minds to the bodhisattvas whom we can truly admire and pay homage to for their great compassion and courage to rescue all living beings without exception. V24 我們都知道父母的大愛和呵護，可是他們有沒有這個大願，叫做菩提心，珍惜眾生，求度眾生？ 甚至一些具有神通力的世間天神，對眾生有慈悲心，也不具備利他菩提心。 甚至梵天，以悲苦眾生之心，祈請佛陀轉法輪，亦不發菩提心。 念及此，我們轉念菩薩，真正敬仰、頂禮，大慈大悲，救度一切眾生，無一例外。 Our parents, gods, worldly beings never generated true compassion for themselves, not even in their dreams, how can we expect them to generate bodhicitta, which is compassion towards all sentient beings ? Generation of compassion towards oneself is actually the renunciation of suffering. Bodhicitta is the compassion towards others by helping them renounce suffering. Therefore one can see here, that without generating renunciation, there is no way for bodhicitta to be actualised. Since one now knows the power and benefit of bodhicitta to eradicate samsara and causes of samsara, we should rejoice at our own inspiration to practice it. If we do not engage in the practice of bodhicitta at all, we have wasted our lives. 我們的父母、天神、世間眾生從未對自己生起真正的慈悲心，甚至在他們的夢中也沒有，我們怎麼能期望他們生起菩提心，即對一切有情眾生的慈悲心？ 對自己生慈悲心，其實就是出離苦難。菩提心是對他人的慈悲心，幫助他們捨棄苦難。 故此可見，若不生出離心，則菩提心無法成就。 既然現在知道菩提心能根除輪迴和輪迴因緣的力量和利益，我們應該隨喜自己發心修行。 如果我們根本不修菩提心，我們就是在浪費生命。 ---------- 25. 他人為自利，尚且未能發；生此珍貴心，稀有誠空前！ 25. How does this unprecedented and distinguished jewel, whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence? V25 The nature of samsaric beings are such that they do not wish suffering but do not know how to eradicate suffering but instead due to ignorance of reality, create causes for more suffering; they wish for happiness to endure but they do not know how to create the causes for it and dash all oppprtunities to secure this. They do not know how to purify the causes which obstruct their happiness and end up only trying to help themselves. Due to this, it is impossible to transform the cherishing of oneself to the cherishing of others, so necessary for the cultivation of bodhicitta. The altruistic mind is the answer, yet rarely does it appear and is thus a worthy object of veneration and praise. V25 輪迴眾生的本性是不想受苦，卻不知如何斷除苦，反而因對實相的無明，而造作更多苦的因； 他們希望快樂能持續下去，但他們不知道如何為它創造因緣，並且不惜一切機會來獲得它。 他們不知道如何清淨阻礙他們快樂的因，結果只是想幫助他們自己。 因此，不可能將對自己的珍惜轉化為對他人的珍惜，而這正是修菩提心所必需的。利他心就是答案，但它很少出現，因此是值得崇敬和讚揚的對象。 ---------- 26. 珍貴菩提心，眾生安樂因，除苦妙甘霖，其福何能量？ 26. How can one measure the merit of the jewel of the mind, which is the seed of the worlds joy and is the remedy for the worlds Suffering? V26 The pain-dispelling draft refers to conventional and ultimate bodhicitta, which removes all suffering and its causes. The Bodhisattvas remain among us to help and guide us on the benefits of the the altruistic attitude. V26 止痛丹是世俗菩提心，是去除一切苦及其因的究竟菩提心。 菩薩留在我們中間，幫助和引導我們獲得利他態度的利益。 ---------- Commentary by Geshe Tenzin Zopa h(https://www.sangye.it/altro/?p=10705)ttps://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

丙二、行心獲益之理 27. 僅思利眾生，福勝供諸佛；何況勤精進 利樂諸有情。 27. If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings? V27 The verse is one of encouragement to pursue engaging bodhicitta . Merely having intentional bodhictta (aspiring bodhicitta) itself exceeds even the merit of one’s prayers to the Buddha, no question about actually engaging in the actions of bodhicitta. V27 此詩句是鼓勵發菩提心。 僅僅發菩提心（發願菩提心）本身就超過了向佛陀祈禱的功德，毫無疑問要真正從事菩提心的行動。 ---------- 28. 眾生欲除苦，奈何苦更增。愚人雖求樂，毀樂如滅仇。 28. Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an Enemy. V28 Engaging bodhicitta is superior because beings of the 6 realms are likened to the blind. Since beginningless time, living beings have longed to be free from suffering but due to ignorance, they have endlessly pursued the objects of desire and harmed the objects of anger, continuously performing negative deeds and creating a multitude of causes for more samsara, destroying the very happiness they so desperately seek. Even though most of us know that negative actions bring negative results, we are habituated; we continue to engage in them. V28 發菩提心是上乘的，因為六界眾生就好比是盲人。 自無始以來，眾生欲離苦，因無明無明，無休無止地追求貪欲之境，傷害嗔恨之境，不斷造惡業，多造諸因，多生輪迴，毀壞正道。 他們如此拼命尋求的幸福。 儘管我們大多數人都知道負面行為會帶來負面結果，但我們已經習慣了； 我們繼續參與其中。 We are strange beings. On the one hand, we strive for joy but at the same time, we ruin the very causes for joy to be ours. For example, whenever we are asked to do Dharma practices, we think it tiring and inconvenient but when we are invited to do negative things like indulge in excessive eating which also require time and effort, we delight in these. It is bodhicitta which enables us to persevere in helping living beings. 我們是奇怪的生物。一方面，我們為快樂而奮鬥，但與此同時，我們破壞了快樂的原因。 例如，每當我們被要求進行佛法修持時，我們都認為這很累且不方便，但當我們被邀請去做消極的事情時，例如沉迷於暴飲暴食也需要時間和精力，我們卻樂此不疲。是菩提心讓我們能夠持之以恆地幫助眾生。 ---------- 29. 於諸乏樂者、多苦諸眾生，足以眾安樂，斷彼一切苦， 29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways. V29 Buddhas and Bodhisattvas guide living beings to cut-off “all pain and suffering away” through the practice of the altuirstc mind. This can be interpreted as the 3rd and 4th Noble Truth of the Path and the Truth of Cessation. V29 佛菩薩以利他心的修行，引導眾生“斷除一切痛苦”。 這可以解釋為第三和第四道聖諦和滅諦。 ---------- 30. 更復盡其癡，寧有等此善？安得似此友？豈有如此福？ 30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit? V30 Buddhas and Bodhisattvas drive away the ignorance of not understanding cause & effect and of the mistaken view of believing that all self and phenomena truly and inherently exist). What other virtue can match this and who would be a greater friend? V30 諸佛菩薩開除不明因果的無明，以及認為一切自性、現象真實存在的邪見。）還有什麼其他美德可以與此相提並論，誰會是更好的朋友呢？ ---------- 甲四、敬歎菩薩 31. 若人酬恩施，尚且應稱讚；何況未受託 菩薩自樂為。 31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited? V31 In ordinary life, when we receive a favour from someone, we praise them. What more Bodhisattvas who freely and unconditionally benefit the world? Take a few moments to reflect on this. One should recognise the vastness of the Bodhisattva’s mind and aspire towards it. V31 在日常生活中，當我們得到某人的恩惠時，我們會稱讚他們。 還有什麼菩薩自在無條件利益世間呢？ 花點時間反思一下。 應當認識菩薩心的廣大，而向之發願。 ---------- 32. 偶備微劣食，嗟施少眾生，令得半日飽，人敬為善士。 32. The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a Day. V32 Those who, scornfully with condescension Give, just once, a single meal to others Feeding them for only half a day Are honoured by the world as virtuous V32 那些輕蔑而屈尊的人只給別人一頓飯只餵他們半天 被世人譽為賢德 ---------- 33. 何況恆施與，無邊有情眾，善逝無上樂，滿彼一切願。 33. What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space? V33 Some of us have offer food to others without generating any positive motivation but offer it just once and get acknowledged as being virtuous. Or when we offer food to the Sangha or sponsor a puja, we are treated well at the monastery and receive better quality food and offerings than the Sangha. We then act like we are big sponsors who have granted great favours to the monastery. All this pride and self cherishing over offering one meal. Think then of the bodhisattvas who constantly and selflessly give to others their time, effort, their virtues and even their limbs, all for the purpose of fulfilling sentient beings’ hopes for the ultimate happiness of enlightenment. V33 我們中的一些人在沒有產生任何積極動機的情況下向他人提供食物，但只提供一次並被認為是有道德的。 或者當我們供養僧團食物或贊助法會時，我們在寺院受到很好的對待，並得到比僧團更優質的食物和供養。 然後我們表現得好像我們是給予寺院很大恩惠的大資助者。 所有這些驕傲和自我珍視提供一頓飯。 想一想那些不斷地無私地佈施自己的時間、精進、功德甚至四肢的菩薩，都是為了滿足眾生對證悟究竟快樂的希望。 ---------- 34. 博施諸佛子，若人生惡心，佛言彼墮獄，久如心數劫。 34. The Lord declared, "One who brings forth an impure thought in his heart against a benefactor, a child, of the Jina, will dwell in hells for as many eons as there were impure Thoughts. V34 For those who have harmful thoughts towards Bodhisattvas will create the negative karma to fall into the hell existence. One moment in hell brings means aeons of suffering. We have already created negative causes for rebirth in the hell realms, so if we do not rescue ourselves now, while we have the inspiration to cultivate bodhicitta, we will not find another chance to do so. If we actualise bodhicitta, we will purify karma. Previous negative action has created karma, which in turn influences present actions but we have power to choose to do a negative act or not. V34 對菩薩懷有惡念者，將造惡業墮地獄。 地獄中的一瞬間意味著痛苦的永恆。 我們已經造下了往生地獄的惡因，如果現在不自救，我們有了發菩提心的靈感，就再也找不到機會了。 如果我們發菩提心，我們就會清淨業障。 以前的惡行造就了業力，業力反過來影響現在的行為，但我們有權選擇做或不做惡行。 ---------- 35. 若人生淨信，得果較前增；佛子雖逢難，善增罪不生。 35. But if ones mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises. V35 Due to being overwhelmed by anger, attachment and ignorance, we cannot seem to avoid hurting others directly or indirectly; we cause damage and injury to others through carelessness or ill-will. The Bodhisattvas however, never harm others, even when facing hardship of all kinds, including from the very beings they are seeking to help. V35 由於被憤怒、執著和無明所淹沒，我們似乎無法避免直接或間接地傷害他人； 我們因疏忽或惡意而對他人造成損害和傷害。 然而，菩薩從不傷害他人，即使面對各種困難，包括來自他們尋求幫助的眾生的困難。 ---------- 36. 何人生此心，我禮彼人身。誰令怨敵樂，歸敬彼樂源。 36. I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are mines of joy, toward whom even an offence results in happiness. V36 Whoever attains ultimate bodhicitta, namely bodhicitta conjoined with wisdom realising emptiness, is an object of Refuge. V36 誰證得究竟菩提心，即證悟空性智慧相應菩提心，即為皈依所緣。 ---------- Commentary by Geshe Tenzin Zopa h(https://www.sangye.it/altro/?p=10705)ttps://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

*此堂並無筆記提供

第二品 懺悔罪業 Chapter Two The Confession of Sin 甲一、獻供三寶 乙一、目的與對象 01. 為持珍寶心，我今供如來、無垢妙法寶、佛子功德海。 1. In order to adopt that jewel of the mind, I make offerings to the Tathágatas, to the stainless jewel of the sublime Dharma, and to the children of the Buddhas, who are oceans of excellent qualities. V1 The “sacred law” refers to the Buddha’s teachings which are extremely precious and effective in overcoming suffering and bringing joy. The Bodhisattvas are the Buddha’s children who possess great qualities such as great compassion, realisations of emptiness, emanate hundreds of bodies to travel to 1000 Buddha realms to receive teachings and thereafter bring benefit and protection to sentient beings. It is for this reason that one makes offerings to them with the aspiration and prayers to gain the altruistic mind, to gain bodhicitta which Bodhisattvas possess. The term “perfect offering” has 3 aspects, namely, • pure motivation of the giver to bring all sentient beings to enlightenment; • the object to which offering is being made (Buddhahood); • the purity of the substance offered (offerings obtained honestly; not through selling any representation of the Triple Gem (unless the proceeds are segregated from monies used for ordinary beings’upkeep) or selling weapons; alcohol; money obtained from falsely declaring your realisations). The categories of offerings are external, internal, secret and suchness offerings. V1 “聖法”指的是佛陀的教法，非常珍貴，能有效地去苦惱、帶來快樂。 菩薩是佛子，具大悲、證空等功德，化身百身，往來千佛界受教，利益眾生。 是故以發願祈願供養彼等，以得利他心，得菩薩所具之菩提心。 “圓滿供養”一詞包括三個方面，即： • 布施者帶領所有有情眾生成佛的純粹動機； • 供養的對象（成佛）； • 所供物質的純度（誠實地獲得供養；不是通過出售任何三寶的代表（除非所得收益與用於普通眾生維持的錢款分開）或出售武器；酒精；通過虛假聲明您的證悟獲得的錢財）。 供品的種類有外供、內供、密供和如實供。 ---------- 乙二、獻供本身 丙一、供無主物 02. 鮮花與珍果，種種諸良藥，世間珍寶物，悅意澄淨水； 2. As many flowers, fruits, and medicinal herbs as there are, and as many jewels as there are in the world, and clear and pleasant waters, V2 I offer every fruit and flower And every kind of healing medicine And all the precious things the world affords With all pure waters of refreshment. V2 我獻上每一種水果和花朵 還有各種療傷藥 以及世界上所有珍貴的東西和所有清爽的純淨水。 ---------- 03. 巍巍珍寶山，靜謐宜人林，花嚴妙寶樹，珍果垂枝樹； 3. Jeweled mountains, forested regions, and other delightful and solitary places, vines shining with the ornaments of lovely flowers, and trees with branches bowed with delicious fruit, V3 Every mountain rich and filled with jewels All sweet and lonely forest groves The trees of heaven, garlanded with blossom And branches heavy, laden with their fruit. V3 每一座富饒而充滿寶石的山 所有甜蜜而孤獨的森林 天堂之樹，繁花似錦，枝繁葉茂，碩果累累。 ---------- 04. 世間妙芳香、如意妙寶樹，自生諸莊稼，及餘諸珍飾； 4. Fragrances and incenses, wish fulfilling trees, jeweled trees, lakes adorned with lotuses, enchanting calls of wild geese in the worlds of gods and other celestials, V4 The perfumed fragrance of the realms of gods and men All incense, wishing trees and trees of gems All crops that grow without the tiller’ s care And every sumptuous object worthy to be offered. V4 諸天人間香，一切香，許願樹，寶樹 無需耕者照料即可生長的所有作物 以及每件值得供奉的奢華物品。 ---------- 05. 蓮綴諸湖泊，悅吟美天鵝；浩瀚虛空界，一切無主物， 5. Uncultivated crops, planted crops, and other things that ornament the venerable ones, all these that are un-owned and that extend throughout space, V5 External offerings include fruits, flowers, medicines, jewels and even mountains and caves chosen by mahasiddhas (“sweet and lonely forest groves”). When offering fragrances, offer first to the Buddha and then to oneself as a self-generated deity (for those engaging in tantra practice). Other external offerings include natural incense which has cleansing properties; Gaden Khenpa (a plant used to polish wooden floors to purify them and also serves as a medicine); salu rice (this rice grows with ease). All offerings to the Buddhas and bodhisattvas should be consecrated with OM AH HUM. V5 外供包括水果、花卉、藥物、珠寶，甚至大成就者所選擇的山洞。 供香時，先供佛，後供自生本尊（修密者）。 其他外供品包括具有清潔作用的天然香； 甘丹堪巴（一種用來拋光木地板以淨化它們的植物，也可用作藥物）； salu 稻米（這種稻米長得很容易）。 所有對佛菩薩的供養都應以嗡阿吽開光。 It should be known that one does not need physical objects in order to make offerings. One can generate offerings through one’s visualisations e.g. beautiful lakes blessed and protected by deities (like the 4 holy lakes of Tibet) that are filled with 5 coloured lotuses; beautiful sounds and sights; all things that are free in the wilderness such as forest animals, sun & moon, snow, sparkling pure mountain waters. One’s visualisation can conjure up a variety of wonderful offerings and if one multiplies one’s visualised offerings, they become extensive offerings. From this, one can see how easy it is to make offerings and thus, how easy it is to generate merits. 要知道供養不需要實物。 一個人可以通過一個人的可視化來生成產品，例如 被神靈保佑和保護的美麗湖泊（如西藏的四大聖湖），裡面盛滿了 5 朵彩色蓮花； 美麗的聲音和景象； 荒野中所有自由的事物，如森林動物、日月、雪、波光粼粼的純淨山水。 一個人的觀想可以產生各種美妙的供養，如果一個人的觀想的供養倍增，它們就會成為廣泛的供養。 由此可知，供養是多麼容易，因此，積德是多麼容易。 ---------- 06. 意緣敬奉獻，牟尼諸佛子。祈請勝福田，悲愍納吾供！ 6. I bring to mind and offer to the foremost of sages, together with their children. May those worthy of precious gifts, the greatly merciful ones, compassionate towards me, accept these from me. V6 The potency of any offering made to Buddhas and Bodhisattvas is influenced by the state of mind accompanying the offering. As an illustration, during Buddha’s time and in his presence, there was a boy playing in the sand, who was inspired to make offerings but was only able offer sand to Buddha’s begging bowl. This boy was later reborn as the great Buddhist Emperor Ashoka. Plain water seems like an ordinary offering. Yet Lama Atisha said that the water in Tibet was so pure, that it was a great offering to the Buddhas. Hence, the practice of water-bowl offerings is not of Tibetan origin but from the Indian Buddhist tradition. V6 對佛陀和菩薩所做的任何供養的效力都受到伴隨供養的心境的影響。 舉例來說，在佛陀時代，有一個男孩在玩沙，受到啟發要供養，但只能向佛陀的乞缽供養沙子。 這個男孩後來轉生為佛教大帝阿育王。 白開水似乎是普通的供品。 然而阿底峽尊者卻說西藏的水如此純淨，是供養諸佛的大供養。 因此，水缽供養的習俗並非源自西藏，而是源自印度佛教傳統。 ---------- 07. 福薄我貧窮，無餘堪供財。祈求慈怙主，利我受此供！ 7. Devoid of merit and destitute, I have nothing else to offer. Therefore, may the Protectors, whose concerns are for the welfare of others, accept this by their own power, for my sake. V7 Why should we be earnest in making offering? Offering is the 2nd of the important 7-limb practice of: • Prostration and homage (as explained in the previous verses) • Offerings • Confessing • Rejoicing • Requesting the Guru to remain • Requesting the guru to teach Dharma • Dedication We should put full effort and heart into making offerings because we are destitute of merit. That is why one often hears of pitiful stories about people who have no protection, no contentment, no peace at the time of death nor are cared for in life. Such experiences arise due to a lack of merit. One should therefore with sincerity think “This offering I am making through actual substances (or through visualisations) is to the Buddhas, who only work for the good of others. Please accept my offering, so that I may generate merit and dedicate it for the welfare of all beings”. V7 我們為什麼要認真供養？ 奉獻是重要的七肢練習中的第二個： • 頂禮和頂禮（如前幾節經文所述） • 供品 • 懺悔 • 欣喜若狂 • 請求上師留下 • 請求上師開示佛法 • 奉獻精神 • 我們應該全心全意地供養，因為我們缺乏福德。這就是為什麼人們經常聽到關於人們在死亡時得不到保護、得不到滿足、得不到安寧、生得不到照顧的悲慘故事。 這種體驗是由於缺乏功德而生起的。 因此，一個人應該真誠地想：“我通過實物（或通過觀想）所做的這種供養是為了佛陀，他們只是為了他人的利益而工作。請接受我的供養，以便我能積聚功德迴向利益一切眾生。” ---------- 丙二、供自身心 08. 願以吾身心，恆獻佛佛子！懇請哀納受，我願為尊僕！ 8. I completely offer my entire self to the Jinas and their children. O supreme beings, accept me! I reverently devote myself to your service. V8 Offering of oneself in the service of the Buddhas and bodhisattvas through all of one’s lifetimes is a mammoth act of merit because they bravely and selflessly act for the benefit of living beings. V8 一生一世為佛菩薩奉獻自己是一項巨大的功德，因為他們勇敢無私地利益眾生。 ---------- 09. 尊既慈攝護，利生無怯顧，遠罪淨身心，誓斷諸惡業。 9. Being free from fear of mundane existence due to your protection, I shall serve sentient beings; I shall completely transcend my earlier vices, and henceforth I shall sin no more. V9 This verse sets up a promise that if one is accepted into the bodhisattva path, one too resolves to become like a bodhisattva to benefit others and in so doing, will be released from past negative karma and be protected from committing non virtue. V9 這首詩建立了一個承諾，如果一個人被接納為菩薩道，一個人也會發願變得像菩薩一樣利益他人，這樣做，將從過去的惡業中解脫，並得到保護，免於犯下惡業。 ---------- 丙三、供想像物 丁一、般供養 10. 馥郁一淨室，晶地亮瑩瑩，寶柱生悅意，珠蓋頻閃爍； 10. In sweetly fragrant bathing chambers, whose beautiful pillars are radiant with jewels, glowing canopies made with pearls, and crystal floors transparent and sparkling, V10 The purpose of offering a bathing chamber is to purify one’s negative karma. Offering an elaborate and magnificent bathing chamber requires mental effort and in so doing, one is working with the negative karmic imprints deeply embedded in one’s mindstream, to wash them out. Thus when we do ritual bath offering, it is deeply symbolic to have crystal bowl. V10 供養浴室的目的是為了淨化自己的惡業。 提供一個精緻而宏偉的浴室需要精神上的努力，這樣做，一個人正在處理深深植根於一個人思想流中的負面業力印記，將它們洗掉。 所以我們做浴供的時候，水晶碗是很有像徵意義的。 ---------- 11. 備諸珍寶瓶，盛滿妙香水，洋溢美歌樂；請佛佛子浴。 11. I bathe the Tathágatas and their children with many vases studded with superb jewels and filled with pleasing, fragrant flowers, and water, to the accompaniment of songs and instrumental music. V11 When making offerings to the Buddhas and bodhisattvas, one should strive to offer the best. This combats miserliness and worldly thought. With visualisations, there is no limit to what one can offer. Therefore, when offering the bath, not only is the bathing chamber exquisite but the precious vase contains the purest, freshest water. If one is engaging in deity yoga practice, when one showers, one should visualise the bath offering being made to the self-generated deity. This is how to combine practice with one’s daily life activities. V11 供養諸佛菩薩時，應力求供養最好的。 這與吝嗇和世俗思想作鬥爭。 有了可視化，人們可以提供的東西是無限的。 因此，在供浴時，不僅是浴室精美，寶瓶中盛著最純淨、最新鮮的水。 如果一個人正在從事本尊瑜伽練習，當一個人淋浴時，他應該觀想正在為自生本尊做沐浴供養。 這就是如何將修行與日常生活活動結合起來。 ---------- 12. 香薰極潔淨，浴巾拭其身，拭已復獻上，香極妙色衣。 12. I dry their bodies with scented, immaculate, exquisite clothes; then I offer them beautifully colored and sweetly fragrant garments. V12 With cloths of unexampled quality With peerless, perfumed towels I will dry them And offer splendid scented clothes Well dyed and of surpassing excellence. V12 用質量無與倫比的布料 以絕世香巾，我將擦乾，獻上華美的香衣。 染色精良，卓越非凡。 ---------- 13. 亦以細柔服、最勝莊嚴物，莊嚴普賢尊、文殊觀自在。 13. I adorn Samantabhadra, Ajita, Manjughosa, Lokesvara, and others with those divine, soft, delicate, and colorful raiment’s and with the most precious of jewels. V13 With different garments, light and supple And a hundred beautiful adornments I will grace sublime Samantabhadra Manjugosha, Lokeshvara and their kin. V13 不同的衣裳，輕柔的，百種華美的莊嚴 我將加持普賢菩薩文殊菩薩、觀世音菩薩及其親屬。 ---------- 14. 香遍三千界，妙香塗敷彼，猶如純鍊金，發光諸佛身。 14. With perfumes permeating a thousand million worlds, I anoint the bodies of the lords of sages that are blazing with the luster well refined, well rubbed, and polished gold. V14 It will be noticed that every item and manner of offering is expressed in great detail. This is part of training one’s mind in concentrated offering to holy objects of refuge and virtue. This not only gives rise to merit but helps to keep out distraction and the self-centred mind. The offering of jewels, necklaces and such adornments are to Buddhas residing in the sambogakaya aspect (the Buddhas manifest in sambogakaya aspect with adornments and are seen as such all bodhisattvas). The Buddhas have no need for such ornaments but is a method for the giver, we practitioners, to practice generosity and gather merit. V14 值得注意的是，每個項目和提供的方式都非常詳細地表達了。 這是修心專心供養皈依戒德聖物的一部分。 這不僅會產生功德，而且有助於防止分心和以自我為中心的思想。 供養珠寶、項鍊等莊嚴是給報身佛（諸佛以莊嚴現身報身相，一切菩薩皆如此）。 佛陀不需要這樣的莊嚴，而是布施者我們修行人布施和積德的一種方法。 ---------- 15. 於諸勝供處，供以香蓮花、曼陀青蓮花，及諸妙花鬘。 15. I worship the most glorious lords of sages with all wonderfully fragrant and pleasing blossoms—mandarava flowers, blue lotus’s, and others—and with splendidly arranged Garlands. V15 This relates to one of the preliminary practices of arranging one’s altar beautifully and extensively for the objects of veneration, namely the Buddha, Bodhisattvas etc . There are 6 preliminary steps to one’s daily practice – cleaning the place, setting up the altar with beautiful & honestly obtained offerings, inviting the Merit Field, sitting in the Vairochana position (the lotus position), if possible; if not , then be seated comfortably but respectfully;, offering mandala to the Merit Field; making supplications. The utpala flower is mentioned here because of its beauty and rarity in blooming only when a Buddha descends onto earth. This gives one an idea of the type of offerings one should make. V15 這涉及為供奉的對象，即佛、菩薩等，精心而廣泛地佈置佛壇的前行之一。 每天的修行有六個前行——打掃場地，用誠實獲得的美麗供品安放佛壇，邀請功德田，如果可能的話，盤坐在毘盧遮那（蓮花位置）； 如果沒有，那麼舒適而恭敬地坐著；向功德田供養曼陀羅； 祈求。 這裡提到優婆羅花，是因為它的美麗和稀有，只有在佛陀降世時才會盛開。 這讓人們了解自己應該做什麼樣的供養。 ---------- 16. 亦獻最勝香，香溢結香雲；復獻諸神饈，種種妙飲食。 16. I perfume them with enchanting clouds of incenses having a pungent and pervasive aroma. I offer them feasts consisting of various foods and drinks. V16 When one offers incense, one is not allowed to use that made using even bits of blood, bones, poisonous plants or animal parts after one has killed the animal. It is always good to offer in abundance. Sometimes, people might think that since the altar offerings will eventually be discarded, there is no need to offer good quality items nor to offer a lot. This is improper thinking. Offer as much as you can manage, offer good quality offerings and set up the right motivation of making offerings to create the positive potential for Buddhahood. V16 供香時，即使是血、骨、有毒的植物或動物的器官，殺了動物後，也不得使用。 提供豐富的東西總是好的。 有時，人們可能會認為，既然祭壇的供品最終會被丟棄，那麼就沒有必要提供優質的東西，也不需要提供很多東西。 這是不正確的想法。 盡可能多地供養，供養優質的供養，並建立正確的供養動機，以創造成佛的正向潛能。 ---------- 17. 亦獻金蓮花，齊列珍寶燈，香敷地面上，散佈悅意花。 17. I offer them jeweled lamps, mounted in row of golden lotuses; and I scatter lovely drifts of blossoms on the floor, anointed with perfume. V17 In Tibet, butter lamps were offered because yaks and cows were the most common animals found there. To enable the yak or cow to also gain the merit from making offerings, not only was the yak or cow milk used for human consumption but also made into butter lamps as offering to the Buddhas. In this way, when one makes offerings, one can also think of helping others generate good causes too. V17 在西藏，供奉酥油燈是因為犛牛和牛是那裡最常見的動物。為了讓犛牛或牛也能從供養中獲得功德，不僅將犛牛或牛的奶供人食用，還製成酥油燈供養諸佛。這樣，自己在供養的時候，也可以想著幫助別人也產生善因。 ---------- 18. 廣廈揚讚歌，懸珠耀光澤，嚴空無量飾，亦獻大悲主。 18. To those filled with love I also offer brilliant multitudes of palaces, delightful with songs of praise, radiant with garlands of pearls and jewels, and ornamented at the entrances in four directions. V18 I will offer palaces immense and resonant with song All decked with precious pearls and pendants gems Gleaming treasures fit to ornament the amplitude of space All this I offer to the loving bodhisattvas V18 我將供養巨大的歌聲的宮殿 都裝飾著珍貴的珍珠和吊墜寶石 閃閃發光的寶物 適合裝飾虛空的幅度 這一切我都供養慈愛的菩薩 ---------- 19. 金柄撐寶傘，周邊綴美飾，形妙極莊嚴；常展供諸佛。 19. I bring to mind the great sages exquisitely beautiful, jeweled parasols perfectly raised with golden handles, lovely shapes, and inlaid pearls. V19 The detailed description of the offerings made is to focus one’s mind on sincere and joyful giving. This will create a mass of positive karma which will support one’s spiritual and material well being. V19 對供養的詳細描述是為了將一個人的思想集中在真誠和快樂的布施上。 這將創造大量積極的業力，支持一個人的精神和物質福祉。 ---------- 20. 別此亦獻供，悅耳美歌樂，願息有情苦，樂雲常住留。 20. Thereafter, may delightful clouds of offerings rise high, and clouds of instrumental music that enrapture all sentient beings. V20 May a multitude of other offerings Accompanied by music sweet to hear Be made in great successive clouds To soothe the sufferings of living beings V20 願其他眾多供養，伴隨悅耳的音樂，在連續不斷的大雲中被造，以撫慰眾生的痛苦 ---------- 21. 惟願珍寶花，如雨續降淋，一切妙法寶、靈塔佛身前。 21. May showers of flowers, jewels and the like continually fall on the images, reliquaries, and all the jewels of the sublime Dharma. V21 May rains of flowers, every precious thing Fall down in an unceasing stream Upon the jewels of sacred Dharma The Triple Gem and all supports for offering. V21 願花雨，一切珍貴的東西，不斷地落在聖法的珠寶上 三寶及一切供養。 ---------- 丁二、無上供養 22. 猶如妙吉祥，昔日供諸佛，吾亦如是供，如來諸佛子。 22. Just as Manjughosa and others worship the Jinas, so do I worship the Tathágatas, the protectors, together with their children. V22 Just as Manjugosha gentle and melodious Made offerings to all the conquerors Likewise I will make oblation To the Buddhas and their bodhisattva children. V22 正如文殊菩薩溫柔悅耳 供養一切勝者 我如是供養 對諸佛及其菩薩子。 ---------- 二、禮讚三寶 乙一、口讚三寶 23. 我以海潮音，讚佛功德海，願妙讚歌雲，飄臨彼等前。 23. With hymns that are seas of melodies, I praise the oceans of virtues. May the clouds of harmonies of praise ascend to them in the same way. V23 These verses relate to offerings made through the power of aspiration: “Other offerings” refer to those offered through visualisation with the thought, “May these offerings be like wish-fulfilling gems to fulfil the needs of all sentient beings”. The transmission of Dharma, entire scriptures and all forms of joy can be offered to all holy beings, as well as to holy objects like stupas. There are 6 qualities that must be present for verse of praise to be “tuneful” – rising, pausing, changing, slurring (with heart-felt sentiment), high and low. V23 這些偈頌與發願力的供養有關：“其他供養”是指以“願這些供養如如意寶，滿足一切眾生所需”的觀想供養。 佛法的傳承、全部的經典和一切形式的喜樂，都可以供養給所有的聖者，也可以供養給像佛塔這樣的聖物。 讚美詩必須具備 6 種品質才能“和諧”——升、停、變、含糊（帶有內心的情感）、高低。 ---------- 乙二、身禮三寶 24. 化身微塵數，匍伏我頂禮，三世一切佛、正法最勝僧。 24. With prostrations as numerous as the atoms within all the Buddha-fields, I bow to the Buddha’s present in all the three times, to the Dharma, and to the sublime assembly, V24 To the Buddhas of the past, the present and all future time And to the Doctrine and Sublime assembly With bodies many as the grains of dist Upon the ground, I will prostrate and bow. V24 過去、現在、未來一切諸佛， 一切法相， 世間諸佛。 身體多如遠方的顆粒 在地上，我會頂禮膜拜。 ---------- 25. 禮敬佛靈塔，菩提心根本，亦禮戒勝者、方丈阿闍黎。 25. Likewise, I pay homage to all the shrines and resting places of the Bodhisattva. I prostrate to the preceptors and to the praiseworthy adepts as well. V25 This is the Refuge verse. The objects of Refuge are Buddha, Dharma and Arya Sangha. One should also offer respect and homage to all holy shrines, those who transmit vows and those who live an ethical life because all of these support the attainment of bodhicitta. When reciting the refuge prayer, one should emanate as many bodies as the grains of dust and visualise oneself leading all sentient beings in prostration to the Triple Gem. One needs to have a clear understanding of what taking refuge means. Refuge vows are the basis of all other vows e.g. 5 lay vows, ordination vows, Bodhisattva vows, tantric vows. V25 這是皈依詩。 皈依的對像是佛、法和聖僧。 還應禮敬禮敬一切聖地、發願者、持戒者，因為所有這些都支持證得菩提心。 念皈依文時，應化現微塵數身，觀想自己帶領一切眾生禮拜三寶。 皈依是什麼意思，需要有一個清晰的認識。 皈依戒是所有其他戒的基礎，例如 五居士戒、出家戒、菩薩戒、密宗戒。 What are the 2 causes of refuge? (1) Faith and (2) Fear of the lower realms. “Faith” here is not about blind belief. It refers to vivid faith, yearning faith, confident faith, irreversible faith towards Buddha, Dharma and Sangha based on reasoning. It is about acknowledging that the Triple Gem are the supreme protector because through their teachings on how to think and act, one is protected from harming others and harming oneself. As for the fear of the lower realms, we already have an idea of what the suffering of the lower realms (animal, preta and hell-realm beings) are, so if we wish to avoid such terrifying rebirths, we require reliable guides to help us to avoid creating causes for such rebirths. 兩種皈依因是什麼？ (1) 信仰和 (2) 對惡道的恐懼。 這裡的“信”不是盲目相信。 是指生生不息的信心、嚮往的信心、自信的信心、對佛、法、僧的堅定不移的信心。 這是關於承認三寶是至高無上的保護者，因為通過他們關於如何思考和行動的教導，一個人可以免受傷害他人和傷害自己。 至於對惡道的恐懼，我們已經知道惡道（畜生、餓鬼、地獄道眾生）的痛苦是什麼，所以如果我們想避免這種可怕的輪迴，我們需要可靠的嚮導來幫助 我們要避免為這種重生造因。 It is useful to know that there are different kinds of taking Refuge – there is the common worldly refuge, where people worship worldly gods and have worldly goals; and then there is the beyond-worldly refuge such as taking refuge in the Triple Gem. 知道有不同類型的皈依是很有用的——有一種是普通的世俗皈依，人們在那裡崇拜世俗的神明並有世俗的目標； 再有出世間的皈依，如皈依三寶。 Within Buddhist Refuge, there are also different levels of taking refuge, i.e. there are different levels of aspirations. These varying levels of aspiration give rise to what is called the 3-capability beings i.e. the small-capability practitioner, the middle-capability practitioner and the higher-capability practitioner. 皈依也有不同層次的皈依，也就是不同層次的發願。 這些不同層次的發心導致了所謂的三功眾生，即小功修行者、中功修行者和大功修行者。 The small capability being’s manner of taking refuge centres around understanding the life and deeds of the Buddha, how he eradicated defilements and attained liberation and admires the Buddha’s qualities and realisations. For such persons, the main purpose of taking refuge is to avoid the lower realms and rely on the Triple Gem as saviour and guide. 小能人的皈依方式，主要是了解佛陀的生平事蹟，了解佛陀是如何斷除煩惱、證得解脫，敬仰佛陀的功德與證悟。 對這類人來說，皈依的主要目的是為了避開惡道，依靠三寶作為救世主和引導者。 The middle capability being’s manner of taking refuge likewise regards the Triple Gem as the guide based on the understanding of the sufferings of all realms of samsara (not only that of the lower realms) and yearns to be free from samsara. Here, the main purpose of taking refuge is to achieve liberation from samsara (attain nirvana) and become an Arhat. The higher capability being’s manner of taking refuge is much broader and is discussed in greater details in the next V26. 中神的皈依方式，同樣是基於對輪迴一切道（不僅是下道道）苦的了悟，以三寶為嚮導，渴望脫離輪迴。 在這裡，皈依的主要目的是為了從輪迴中解脫（獲得涅槃）並成為阿羅漢。 更高能力者皈依的方式要廣泛得多，將在下一個 V26 中進行更詳細的討論。 ---------- 甲三、歸依三寶 26. 乃至菩提藏，歸依諸佛陀，亦依正法寶、菩薩諸聖眾。 26. I go for refuge to the Buddha as far as the quintessence of enlightenment; I go for refuge to the Dharma and the community of Bodhisattvas. V26 This verse speaks of the Mahayana refuge. According to Mahayana teachings, Buddha gained enlightenment a long time before he descended on earth as Prince Siddartha to display the 12 deeds towards enlightenment namely, birth into a royal family, renunciation, personal sacrifice, etc leading up to the moment of enlightenment. V26 此頌說大乘皈依處。根據大乘教義，佛陀在以悉達多太子的身份降世之前很久就已成道，展示了 12 種成道行為，即出家、出家、個人犧牲等，直至成道時刻。 The higher capability being’s (Mahayanic practitioner) manner of taking refuge is again reliance upon the Triple Gem but is motivated beyond mere self-liberation. The motivation here is to attain enlightenment for the sake of all sentient beings and to bring them to Buddhahood. It goes beyond personal relief from suffering and individual liberation. When one aspires to attain enlightenment for sake of all beings, one enters the Mahayana path. The causal refuge here is having such an aspiration; the resultant refuge, is Buddhahood itself. 高能眾生（大乘修行者）的皈依方式再次是依靠三寶，但其動機不僅僅是自我解脫。 這裡的動機是為了一切有情眾生獲得覺悟並使他們成佛。 它超越了個人從痛苦中解脫和個人解放。 當一個人發願為一切眾生證悟時，他就進入了大乘道。 這裡的因緣皈依，就是有這樣的願望； 結果皈依，就是佛果本身。 ---------- Commentary by Geshe Tenzin Zopa h(https://www.sangye.it/altro/?p=10705)ttps://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

甲四、四力懺悔 乙一、出罪力 丙一、坦誠發露懺悔 27. 我於十方佛，及具菩提心，大悲諸聖眾，合掌如是白： 27. With folded hands I beseech the Fully Awaked Ones present in all directions and the greatly compassionate bodhisattvas. V27 Here begins the 3rd of the 7-limb practice of confession of one’s negative actions. This verse is referring to the 4 demons or maras within ordinary sentient beings – (1) aggregates (2) emotions (3) samsaric death and (4) torturing pride. We need to apply the 4 Opponent Powers (refuge, regret, remedy and resolve) when engaging in confession and purification practices. V27 here explains the first of the 4 Opponent Power of Refuge, namely refuge. V27 這裡開始了懺悔一個人的負面行為的七肢練習中的第三個。 這節經文指的是凡夫眾生中的四魔—— (1) 聚合 (2) 情緒 (3) 輪迴死亡和 (4) 折磨驕傲。 在進行懺悔和淨化練習時，我們需要運用四種對立力（皈依、後悔、補救和決心）。 V27這裡解釋了避難的4種對手力量中的第一種，即避難。 ---------- 28. 無始輪迴起，此世或他生，無知犯諸罪，或勸他作惡， 28. Whatever sin, I, a brute, have committed or caused others to commit in this life and others throughout the beginning less cycle of existence, V28 This verse refers to the 2nd Opponent Power of regret. Regret is not about guilt. It is about objectively recognising one’s wrong actions as mistaken. For countless lives while circling in samsara, one has brought immense harm to others, causing others to do likewise, deliberately or careless inflicting harms of body, speech and mind. Due to this, we lead lives of sorrow and trouble, circling in suffering, never to be liberated. We should recognise the error of our ways and be determined to improve. That is proper regret. V28 這節經文指的是後悔的第二個對手力量。 後悔與內疚無關。 它是關於客觀地認識到一個人的錯誤行為是錯誤的。 無數生生世世，輪迴輪迴，為他人帶來極大的傷害，令他人有意或無意，傷害身、語、意。 因此，我們過著憂愁和煩惱的生活，在痛苦中盤旋，永遠不得解脫。 我們應該認識到自己方法的錯誤，並下定決心加以改進。 那是適當的遺憾。 ---------- 29. 或因癡所牽，隨喜彼作為，見此罪過已，佛前誠懺悔。 29. And anything in which I have improperly rejoiced, thereby harming myself, that transgression I confess, overcome by remorse V29 I have taken pleasure in such evil Tricked and over-mastered by my ignorance Now I see the blame of it and in my heart Great protectors, I declare it! V29 我以這種邪惡為樂 被我的無知所欺騙和過度控制 現在我看到了它的責備並且在我的心中 偉大的保護者，我宣布！ ---------- 30. 惑催身語意，於親及三寶、師長或餘人，造作諸傷害。 30. Whatever offence I have committed, out of disrespect, with my body, speech, and mind against the Three Jewels, against mother and fathers, and against spiritual mentors and others, V30 Whatever I have done against the Triple Gem Against my parents, teachers and the rest Through the force of my defilements By the faculties of body, speech and mind. V30 凡我對三寶所做的一切 對我的父母、老師和其他人 因我的煩惱之力 由身、語、意的機能。 ---------- 31. 因昔犯眾過，今成有罪人；一切難恕罪，佛前悉懺悔。 31. And whatever terrible vices, I, a sinner, defiled with many faults, have done, O Guides, I confess them all. V31 Here, one owns up to committing harm and negativities. One fully recognises that ignorance has overwhelmed oneself, resulting in one doing evil deeds without remorse. For this reason, one can only blame oneself. As an example of great humility, Shantideva openly expresses to the Buddhas, how he has committed evil actions through force of negative emotion, thereby causing suffering to so many beings. V31 在這裡，一個人承擔了傷害和消極行為。一個人完全認識到無明已經壓倒了自己，導致一個人毫無悔意地做惡事。 為此，也只能怪自己了。 作為謙卑的典範，寂天向諸佛坦白他如何通過負面情緒的力量造下惡業，從而給如此多的眾生帶來痛苦。 ---------- 丙二、須盡速懺悔之因 丁一、思惟壽短無常而悔 32. 罪業未淨前，吾身或先亡；云何脫此罪？故祈速救護！ 32. How shall I escape it? Rescue me quickly! May death not soon creep up on me before my vices have vanished! V32 Here we see the 3rd of the four Opponent Powers, namely, the power of the remedy or antidote to one’s delusions, which can take various forms such as reciting purification mantras with the proper mindset of regret; meditate on emptiness. The verse speaks of the concern that one may die before one is able to purify all negativities and thus, never be able to gain freedom from suffering. We get easily inspired in the gompa or when we meet great teachers or when we see relics. However, the moment we leave the centre, poof !! We forget every bit of Dharma we have learned. Therefore, we need to engage in the 4th of the opponent powers of resolve or making the determination not to repeat negativities. One needs to make earnest prayers to be able to practice Dharma consistently. V32 這裡我們看到四種對逆力中的第三種，即對治或對治妄想的力量，它可以有多種形式，例如以正確的懺悔心態念清淨咒； 觀想空性。 這首詩談到了一個人可能會在能夠淨化所有負面影響之前死亡，從而永遠無法從痛苦中解脫的擔憂。 我們很容易在 gompa 或當我們遇到偉大的老師或當我們看到文物時受到啟發。 然而，我們離開中心的那一刻，噗！ 我們忘記了我們學過的每一點佛法。 因此，我們需要從事反對力量的第4種決心或決心不再重複消極。 一個人需要虔誠祈禱，才能始終如一地修持佛法。 ---------- 33. 死神不足信，不待罪淨否，無論病未病；壽暫不可恃。 33. Death does not differentiate between tasks done and undone. This traitor is not to be trusted by the healthy or the ill, for it is like an unexpected, great thunderbolt. V33 Death is certain, yet the time of death is uncertain. Oblivious to this, we busy ourselves with endless and meaningless tasks that keep us chained to samsara. We seem to happily continue this prisoner-existence. We live our lives on baseless assumptions – for example – it is not necessary that sick people die before healthy people; or old people die before young people. It simply does not work this way. One’s life span cannot be assumed as it is in the nature of impermanence. V33 死亡是確定的，但死亡的時間是不確定的。 無視這一點，我們忙於無休止且毫無意義的任務，這些任務使我們束縛於輪迴。 我們似乎很高興地繼續這種囚徒般的生活。 我們的生活是建立在毫無根據的假設之上的——例如——病人不一定比健康人先死； 或老年人先於年輕人死去。 這種方式根本行不通。 一個人的壽命不能假設，因為它是無常的。 ---------- 丁二、思惟造罪無義而悔 34. 因吾不了知，死時捨一切；故為親與仇，造作諸罪業。 34. I have committed various vices for the sake of friends and enemies. This I have not recognized: "Leaving everyone behind, I must pass away." V34 Whatever plans we make, whatever projects that we are involved in, whatever friends or businesses we cherish, however large a bank balance we have or the number protection-amulets we place around our necks or homes, when death comes, we have to leave all of it behind and journey on alone. We commit limitless negativities because of attachment, anger and ignorance. We indulge in only wanting to be with friends, avoiding enemies and are indifferent to strangers. V34 無論我們制定什麼計劃，無論我們參與什麼項目，無論我們珍惜什麼朋友或企業，無論我們擁有多少銀行存款或我們在脖子或家中戴上多少護身符，當死亡來臨時，我們必須離開所有 它落後並獨自旅行。 由於執著、憤怒和無明，我們造下了無限的惡業。 我們沉迷於只想和朋友在一起，避開敵人，對陌生人漠不關心。 ---------- 35. 仇敵化虛無，諸親亦煙滅，吾身必死亡，一切終歸無。 35. My enemies will not remain, nor will my friends remain. I shall not remain. Nothing will remain. V35 Everything has to come to an end – enemies, friends, including our bodies that we treasure so much – all have to cease. Therefore, there is no need to grasp at any of this. The late Khensur Rinpoche used to advise people “Don’t get stressed out. Everything is in the nature of change. All things will pass, so have a cup of tea”. V35 一切都必須結束——敵人、朋友，包括我們如此珍惜的身體——都必須停止。 因此，沒有必要去把握這些。 已故的堪蘇仁波切曾經建議人們“不要感到壓力過大。 一切都在變化之中。 一切都會過去的，喝杯茶吧。” ---------- 36. 人生如夢幻；無論何事物，受已成念境，往事不復見。 36. Whatever is experienced will fade to a memory. Like an experience in a dream, everything that has passed will not be seen again. V36 The 5 senses (“all that I possess “) and the objects of the 5 senses (all that I use), likewise is in the nature of a dream. Whether one is experiencing pleasure or unpleasant circumstances, there is not need to be obsessive. Loosen one’s clinging. If at the time of death, we are attached to anything or to anyone, it can cause one to enter into the lower realms. Even in relation to the Guru – if one is attached to Guru, it can pull one back into samsara. It is important to differentiate between inspiration and attachment. Similarly between husband and wife – if attachment to the spouse is strong at time of death, the clinging mind of the deceased can create a disturbance to one who is dying, as well as the surviving partner. Let go. Everything is like an illusion and will fade. V36 五種感官（“我所擁有的一切”）和五種感官的對象（我所用的一切），同樣是夢的性質。 無論一個人正在經歷快樂或不愉快的情況，都不需要執著。 鬆開執著。 如果在死亡的時候，我們執著於任何事物或任何人，它會導致一個人進入惡道。 甚至與上師有關——如果一個人依附於上師，它可以將一個人拉回輪迴。 區分靈感和依戀很重要。 丈夫和妻子之間也是如此——如果在死亡時對配偶的依戀很強烈，那麼死者執著的心會對臨終者和倖存的伴侶造成乾擾。 鬆手。 一切都像幻覺，終會消逝。 ---------- 37. 復次於此生，親仇半已逝；造罪苦果報，點滴候在前。 37. Even in this life, as I have stood by, many friends and enemies have passed away, but terrible sin induced by them remains ahead of Me. V37 If one cannot understand the subtle aspects of impermanence, at least recognise the gross examples of impermanence e.g. the passing away of friends. Because of the 3 discriminations i.e. labelling people as friend, enemy or stranger, the continuation of negative karma occurs, like a shadow following the body, bringing unbearable mental torture. Here, one is not being discouraged from giving love but rather to avoid desirous attachment i.e. love due to selfishness, fulfilment of one’s own self- cherishing. Dharma is teaching us to cultivate unconditional love, virtuous love that is only concerned for the well-being of the other party. As long as affection is mixed with the self-centred mind, that is nothing but attachment and negative. During death time, when the elements begin to dissolve, the hallucinations occurring at that time due to past negative karma look terrifying. Thus we cannot afford to have negative karma which includes the karma generated by these 3 kinds of discriminating mind. V37 如果一個人不能理解無常的微妙方面，至少要認清無常的粗略例子，例如 朋友的離世。 因為朋友、敵人、陌生人的三種分別，惡業不斷，如影隨形，帶來難以忍受的精神折磨。 在這裡，一個人並沒有因為給予愛而氣餒，而是為了避免慾望的依戀，即出於自私的愛，滿足自己的自我珍愛。 佛法教導我們培養無條件的愛，一種只關心對方幸福的美德之愛。 只要情與我心混在一起，那就是執著和消極。 在死亡期間，當元素開始消融時，由於過去的惡業而在那個時候出現的幻覺看起來很可怕。 因此，我們不能承受惡業，包括由這三種分別心所產生的業力。 ---------- 38. 因吾不甚解，命終如是驟，故起貪嗔癡，造作諸罪業。 38. Thus, I have not considered that I am ephemeral. Due to delusion, attachment, and hatred, I have sinned in many ways. V38 We may attend many Dharma talksl and yet, never look into ourselves. We never realise that one is also impermanent. Due to not reflecting on death and impermanence, there is hatred for the enemy, desirous clinging loved ones and total indifference towards strangers. An immense amount of negative karma stems from the emotions stirred up by one’s concepts of enemy, friends and stranger. 我們可能會參加許多佛法講座，卻從不審視自己。我們從來沒有意識到一個也是無常的。 因不思死無常，故對仇敵有憎恨，對所愛的人貪戀執著，對陌生人無動於衷。 大量的惡業源於一個人的敵人、朋友和陌生人的概念所激起的情緒。 ---------- Commentary by Geshe Tenzin Zopa h(https://www.sangye.it/altro/?p=10705)ttps://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

丁三、思惟畏罪懼死而悔 39. 晝夜不暫留，此生續衰減，額外無復增，吾命豈不亡？ 39. Day and night, a life span unceasingly diminishes, and there is no adding to it. Shall I not die then? V39 From our conception till now, there has not been a single moment where we are not marching towards death. Past moments of our precious human life is gone; death is near and the time to practice Dharma is short and even if one wants to regain the lost time, it will not be possible. Death is our destiny. However, we ca, use every remaining moment well if we live in Dharma. V39 從我們的受孕到現在，我們無時無刻不在走向死亡。 我們寶貴的人生過去的時刻已經過去了； 死亡在即，修行的時間很短，即使想要重獲失去的時間，也是不可能的。 死亡是我們的命運。 然而，如果我們生活在佛法中，我們就可以好好利用剩下的每一刻。 ---------- 40. 臨終彌留際，眾親雖圍繞，命絕諸苦痛，唯吾一人受。 40. Although lying here on a bed, and relying on relatives, I alone have to bear the feeling of being cut off from my vitality. V40 Shantideva is illustrating a person on his the death-bed or coffin. Whatever lifestyle one has lived, death comes. Although one’s loved ones may be around us at that time, only oneself will experience the separation from life. The only companion at death and beyond, the only thing that can help us then is whatever understanding one has of virtue, the right path, faith and conviction in Dharma. V40 Shantideva 正在描繪一個人在他的臨終床上或棺材上。 無論一個人過著什麼樣的生活方式，死亡都會到來。 那時雖然親人可能就在我們身邊，但會體會到與生活分離的只有自己。 死亡和死後唯一的伴侶，那時唯一能幫助我們的是一個人對美德、正道、信仰和佛法信念的理解。 Cultivating Dharma will bring about the wisdom that realises that images at death are just from the mind. They are hallucinations of the mind. One of our long time member’s aunt experienced clinical death and experienced the stages of the death process up to the white appearance (2 steps before clear light mind) and saw a tunnel filled with bright light and a voice telling her to follow the bright light and at one stage, she saw a beautiful lotus flower. On one of the petals of the lotus, she saw her name and then heard a voice saying that she has not purified enough yet, thus she must return. When she heard this, she heard her sister calling her and she regained consciousness. On the second occasion, she saw the same images and had the same experience. This time, her son called her and she regained consciousness. She had liver cancer and suffered a lot but in the final few days, she had no pain and was in a good frame of mind. 修行佛法會帶來智慧，了悟死亡的影像只是來自心。 它們是頭腦的幻覺。 我們長期會員的一位阿姨經歷了臨床死亡，經歷了死亡過程的各個階段，直到出現白色（清光心智前 2 步），看到一條充滿亮光的隧道，一個聲音告訴她要跟隨亮光和 在一個階段，她看到了一朵美麗的蓮花。 在其中一朵蓮花的花瓣上，她看到了自己的名字，然後聽到一個聲音說自己還沒有淨化夠，必須回去。 聽到這話，她聽到姐姐在叫她，她這才回過神來。 第二次，她看到了同樣的畫面，也有同樣的經歷。 這次是兒子叫她，她才回過神來。 她得了肝癌，受了很多苦，但在最後的幾天裡，她沒有痛苦，精神也很好。 Hence that lone journey of death is one where faith in Dharma helps. It was clear that she had Dharma imprints from past lives and thus had no fear of death. Hence faith and conviction in Dharma creates throwing karma to be born in the pure lands. 因此，死亡的孤獨之旅是對佛法的信仰有所幫助的旅程。 很明顯，她有前世的法印，所以不怕死。 因此，對佛法的信心和信念創造了投生淨土的業力。 ---------- 41. 魔使來執時，親朋有何益？唯福能救護，然我未曾修。 41. For a person seized by the messengers of death, what good is a relative, and what good is a friend? At that time merit alone is a protection, and I have not applied myself to it. V41 When due to one’s past karmic imprints, the hallucinated image of Yama, the Lord of Death with his scary appearance looks ready to consume one’s life, loved ones and one’s possessions cannot relieve one from anxiety and fear of death. Only virtues committed by oneself can provide support. Is there any choice left but to seriously adopt the practice of Dharma but build up the storehouse of merit? V41 當一個人因過去的業力印記而出現幻覺的閻王形象時，他的外表可怕，看起來準備吞噬一個人的生命，所愛的人和一個人的財產無法減輕一個人對死亡的焦慮和恐懼。 唯有自己所行的德行才能提供支持。 除了認真修持佛法並建立福德藏之外，還有別的選擇嗎？ ---------- 42. 放逸吾未知，死亡如是怖；故為無常身，親造諸多罪。 42. O Protectors, I, negligent, and unaware of this danger, have acquired many vices out of attachment to this transient life. V42 This is a cry to the Buddhas and bodhisattvas. As one has put so little attention on virtue and cultivated so little awareness of the Dharma, at the time of death, there will be much suffering due to the ripening of past negative imprints. V42 這是對諸佛菩薩的吶喊。 由於一個人對戒德的關注太少，對佛法的覺知修得太少，因此在死亡時，由於過去的惡印成熟，將會有很多痛苦。 ---------- 43. 若今赴刑場，罪犯猶驚怖，口乾眼凸出，形貌異故昔； 43. One completely languishes while being led today to have the limbs of ones body amputated. Parched with thirst, and with pitiable eyes, one sees the world differently. V43 The day they take him to the scaffold Where his body will be torn and butchered A man is changed, transfigured by his fear His mouth is dry, his eyes start from his brow. V43 他們把他帶到斷頭台的那天，他的屍體將在那裡被撕裂和屠殺 ---------- 44. 何況形恐怖，魔使所執持，大怖憂苦纏，苦極不待言。 44. How much more is one overpowered by the horrifying appearances of the Messengers of Death as one is consumed by the fevers of terror, and smeared with a mass of excrement? V44 These verses describe the state of fear of the person who is brought by his/her own karma, to the state of punishment, where no second chances are given. This arises when one has no understanding of the law of cause and effect and behaves exactly as one pleases with no regard for others nor consequences. V44 這些詩句描述了因自己的業力而受到懲罰的人的恐懼狀態，沒有第二次機會。 當一個人不了解因果法則並且完全按照自己的意願行事而不考慮他人或後果時，就會出現這種情況。 ---------- 45. 誰能善護我，離此大怖畏？睜大凸怖眼，四方尋救護。 45. With distressed glances, I seek protection in the four directions. Which good person will be my protection from this great fear? V45 Even though there is no actual, physical being called the Lord of Death, if we do not put effort to learn and practice Dharma which implant positive imprints, when we face death, we will halluncinate a very “real” Yama, feel fearful, vulnerable and lost without any protection and powerless to overcome the fearful visions at the time of death. V45 即使沒有真正的、有形的人稱為死神，但如果我們不努力學習和修習植入正面印記的佛法，當我們面對死亡時，我們會產生一種非常“真實”的閻王的幻覺，感到恐懼、脆弱 在沒有任何保護的情況下迷失，無力克服死亡時可怕的幻象。 ---------- 46. 四方遍尋覓，無依心懊喪；彼處若無依，惶惶何所從？ 46. Seeing the four directions devoid of protection, I return to confusion. What shall I do in that state of great fear? V46 Nowhere help or refuge will be found And sunk beneath the weight of sorrow Naked, helpless, unprotected – What when this befalls me, shall I do? V46 無處可尋幫助或避難所 沉沒在悲傷的重壓下 赤身裸體，無助，無保護—— 當這件事降臨在我身上時，我該怎麼辦？ ---------- 乙二、依止力 丙一、總依三寶 47. 佛為眾怙主，慈悲勤護生，力能除眾懼，故我今歸依。 47. Right now I go for refuge to the Protectors of the world whose power is great, to the Jinas, who strive to protect the world and who eliminate every fear. V47 By the time past negative karma ripens, it will be too late to purify that particular negative karma. Hence when death comes and the frightening hallucinations are already appearing, it would be too late to search for effective protection. Without cultivation of Dharma or proper purification during life, seeking protection at the time of death will be too late. We need to protect ourselves now. In the case of Milarepa, he purified all his negative karma in that lifetime and thus, as he approached death, he sang with joy. His heart had no longer any fear. V47 當過去的惡業成熟時，要淨化那個特定的惡業就太遲了。 所以當死亡來臨時，可怕的幻覺已經出現，再尋求有效的保護就來不及了。 生前不修法，不淨淨，臨終時求保護就來不及了。 我們現在需要保護自己。 就密勒日巴而言，他在那一世清淨了所有的惡業，因此，當他臨終時，他歡喜地歌唱。 他的心，已經沒有了恐懼。 Ours is a story of an empty life – first one says “I had no time to study Dharma because I had to go to school “ ; then 20 years pass and our next declaration is that “ I had to earn a living and thus didn’t have good conditions to practice Dharma “. Soon another 20 years pass. Then when we retire, we have the urge to say “Oh I first need to go on holiday and travel “ and soon we find ourselves too old, without energy to cultivate; then a few more years pass by and death knocks on our door. What meaningful thing have we gained from such a life? 我們的故事是一個空虛的生活——第一個說“我沒有時間學習佛法，因為我必須去上學”； 然後 20 年過去了，我們的下一個宣言是“我必須謀生，因此沒有良好的條件來修持佛法”。 很快又過了 20 年。 然後當我們退休的時候，我們有一種衝動，“哦，我先去度假旅行”，很快我們發現自己太老了，沒有精力去修煉； 然後又過了幾年，死亡敲響了我們的門。 我們從這樣的生活中得到了什麼有意義的東西？ We work solely for worldly purposes because of self cherishing and having a wrong view of existence, which in turn bring about the constant commission of negative karma and a terrifying end of one life. 我們只為世俗的目的而工作，因為自我珍愛和對存在的錯誤看法，這反過來又導致惡業的不斷犯下和生命的可怕終結。 ---------- 48. 如是亦歸依，能除輪迴怖，我佛所悟法，及諸菩薩眾。 48. Likewise, I earnestly go for refuge to the Dharma that is mastered by them and that annihilates the fear of the cycle of existence, and to the assembly of Bodhisattvas as well. V48 The manner in which Bodhisattvas abide in the Dharma refuge is of being constantly aware of the emptiness of the person (the concept of the I) and the emptiness of phenomena (aggregates and external world). In this way, all terrors of samsara are eliminated. V48 菩薩安住法皈依的方式，就是時常覺知人空（我的概念）和現象空性（五蘊和外在世界）。 如此，輪迴的一切恐怖都被消除了。 ---------- 丙二、別依菩薩 49. 因怖驚顫慄，將身奉普賢；亦復以此身，敬獻文殊尊。 49. Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Manjughosa. V49 When overwhelmed by the fear of death, let me follow the Bodhisattva Samantabhadra (who honoured the Buddhas through extensive offerings) and Manjushri (who blesses with wisdom). V49 被死亡的恐懼所淹沒時，讓我跟隨普賢菩薩（布施恭敬佛陀）和文殊師利（以智慧加持）。 ---------- 50. 哀號力呼求，不昧大悲行，慈尊觀世音，救贖罪人我！ 50. Terrified, I utter a mournful cry to the Protector, Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner. V50 Consumed by sorrow and misery, one calls out to Avalokitesvara/ Chenresig, Buddha of Compassion, confessing all of one’s mistakes and seeking protection. V50 被悲傷和苦難所吞噬，一個人呼喚大悲觀世音菩薩/觀世音菩薩，懺悔自己的所有錯誤並尋求保護。 ---------- 51. 復於虛空藏，以及地藏王，一切大悲尊，由衷祈救護。 51. Seeking protection, I earnestly invoke noble Akasagarbha, Ksitigarbha, and all the compassionate ones. V51 One goes for refuge to Akashagarbha (Namgey Nyingbo) to use our minds to perform merit and Kshitigarbha (Sai Nyingbo) which purifies the elements of the aggregates and the lower realms. V51 一個人皈依阿迦薩藏（南吉寧波）以用我們的心造福，以及皈依地藏（賽寧布）淨化五蘊和惡道的元素。 ---------- 52. 歸依金剛持；懷嗔閻魔使，見彼心畏懼，四方速逃逸。 52. I bow to Vajri, upon the sight of whom, the Messengers of Death and other malevolent beings flee in terror to the four directions. V52 One also goes for refuge to Vajrapani, who is holding the vajra (representing wisdom realising emptiness) which is the antidote to the suffering of death. V52 又皈依金剛手，金剛手持金剛杵（代表證悟空性的智慧），是對死苦的解藥。 ---------- 53. 昔違尊聖教，今生大憂懼；願以歸命尊，求速除怖畏。 53. After neglecting your council, in terror I go to you for refuge now as I face this fear. Swiftly remove my fear! V53 One acknowledges past misdeeds and now realise that Bodhisattvas can give experiential protection, so one goes to them for help. V53 承認過去的過錯，現在知道菩薩可以給予經驗保護，所以去求助。 ---------- Commentary by Geshe Tenzin Zopa h(https://www.sangye.it/altro/?p=10705)ttps://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

乙三、對治力－依教奉行 丙一、喻惑如病須對治 54. 若懼尋常疾，尚須遵醫囑；何況貪等惑，宿疾恆纏身。 54. Even one frightened by a fleeting illness would not disregard the physicians advice; how much more so one afflicted by the four hundred and four diseases, V54 As one would follow a doctor’s advice when one is suffering greatly from sickness, likewise, one should listen to Buddha’s teachings now wholeheartedly as it is the ultimate medicine to delusions and suffering. V54 猶如身患重病聽醫囑一樣，現在也應該一心一意地聽聞佛法，佛法是對付無明與痛苦的究竟良藥。 ---------- 55. 一嗔若能毀，贍部一切人，療惑諸藥方，遍尋若不得； 55. Of which just one can annihilate all people living Jambudvipa, and for which a medicine is not found in any region. V55 And if, by one of these alone The dwellers in the world are all thrown down And if no other remedy exists No other healing elsewhere to be found. V55 如果，僅憑其中之一 世界上的居民都被扔下如果沒有其他補救措施存在 在別處找不到其他治療方法。 ---------- 56. 醫王一切智，拔苦諸聖教，知已若不行，癡極應訶責。 56. If I disregard the council of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am! V56 Even one of these delusions alone can bring about intense suffering. There is no cure apart from Dharma, which trains us to recognise the causes of suffering (delusions and defilements) and the methods to overcome them. V56 即使僅是這些妄想中的一種，也會帶來劇烈的痛苦。 除了佛法之外沒有其他治療方法，佛法訓練我們認識痛苦的原因（妄想和煩惱）以及克服它們的方法。 ---------- 丙二、喻惑如險須慎防 57. 若遇尋常險，猶須慎防護；況墮千由旬，長劫險難處。 57. If I stand very attentive, even on a smaller cliff, how much more so on an enduring chasm of a thousand leagues? V57 If walking along a small cliff, one has to tread carefully, what more walking through the depth of the lower realms, in particular, the hell realms. V57 若是走小崖，更要小心行事，何況還要經過惡道深處，尤其是地獄道。 ---------- 丙三、勸速對治莫苟安 58. 或思今不死，安逸此非理；吾生終歸盡，死期必降臨。 58. It is inappropriate for me to be as ease, thinking, "Just today death will not arrive." The time when I will not exist in inevitable. V58 This verse cautions us to remember that death can come at any time. If we try to comfort ourselves that we will not die today, we are fooling ourselves, as the time of death is uncertain and there are many factors which lead to the shortening of one’s life and few factors which prolong it. V58 這節經文告誡我們要記住，死亡隨時都可能來臨。 如果我們試圖安慰自己今天不會死，那是在自欺欺人，因為死亡的時間是不確定的，導致壽命縮短的因素很多，而延長壽命的因素很少。 ---------- 59. 誰賜我無懼？云何定脫苦？倘若必死亡，為何今安逸？ 59. Who can give me fearlessness? How can I escape? I shall certainly not exist. Why is my mind at ease? V59 False courage: Although we may speak of death, we do not truly have a fear of impending death (and thus the need to cultivate Dharma) because we are not convinced of the certainty of death and how it can strike anytime, anywhere. Therefore, Shantideva urges us to seriously contemplate and meditate on impermanence and death, to inspire ourselves to cultivate. V59 虛假的勇氣：雖然我們可以談論死亡，但我們並沒有真正害怕即將到來的死亡（因此也沒有修持佛法的需要），因為我們不相信死亡的必然性以及它如何隨時隨地襲來。 因此，寂天勸我們認真思惟無常與死亡，以啟發自己修行。 ---------- 60. 除憶昔經歷，今我復何餘？然因執著彼，屢違師教誡。 60. What of value has remained with me from earlier experiences, which have disappeared, and engrossed in which, I have neglected the council of spiritual mentors? V60 We need to look into our own life’s experience to see whether we have followed our Guru’s advice; the Buddha’s advice; we need to analyse how we have conducted our lives and where we are, in terms of spiritual cultivation. V60 我們需要審視自己的生活經歷，看看我們是否聽從了上師的建議； 佛陀的忠告； 我們需要從精神修養的角度來分析我們的生活是如何進行的，我們在哪裡。 ---------- 61. 此生若須捨，親友亦如是，獨行無定所，何苦結親仇？ 61. Upon forsaking my relatives and friends, and this world of the living, alone I shall go elsewhere. What is the use of all my friends and enemies? V61 There is no benefit to continuously differentiate between friend, enemy and stranger. Instead, put effort to gain unconditional compassion to all beings. V61 不斷區分朋友、敵人和陌生人沒有任何好處。相反，努力獲得對所有眾生的無條件同情。 ---------- 62. 不善生諸苦，云何得脫除？故我當一心，日夜思除苦。 62. In that case, only this concern is appropriate for me day and night: how shall I surely escape suffering on account of that non-virtue? V62 And therefore, how can I make sure To rid myself of evil, only cause of sorrow? This should be my one concern My only thought both night and day. V62 因此，我怎樣才能確定 為了擺脫邪惡，唯一的悲傷原因？ 這應該是我關心的一個問題 我白天和黑夜唯一的想法。 ---------- 63. 吾因無明癡，犯諸自性罪，或佛所制戒，及餘眾過罪。 63. Whatever vice, whatever natural misdeed, and whatever misdeed by prohibition I, an ignorant fool, have accumulated, V63 One should be serious about overcoming delusions as they are the cause of all sorrow. The cause of all wrong actions including damaged vows, is caused by ignorance. If ones does not endeavour to throw light on one’s delusions and how to eliminate them, one would fail to fulfil the Buddha’s hopes, fail oneself and all sentient beings as well. As there are many sentient beings who have karmic connection with us, which means we are in a position to help them. However, if we fail, they lose all the chance to receive help. 一個人應該認真對待克服妄想，因為它們是所有悲傷的根源。 所有錯誤行為的原因，包括損壞的戒律，都是由無明造成的。 如果不努力開悟自己的煩惱，以及如何去除煩惱，就不能成就佛陀的希望，也不能成就自己，也不能成就一切眾生。 因為有很多眾生和我們有緣，所以我們有能力去幫助他們。 但是，如果我們失敗了，他們將失去所有獲得幫助的機會。 ---------- 64. 合掌怙主前，以畏罪苦心，再三禮諸佛，懺除一切罪。 64. Terrified of suffering, all this I confess, standing with folded hands in the presence of the Protectors and bowing repeatedly. V64 To protect oneself from negative karma and harvest the painful fruits from that, one should engage in confession and purification and constantly remind ourselves of our refuge in the Triple Gem. When practising refuge, one should know and reflect on the qualities of each of the objects of Refuge i.e. Buddha, Dharma and Sangha. 為了保護自己免受惡業的傷害並從中收穫痛苦的果實，一個人應該進行懺悔和淨化，並不斷提醒自己皈依三寶。 修皈依時，應了解和反省每一皈依對象，即佛、法、僧的功德。 ---------- 乙四、誓不犯罪力 65. 諸佛祈寬恕，往昔所造罪。此既非善行，爾後誓不為！ 65. May the guides be aware of my transgressions, together with my inequity. O Protectors, may I not commit this evil again! V65 This verse is the 4th of the 4 Opponent Power practice of purification, where one reflects with regret on the mistaken deed committed; one generates reliance on the Triple Gem to guide oneself from repeating such negativity, apply the remedial action e.g. doing prayer and finally resolve not to repeat the wrong action again, even at the cost of one’s life. V65 此頌是四逆功清淨法的第四首，懺悔自己所犯的錯誤； 一個人產生對三寶的依賴，以引導自己不再重複這種消極行為，應用補救措施，例如 祈禱並最終下定決心不再重複錯誤的行為，即使以生命為代價。 ---------- Commentary by Geshe Tenzin Zopa h(https://www.sangye.it/altro/?p=10705)ttps://www.sangye.it/altro/?p=10705(https://www.sangye.it/altro/?p=10705)

*此堂並無筆記提供

我們的小組由上師 Venerable Namgyel 指導，參辦不同的佛法活動，包括 1)讀書會 每月一次，一起看書，研究，由同學帶領一起做分析禪。 屬於知識型活動。 地點：佐敦／ZOOM 視乎疫情 2) 本尊修持 每月不同，詳細看時間表。 不同本尊的修持，念經﹑觀想等等。 屬於密宗修持，每人也可參與，請有心理準備，你需要時間實修體會。 地點: ZOOM 為主 3) 殊勝日特別活動 視乎老師的見議。 4) 各類宏法義工工作 十分多...哈哈... 加入小組後問我們啦~ 簡單講 , 你可以一起研習佛學﹑一起念念經﹑或一起參與義工工作，行菩提。 你只需參與你喜歡的部分，沒有限制。

任何有興趣的朋友也可以參與。我們的小組比較友善和開放，會照顧新同學，放心加入喔！ 但更重要的是：堅持。 我們的讀書會長達數年，知識需要慢慢累積； 本尊修持的活動對很多人來說，可能很陌生，要耐性聽法和體驗。 我們歡迎新同學，但往往對方留多久，留不留，是新同學選擇，不是我們呢。我們小組很有耐性，放心喔！

這視乎你想收到多詳細的資料了：　 1) 所有活動﹑共修詳情﹑　即日溫馨提示﹑老師給小組的私人message等等： whatsapps group 你需填悉頁底的入組表格, 便能收到whatsapp group的資料。 2) 活動通知，可like專頁: https://www.facebook.com/TaraStudyGroup 3) 只想知道大型活動 (例如老師來香港的閉關活動) : 填悉頁底的入組表格, 不用加入whatsapp group

我們的小組由上師 Venerable Namgyel 指導，參辦不同的佛法活動，包括 1)讀書會 每月一次，一起看書，研究，由同學帶領一起做分析禪。 屬於知識型活動。 地點：佐敦／ZOOM 視乎疫情 2) 本尊修持 每月不同，詳細看時間表。 不同本尊的修持，念經﹑觀想等等。 屬於密宗修持，每人也可參與，請有心理準備，你需要時間實修體會。 地點: ZOOM 為主 3) 殊勝日特別活動 視乎老師的見議。 4) 各類宏法義工工作 十分多...哈哈... 加入小組後問我們啦~ 簡單講 , 你可以一起研習佛學﹑一起念念經﹑或一起參與義工工作，行菩提。 你只需參與你喜歡的部分，沒有限制。

任何有興趣的朋友也可以參與。我們的小組比較友善和開放，會照顧新同學，放心加入喔！ 但更重要的是：堅持。 我們的讀書會長達數年，知識需要慢慢累積； 本尊修持的活動對很多人來說，可能很陌生，要耐性聽法和體驗。 我們歡迎新同學，但往往對方留多久，留不留，是新同學選擇，不是我們呢。我們小組很有耐性，放心喔！

這視乎你想收到多詳細的資料了：　 1) 所有活動﹑共修詳情﹑　即日溫馨提示﹑老師給小組的私人message等等： whatsapps group 你需填悉頁底的入組表格, 便能收到whatsapp group的資料。 2) 活動通知，可like專頁: https://www.facebook.com/TaraStudyGroup 3) 只想知道大型活動 (例如老師來香港的閉關活動) : 填悉頁底的入組表格, 不用加入whatsapp group

FIFTY STANZAS OF GURU DEVOTION 事師法五十頌 By Aryasura written in the first century B.C. 馬鳴菩薩集 With an oral commentary by Geshe Ngawang Dhargey Ngawang Dhargey 格西講解 索達吉堪布譯（粗體字） Homage to the Bhagavan Vajrasattva 頂禮薄伽梵金剛薩埵 Bhagavan is one of the many epithets used for an Enlightened Being, a Buddha. The Tibetan term for it, "Chom-dan-da (bCom-ldan ‘das)", is etymologies as follows. "Chom" means to overcome. Buddhas have overcome both the obstacles preventing Liberation and those preventing Omniscience. The former include the delusions or moral and mental defilements (klesa), and the ignorance of grasping for true independent existence, as well as the seeds of all of these. The latter refers to the instincts of both these defilements and this ignorance. "Dan" means to possess. Buddhas possess all good qualities, having completed their accumulations of both merit and insight resulting in their Form and Wisdom Bodies respectively. "Da" means to pass beyond. Buddhas have passed beyond samsara, the cycle of uncontrolled rebirth with suffering due to karma and delusions. 薄伽梵（Bhagavan）是許多證悟佛的稱謂之一，意為佛。其藏語“ Chom-dan-da（bCom-ldan‘das）”的詞源如下： “ Chom”意味著調服。佛調服了阻礙解脫的障礙，也克服了阻礙遍知能力的障礙。前者包括妄念或道德和心識上的缺失（klesa），執取真正有常存在的無明，以及所有引這些障礙的因（種子）。後者指的是引致這些缺失和無明的本能。 “da”是指具足。佛具有所有好的品質，完滿了二資糧的累積功績及洞察實相的能力，分別成就了布身和智慧身。 “ Da”是指超越。佛已經超越了輪迴，因為因果和妄念，不受控地遭受痛苦的輪迴。 The hidden meaning of Vajrasattva, Dor-je sem-pa (rDo-rje sems-dpa’) in Tibetan, can also be discovered from its etymology. "Dor-je" means indestructible diamond-lightening. Here it refers to the diamond-hard wisdom of the non-duality of (1) the mind that has bare perception of Voidness, experienced with a feeling of Great Bliss and (2) the Voidness that is the object of this mind. "Sem-pa" means the one with a heroic mind. It signifies someone who has himself abandoned all delusions, ignorance and their instincts and has the heroic mind that is ready to help others in all possible ways. 從藏語“金剛薩埵”詞源中也可以發現其隱含含義。 “ Dor-je”是指堅不可摧的閃耀鑽石。在這裡，它指如鑽石無堅不摧的非二元智慧：（1）能觀虛空的心，體驗大樂；（2）心與虛空無二無別。 “ Sem-pa”是指具有英勇的人。它表示一個人，已經放棄了所有的妄念，無明及其本源，並且擁有勇敢的心，隨時準備以各種可能的方式幫助他人。 Thus Bhagavan Vajrasattva refers to the state of Vajradhara, the form Buddha takes in the tantras. As the way to attain his Enlightened state is through Guru-devotion, Asvaghosa begins his work with this homage. 因此，薄伽梵金剛薩埵（Bhagavan Vajrasattva）指的是金剛總持（Vajradhara），一個佛在金剛乘顯現的身。由於他是透過對上師淨心承事的方法達至證悟，馬鳴菩薩以這種敬意開始了他的工作。 (1) 成就具德金剛薩埵因，上師蓮足之下敬頂禮。諸多無垢續中所宣說，略而言之此當敬諦聽。 Bowing in the proper way to the lotus feet of my Guru who is the cause for me to attain the state of a glorious Vajrasattva, I shall condense and explain in brief what has been said in many stainless tantric texts about Guru devotion. (Therefore) listen with respect. 以恰當的方式向上師的蓮花足作頂禮，這是使我達到金剛薩果位的因，我將簡要並扼要解釋許多關於對上師淨心承事的不朽金剛乘文獻內容。 （因此）請帶有尊重地聆聽。 (2) 得受殊勝之灌頂，金剛上師之面前，十方世界中所住，如來三時敬頂禮。All the Buddhas of the past, present and future, residing in every land in the ten directions, have paid homage to the Tantric Masters from whom they have received the highest empowerments. (Is there need to mention that you should too?) In general there are three types of empowerments or initiations, casual, pathway and resultant. The first is to ripen your mind stream, the second is an actual path of practice through which to gain Enlightenment and the third is into the actual liberated state of Buddhahood. Everyone who ever has or will attain Enlightenment does so through receiving these highest empowerments from their Tantric Masters. 在十方寸土上，所有過去，現在和將來的佛，都曾向金剛乘上師致敬，他們從中獲得了最高的灌頂。 （是否還需要說 － 您也應該這樣做呢？） 總的來說，灌頂有三時，即因﹑道﹑果。第一個是使您的心流成熟，第二個是在達致證悟的修行道上，實際的修持，第三個是進入佛性，得到圓滿解脫時。所有獲得或將要獲得證悟的人，都是通過從金剛乘上師那裡獲得這些最高的加持來做到這一點的。 (3) 以大信心三時中，手捧具花束曼茶，合掌供養於上師，恭敬稽首禮其足。 Three times each day with supreme faith you must show the respect you have for your guru who teaches you (the Tantric path), by pressing your palms together, offering a mandala as well as flowers and prostrating (touching) your head to his feet. As a disciple you must regard your Guru as an Enlightened Being. Even if from his own point of view he is not Enlightened and you, his disciple, have gained Buddhahood before him, you must still show him respect and pay homage. For instance, Maitreya, the fifth and next Buddha of the thousand of this world age, who now presides over Tusita Buddha-field, became Enlightened before his Guru, Sakyamuni Buddha. To demonstrate respect for his Guru, Maitreya has a stupa or reliquary monument on his forehead. Likewise Avalokitesvara, the incarnation of the compassion of all the Buddhas, is crowned in his eleven-headed aspect with the head of his Guru, Amitabha Buddha, the one who presides over Sukhavati Buddha-field. This learning from a Guru should not be like killing a deer to extract its musk and then discarding its corpse. Even after attaining Enlightenment you must still continue to honor your Guru who made all your achievements possible. 每天必須三次，對著你的金剛乘上師，以大信心合掌，提供曼陀羅和花朵以你的頭接觸上師腳作頂禮，來表達對教導您的上師（金剛乘）的尊重。 作為弟子，您必須將您的上師視為已證悟的佛。即使從他自己的角度來看，他不是證悟的佛，而你作為他的弟子，甚至比他更早獲得了佛性，你仍然必須向他表示敬意並向他致敬。例如，彌勒佛，這個世界時代的第五個和下一個佛，現在主持著兜率天佛土，他比他的上師釋迦牟尼佛更早友得證悟。為了表示對他的上師的尊重，彌勒佛的額頭上有佛塔或聖物紀念碑。同樣，觀世音菩薩是所有佛的慈悲心化身，在其十一頭王冠上也有他的上師阿彌陀佛（主持西方極樂佛土）的頭像。 從上師身上學到，不可像殺鹿提取其麝香，然後丟棄其屍體。即使在獲得證悟之後，您必須仍然敬重使您獲得所有成就變得可能的上師。 (4) 在家抑或新僧侶，為斷世間人誹謗，陳設佛經等之前，持禁戒者意禮師。 Those who hold ordination vows, if (your Guru) is a layman or your junior, prostrate (in public) while facing such things as his scriptural texts in order to avoid worldly scorn. But in you mind (Prostrate to your Guru). 如果你持守出家戒律，而您的上師是居士或是新僧侶，在公共場合時，可對著佛經等敬禮，以避免世俗人的誹謗。但是在您的心中（向您的上師頂禮）。 (5) 供養座墊身起立，幫助上師做事等，具禁戒者皆當行，不作頂禮斷劣事。 As for serving (your Guru) and showing him respect, such as obeying what he says, standing up (when he comes) and showing him to his seat - these should be done even by those with ordination vows (whose Gurus are laymen or their junior). But (in public) avoid prostrating and unorthodox actions (such as washing his feet). 至於侍奉（您的上師）並向他表示尊重，例如聽從他說的話，站起來（當他到來時）和指引到他的座位- 即使是那些有出家戒律的（他們的上師是居士或新僧侶）也應該這樣做。）。但是（在公共場合）應避免頂禮和不合常規的行為（例如洗腳）。 One of the ordination rules is that monks and nuns should not prostrate to laymen. This is taken to mean that in public you should not show this type of respect for your lay Guru as it might cause misunderstanding and scorn among those who casually observe. It is better to prostrate facing scriptural texts or Buddha images near him, while directing your reverence in your mind to your Guru. 出家戒律之一是僧侶不應向居士頂禮。這意味著在公眾場合中，您不應該對居士身份的上師表示這種尊重，因為這可能會引起那些隨便觀察的人的誤解和輕視。最好是俯臥面對他附近的經文或佛像，同時將自己的敬意在心中送給上師。 For example, the great masters Candragomi and Candrakirti often debated with one another. The former was layman, the latter a monk. One day Candrakirti invited Candragomi to his monastery. He wanted all the monks to form a procession, but the lay Master objected that the local townspeople would find it strange. Candrakirti told him not to worry. He placed a statue of Manjusri on a high throne and in the procession had a monk carry it directly before Candragomi. All the people thought that this ceremony was in honor of Manjusri, the manifestation of the Buddhas’ wisdom, and thus the monk avoided any bad feelings. 例如，偉大的上師Candragomi和Candrakirti經常互相爭論。前者是居士，後者是和尚。有一天，Candrakirti邀請Candragomi到他的寺院去。他希望所有的僧侶排列迎接隊伍，但居士上師反對，因為當地的鄉親會感到這做法奇怪。Candrakirti告訴他不要擔心。他將文殊菩薩的雕像放在高寶座上，並在隊伍中由僧侶將其抬到Candragomi面前。所有人都以為這一儀式是為了向文殊菩薩（佛陀智慧的體現）作禮，因此，這讓出家眾便避免了任何不好的感受。 Although restraint and indirect means of showing respect are often called for out of consideration for others, in private disciple must follow all the proper procedures of Guru-devotion no matter what the status of his Guru may be. However general respect, such as rising when he comes, must be shown at all times. 儘管基於出於他人的考慮，經常提到採取克制和間接的方式表達尊重，但弟子在私人場合，無論其上師的地位如何，都必須遵循尊敬上師的所有適當程序。無論如何，始終需要表現出基本的敬意，例如上師到來時要站起來。 On his own part, however, a Guru should always be humble never arrogant or pompous thinking himself great and worthy of honor. P’a-ra Rinpoche, one of the most realized disciples of the Senior and Junior Tutor of His Holiness the Fourteenth Dalai Lama, always kept a scriptural text by his seat. Explaining why, he said that when people would come to visit him and prostrated, at least they would gain some merit from showing respect to the scriptures since he himself had no qualifications. 然而，就上師自身而言，一位上師應該時刻保持謙虛，永遠不要自大或自負，以為自己偉大而值得榮譽。 P’a-ra仁波切是第十四世達賴喇嘛尊者的資深和新弟子中最有悟性的弟子之一，他的座位旁一直放著經文。他解釋了原因，他說，當人們前來拜訪他並作頂禮時，至少由於他本人沒有資格接受，但對佛經表示尊重，他們至少會從中受益。 (6) 上師以及諸弟子，相同失毀誓言因，是故勇士先觀察，上師弟子之關係。 In order for the words of honor of neither the Guru nor the disciple to degenerate, there must be a mutual examination beforehand (to determine if each can) brave a Guru-disciple relationship. At tantric empowerments many sets of vows are taken never to abandon the practices and procedures essential for spiritual progress. The disciple pledges his word of honor never to transgress these vows, such as always to visualize his Guru as inseparable from the meditational deity into whose practice he has just been initiated. Such deities, as well as the Gurus, share the same Enlightened nature as all the Buddhas, differing only in the physical aspect they manifest. 為了使上師和弟子的言語不致退化，建立師徒關係前，必須事先進行相互檢查（以確定雙方是否可以）勇敢地建立師徒關係。 在金剛乘灌頂中，許多誓言為永不被放棄修持和以靈性修行中必要的實踐。弟子保證他永不違背這些誓言，例如總是將他的上師視為他剛被濯頂的本尊的化身。這位本尊和上師一樣，擁有與所有佛相同的開悟，只是他們所顯化的身體有所不同。 The Guru, too, has previously pledged his word of honor never to disclose the tantric secrets to those who are unable to understand and keep them. Just as the milk of a lion should not be kept in a clay pot, so the profound and powerful methods of the tantra should not be entrusted to those who are not ready. If, having taken such vows, either the Guru or disciple should allow his word of honor to degenerate, it will be impossible for either to attain any of his goals and very serious unfortunate consequences will follow for both. Therefore it is extremely important for there to be a mutual examination between the Guru and disciple before they enter a formal relationship. 上師也曾承諾要遵守他的誓言，決不向無法理解和保守秘密的人透露金剛乘的秘密要訣。正如不應將獅子的牛奶保存在煲中一樣，金剛乘深遠而有力的方法也不應委託給那些尚未準備好的人。如果守了誓言，上師或弟子要么讓他的誓言退化，要么不可能實現他的任何目標，而這兩個目標都將帶來非常嚴重的不幸後果。因此，在上師和弟子進入正式關係之前，進行相互檢查是非常重要。 In ancient times in order to receive an empowerment a potential disciple would have to ask over a period of three years. An initiation was not at all something casual. By making the disciple wait so long, a Guru impressed on him the seriousness of entering the tantric path, tested his commitment and ensured that he was properly prepared. Often a Guru would make a disciple wait even longer before agreeing to teach him anything. He would repeatedly test his character and only when he had understood him well would he accept him as his disciple. 在遠古時代，為了獲得灌頂，未來弟子在三年間不斷提出要求。灌頂絕不是偶然的。通過讓弟子等待這麼長時間，一位上師教導他進入金剛乘道路應有的嚴肅，檢驗他的諾言並確保他作好了充分的準備。一位上師經常會讓弟子們等待更長的時間，然後才同意教他任何東西。他會反複測試他的性格，只有當他很好地理解他時，他才會接受他為他的弟子。 The disciple also must test his potential Guru and determine if he is fully qualified. He must be confident that he will be able to devote himself fully to this Master. Before entering a formal Guru disciple relationship, you have complete freedom of choice. But once such a bond has been established, these teachings on Guru-devotion must be followed with total commitment. 弟子亦必須測試他的未來上師，並確定他是否完全具足資格。他必須確信自己將能夠全心投入在這位上師。進入正式的上師弟子關係之前，您具有完全的選擇自由。但是，一旦建立了這種聯繫，就必須全心全意地遵循這些關於對上師虔信心的教義。 (7) 具慧弟子切莫依，無有悲心憎恨害，驕傲貪執愛炫耀，不護根門之上師。 A disciple with sense should not accept as his Guru someone who lacks compassion or who is angersome, vicious or arrogant, possessive, undisciplined or boasts of his knowledge. 有理智的弟子不應將缺乏慈悲心，易怒，惡毒，自大，具佔有欲，無紀律或自以為是的人當作他的上師。 (8) 穩重平和具智慧，安忍正直無諂誑，了知密咒續部事，具仁慈心通論典， (A Guru should be) stable (in his actions), cultivated (in his speech), wise, patient and honest. He should neither conceal his short-comings not pretend to possess qualities he lacks. He should be an expert in the meanings (of the tantra) and in its ritual procedures (of medicine and turning back obstacles). Also he should have loving compassion and a complete knowledge of the scriptures. （一位上師應該在）（他的行動是）穩定的，（在他的講話中）具備修養，明智，耐心和誠實。他既不應掩飾自己的缺點，也不應假裝具有自己所缺乏的特質。他應該通達（金剛乘的）含義及其相關法事程序（醫學和避過障礙）方面的專家。他也應該有愛與慈悲心和對經文的全面了解。 (9) 了達十種真如義，擅長繪畫壇城事，精通傳講密宗法，極具敬信根調柔。 He should have full expertise in both ten fields, skill in the drawing of mandalas, full knowledge of how to explain the tantra, supreme pure faith and his senses fully under control. 他應該在這十領域都具有全面的專業知識，繪畫供曼達的技巧，完全懂得解說金剛乘，殊勝的純正信心以及能完全控制他的感官。 In general a Mahayana Guru should have the following ten qualities: (1) discipline as a result of his mastery of the training in the higher discipline of moral self-control, (2) mental quiescence from his training in higher concentration, (3) pacification of all delusions and obstacles form his training in higher wisdom, (4) more knowledge than his disciple in the subject to be taught, (5) enthusiastic perseverance and joy in teaching, (6) a treasure of scriptural knowledge, (7) insight into and an understanding of Voidness, (8) skill in presenting the teachings, (9) great compassion and (10) no reluctance to teach and work for his disciples regardless of their level of intelligence. 一般而言，大乘上師需要具備以下十項素質：（1）掌握自我控制，在高等戒律訓練中受到訓練及完全掌握；（2）在三摩地訓練中調伏內心；（3）對治所有影響他的智慧修持訓練的妄念和障礙；（4）在所要教的科目上比他的弟子知道更多；（5）在教學中充滿熱情和毅力；（6）佛經知識寶庫（7）洞悉和理解空性，（8）講授教導的技巧，（9）大悲心，（10）不論弟子的智力水平如何，也願意為弟子作教和工作。 A Tantric Master must have even more good qualities, as listed in the text. Most important is that he be an extremely stable person, with his body, speech and mind totally under control. 如文本中所列，金剛乘上師必須具有更高的品質。最重要的是，他是一個非常穩定的人，他的身體，語言和思想完全受到控制。 There are two set of ten fields in which the Guru must be a complete master. The ten inner ones are essential for teaching the yoga and anuttarayoga classes of tantra, which stress the importance of purifying mainly internal mental activities. These are expertise in (1) visualizing wheels of protection and eliminating obstacles, (2) preparing and consecrating protection knots and amulets to be worn around the neck, (3) conferring the vase and secret empowerments, planting the seeds for attaining a Buddha’s Form Bodies, (4) conferring the wisdom and word empowerments, planting the seeds for attaining a Buddha’s Wisdom Bodies, (5) separating the enemies for Dharma from their own protectors, (6) making offerings, such as sculptured tormas, (7) reciting mantras, both verbally and mentally, that is visualizing them revolving around his heart, (8) performing wrathful ritual procedures for forcefully catching the attention of the meditational deities and protectors, (9) consecrating images and statues and (10) making mandala offerings, performing the meditational practices (sadhana) and taking self-initiations. 上師必須是一個完滿共有兩個領域，每個領域有十個項的大師。內在的十個要素，對於講授金剛乘瑜伽和anuttarayoga瑜伽至關重要，它們強調了淨化主要是內部心理活動的重要性。這些專業知識包括：（1）可觀想護輪並消除障礙物；（2）準備和製作戴在脖子上的保護結和護身符；（3）授予寶瓶和秘密灌頂；種下為獲得佛身的種子，（4）賦予智慧和口傳，播下獲得佛智慧身的種子，（5）將佛法的敵人與自己的護法分開，（6）作供養，例如雕刻食子，（7）在口和心上背誦咒語，觀想它們圍繞心間旋轉；（8）作忿怒修持，有效地吸引禪定本尊和護法的注意力；（9）加持佛卡和佛像；（10）製作曼陀羅供奉，進行禪修練習（法）並進行自我灌頂。 The ten external qualities are required for teaching the kriya and carya classes of tantra, which stress the importance of purifying mainly external activities in connection with internal mental processes. These are expertise in (1) drawing, constructing and visualizing the mandala abodes of the meditational deities, (2) maintaining the different states of single-minded concentration (samadhi), (3) executing the hand gestures (mudras), (4) performing the ritual dances, (5) sitting in the full meditational position, (6) reciting what is appropriate to these two classes of tantra, (7) making fire offerings, (8) making the various other offerings, (9) performing the rituals of (a) pacification of disputes, famine and disease, (b) increase of life span, knowledge and wealth, (c) power to influence others and (d) wrathful elimination of demonic forces and interferences, and (10) invoking meditational deities and dissolving them back into their appropriate places. 教金剛乘的kriya和carya需要十種外在品質，這強調淨化外部活動的重要性，以連結內心的過程。這些包括（1）繪製，構建和形象化禪修中的本尊壇城；（2）保持禪定（samadhi）的不同狀態；（3）作手印（mudras），（4）金剛舞；（5）處於完整的禪修姿勢；（6）念誦適用於這兩個領域的金剛乘經文；（7）進行火供；（8）進行各種薈供；（9）進行法會。 （a）平息爭端，飢荒和疾病；（b）延長壽命，增加知識和財富；（c）影響他人的能力；（d）徹底消除惡魔力量和干擾；以及（10）迎請禪定中的本尊並將其溶入到適當的位置。 It is not sufficient for a Tantric Master merely to know how to perform the superficial actions of these above rituals. He must actually be able to do them. For instance, when consecrating an image of a meditational deity, he must be able to invoke the actual deity and place it in the image, not merely recite the words of the accompanying text. If you take as your Guru a Master with all these qualifications and powers, and he accepts you as his disciple, you must devote yourself fully to him. Although it is possible that out of delusion you might disagree with your Guru, never show him disrespect or despise him from the depth of your heart. 金剛乘上師僅僅知道如何執行上述儀式的表面行為是不夠的。他必須實際上也能夠做到。例如，在加持禪定本尊的佛卡時，他必須能夠迎請真實的本尊並將其置於圖像中，而不僅僅是背誦相關的文字。如果您以具備所有這些資格和能力的上師作為您的上師，並且他接受您作為他的弟子，則您必須全心全意地虔信於他。儘管出於妄念，您可能會不同意您的上師，但切勿表現出對他的不敬或鄙視。 (10) 身為弟子若故意，輕蔑如是之上師，則已輕侮一切佛，故彼恒時受痛苦。 Having become the disciple of such a protecting (Guru), should you then despise him form your heart, you will reap continual suffering as if you had disparaged all the Buddhas. 成為保護者（上師）的弟子之後，如果您發自內心鄙視他，您將得到持續的痛苦，就好像您貶低了所有佛一樣。 (11) 誹謗上師之弟子，患傳染病危害病，中邪瘟疫染諸毒，大愚之人依此死。 If you are so foolish as to despise your Guru, you will contract contagious diseases and those caused by harmful spirits. You will die(a horrible death) caused by demons, plagues or poison. 如果您如此愚蠢鄙視您的上師，您將感染傳染疾病以及由邪靈引起的疾病。您將死於惡魔，瘟疫或毒藥（可怕的死亡）。 (12) 遭受惡王及毒蛇，水火空行與盜賊，妖魔鬼怪眾所殺，墮入無間之地獄。 You will be killed by (wicked) kings or fire, by poisonous snakes, water, witches or bandits, by harmful spirits or savages, and then be reborn in a hell. 您將被（邪惡的）國王，烈火，毒蛇，水，女巫或土匪，邪靈或野蠻人殺死，然後在地獄中重生。 (13) 何時何地永切莫，擾亂金剛上師心，設若愚者如此作，定於地獄受燉苦。 Never disturb your Guru’s mind. Should you be foolish and happen to do this, you will surely boil in hell. 切勿打擾您的上師心。如果您很愚蠢並且碰巧這樣做，您肯定會在地獄中沸騰。 (14) 佛經真實而宣說，誹謗上師之眾生，長久住於無間獄，此等恐怖地獄中。 Whatever fearful hells have been taught, such as Avici, the Hell of Uninterrupted Pain, it is clearly explained that those who disparage their Guru will have to remain there (a very long time). 無論教過什麼可怕的地獄，例如無間地獄（Avici），不間斷痛苦的地獄，都清楚地解釋了，那些貶低他們上師的人將不得不呆在那裡（很長一段時間）。 (15) 是故一切精勤者，永遠亦莫惡言謗，智慧高超不炫耀，賢德金剛阿闍黎。 Therefore exert yourself whole-heartedly never to belittle your Tantric Master who makes no display of his great wisdom and virtues. 因此，全心全意地儘自己所能，不要輕視你的金剛乘上師，那位不顯示自己偉大智慧和美德的人。 As your Guru is a Buddha, despising him is the same as hating all who are Enlightened. The state of Buddhahood is one of complete Liberation from all suffering, ignorance, delusions and obstacles. It is the attainment of all good qualities, complete perfection and total Omniscience. Despising or belittling such a state by disparaging your Guru, you cast yourself in the opposite direction from happiness and freedom. Having contempt for wisdom and Liberation, you gain instead bondage and pain. Such tormented states are what have been described in all the scriptures ad the various hells. 因為您的上師是佛，所以鄙視他就像恨所有證悟的佛一樣。佛果是解脫所有苦難，無明，妄念和障礙的。是所有殊勝的功德，完全完美和遍知的成就。以鄙視或貶低您的上師，會使自己陷入與幸福和自由相反的方向。鄙視智慧和解脫，反而會增加束縛和痛苦。這種折磨的狀態在所有經文和各種地獄中都有描述。 Thus there are great dangers in entering a Guru-disciple relationship. Your Tantric Master may be the one who has given you empowerments, a tantric discourse or even instruction on mandala drawing. As he has no pretension and is never boastful, he will always hide his good qualities and never hesitate to admit shortcomings. If you do not recognize such traits as indications of his perfection, humility and skillful means, you may make the serious mistake of belittling or seeing faults in him. Having established a formal bond with this Guru and through him entered a pathway to Buddhahood, you have then cast yourself into terrible suffering if from the depth of your heart you break this link . Therefore you must have great awareness, for although Guru devotion will elevate you to Full Enlightenment, a breach of it will be your downfall. 因此，進入師徒關係存在極大的危險。您的金剛乘上師可能曾給你灌頂您，解說金剛乘教義甚至指導曼陀羅繪畫的人。因為他沒有自負，從不自誇，所以他將永遠隱藏自己的優良品質，並且毫不猶豫地承認自己的缺點。如果您不認識到他的完美，謙卑和熟練手段的特徵，那麼您可能會犯嚴重的錯誤，輕視或看到他的缺點。與這位上師建立了正式的關係，並通過他進入了成佛的道路，如果您從內心深處中斷了這種聯繫，那麼您就將自己陷入可怕的痛苦之中。因此，您必須有足夠的意識，因為淨心承事上師雖然可以使您提昇至圓滿證悟，但違反它會成為您的敗筆。 (16) 稱心如意之供品，恭敬奉獻上師尊，依此今後不遭受，瘟疫病等諸損害。 (If from a lack of awareness you have shown disrespect) to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harm as plagues will not befall you. （如果由於缺乏意識而表現出不敬），請向您的上師虔誠地作供養，並尋求他的寬恕。這樣一來，諸如瘟疫之類的傷害就不會降臨到您身上。 As a Buddha, a Guru will never hold a grudge, showing him disrespect cannot possibly offend or hurt him. The only one you harm is yourself. Therefore if you repent and beg his forgiveness, he will accept what you offer with great compassion. Then by the force of your faith, respect and devotion, you need not experience great misfortune. 作為佛，上師永遠不會懷恨在心，對他不尊重是不可能冒犯或傷害到他。您唯一在傷害的人是您自己。因此，如果您悔改並懇求他的寬恕，他會以大悲心接受您的供養。然後，憑著您的信心，尊重和淨心承事精神，您就不必經歷巨大的不幸。 The beneficial effects of Guru-devotion and the dire consequences of a breach of it are not rewards and punishments from a godly Guru. They follow directly from cause and effect. Your Guru is the focal point for your practices leading to Enlightenment. The more devoted you are towards the state of perfection he represents, the closer you come toward this goal. Despising him can only tale you further away into darkness and ignorance. 對上師的虔敬心帶來的利益和違背它所得到的可怕後果，跟世俗的神化上師給的獎賞和懲罰不同。前者直接來自因果關係。您的上師是您實現證悟的關鍵。您越對他所代表的完美表現出虔敬心，您就越接近實現這證悟的終點。鄙視他只會使你陷入黑暗和無明。 (17) 於自誓言阿闍黎，難施兒子與妻子，自之生命亦恒獻，何況不定之受用？ It has been taught that for the Guru to whom you have pledged your word of honor (to visualize as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to mention your fleeting wealth? 有人教導說，對於您已對其許下誓言的上師（將其觀想為你的修持本尊），您應該願意犧牲您的妻子，孩子甚至您的生命，儘管這些（不容易）犧牲。還需要提及您的短暫財富嗎？ (18) 無數俱胝劫之中，亦難證得佛陀果，于諸具足精進者，上師即生亦賜予。 (such practice of offering) can confer even Buddhahood on a zealous (disciple) in his very lifetime, which otherwise might be difficult to attain even in countless millions of eons.（供養的做法）甚至可以使熱心（弟子）在一生中成就佛果。話就咁算用無數劫也很難做到。 (19) 恒時護己之誓言，恒時供養諸善逝，恒時亦供上師尊，上師等同一切佛。 Always keep your word of honor. Always make offerings to the Enlightened Ones. Always make offerings also to your Guru, for he is the same as all the Buddhas. 持守您的誓言。經常向證悟者作供養。經常向你的上師作供養，因為他與所有佛無異。 (20) 欲求無盡果位者，自之稍許悅意物，至極珍愛物品間，悉皆供養上師尊， Those who wish (to attain) the inexhaustible (state of Buddha’s Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of the best quality. 那些希望（獲得）無量（佛智慧身）的人應該把令他們帶來愉悅的東西供養給他們的上師，從最瑣碎的物品到最上盛的。 (21) 供養上師即等同，恒時供養一切佛，供養上師乃福田，積累資糧成佛果。 Giving (to your Guru) is the same as making continual offerings to all the Buddhas. From such giving much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood). 供養（您的上師）跟不斷供養所有佛淨心等功德同等。這樣的供養可以得到很多好處。以此獲的得（佛）至高無上的證量。 Making offerings to your Guru as the representative of all Buddhas is extremely important. Such generosity is symbolic of your total dedication to achieve Buddhahood. If because of miserliness or selfishness you hold back from giving what you find the most pleasing and offer only what you do not want for yourself, how can you promise to give yourself totally for the work of benefiting all sentient beings be anything but a farce? Without any attachment you must be willing to sacrifice everything for your attainment of Enlightenment through your Guru. The offering mandala symbolizes this dedication of your body, speech and mind , and even the entire universe for this goal. 向您的上師作為所有佛的代表，以作獻供極為重要。慷慨布施象徵著您全心全意成就佛果。如果由於吝嗇或自私而拒絕供養讓自己歡喜的物品，而只提供自己不想要的東西，那麼您怎麼能承諾全心全意地利益所有眾生呢？您必須沒有任何依戀，願意犧牲一切透為上師以達到證悟。 供曼陀羅象徵著您以身語意作供養，甚至象徵著整個宇宙。 If you are poor like Je-Tzun Milarepa, it does not matter that you do not have riches to offer. What is important is your state of mind and willingness to sacrifice anything for the sake of your Guru, Enlightenment and all sentient beings. The best offering, then, is of your practice. But if you have wealth, you must never hesitate to use it for gaining merit. 如果您像密勒日巴這樣的窮人，沒有財富可沒關係。重要的是您的心態和願意為了上師､證悟和所有眾生而犧牲一切。因此，最好的供養就是您的修持。但是，如果您有財富，就必須毫不猶豫地使用它來獲得功德。 Therefore making offerings is not so that your Guru can become rich. On his part the Guru should regard such offerings as a tiger would look at grass. The point is to benefit yourself and ultimately everyone else by your total dedication. Great merit is gathered from such practice, resulting in your attainment of the Form Body of a Buddha. If you can see the void nature, that is the lack of true independent existence of yourself, your Guru and what you offer, then you accumulate at the same time the insight that will result in your achievement of a Buddha ’s Wisdom Body. Thus the supreme powerful attainment of Buddhahood comes from making offerings to your Guru. 因此，供養不是為了使您的上師致富。上師應該像老虎看著草一樣地看待供養。關鍵是要全力以赴，讓自己受益，最終使所有人受益。通過這種修持便可得到巨大的功德，從而使您獲得佛身。如果您看到空的本性，您自身黃非實有存在，您的上師和您所供養的東西非實有地存在，那麼您將同時累積見地，使您未來獲得佛的智慧身。因此，至高無上的佛果成來自為您的上師獻供。 (22) 具有慈悲慷慨施，戒忍功德之弟子，上師與佛金剛持，切莫觀為異體也。 Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard as different his Guru and the Buddha Vajradhara. 因此，具有慈悲心，慷慨，持守道德和忍辱的好弟子，絕不應將他的上師和金剛總持（佛）視為獨立個體。 Your Guru, the meditational deities and Vajradhara, the form Buddha assumes in the tantras, are all the same in nature. They are like a single person in a drama changing masks and costumes and playing different roles. The same is true if you have many Gurus. You must regard them all as Buddha, differing only in the face he wears. 您的上師，本尊和金剛總持（佛在金剛乘中的化現）其根本本質都是相同的。他們就像一個戲劇中的一個人，換上面具和服裝，扮演不同的角色。如果您有許多上師，也是如此。您必須將它們全部視為佛，只是其所顯現的面相不同。 The ability to see your Guru as not different from Buddha Vajradhara depends on your motivation. If you have developed an Enlightened Motive of Bodhicitta, you are striving to become a Buddha yourself in order to be fully able to benefit others. The stronger this motive, the more the thought of Enlightenment comes to pervade your mind completely. Thinking only of Enlightenment and ways to achieve it, you will automatically be able to see your Guru in terns of this state because nothing else will be in your mind. 能否將您的上師與金剛總持視為無二無別取決於您的動機。如果您發展了菩提心的證悟動機，那麼您將努力證悟成佛，以便能夠利益他人。動機越強烈，想獲得證悟的想法就會滲進到您的思想中。僅想著證悟及其道路，您將能夠自然看到你的上師是如此，因為您的腦海中沒有別的東西。 The more you wish to attain Enlightenment, the clearer you see the necessity for your Guru to be a Buddha. Thus with the strong compassion of wishing others never to suffer, you can dedicate yourself easily and with joy. Through the practice of the perfections of generosity, the discipline of moral self control, patience and so forth, all centered around your Guru, you will then be able to attain his state. 您越想獲得證悟，就越清楚明白視您的上師為佛的必要​​性。因此，懷著強烈的慈悲心，希望其他人永遠不會遭受痛苦，您可以輕鬆而快樂地奉獻自己。通過實踐布施，持戒律，忍耐等等，所有這些都圍繞著您的上師為中心，您將能夠獲到他的見地。 (23)畏懼如毀佛塔罪，師影尚且不應跨，鞋子座墊乘騎等，不能跨越何須言？ If you should never tread on even (your Guru’s) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount? 您永遠不應踩踏（您的上師）影子，因為這苦後果如同摧毀佛塔一樣，那是否有必要提及，永遠不要踩踏或跨過他的鞋子或座椅，（坐在他的座位或騎）他的坐騎？ A stupa is a monument in which relics of a Buddha are kept. Like your Guru, it serves as a focal point for your veneration and devotion to attaining Buddhahood. Destroying one and stepping on your Guru’s shadow, then, are both acts of extreme disregard and disrespect for the state of Enlightenment. Therefore the fearsome consequences of both are the same. 佛塔是保存佛舍利的紀念塔。像您的上師一樣，他是您對於成佛的尊重和虔敬的根本。那麼，破壞佛塔與踩踏上師的影子，皆是極度漠視和不尊重證悟的行為。因此，兩者可怕的苦果是相同的。 If you treat your Guru’s shoes, seat and the horse or vehicle he rides as ordinary objects, and presume to use them yourself or step on them, your arrogant attitude can only become a major hindrance to your attainment of Buddhahood. 如果您將上師的鞋子，座椅以及他騎乘的馬匹或車輛當作普通物品，並假定可拿來使用或踩踏它們，這傲慢的態度只會成為您成佛的主要障礙。 (24) 大智慧者以喜心，聽從上師之言教，合理之事若無力，稟師無能為力也。 (A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply). 有智慧（弟子）應該愉快而熱情地服從他的上師的話。如果您缺乏知識或能力（不能執行他所說的話），請用（禮貌）的方法解釋為什麼您不能（遵守）。 (25) 由依上師而獲得，悉地善趣及安樂，是故一切精勤者，切莫違背師言教。 It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore make a whole hearted effort never to transgress your Guru’s advice. 正是您的上師帶來了強大的造,、更高的重生和幸福。因此，請竭盡全力避免違反您的上師的建議。 Obeying your Guru’s orders and following his advice are more important than making countless offerings. Entrusting yourself fully to him, he will guide you along the path to Enlightenment. If with haughty pride and stubborn closed-mindedness you think you know what is best for your own spiritual progress, how will you be able to learn anything from him? 遵守您的上師的命令並聽從他的建議比提供無數產品更為重要。完全將自己託付給他，他將引導您走向證悟之路。如果您以傲慢的驕傲和固執的胸懷，以為自己知道什麼是最適合自己的精神進步的，那麼您將如何向他學習什麼呢？ This does not mean that you should become a mindless slave or that your Guru can take undue advantage of you. As you are aiming for the complete freedom of Enlightenment, there must also be freedom in the means of attaining it. You should never follow your Guru’s wishes simply because you feel obligated or forced to obey.Rather try to understand his intentions and aim. Your Guru will only tell you to do what is beneficial for yourself and others. What he asks may be difficult and its immediate purpose may not be obvious, but you should receive his advice joyfully and with deep gratitude for his concern with your welfare. 這並不意味著您應該成為一個盲目的奴隸，也不意味著您的上師可以過度利用您。當您追求完全的證悟自由時，實現它的方式也必須有自由。您絕不可以僅僅因為感到自己有義務或被迫服從而遵循您的上師的意願，而是要理解他的意圖和目標。您的上師只會告訴您做對自己和他人有益的事情。他的要求可能很困難，其眼前目的可能並不明顯，但您應該高興地接受他的建議，並深切感謝他對自己的福利的關注。 Examine yourself honestly to see if you can follow his wishes. If there is no way in which you can comply, do not be rude or arrogant. Explain politely and with extreme humility what the difficulty is. Your Guru will not be unreasonable; as a Buddha he is filled with great compassion. 誠實地檢查自己，看看是否可以遵循他的意願。如果您無法遵守，請不要粗魯或自大。禮貌地，極其謙遜地講解困難是什麼。您的上師不會不合理；作為佛，他充滿了同情心。 If, however, you can avoid transgressing his advice, this is best. Following the spiritual path as he directs, you can attain not only the ordinary powerful attainments (siddhi) of extra-physical and mental powers common to non-Buddhists, but depending on your motivation, a higher rebirth, the happiness of Liberation or the supreme powerful attainment of Buddhahood. 但是，如果您可以避免違背他的建議，那是最好的。遵循他所指導的精神道路，您不僅可以獲得非佛教徒所共有的普通的超物質和精神力量的強大成就（siddhi），而且還可以根據您的動力，更高的重生，解放的幸福或至高無上的成就佛的強大成就。 (26) 上師財物護如命，師愛之人亦如師，師之眷屬如親友，專心致志恒思維。 (Guard) your Guru’s belongings as you would your own life. Treat even your Guru’s beloved (family) with the same (respect you show) for him. (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times. （衛兵）您的上師的財產，就像您自己的人生一樣。甚至對您的上師的摯愛（家庭）也要與他同等對待（尊重）。 （深情地）貼近他的那些人，就好像他們是你自己最親近的親人一樣。一心一意地以這種方式思考。 Before Drom-ton-pa studied with Atisa, he served another Guru in K’am. During the day he carried his master’s children on his back, spun wool with his hands and softened leather with his feet. At night he tended his animals. He did all this with great joy, and although he was only a layman, Atisa appointed him to receive all the teachings he brought to Tibet. 在Drom-ton-pa與Atisa學習之前，他曾在K'am擔任另一位上師。白天，他背著主人的孩子，用手紡羊毛，用腳軟化皮革。晚上他照顧動物。他非常高興地完成了所有這些工作，儘管他只是一個外行，但Atisa任命他接受了他帶到西藏的所有教s。 When Je-Tzun Milarepa was serving Marpa, he would throw himself in the mud and beg his Guru’s wife to sit on him while she milked to cows. You must have such respect and devotion for everyone close to your Guru. Remember that he is a Buddha with equal regard and love for all. If you are jealous of his family, attendants or other disciples, if you are possessive of his time and attention, this clearly shows that you do not sincerely believe him to be a Buddha. Milarepa在為Marpa服務時，他會把自己扔在泥濘中，懇求他的上師的妻子在他擠奶時坐在他身上。您必須對您的上師附近的每個人都有這種尊重和淨心承事。請記住，他是一位佛祖，對所有人都有同等的尊重和愛心。如果您嫉妒他的家人，服務員或其他弟子，並且擁有他的時間和注意力，那麼這清楚地表明您並不真誠地相信他是佛。 (27) 坐於高墊與先行，頭上帶有圍巾等，雙足放於座墊上，雙手叉腰皆莫為。 Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear you hair in a top-knot, a hat, shoes or any weapons. (Never) touch a seat (before he sits down or if he happens to sit on the ground. Do not) place your hands (proudly) on your hips or wring them (before him). 切勿坐在（同上）床上（與您的上師一樣），也不要走在他前面。 （不要教）將頭髮編成高結，帽子，鞋子或任何武器。 （從不）觸摸座椅（在他坐下之前或碰巧坐在地面上。請勿）（驕傲地）將手放在臀部上或擰緊（在他之前）。 (28) 上師如若已起身，切莫躺臥與端坐，恒時圓滿而精通，此等承侍上師事。 Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner. 當您的上師站立時，切勿坐著或斜躺（當他坐著時，也不得說謊）。隨時準備站起來並以出色的方式熟練地服務於他。 (29) 隨意口吐唾液等，座墊之上伸雙腳，輕拍緩捶與辯論，上師之前皆莫為。 In the presence of your Guru never do such things as spit, cough or sneeze without covering your head. (Never) stretch your legs when at your seat, nor walk back and forth (without reason before him. And never) argue. 在您的上師在場的情況下，請勿遮住頭部吐痰，咳嗽或打噴嚏。 （絕對）坐在座位上時不要拉長雙腿，也不要來回走動（在他面前沒有任何理由，而且永遠不要）爭吵。 (30) 搓手唱歌與跳舞，彈奏樂器亦莫為。談論諸多閒雜語，師聞附近切莫為。 Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru’s) hearing. 切勿按摩或摩擦四肢。請勿唱歌，跳舞或演奏樂器（出於宗教目的除外）。在（您的上師）聽覺範圍之內，切勿閒聊或閒聊或說話過多（或太大聲）。 All these examples of improper behavior are prohibited not because your Guru will be offended: Buddhas cannot be affected by rudeness. It is because you wish to attain his state of perfection, and have great respect for this achievement, that you should not act in a coarse, arrogant or inconsiderate manner. 禁止所有這些不正當行為的例子，不是因為您的上師會被冒犯：佛不會受到粗魯的影響。這是因為您希望達到他的完美狀態，並對此成就有很高的敬意，所以您不應以粗魯，自大或無禮的方式行事。 The customs outlined here are not meant to be unnatural and cruel restrictions. If you are sitting cross legged at a discourse and this becomes uncomfortable, you are certainly permitted to lift your knees or shift your position. But to sit casually with your feet stretched out towards your Guru reflects a flippant, disrespectful attitude. Receiving a discourse is not like attending a sporting event. It is not for your amusement, but for your attainment of Enlightenment that you are with your Guru. Therefore you must show him great respect and always be alert to his needs and comfort. 這裡概述的習俗並不意味著不自然和殘酷的限制。如果您在演講中盤腿坐著而感到不舒服，則當然可以允許您抬起膝蓋或改變姿勢。但是，隨便坐著，雙腳伸向您的上師，這反映出一種輕率的，無禮的態度。接受演講並不像參加體育比賽。和您的上師在一起並不是為了娛樂，而是為了您獲得證悟。因此，您必須向他表示崇高的敬意，並時刻警惕他的需求和安慰。 (31) 應當恭敬墊上起，以恭敬心而端坐。夜晚過河恐怖途，得許可後當前行。 (When your Guru enters the room) get up from your seat and bow your head slightly. Sit (in his presence) respectfully. At night or at rivers or on dangerous paths, with (your Guru’s) permission you may walk before him. （當您的上師進入房間時）從您的座位上站起來並稍微低下頭。恭敬地坐（在他面前）。在晚上，河流或危險的道路上，經（您的古魯）許可，您可以在他之前走。 (32) 上師能見之眼前，具智慧者身扭轉，倚靠柱子不應為，亦莫抻拉手指節。 In the direct sight of his Guru, (a disciple) with sense should not (sit) with his body twisted around, nor leaning (casually) against pillars and such. Never crack you knuckles, (play with your fingers or clean your nails). 在他的上師的直接視線中，有理智的（弟子）不應（坐）身體扭曲，也不能（隨意）靠在支柱等上。切勿割傷指關節（用手指玩耍或清潔指甲）。 You must always be considerate of your Guru. As he is the one who will show you the way to complete freedom from all your suffering and how to be able to liberate others, he is more precious than anything else. If he is in danger, you must protect him. Do not sit back idly and proudly as if you owned the entire world. 您必須始終體貼您的上師。因為他是將向您展示如何擺脫所有苦難以及如何能夠解放他人的人，所以他比其他任何人都更寶貴。如果他處於危險之中，則必須保護他。不要像坐擁整個世界那樣懶洋洋地坐在那裡。 (33) 洗足以及沐浴身，擦拭以及搓揉等，首先頂禮再為之，最後亦可隨意行。 When washing (your Guru’s) feet or his body, drying, massaging or (shaving) him, precede such actions with (three) prostrations and at their conclusion do the same. Then attend (to yourself) as much as you like. 當洗（您的古魯）的腳或他的身體，乾燥，按摩或（剃）他時，先進行（三次）虛脫，然後得出結論。然後儘可能多地（自己）參加。 If you have the opportunity to wash your Guru, shave his head or in anyway attend to his comfort, you will be able to gain a great deal of merit. Thus all such actions must be done with the greatest respect. Never selfishly think of your own needs first. Your primary concern is with your Guru and your attainment of his Enlightened state. Only afterwards should you care for yourself.如果您有機會洗淨上師，剃光頭或無論如何都要照顧他的舒適度，您將獲得很多好處。因此，所有這些行動都必須得到最大的尊重。永遠不要先自私地考慮自己的需求。您最關心的是您的上師和您對他的開悟狀態的了解。只有之後，您才應該照顧自己。 (34) 倘若稱呼上師名，師名之後加尊者，為令他人恭敬之，言說尊稱之敬語。 Should you need to address (your Guru) by his name, add the title "Your Presence" after it. To generate respect for him in others, further honorific may also be used. 如果您需要用他的名字來稱呼（您的上師），請在其後添加標題“您的存在”。為了在他人中贏得對他的尊重，還可以使用進一步的敬意。 Once when Je Tzong-ka -pa was giving a discourse to a few disciples in a retreat house above where Sera Monastery later was built, Ka-drub Je came to meet him for the first time. He asked a nun living nearby where the Venerable Tzong-ka-pa could be found and she ran off without saying a word. She rinsed her mouth, lit a stick of incense and then replied, "My gracious, venerable Abbot, His Presence Je Tzong-ka-pa resides over there." 當Je Tzong-ka-pa在後來建有Sera Monastery的一所僻靜房屋中向幾個弟子講課時，Ka-drub Je第一次來見他。他問住在附近的一個修女，那裡可以找到尊貴的宗喀巴，而她一言不發地跑了出去。她漱了口，點燃了一根香，然後回答：“我親切可敬的住持，他的存在宗宗巴住在那裡。” If your Guru’s name is Rin-chen dor-je, you may refer to him when speaking to others as ‘my spiritual master, His Presence, the holy, venerable Rin-chen dor-je." At least some respectful title must be used. It is extremely crude, arrogant and grating to address, refer to or write about your Guru merely using his personal name. Your Guru is not your childhood playmate, but a Buddha leading you to Enlightenment. 如果您的上師的名字是Rin-chen dor-je，您在與他人交談時可能會稱呼他為“我的靈性導師，他的存在，聖潔，可敬的Rin-chen dor-je。”至少必須使用一些恭敬的頭銜。 。僅僅使用自己的名字來稱呼，提及或寫下您的上師是極其粗魯，傲慢和刺耳的事情。 (35) 請求上師予吩咐，口中當說謹遵命，雙手合十不散亂，洗耳恭聽師吩咐。 When asking for your Guru’s advice, (first announce why you have come). With palms pressed together at your heart, listen to what he tells you without (letting your mind) wander about. Then (when he has spoken) you should reply, "I shall do exactly as you have said." 在尋求上師的建議時，（首先宣布您來這裡的原因）。手掌壓在您的心上，聆聽他告訴您的內容，而不會（讓您的想法）四處走動。然後（當他講話時）您應該回答：“我將按照您所說的去做。” (36) 發笑以及咳嗽等，應當用手捂住口，事情成辦圓滿後，當以柔語作陳述。 After doing (what your Guru has told you), report (what has happened) in polite, gentle words. Should you yawn or cough, (clear you throat or laugh in his presence), cover you mouth with your hand. 做完（您的老師告訴您的）後，用禮貌而溫柔的話語報告（發生的事情）。如果您打哈欠或咳嗽（在他面前清嗓子或大笑），請用手遮住嘴。 Never waste your Guru’s time by coming to him merely for idle chatter. After making prostration three times, announce the purpose of your visit directly. Ask your questions in a straight forward manner, with extreme politeness and humility. 永遠不要僅僅因為閒聊而浪費您的上師的時間。經過三次虛脫，直接宣布您的訪問目的。以直截了當的方式提出您的問題，要有禮貌和謙卑。 If your Guru gives you advice or asks you to do something, examine yourself to see if you can comply. If you cannot, then excuse yourself and explain why. do not promise to do something and then go back on your word. The consequences of such disobedience and negligence are very serious. But if you can comply, tell him you will do what he says. Keep him informed of your progress and always report in the end what you have done. 如果您的老師為您提供建議或要求您做某事，請檢查一下自己是否可以遵守。如果不能，請原諒並解釋原因。不要承諾做某事，然後再說一遍。這種不服從和疏忽的後果非常嚴重。但是，如果您可以遵守，請告訴他您將按照他說的去做。向他通報您的進度，並始終在最後報告您的工作。 (37) 上師之前調柔住，衣等儀錶當整潔，雙膝跪地手合掌，欲聞法等祈三遍。 If you wish to receive a certain teaching, request three times with your palms press together while kneeling before him on you (right) knee. (Then at his discourse) sit humbly with respect, wearing appropriate clothing that is neat (and clean, without ornaments, jewelry or cosmetics). 如果您想接受某種教導，請三下跪在他（右）膝蓋上的同時併攏，同時按壓三下。 （然後在他的演講中）謙虛地坐著，穿著適當的衣服，整潔（乾淨，沒有裝飾品，珠寶或化妝品）。 (38) 承侍一切行為中，當無貢高我慢心，知慚畏懼護根門，當以新媳姿態住。 Whatever you do to serve (your Guru) or show him respect should never be done with an arrogant mind. Instead you should ever be like a newly-wed bride, timid, bashful and very subdued. 無論您為服務（您的上師）做什麼或向他表示尊敬，都不要妄自大公。相反，你應該像個新婚新娘一樣，膽小，害羞，柔和。 (39) 嬌媚姿態等諸行，上師之前當斷除，其餘類似之事宜，自己觀察當捨棄。 In the presence of (the Guru) who teaches you (the path), stop acting in a conceited, coquettish manner. As for boasting to others what you have done (for your Guru), examine (your conscience) and discard all such acts. 在教你（道路）的（上師）在場時，不要以自負，風騷的方式行事。至於向他人誇耀您所做的（為您的上師所做的），請檢查（您的良心）並丟棄所有此類行為。 It is improper for a Guru to offer to teach without being specifically requested. He teaches to benefit his disciples, not to display his knowledge. Therefore it is important to make such requests in the proper, formal manner. However, do not try to pressure your Guru into teaching you something too advanced for your level. He will judge when you are ready. do not haughtily order him to do what you think is best. 一位上師沒有明確要求就提供教學是不適當的。他教導要使自己的弟子受益，而不是顯示自己的知識。因此，以適當，正式的方式提出此類請求非常重要。但是，請勿嘗試向您的老師施加壓力，讓他們教您一些超出您水平的東西。他會在您準備就緒時進行判斷。不要傲慢地命令他做你認為最好的事情。 When attending his discourse, remember it is not a social event. The only reason you are there is to learn how to attain Enlightenment for the benefit of others. You have not come to show off your wealth or beauty to others, so do not adorn yourself like a peacock. Also be aware and considerate of the social customs of those around you. Never dress in a manner offensive to others that would cause their minds to become disturbed. Be neat, clean and unostentatious, sitting with great respect for your Guru. 參加他的演講時，請記住這不是社交活動。您在那裡的唯一原因是學習如何為他人造福。您沒有來向別人炫耀自己的財富或美麗，所以不要像孔雀一樣裝飾自己。還應注意並考慮周圍人的社會風俗。切勿以冒犯他人的方式穿衣，以免干擾他人。保持整潔，清潔和朴實無華，並高度尊重您的上師。 When serving your Guru, do not be childish. Whatever service you do or offerings you make are for you to attain Enlightenment through its merit. Do not do such things so that you can boast to others how pious and devoted you are. No merit is to be gained from arrogance. Do not serve your Guru with haughty pride as though you were doing him a great favor. He does not need your help; he is a Buddha. But you need his help very much, for by allowing you to perform small tasks he is giving you a great opportunity to gather merit. Therefore remember his kindness in allowing you to serve him. 服務您的上師時，不要幼稚。無論您提供什麼服務或提供什麼服務，都可以通過其優點獲得啟迪。不要做這樣的事情，這樣您就可以向別人吹噓自己多麼虔誠和虔誠。傲慢無濟於事。不要以傲慢的驕傲為您的上師服務，就好像您在幫他一個大忙一樣。他不需要你的幫助。他是佛。但是您非常需要他的幫助，因為通過允許您執行小任務，他為您提供了一個收集功績的絕好機會。因此，請記住他在允許您為他服務時的好意。 Also so not act in a coquettish manner, flirting with your Guru as though you could win his favor in this way. Your Guru is a Buddha with equal loving compassion for all. He will not be impressed by you frivolous behavior. 也不要以風騷的方式行事，與您的上師調情，就好像您可以通過這種方式贏得他的支持。您的上師是一位對所有人具有同等慈悲憐憫的佛。你的輕率行為不會打動他。 (40) 開光灌頂與火施，攝受弟子傳佛法，上師若在彼境內，未經開許前莫為。 If you are (requested) to perform a consecration, (an initiation into) mandala or a fire offering ceremony or to gather disciples and deliver a discourse, you may not do so if your Guru resides in that area, unless you receive his prior permission. 如果（被要求）進行淨心承事，（發起）曼荼羅或供火儀式或召集弟子並進行演講，則如果您的上師居住在該地區，則您不得這樣做，除非您事先徵得他的同意。 41) 作開光等所得物，悉皆供養上師尊，上師接受供品後，其餘隨意自享用。 Whatever offerings you receive from performing such rites as (the consecration known as) Opening the Eyes, you should present all these to your Guru. Once he has taken a token portion, you may use the rest for whatever you like. 無論通過執行（如淨心承事）睜開眼睛等儀式得到的淨心承事，都應將所有這些淨心承事給您的上師。一旦他拿走了令牌部分，您就可以將其餘部分用於自己的任何用途。 (42) 不攝上師之弟子，于上師前當禁止，自之弟子承侍己，起立頂禮等行為。 In the presence of his Guru a disciple should not act (as a Guru) to his own disciples and they should not act towards him as their Guru. Therefore (before your own Guru) stop (your disciples) from showing you respect such as rising (when you come) and making prostration. 弟子在他的上師面前時，不應對自己的弟子行事（作為上師），也不應作為他的上師對他行事。因此（在您自己的上師之前）停止（您的弟子）向您表示尊重，例如昇起（當您來時）和虛脫。 Even when you have become a Guru yourself, you must still practice great devotion to your Guru. If you are requested by your own disciples to give an empowerment, a discourse and so forth, and your own Guru resides in the same area, you should ask him first if he can give this in your place. If your Guru cannot, then only with his approval may you perform such ceremonies yourself. 即使您自己已經成為一名上師，也必須對上師淨心承事出極大的淨心承事精神。如果您自己的弟子要求您進行賦權，演講等，而您自己的上師居住在同一地區，則應首先詢問他是否可以在您的位置上這樣做。如果您的上師不能，那麼只有得到他的同意，您才能親自執行此類儀式。 If your Guru lives far away, you should write to him for permission to accept a disciple or give any teachings. you should not act independently with pride as if you were a great and holy Master, but always in deference to his advice. Especially in the presence of your Guru you must not allow your own disciples to show you respect. You must at all times be humble. Therefore any offerings you receive should be taken to your Guru as a sign of your respect. He will take a token and then give them back. he has no greed for your offerings, but you must always have him foremost in your mind. 如果您的上師生活在遙遠的地方，您應該寫信給他，以允許他接受弟子或進行任何教s。您不應以自己是一個偉大而神聖的主人而自豪地獨立行事，而應始終尊重他的建議。尤其是在您的上師在場的情況下，您絕不能讓自己的弟子表示敬意。您必須始終保持謙虛。因此，您收到的任何淨心承事都應帶到您的上師那裡，以表示您的尊重。他將拿出令牌，然後還給他們。他對您的淨心承事沒有貪婪，但您必須始終將他放在首位。 Once Ra-chung-pa was living in the same town as his Guru, Je-Tzun Milarepa. As he was noted for being very handsome, many devotees came to see him and presented him with a great deal of offerings. He thought, "If I have been given so many offerings, then surely my guru has received at least three times as much." 拉宗巴（Ra-chung-pa）與他的上師Je-Tzun Milarepa居住在同一個城鎮。正如他以非常英俊而著稱的那樣，許多淨心承事者前來見他，並向他提供了許多禮物。他想：“如果給了我很多產品，那我的上師肯定會收到至少三倍的產品。” He went to his Master and said, "Didn’t we receive a lot of offerings today. Let us share them with all the other disciples. But his Guru showed him that all he had been given that day was a piece of meat, a cheese cake and some butter. Ra-chung-pa felt very embarrassed that he had received more offerings than his guru and told him he would leave town immediately. 他去找師父說：“我們今天沒有收到很多淨心承事。讓我們與其他所有弟子分享。但是他的上師向他展示了那天他得到的只是一塊肉，一個芝士蛋糕和一些黃油拉中巴感到很尷尬，他收到的食物比他的上師多，並告訴他他將立即離開城鎮。 He asked permission to go to Lhasa to see the famous Buddha image. Je-Tzung Milarepa replied, "If you see your Guru as a Buddha, what use is it to look at a statue?" 他請求允許去拉薩觀看著名的佛像。 Je-Tzung Milarepa回答說：“如果您將上師視為佛，那麼看雕像有什麼用？” He then asked if he could visit the ancient monastery at Sam-ya. Again his Guru answered, "When looking at the spectacle of your mind, what use is it to see a building?" 然後他問是否可以參觀三亞的古老修道院。他的上師再次回答：“看著你的心靈奇觀，看到一座建築物有什麼用？” A third time he requested to make a pilgrimage to Lhodrag where his Guru’s Master, the great Marpa had lived. His Guru only said, "if you meditate on my Master’s teachings, what good is it to see his house?" 他第三次請求到魯道格（Lhodrag）朝聖，這位偉大的瑪帕（Marpa）曾是他的上師的主人。他的上師只是說：“如果您沉思我主人的教,，看到他的房子有什麼好處？” Je-Tzun Milarepa told him not to try to do too many things, but to go into meditational retreat in order to gain more confidence in his practice. And this is what Ra-chung-pa did, for he realized that is not proper for a disciple to receive more respect and offerings than his Guru. Milarepa告訴他不要嘗試做太多事情，而要進入冥想靜修階段，以便對自己的練習獲得更大的信心。這就是Ra-chung-pa所做的，因為他意識到，弟子比他的上師得到更多的尊重和淨心承事是不合適的。 (43) 供養上師任何物，以及上師賜何物，具有智慧之弟子，應當頂禮雙手接。 Whenever you make an offering to your Guru or whenever your Guru presents you with something, a disciple with sense will (present and ) receive this using both hands and with his head slightly bent. 每當您向上師獻祭時，或者上師向您提供東西時，有理智的弟子都會（現在和）用雙手並略微彎曲頭部來接受。 (44) 不忘正知與正念，自之行為謹慎者，道友行為越軌時，當以喜心互制止。 Be diligent in all your actions, (alert and ) mindful never to forget (your word of honor). If fellow disciples transgress, correct each other in a friendly manner. 對您的所有行為都保持勤奮，（保持警惕和）注意不要忘記（您的榮譽之言）。如果弟子們過犯，請以友好的方式互相糾正。 All disciples who receive tantric empowerment from the same Guru become "vajra" brother and sisters. You should have great affection and regard among you, helping each other stay on the path. Never be jealous, proud or compete with your fellow disciples. By correcting each other you please your Guru and everyone benefits. If there is unity and harmony among Dharma friends, this will spread into the lives of others around you. 所有從同一個上師那裡獲得金剛乘灌頂的弟子都成為“ vajra”兄弟姐妹。你們之間應該有深厚的感情和關懷，互相幫助。永遠不要嫉妒，自豪或與您的弟子競爭。通過相互糾正，您可以使您的老師和所有人受益。如果佛法朋友之間團結一致，這將波及您周圍其他人的生活。 (45) 病人對於事上師，雖未頂禮求開許，已做一切遮止行，具善心者無罪過。 If because of sickness you are physically (unable) to bow to your Guru and must do what normally would be prohibited, even without (his explicit) permission, there will be no unfortunate consequences if you have a virtuous mind. 如果由於疾病，您在身體上（無法）向您的上師鞠躬，並且即使沒有（他的明確）許可，也必須做通常會被禁止的事情，那麼，如果您的思想有良性，就不會有不幸的後果。 Guru-devotion is not a fanatic practice. if you are ill and your guru enters the room, you need not stand up and prostrate. If you have something to present, but are too weak to extend your hand, it is permissible even for your Guru to bend down to your bed and receive it. This is not showing disrespect for your Guru, because in your heart you wish to do what is proper but your physical condition prevents you. 上師淨心承事不是一種狂熱的做法。如果您生病了並且您的老師進入了房間，則您無需站起來俯臥。如果您有東西要呈現，但又太虛弱而不能伸出手，即使您的上師彎腰躺到床上也可以接受。這並不表示不尊重您的上師，因為您內心希望做正確的事，但身體狀況卻無法做到。 However, there are certain things for which there are no exceptions. You must never disturb your Guru’s mind, boast, be arrogant or disrespectful no matter what the circumstances. 但是，在某些事情上沒有例外。無論在任何情況下，您都不得打擾您的上師的頭腦，自誇，傲慢或不敬。 (46) 於此多言何必要，能令師喜皆當為，師不喜事悉斷除，於此應當盡力行。 What need is there to say much more. do what ever pleases your Guru and avoid doing anything he would not like. Be diligent in both of these. 有什麼需要說的更多。做任何讓您的老師滿意的事情，並避免做他不喜歡的事情。在這兩個方面都要勤奮。 (47) 所謂悉地隨師生，此乃金剛持親言，了知此後諸行為，竭盡全力令師喜。 "Powerful attainments follow from (doing what) your Guru (likes)." This has been said by (the Buddha) Vajradhara himself. Knowing this , try to please your Guru fully with all the actions (of your body, speech and mind). “強大的成就源於您的上師（喜歡做）。” （佛）金剛德拉自己曾說過這一話。知道這一點後，請嘗試使所有動作（身體，語言和思想）完全取悅您的上師。 Everyone wants only happiness and never to experience any suffering. The source of these achievements is your guru, for he shows you the path to Buddhahood and, by his living example as an Enlightened Being, inspires you to travel this path yourself. If you realize this, you will understand the importance of single-minded Guru-devotion and you will do only what pleases him. As the source of these teachings is the Buddha Vajradhara, you should put aside all doubts. follow them with full conviction and you can attain Enlightenment. 每個人都只希望幸福而從不經歷任何痛苦。這些成就的來源是您的上師，因為他向您展示了通往佛性的道路，並以他作為證悟者的活生生的榜樣，激勵您自己走這條道路。如果您意識到這一點，您將了解專一的上師淨心承事的重要性，並且只會做讓他高興的事情。由於這些教義的源頭是金剛乘佛，您應該將所有疑慮拋在一邊。堅定不移地跟隨他們，即可獲得啟迪。 What pleases your Guru, then, is your practice leading to Buddhahood. Thus your motivation for pleasing him should be Bodhicitta and you wish to help others. You should not be prompted by worldly desires such as seeking your Guru’s praise or fatherly approval. Moreover, if your Guru scolds you, examine your feelings. If you have not intentionally belittled him or sought to annoy him, and if you have not responded to his scolding with anger or accusations that he is unenlightened, then you have not committed a breach of Guru-devotion. In such situation it is totally inappropriate to become depressed, despondent anymore. To do so is an indication of your strong ego-grasping which causes you to take his criticism too personally. 那麼，令您的上師滿意的是您的修行導致了成佛。因此，您取悅他的動機應該是菩提心，並且您希望幫助他人。世俗的慾望（例如尋求上師的稱讚或父親的認可）不會提示您。此外，如果您的上師責罵您，請檢查您的感受。如果您沒有故意貶低他或試圖惹惱他，並且沒有以憤怒或指責他沒有開悟來回應他的責罵，那麼您就沒有違反上師虔誠。在這種情況下，變得不再沮喪，沮喪是完全不合適的。這樣做表明您對自我的強烈把握，使您對他的批評過於個人化。 Marpa scolded and even beat Je-Tzun Milarepa many times. This was not because he personally disliked him, but because out of compassion he saw the need for skillful means that were forceful. Thus if your Guru is wrathful with you try to see this as a method he is using to tame your mind and lead your to Enlightenment. As a Buddha, how could he possibly hate you? 馬爾巴罵了很多遍，甚至擊敗了Je-Tzun Milarepa。這不是因為他個人不喜歡他，而是因為出於同情心，他看到了需要強有力的熟練手段的需要。因此，如果您的上師對您感到憤怒，請嘗試將其視為馴服您的思想並帶領您進入證悟運動的一種方法。作為佛，他怎麼可能討厭你？ (48) 意樂清淨之弟子，已于三寶前皈依，此部事師五十頌，應當施彼讀誦也。 After a disciple has taken refuge in the Triple Gem and developed a pure (Enlightened motive), he should be given this (text) to take to his heart (how to abandon his own arrogant self-will and) follow in his Guru’s footsteps (along the Graded Path to Enlightenment). 弟子避難於三寶並發展出一種純正的（開悟的動機）後，就應該給他這個（文字）以振作起來（如何拋棄自己傲慢的自我意志，並跟隨他的上師的腳步（沿著通往證悟的分級路徑）。 (49) 傳授欲學密咒等，令彼堪為妙法器，後當讀誦與受持，密宗十四根本戒。 (By studying the prerequisite training of Guru-devotion and the Graded Path, common to both the sutra and tantra), you will become a (suitable) vessel (to hold) the pure Dharma. You may then be given such teachings as tantra. After receiving the proper empowerments, recite out loud the fourteen root vows and take them sincerely to your heart. （通過研究宗佛和金剛乘共有的上師虔誠和等級路徑的先決條件訓練，您將成為（持有）純淨佛法的（合適的）船隻。然後，您可能會得到金剛乘這樣的教teaching。獲得適當的灌頂後，請大聲念出十四根誓言，並將其真誠地帶到您的心中。 If as a disciple you have pure thoughts to benefit others, are humble, not arrogant or selfish and have no rough manners, your guru will first teach you what it means to take refuge. He will demonstrate the stability, direction and meaning your life can be given by going for protection from all your suffering and confusion to the Triple Gem of the Buddhas, their teachings of Dharma and the sangha community of those who realize them. He will then guide you gradually through the Three Principal Paths of renunciation, an Enlightened Motive of Bodhicitta and a correct understanding of Voidness. On the firm foundation of your refuge and Bodhicitta vows, you can then be given these detailed teachings on Guru-devotion. 如果作為弟子，您有使他人受益的純潔思想，謙虛，不自大或自私，並且沒有粗魯的舉止，那麼您的上師首先會教您避難的含義。他將通過保護您免受一切痛苦和困惑的保護，來證明佛的三寶，佛法和對這些佛法的僧伽社區的支持，從而表明您的生命的穩定性，方向和意義。然後，他將逐步引導您完成放棄的三個主要途徑，菩提心的開明動機以及對虛無的正確理解。在您的避難所和菩提心誓言的牢固基礎上，您將獲得有關上師虔誠的這些詳細教義。 This text was written to be recited daily so that disciples will not forget the important points of how to conduct themselves with their Guru. When your Master has prepared you in this way for the tantric teachings, and you have become a suitable vessel, then it is proper for him to initiate you. He will then explain the tantric vows and you must be sure never to transgress them. Buddha Vajradhara has promised that even if you do no meditation but keep purely for sixteen lifetimes the root tantric vows, you will thereby accumulate enough merit and eliminated sufficient obstacles to attain enlightenment. 編寫該文本是為了每天誦讀，以使弟子們不會忘記如何與他們的上師交流的要點。當您的師父以這種方式為您準備好金剛乘教義，並且您成為合適的器皿時，那麼由他來啟動您就適當了。然後，他將解釋金剛乘誓言，您必須確保永遠不要違反它們。金剛乘佛已許諾，即使您不進行冥想，而僅保留根源金剛乘誓言十六年，您仍將積enough足夠的功績，並消除獲得證悟的足夠障礙。 After receiving initiations, you will be empowered to follow the complete tantric path as your Guru directs you through the development and completing stages. Your success will depend on your Guru devotion and the purity of keeping all the vows/ Thus proper devotion to your Guru in accordance with these teachings is essential throughout the path to the Enlightened state of non-duality with your Guru Buddha-meditational deity. 收到證悟知識後，您將有權遵循完整的金剛乘路線，因為您的上師指導您完成開發和完成階段。您的成功將取決於您的上師的淨心承事精神和保持所有誓言的純度/因此，按照這些教義正確地淨心承事給您的上師，在您與上師佛像冥想相處的開悟非對偶狀態的整個過程中至關重要。 (50) 為利隨學師弟子，造此無垢之論典，以我所積諸善根，祈願眾生速成佛。 As I have not made the mistake when writing this work (of adding my personal interpretation), may this be of infinite benefit to all disciples who follow their Guru. By limitless merit I have gathered in this way, may all sentient beings quickly attain the state of Buddha. 由於我在編寫此作品時並沒有犯錯（添加我的個人解釋），因此這對於所有跟隨他們的上師的弟子來說都是無窮的。我以這種方式收集的無限功德，可以使所有眾生迅速達到佛的狀態。 This concludes the "Fifty Stanzas of Guru-devotion" by the great Master Asvaghosa. It has been requested and translated (into Tibetan) by the monk translator, the great editor Rin-ch’en zang-po, together with the Indian Abbot Padmakaravarma.至此，偉大的上師阿斯瓦格薩（Asvaghosa）總結了“上師虔誠的五十節”。僧侶翻譯，偉大的編輯仁禪藏寶和印度的住持帕德瑪卡拉瓦瑪都曾要求並翻譯成藏文。

Beyond the suggestion to focus with firm conviction and appreciation on the good qualities and kindness that their mentors actually have, the sutras and tantras instruct disciples to regard these qualities and kindness as those of a Buddha. As disciples advance in their practice, they gain progressively deeper understanding of the relation between their mentors and Buddhas. Eventually, as practitioners of highest tantra, they need to see that their tantric masters are Buddhas. 除了要堅定地堅定和讚賞他們的導師實際擁有的優良品質和善意的建議外，佛經和密宗還指示門徒將這些品質和善意視為佛陀的品質和善意。隨著門徒們實踐的發展，他們對自己的導師與佛陀之間的關係越來越了解。最終，作為密宗最高的修煉者，他們需要看到自己的密宗大師是佛陀。 The later Gelug graded-path texts added seeing that one's mentor is a Buddha to their presentations of guru-meditation. The meditation focuses on understanding why a mentor must be a Buddha. The first reason is scriptural authority: Buddha stated in several sutras and tantras that in later times he shall appear in the form of spiritual mentors and that disciples then need to respect their mentors as they would respect him. 後來的格魯格（Gelug）的分級路徑課本中，他們在上師冥想的介紹中看到自己的導師是佛陀。冥想的重點是理解為什麼導師必須是佛陀。第一個原因是聖經上的權威：佛陀在數個佛經和密宗中都說，以後他將以屬靈導師的形式出現，然後門徒需要尊重他們的導師，因為他們會尊重他。 The next four reasons are inferences from logic. (1) Because the enlightening influence of the Buddha operates without any break in continuity, it must still be operating at present. (2) For that influence to reach disciples, it needs to pass through a medium, namely the medium of properly qualified mentors, as with the analogy of the need for a magnifying glass to focus the rays of the sun on kindling. (3) The way in which the confused minds of disciples makes things appear is unreliable. Therefore, although mentors may appear to have inherent flaws, this appearance of their mode of existence does not correspond to how they actually exist. (4) Because disciples' minds are limited, they would only be able to see and relate to a manifestation of Buddha that appeared with conventional limitations. Therefore, to help disciples, mentors necessarily appear to have conventional shortcomings. 接下來的四個原因是邏輯推理。 （1）由於佛陀的開明影響在運作時不會中斷任何連續性，因此佛陀目前必須仍在運作。 （2）為了使這種影響達到門徒，它需要通過一種媒介，即合格的導師媒介，就像需要用放大鏡將太陽光線聚焦在點燃上那樣。 （3）門徒迷茫的頭腦使事物顯現的方式是不可靠的。因此，儘管導師可能看起來具有內在的缺陷，但其存在方式的這種表象與他們實際存在的方式並不相符。 （4）由於門徒的思想有限，因此他們只能看到並與具有傳統局限性的佛像顯現相關聯。因此，為了幫助門徒，導師必定有傳統的缺點。 Most Westerners find this presentation lacking. Either it fails to convince them that their mentors are Buddhas or it leads them to accept the proposition with inadequate understanding. Thus, they misunderstand the instruction to see their mentors as Buddhas. 大多數西方人認為缺乏這種表現形式。要么無法說服他們他們的導師是佛陀，要么導致他們在理解不足的情況下接受了這一主張。因此，他們誤解了將導師視為佛陀的指示。 In A Commentary on [Dignaga's "Compendium of] Validly Cognizing Minds," Dharmakirti stated that the defining characteristic of a phenomenon that arises from causes and conditions is its ability to perform a function for a specific audience. Because of this ability, the phenomenon is what it is. Thus, for instance, a watch that performs the function of a toy for a baby is not simply a watch functioning as a toy: it is a toy, for the baby. 在關於[Dignaga的“有效認知的綱要”的評論”中，Dharmakirti指出，由原因和條件引起的現象的定義特徵是其為特定受眾執行功能的能力。由於這種能力，現象就是它的本來面目。因此，例如，執行用於嬰兒的玩具的功能的手錶不只是用作玩具的手錶：它是用於嬰兒的玩具。 The Madhyamaka explanation clarifies this point: the object is only contingently a toy, not ultimately a toy. It is not the case that the watch contains a concrete, findable defining characteristic, like a genetic code, that by its own power makes it ultimately a watch. Nor is it the case that the item here is an object that has two such characteristics in it, which by their own powers make it ultimately both a watch and a toy, either simultaneously or alternatively. Nor is it the case that the object itself is ultimately something undefined, which is neither of the two. It is a watch or a toy contingent on its ability to function validly as a watch for an adult or a toy for a baby, without ultimately being a watch, a toy, both, or neither. Madhyamaka的解釋澄清了這一點：對像只是視情況而定，是玩具，而不是最終是玩具。手錶並非包含具體的，可找到的定義特徵（例如遺傳密碼），而是靠其自身的力量使它最終成為手錶。這裡的物品也不是具有兩個這樣的特徵的物體，它們通過自身的力量最終使它同時成為手錶或玩具，或者成為玩具。也不是對象本身最終不是未定義的對象，這兩者都不是。它是一種手錶或玩具，要視其能否有效地用作成人的手錶或嬰兒的玩具而最終不能成為手錶，玩具，或兩者都不是的能力而定。 The confusion here is that the four logical inferences cited in the graded-path texts demonstrate that spiritual mentors function as Buddhas for their disciples, while the scriptural quotations state that they are Buddhas. By the above explanation, the two statements are equivalent, but only in the sense that mentors are contingently Buddhas, not ultimately Buddhas. Westerners who are unaware of the Madhyamaka distinction between contingent and ultimate existence find the entire presentation totally baffling. Their confusion becomes even more perplexing because a magnifying glass does not need to be the sun in order to act as a medium for the sun. Therefore, when the texts recommend seeing that a mentor is a Buddha, we need to understand this to mean seeing the person only contingently as a Buddha, inasmuch as he or she validly functions as a Buddha for disciples. 這裡的困惑是，漸變路徑文本中引用的四個邏輯推論表明，精神導師對他們的門徒起著佛陀的作用，而經文中卻說他們是佛陀。通過以上解釋，這兩個陳述是等效的，但僅在導師是偶然的佛，而不是最終的佛的意義上。西方人不知道馬德哈姆卡特遣隊與最終存在之間的區別。整個表演完全令人困惑。他們的困惑變得更加困惑，因為放大鏡不必是太陽即可充當太陽的媒介。因此，當文本建議看到導師是佛陀時，我們需要理解這意味著僅將某人視作佛陀，因為他或她有效地充當了門徒的佛陀。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

In A Sutra Spread Out Like a Tree-Trunk, Buddha recommended that disciples discern their spiritual mentors as physicians, themselves as patients, the Dharma as a medicine, and its diligent practice as the way to be cured. A spiritual mentor, after all, teaches methods to heal disciples of shortcomings and difficulties. Let us supplement the above explanation of contingent and ultimate identities with the Prasangika-Madhyamaka analysis of mental labeling to understand the validity of this vision. 佛陀在《像樹乾一樣的佛經》中建議門徒們以醫師的身份來指導他們的精神導師，以患者本身的身份來指導，以藥物的方式來研究佛法，並以勤奮的方式來解決問題。畢竟，一位精神導師會教一些方法來治愈門徒的缺點和困難。讓我們用Prasangika-Madhyamaka對心理標籤的分析來補充上述對偶發身份和最終身份的解釋，以了解這一願景的有效性。 Spiritual mentors are only contingently doctors inasmuch as they can validly function as doctors for disciples. More precisely, they are only conventionally doctors inasmuch as they can be validly labeled as doctors by disciples. Valid mental labeling requires a valid basis for the labeling. Here, the basis is the ability of mentors to function validly as doctors for healing their disciples of shortcomings and difficulties. This does not imply, however, that spiritual mentors are doctors in all senses of the word, either ultimately or even conventionally. No one would expect his or her mentor to be able to perform brain surgery. Labeling mentors as doctors is merely a convention, drawn in order to affect disciples' attitudes so that they may derive the most benefit from their relationships with their teachers. After all, as mentioned previously, the term tenpa, rendered as "building a healthy relationship," refers equally to the relationships of patients to doctors and of disciples to spiritual mentors. 精神導師只能是偶然的醫生，因為他們可以有效地充當門徒的醫生。更準確地說，他們只是傳統上的醫生，因為他們可以被門徒有效地標記為醫生。有效的心理標籤需要有效的標籤基礎。在此，基礎是指導者有效地發揮醫生的作用，以治愈其缺點和困難的門徒。然而，這並不意味著從任何意義上說，精神導師都是醫生，無論是最終還是傳統上都是醫生。沒有人會期望他或她的導師能夠進行腦部手術。將導師標記為醫生只是一個慣例，旨在影響門徒的態度，以便他們可以從與老師的關係中獲得最大利益。畢竟，如前所述，術語“ tenpa”被稱為“建立健康的關係”，同樣是指患者與醫生之間的關係以及門徒與精神導師之間的關係。 Further, the great Indian monastic university of Nalanda, which specialized exclusively in sutra studies, followed a custom that all Tibetan monastic centers of learning subsequently have adopted. During classes, the monk students are to regard their teachers as Buddhas, themselves as bodhisattvas, their classrooms as pure Buddha-fields, the subject matter as the purest Dharma, and the occasion as timeless. These five features characterize the situation of a Buddha teaching in a sambhogakaya form. Sambhogakaya is a network of subtle forms, made of transparent light, which can teach the full scope of the Mahayana teachings to the most advanced disciples. 此外，專門從事佛經研究的印度那蘭達偉大的寺院大學遵循的習俗後來被所有藏傳寺院學習中心採用。在上課時，和尚學生應將其老師視為佛陀，將自己視為菩薩，將其教室視為純淨的佛陀場，將主題視為最純淨的佛法，並將場合視為永恆。這五個特徵表徵了三寶屋形式的佛陀教學的情況。 Sambhogakaya是由透明光構成的微妙形式的網絡，可以將最重要的門徒的全部大乘教義都傳授給他們。 Discerning a mentor's activity of teaching the Dharma and using it as a basis for ascribing him or her a name allows a valid labeling of the person as a sambhogakaya Buddha. As in the case of labeling a mentor a doctor, labeling a mentor a Buddha does not mean that he or she is ultimately, or even conventionally, a Buddha in the full sense of the word. Disciples would hardly expect that their mentors could multiply into billions of forms or walk through walls. Following this convention of labeling merely affects disciples' attitudes so that they have greater respect for the seriousness of their studies. Moreover, as Sakya Pandita wrote in The Profound Path of Guru-Yoga, depending on whether disciples view their mentors as ordinary beings, bodhisattvas, or Buddhas, they gain the inspiration of one or the other. 辨別導師教佛的活動，並以此為基礎來刻上他或她的名字，就可以有效地將其標記為三寶佛。在給導師貼標籤的情況下，給導師貼上佛的標籤並不意味著他或她最終或什至是常規意義上的佛陀。門徒很難指望他們的導師會成千上萬種形式或穿牆而出。遵循這種標籤慣例只會影響門徒的態度，因此他們更加重視學習的嚴肅性。而且，正如薩基亞·潘迪塔（Sakya Pandita）在《上師瑜伽的深奧之路》中所寫的那樣，取決於門徒們是否將他們的導師看成是普通的人，菩薩或佛陀，他們得到了彼此的啟發。 Therefore, when regarding our mentors conventionally as Buddhas, we discern only certain features about them and on that basis we label them Buddhas. We do not label our mentors as Buddhas based on everything about them, but rather based only on their good qualities. The strength of these qualities does not affect the validity of the labeling. Whether eyes are strong or weak, we validly label them eyes if they enable us to see. Similarly, whether our mentors' skills in communicating the Dharma are great or small, we validly label the skills a Buddha-quality if they enable us to learn Buddha's teachings. 因此，當將我們的導師傳統上視為佛陀時，我們僅能辨認其某些特徵，並在此基礎上將其標記為佛陀。我們並不是根據導師的一切來稱呼導師為佛陀，而是僅基於其良好的素質。這些品質的強度不會影響標籤的有效性。無論眼睛強弱，只要它們使我們能夠看到，我們都會有效地標記它們的眼睛。同樣，無論我們的導師交流佛法的技能是好是小，如果能夠使我們學習佛陀的教。，我們都將其有效地標記為佛陀品質。 Moreover, the mental labeling of our mentors as Buddhas is valid by Chandrakirti's three criteria. (1) Nalanda had the established convention of labeling a spiritual mentor a Buddha and our mentors follow the Nalanda tradition of teaching the Dharma. (2) A mind that can validly apprehend what is conventionally true does not contradict the labeling. Our mentors perform the functions of a Buddha in leading us to enlightenment through explaining Buddha's teachings. We experience the beneficial effects of their teachings the more we put them into practice. (3) A mind that can validly apprehend the deepest truth about how things exist also does not contradict the labeling. Labeling our mentors as Buddhas does not imply that their actions of teaching the Dharma, by their own powers, independently of anything else, make our mentors ultimately, or even conventionally, omniscient Buddhas. Our mentors exist and function as Buddhas for us only inasmuch as we can validly label them as Buddhas and Buddhas are what our mental labels refer to. 此外，根據錢德拉基（Chandrakirti）的三個標準，我們對導師的心理標籤為佛陀是有效的。 （1）納蘭達（Nalanda）建立了一個標籤，稱其為靈性導師和佛陀，我們的導師遵循納蘭達（Nalanda）教佛法的傳統。 （2）能夠有效理解傳統上正確的思想並不矛盾於標籤。我們的導師通過解釋佛陀的教perform來履行佛陀在引導我們啟蒙方面的功能。我們將其付諸實踐越多，就會從他們的教experience中受益。 （3）可以有效理解事物存在方式的最深層真理的思想也不會與標籤相矛盾。將我們的導師標記為佛陀並不意味著他們以自己的力量獨立於其他任何事物來教導佛法的行為最終使我們的導師甚至傳統上成為無所不知的佛陀。我們的導師存在並僅對我們起佛的作用，因為我們可以有效地將其標記為佛，而佛是我們的心理標籤所指。 － Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Regarding a spiritual mentor as a Buddha has a shared meaning common to sutra and tantra. The sutras and their commentaries instruct disciples to see their mentors as Buddhas when they receive teachings or when they take refuge or bodhisattva vows. The highest tantras instruct disciples to do the same at all times. Chandrakirti taught that highest tantra teachings with a general meaning shared with sutra are to be taken literally only if they accord with common experience. Because regarding one's teacher as a Buddha does not accord with common experience, it is not to be taken literally. Sakya Pandita explicitly made this point in The Divisions of the Three Sets of Vows. There he wrote, "The Prajnaparamita texts state that disciples need to regard their mentors as if the teachers were Buddhas. They do not claim that the mentors actually are Buddhas." 關於靈性導師，佛陀具有佛經和密宗的共同含義。佛經及其註釋會指示門徒在接受教or，尋求庇護或菩薩立誓時將其導師視作佛陀。最高密宗指示門徒在任何時候都要做同樣的事情。錢德拉基（Chandrakirti）教導說，只有與普遍經驗相符的情況下，才可以採用與佛經具有共同含義的最高密宗教義。因為把自己的老師當成佛陀與一般的經驗不符，所以不要從字面上看。 Sakya Pandita在《三組誓言的分裂》中明確指出了這一點。他在那裡寫道：“《般若波羅蜜經》經文說，門徒需要把他們的導師當作老師是佛陀。他們並沒有聲稱導師實際上是佛陀。” A shared teaching that is not to be taken literally has different levels of meaning depending on the context. Each level needs interpretation to clarify the intended meaning. Moreover, the levels of interpretation common to sutra and the early stages of tantra practice are all intended to lead us deeper. They lead to the definitive, ultimate level of meaning concerning the clear light mind and the realization of voidness with it. 取決於上下文，在字面上不應該採用的共享教義具有不同的含義水平。每個級別都需要解釋以闡明預期的含義。此外，對佛經的普遍理解水平和密宗實踐的早期階段都旨在使我們更深入。它們導致了明確的，最終的意義層次，涉及到清晰的明亮思想以及由此實現的虛無。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

In A Last Testament Letter Cast to the Wind, the Gelug master Gyalrong Tsultrim Nyima explained three progressive levels on which disciples need to see their spiritual mentors as amalgams of the Buddha-figures Avalokiteshvara, Manjushri, and Vajrapani. On the first level, their mentors are like them in their good qualities; on the second, they have their qualities; and on the third, their mentors are the three figures. 在《最後的遺書隨風而逝》中，格魯派大師Gyalrong Tsultrim Nyima解釋了三個進步的層次，在這個層次上，門徒需要把他們的精神導師看作是佛陀佛像Avalokiteshvara，Manjushri和Vajrapani的混合體。在第一層，他們的導師就像他們一樣，素質很高。第二，他們有自己的特質。第三，他們的指導者是三個人物。 In an oral commentary, Serkong Rinpoche correlated Gyalrong's three levels with the three progressive ways in which disciples need to view their mentors as Buddhas found in the shravaka (listener) sutra, bodhisattva sutra, and highest tantra explanations. The shravaka sutras, often called the Hinayana (modest vehicle) sutras, include the Pali canon of the Theravada tradition and the Sanskrit canons of seventeen other early Indian Buddhist schools. From a shravaka point of view, their mentors are similar to Buddhas in having developed a Buddha's good qualities. From a bodhisattva standpoint, their mentors are emanations of Buddhas and thus contain these qualities; while from the viewpoint of highest tantra, they are Buddhas. These three interpretations derive from a difference in the description of Shakyamuni Buddha found in the shravaka sutras, the bodhisattva sutras, and the highest tantras. 在一次口述評論中，塞爾孔仁波切將賈朗的三個層次與三個漸進方式相關聯，在此三種方式中，門徒需要將他們的導師視為菩薩，聽經，菩薩經和最高密宗的解釋。 shravaka佛經，通常稱為Hinayana（適中的車輛）經，包括Theravada傳統的巴利經和其他17所印度早期佛教學校的梵文經。從shravaka的角度來看，他們的導師在發展佛陀的優良品質方面與佛陀相似。從菩薩的角度來看，他們的導師是佛陀的散發，因此包含了這些特質。從最高密宗的角度來看，他們是佛陀。這三種解釋源於在shravaka佛經，菩薩經和最高密宗中對釋迦牟尼佛的描述不同。 The shravaka sutras explain that Shakyamuni was born as an ordinary being, Prince Siddhartha, and that he developed his good qualities during his lifetime to become a Buddha. Thus, on a shravaka level, we focus on our mentors as similar to Shakyamuni in that they started life as ordinary people and developed good qualities through strenuous effort. Focusing on this aspect of our mentors helps us to realize that we also have started the spiritual path as ordinary beings. With appropriate hard work, we too may correct our deficiencies and gain the qualities of a Buddha. This realization helps us to develop the shravaka motivation, the determination to be free of our shortcomings. shravaka佛經解釋說釋迦牟尼天生就是一個普通的人，悉達多太子，他一生髮展成佛。因此，在shravaka層面上，我們專注於與釋迦牟尼相似的導師，因為他們以普通人的身份開始生活，並通過艱苦的努力培養了良好的素質。專注於我們導師的這一方面有助於我們認識到我們也已經像普通人一樣開始了精神道路。通過適當的努力，我們也可以糾正我們的不足並獲得佛陀的品質。這種認識有助於我們發展shravaka的動機，決心擺脫自己的缺點。 According to the bodhisattva sutras, Shakyamuni Buddha reached enlightenment eons ago. Out of compassion, he consciously took birth as Prince Siddhartha in the form of a supreme emanation (nirmanakaya, tulku) to demonstrate to others the manner of becoming a Buddha. Understanding Shakyamuni in this way helps us to realize that enlightenment does not end with death. Buddhas continue to help others until everyone has become enlightened. Thus, seeing our mentors as further emanations of Buddha supports our understanding that Shakyamuni is continuing to manifest for everyone's sake. This helps us to gain the courage to keep our bodhisattva motivation, bodhichitta, to strive to become Buddhas as our mentors have done and to help others for as long as is needed. 根據菩薩的經文，釋迦牟尼佛早於啟蒙。出於同情心，他有意識地以至高無上的散發形式誕生了悉達多王子（nirmanakaya，tulku），向其他人展示了成為佛陀的方式。以這種方式理解釋迦牟尼有助於我們認識到，啟蒙並不會以死亡而告終。佛陀繼續幫助別人，直到每個人都得到開悟。因此，將我們的導師視為佛陀的進一步散發出來，支持了我們的理解，釋迦牟尼一直在為大家著想。這有助於我們獲得勇氣，保持我們的菩薩動力（菩提心），努力像導師一樣努力成為佛陀，並在需要時幫助他人。 The Tibetan tulku system encourages the bodhisattva sutra view of spiritual mentors. Although objectively one does not need to be a Buddha to start a line of tulkus, Tibetan disciples regard their mentors as enlightened tulkus, whether or not spiritual authorities recognize them as Rinpoches. Because Shakyamuni manifests in an extensive network of tulkus, disciples see their mentors as Shakyamuni tulkus, if not also as tulkus of other traditionally recognized lines. 藏族圖爾庫制度鼓勵菩薩對精神導師的經觀。儘管從客觀上講，不必像佛陀那樣開始一串圖爾庫斯的行列，但藏族門徒們將他們的導師視為開明的圖爾庫斯，無論靈性權威是否將其視為仁波切。因為釋迦牟尼在大量的圖爾庫人網絡中表現出來，所以門徒們將他們的導師看作是釋迦牟尼圖爾庫人，即使不是其他傳統上公認的系的圖爾庫人也是如此。 According to the highest tantra explanation, while Shakyamuni Buddha taught The Prajnaparamita Sutras on Vultures' Peak, he simultaneously appeared as Vajradhara and taught the tantras. Thus, Shakyamuni is both Prince Siddhartha and Vajradhara. Similarly, on the highest tantra level we need to see that from one point of view our tantric masters are the spiritual teachers we see before us, but on another level they are simultaneously Vajradharas. Therefore, tantra guru-yoga often entails imagining Vajradhara in a mentor's heart. Visualizing this helps us to realize that, on one level, our tantric masters and we have ordinary minds and bodies, but simultaneously, on the deepest level, we both have clear light minds, subtlest communicative vibrations, and subtlest energy-wind. In other words, on the deepest level, we all have the materials for an enlightening mind, speech, and body of a Buddha. 根據最高密宗的解釋，釋迦牟尼佛在禿Peak山頂上教《般若波羅蜜經》時，他同時以金剛拉達拉（Vajradhara）的身份出現並教授密宗。因此，釋迦牟尼既是悉達多太子，又是金剛德拉。同樣，在最高密宗水平上，我們需要看到，從一個角度來看，密宗大師是我們眼前所見的靈性導師，但在另一方面，他們同時也是金剛乘。因此，密宗大師瑜伽經常需要在導師的心中想像金剛乘。可視化這有助於我們認識到，一方面，我們的密宗大師和我們擁有普通的思想和身體，但是同時，在最深層次上，我們倆都有清晰的頭腦，微妙的交流振動和微妙的能量風。換句話說，在最深的層次上，我們所有人都具有使佛陀的思想，言語和身體得到啟發的材料。 In tantra guru-yoga, disciples need to see their mentors as Buddhas on all three levels – shravaka sutra, bodhisattva sutra, and highest tantra. Thus, in A Ceremony to Honor the Gurus, the Fourth Panchen Lama taught disciples to visualize their tantric masters externally in the forms of Tsongkhapa as a monk with shravaka vows. In Tsongkhapa's heart sits Shakyamuni, the teacher of the bodhisattva sutras. In Shakyamuni's heart sits Vajradhara, the source of the highest tantras. In Vajradhara's heart is a syllable hum, symbolizing clear light mind. 在密宗大師瑜伽中，門徒需要在所有三個層面上看到他們的導師為佛陀：shravaka佛經，菩薩經和最高密宗。因此，在第四屆班禪喇嘛的紀念儀式中，班禪第四世教徒們以宗喀巴的形式在外部將他們的密宗大師形象化為具有僧伽羅卡誓言的和尚。宗喀巴大師的心中坐著釋迦牟尼佛。釋迦牟尼心中有金剛乘，這是最高密宗的源頭。在金剛德拉（Vajradhara）的心中，有一個音節的嗡嗡聲，象徵著清晰的頭腦。 Moreover, as the Fourth Panchen Lama explained in The Essence of [Kedrub Je's] "Ocean of Actual Attainments," the stacked figures also represent the gross, subtle, and subtlest levels of body, speech, and mind. Regarding one's tantric master as a Buddha on all three levels of each leads to the ultimate, definite source of Buddhahood – clear light subtlest mind and the subtlest communicative vibration and subtlest energy-wind inseparable from it. 而且，正如班禪四世喇嘛在《 Kedrub Je's的本質：實際成就的海洋》中所解釋的那樣，堆積的數字也代表了身體，言語和思想的總體，微妙和微妙的水平。在每個三個層面上，將一個密宗大師都視為佛陀會導致最終的，確定的佛陀源頭–清晰的微妙心靈，微妙的溝通振動以及與之密不可分的微妙能量風。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

The statement in highest tantra that one's tantric master is a Buddha is extremely perplexing. It has a level of meaning shared with sutra and tantra, namely, as explained before, that for their disciples, mentors are both contingently and conventionally Buddhas inasmuch as they can validly function for them as Buddhas and, on that basis, can be validly labeled by them as Buddhas. Mentors, however, are never inherently and ultimately Buddhas, since inherent, ultimate existence as this or that, by the power of findable defining characteristics, is impossible. Here, however, the statement that one's tantric master is a Buddha has additional deeper meanings specific to highest tantra practice. 在最高密宗中，密宗大師是佛陀的說法極為困惑。它具有與佛經和密宗相同的意義，即，如前所述，對於他們的門徒，導師既是偶然的，也是傳統上的佛陀，因為他們可以有效地為他們充當佛陀，並在此基礎上可以有效地貼上標籤。被他們當作佛陀。但是，導師永遠不是內在的，也不是最終的佛陀，因為通過可發現的定義特徵的力量，內在的，最終的存在是不可能的。但是，這裡的密宗大師是佛陀的說法具有最高密宗修行所特有的更深層含義。 Some spiritual seekers take the highest tantra statement to have a literal meaning. Consequently, they view all their tantric masters' actions, words, and emotional states as perfect. This frequently happens regarding dzogchen masters, since dzogchen supposedly means that everything is perfect. In Ascertaining the Three Vows, however, the Nyingma master Ngari Panchen made the situation clear. He explained that, in private, dzogchen masters may occasionally need to act in contradiction to the norms of generally accepted behavior. However, when in the public eye or in the company of beginners who may lose faith, dzogchen masters need to uphold strictly the liberation and bodhisattva vows. Thus, if popular spiritual teachers act improperly with students at Dharma centers, they are violating the basic Buddhist principles. Naivety over this point may open spiritual seekers to possible abuse. 一些屬靈的尋求者以最高密宗的陳述具有字面意義。因此，他們認為所有密宗大師的行為，言語和情感狀態都是完美的。對於dzogchen大師來說，這經常發生，因為dzogchen據說意味著一切都是完美的。但是，在確定三個誓言中，寧瑪大師Ngari Panchen明確了這一情況。他解釋說，在私下里，卓琴大師有時可能需要採取與普遍接受的行為準則相抵觸的行動。但是，當在公眾視野中或在初學者的陪伴下可能會失去信心時，Dzogchen大師必須嚴格遵守解放和菩薩的誓言。因此，如果受歡迎的靈性導師在佛法中心的學生行為不當，就違反了佛教的基本原則。在這一點上幼稚可能會使尋求精神的人遭受虐待。 Some disciples are skeptical. They feel that the statement concerning tantric masters' being Buddhas cannot possibly mean what it says. Their mentors may be like Buddhas in having gained good qualities through hard work. Their mentors may even be similar to Buddha-emanations, serving as containers for the Buddha-qualities that they see in them. Regarding their mentors actually as Buddhas may be a helpful ploy of mental labeling for gaining the most inspiration from the person, but they think, "Surely, it is just a mental trick." Their skeptical attitudes deprive them of realizing the deepest insights to be gained from the teaching. The Sakya master Ngorchen clearly stated in A Filigree for Beautifying the Three Continuums that in the context of highest tantra, the tantric master is not merely like a Buddha; he or she is a Buddha. 一些門徒對此表示懷疑。他們認為有關密宗大師是佛的說法可能並不意味著它所說的話。他們的導師可能像佛陀一樣，通過努力獲得了良好的品質。他們的導師甚至可能類似於佛陀的散文，充當他們所看到的佛陀品質的容器。實際上，以佛陀為導師可能是從人身上獲得最大靈感的一種心理貼標方法，但他們認為，“當然，這只是一種心理竅門”。他們的懷疑態度使他們無法從教學中獲得最深刻的見解。 Sakya大師Ngorchen在《美化三個連續體的花絲》中明確指出，在最高密宗的背景下，密宗大師不僅像佛陀。他或她是佛陀。 In The Heart of the Tantras: The Fivefold Practice [of Mahamudra], the Drigung Kagyu master Rigdzin Chokyi Dragpa explained the deeper meaning of a tantric master's being a Buddha. The meaning derives from the characteristically tantric practice of working toward Buddhahood through methods that resemble the resultant state one is striving to attain. The usual human appearance of the body of a tantric master and its simultaneous appearance as the enlightening body of a Buddha, particularly during an empowerment, are two facts about the same attribute of one phenomenon (ngowochig, ngo-bo gcig; "they are one by nature"). The phenomenon here is a tantric master; the attribute is the appearance of his or her physical body; the two facts about that attribute are that the appearance can validly be as a usual human and as the enlightening body of a Buddha. 在《密宗的中心：五行修行》中，龍貢Ka舉大師里金津喬基·德拉帕解釋了密宗大師成為佛陀的深層含義。其含義源於特有的密宗實踐，即通過類似於人們正在努力達到的最終狀態的方法向佛陀努力。密宗大師的身體通常在人類中的出現，以及佛陀的悟性身體在人類中的同時出現，特別是在賦權期間，是關於一種現象的相同屬性的兩個事實（ngowochig，ngo-bo gcig；“它們是一個自然地”）。這裡的現像是密宗大師。屬性是他或她身體的外觀；關於該屬性的兩個事實是，外觀可以有效地像平常的人類和佛陀一樣具有啟發性。 The usual human appearance of a tantric master's body is that it is thin or fat, gets tired, sometimes becomes sick, and grows old. The enlightening body of a Buddha, however, is made of transparent light and energy, appears in a wide array of Buddha-forms, can multiply, can pass through solid objects, and never tires, gets sick, or grows old. The two appearances are two facts about the physical body of a tantric master and, in this sense, our tantric masters are Buddhas – although, of course, not inherently and ultimately Buddhas. 密宗大師身體的常見人類外觀是它瘦弱或肥胖，疲倦，有時生病並變老。但是，佛陀的開明身體是由透明的光和能量組成的，以各種各樣的佛陀形式出現，可以繁殖，可以穿過固體物體，並且不會疲倦，生病或變老。這兩個表像是有關密宗大師的身體的兩個事實，從這個意義上講，我們的密宗大師是佛陀-儘管當然不是內在的，也是最終的佛陀。 Moreover, our tantric masters are Buddhas also in the sense that their speech and minds have both usual human appearances and appearances as a Buddha's enlightening speech and mind. The human appearance of their speech is that it sometimes falters, is unclear, or fails to speak our languages. A Buddha's enlightening speech, on the other hand, communicates perfectly in every language, without faltering or ever being unclear. The human appearance of their minds is that they sometimes become angry, lack warmth, or fail to understand what we mean. A Buddha's enlightening mind, by contrast, is totally free of disturbing emotions, has equal love for all beings, and understands everything perfectly. 此外，我們的密宗大師也是佛陀，從某種意義上來說，他們的言語和思想都具有通常的人類外表和作為佛陀開明的言語和思想的外表。他們說話的人像是有時會變得乏味，不清楚或無法說我們的語言。另一方面，佛陀的開悟性演講可以用每種語言完美地溝通，而不會步履蹣跚，也不會變得不清楚。他們頭腦中的人類外觀是他們有時會生氣，缺乏溫暖或無法理解我們的意思。相比之下，佛陀的開明思維完全沒有令人不安的情緒，對眾生有同等的愛心，對一切事物都一清二楚。 Yet, if we look at our tantric masters, how can their bodies be both flesh and blood and transparent light and energy? How can they be both old and eternally youthful? How can two seemingly incompatible facts about the appearance of our tantric masters' bodies both be true? We need to explore the matter more deeply. 但是，如果我們看看我們的密宗大師，他們的身體又如何既有血有肉，又有透明的光和能量呢？他們怎麼既老又永遠年輕呢？關於我們的密宗大師的屍體的外表，兩個看似不相容的事實怎麼能成立呢？我們需要更深入地探討這個問題。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

In A Supplement to the Middle Way, Chandrakirti gave a relevant example. Suppose that three groups – ghosts, humans, and divine beings (gods) – all looked at the liquid in a specific cup. Because of different karmic propensities, ghosts would see it as pus, humans as water, and divine beings as nectar. Since the liquid does not exist with an inherent, ultimate identity as any of the three substances, the perception of each group would be valid from its own point of view. Moreover, each group would experience the taste of the liquid according to the appearance it perceived. Yet, pus, water, and nectar are not the same. 在《中間道路的補編》中，錢德拉基（Chandrakirti）給出了一個相關的例子。假設三個組-幽靈，人類和神靈-都注視著特定杯子中的液體。由於業力的不同，幽靈會將其視為膿液，將人類視為水，而將神靈視為花蜜。由於液體不像三種物質中的任何一種一樣具有固有的，最終的身份，因此從其自身的角度來看，每個組的感知都是有效的。而且，每個組將根據其所感知的外觀來體驗液體的味道。然而，膿液，水和花蜜是不一樣的 Chandrakirti's analysis also applies to our previous example of an adult and a baby looking at the same object. The adult would see it as a watch and would know the hour by looking at it; the baby would see it as a toy and play with it. Because the object does not exist with an inherent, ultimate identity as a watch or a toy, the perception and experience of each would be valid. Yet, a watch and a toy are not the same. 錢德拉基（Chandrakirti）的分析還適用於我們之前的示例，即成年人和嬰兒看著同一物體。成人會把它當作手錶，通過看會知道小時。嬰兒會將其視為玩具並玩耍。由於對像不具有作為手錶或玩具的固有最終身份，因此每個對象的感知和體驗都是有效的。然而，手錶和玩具卻不一樣。 The situation is equivalent regarding a newcomer and a tantric disciple looking at a Buddhist teacher. The newcomer would see the teacher's body as human; the teacher's tantric disciple would perceive it as the body of a Buddha-figure. Because a body does not exist with an inherent, ultimate identity as flesh and blood or as light and energy, both perceptions would be valid. Yet, a solid flesh-and-blood body is not identical to a transparent body made of light and energy. 對於新來者和密宗徒弟看佛教老師而言，情況是一樣的。新來的人會看到老師的身體是人。老師的密宗門徒會認為它是佛像的身體。因為不存在具有肉體，血液或光和能量的固有的最終身份的身體，所以兩種感知都是有效的。但是，堅固的血肉體與由光和能量製成的透明體並不相同。 Even one person may validly see the same object as two different things and validly make use of it in both ways. Someone may both play with a watch as a toy and still accurately tell the time with it. One does not preclude the other. Similarly, we may see our tantric masters' bodies as human when our mentors are ill. During empowerments, however, we may see the same bodies as those of Buddha-figures, which can never fall sick. Both perceptions are correct from their own points of view. The tantric vision, however, does not negate the necessity to take our mentors to the doctor when they have come down with flu. 甚至一個人也可以有效地將同一物體視為兩個不同的事物，並以兩種方式有效地利用它。有人既可以將手錶當玩具玩，又可以準確地說出時間。一個不排除另一個。同樣，當導師生病時，我們可能會將密宗大師的身體視為人類。然而，在賦權期間，我們可能會看到與佛像相同的屍體，它們永遠不會生病。從他們自己的觀點來看，兩種看法都是正確的。然而，密宗的眼光並沒有否定當我們的指導者患上流感後要帶我們的指導者去看醫生。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Another way of saying that the perceptions of our tantric masters as ordinary humans and as Buddha-figures are equally valid is to say that the two perceptions, or the two perceived appearances, are inseparable (yermey, dbyer-med). Inseparable, here, means that if one validly occurs from one point of view, the other validly occurs from another viewpoint. Only in this sense are our tantric masters inseparably ordinary humans and Buddhas. Inseparable, then, in this context, does not mean that the two appearances need to occur simultaneously. When one perceives one appearance, one does not need simultaneously to perceive the other. 另一種說法是，我們的密宗大師對普通人和佛像的理解同等有效，這是說兩種感知或兩種感知到的外觀是不可分割的（愛美，德拜醫學）。在這裡，不可分割是指，如果從一個角度來看一個有效地發生，則從另一個角度來看另一個有效地發生。只有在這個意義上，我們的密宗大師才是普通人類和佛陀不可分離的。因此，在此上下文中不可分割的是，這並不意味著兩個外觀需要同時發生。當一個人感知一種外觀時，一個人不需要同時感知另一種。 Inseparable Impure and Pure Appearances The teachings on "inseparable samsara and nirvana" from the Sakya system of the path and its results indicate several levels of meaning of the assertion that our tantric masters are inseparably ordinary humans and Buddhas. These teachings may help us to understand better this difficult point. From among the many meanings of samsara and nirvana, let us focus here on samsara as signifying "impure" or "ordinary appearances" and nirvana as meaning "pure appearances." Further, let us focus on the two inseparable appearances in reference to our tantric masters' bodies. 路徑的薩迦派對“不可分割的輪迴和必殺技”的教導及其結果表明，密宗的主人是不可分割的普通人類和佛陀的斷言具有不同的含義。這些教導可以幫助我們更好地理解這一困難點。在輪迴和必殺技的許多含義中，讓我們在這裡集中註意輪迴表示“不純”或“普通的外表”，而必殺技則表示“純粹的外表”。此外，讓我們著眼於密宗大師身體的兩個不可分割的表象。 Inseparable impure and pure appearances have three levels of significance relevant here. (1) The impure appearances of our tantric masters' bodies may refer to their appearances as ordinary humans. Their pure appearances may refer to their appearances as Buddha-figures. The two appearances are inseparable, somewhat as are two quantum levels of energy at which subatomic particles may vibrate. Thus, our tantric masters' having bodies with inseparable ordinary human and Buddha forms means that their bodies may validly appear as one or the other depending on the point of view, like a liquid may appear as pus, water, or nectar. Their bodies, however, do not ultimately exist with inherent human or Buddha appearances, or with both or with neither. 不可分離的不純和純淨的外觀在這裡具有三個重要的意義層次。 （1）我們的密宗大師身體不純淨的外貌可能被稱為普通人的外貌。它們的純淨外觀可能將其外觀稱為佛像。這兩個表像是不可分割的，就像亞原子粒子可能振動的兩個量子能級一樣。因此，我們的密宗大師擁有與普通人類和佛陀形態密不可分的身體，這意味著他們的身體可以視觀點有效地以一種或另一種形式出現，就像液體可能以膿液，水或花蜜的形式出現一樣。然而，它們的身體最終並不會以人類或佛陀的內在外觀或兩者兼有或兩者都不存在。 Moreover, there are no concrete, findable characteristic marks within our tantric masters' bodies that by their own powers make them appear in human or Buddha forms. As in the case of quantum levels of energy within an atom, different levels of appearance exist as mere possibilities, totally dependent on other factors, and not as independently existent, concrete entities. 而且，在我們的密宗大師的身體中沒有任何具體的，可發現的特徵標記，這些特徵標記憑其自身的力量使它們以人類或佛陀的形式出現。就像原子內能量的量子能級一樣，存在的不同能級僅僅是可能，完全取決於其他因素，而不是獨立存在的具體實體。 (2) The impure appearances of our tantric masters' bodies may refer to their appearances as having conventional faults, such as improper behavior. Their impure appearances may also refer to their appearances as having a mixture of conventional faults and good qualities. Their pure appearances are ones having only conventional good qualities, such as compassion. All three appearances occur, although not necessarily at the same moment, and are inseparably valid, each from a different viewpoint. Inherent, concrete flaws or assets, however, do not exist within our tantric masters, making them ultimately impure, pure, or a mixture of both. （2）我們的密宗大師身體的不正確外觀可能是指其外觀具有常規缺陷，例如行為不當。它們的不純淨外觀也可能指的是它們具有傳統缺陷和良好品質的混合體。它們的純淨外觀是只有常規的良好品質，例如同情心的外觀。儘管不一定必須在同一時刻出現所有這三種情況，但從不同的角度來看，它們都是有效的。但是，我們的密宗大師不存在內在的，具體的缺陷或資產，這使它們最終是不純的，純淨的或兩者兼而有之。 (3) The impure appearances of our tantric masters' bodies may refer to their deceptive appearances as if existing in impossible manners. Their pure appearances may refer to their nondeceptive appearances as existing in the ways in which they actually exist. For ease of discussion, let us call the former type of impure appearances "appearances of independent existence" and the latter type of pure appearances "appearances of dependent existence." Our tantric masters' bodies appear inseparably as dependently and independently existent depending on the minds that perceive them. There are no concrete, findable features within them – not even voidness itself – which by their own powers make them exist either dependently or independently. （3）我們的密宗大師身體的不純潔的外表可能是指其欺騙性的外表，好像它們以不可能的方式存在一樣。它們的純淨外觀可能是指它們以實際存在的方式存在的非欺騙性外觀。為了便於討論，讓我們將前一種類型的不純外觀稱為“獨立存在的外觀”，將後一種類型的純外觀稱為“依賴存在的外觀”。我們的密宗大師的身體根據感知它們的思想而不可分割地獨立和獨立地存在。它們內部沒有具體的，可發現的特徵，甚至沒有虛無本身，這些特徵憑其自身的力量使它們獨立或獨立地存在。 Further, the three meanings of impure and pure appearances may overlap in several ways. The appearances of our tantric masters' bodies as humans may be as humans with or without conventional faults. Whether appearing as human bodies with conventional faults or as human bodies with only good qualities, our tantric masters' bodies may appear independently existent or dependently existent. The appearances of our tantric masters' bodies as the enlightening bodies of Buddha-figures, however, would only appear exclusively with good qualities. The bodies of Buddha-figures do not have conventional faults. Nevertheless, the appearances of our tantric masters' bodies as those of Buddha-figures may appear independently existent or dependently existent. 此外，不純和純淨外表的三種含義可能會以幾種方式重疊。我們的密宗大師身體的外觀可能是具有或沒有常規缺陷的人類。無論是作為具有常規缺陷的人體出現，還是僅作為具有優良品質的人體出現，我們的密宗大師的身體都可能獨立存在或依賴存在。但是，我們的密宗大師的身體作為佛陀人物的啟蒙身體的出現，只會具有良好的品質。佛像的身體沒有傳統的缺陷。然而，我們的密宗大師的身體像佛像一樣可能獨立存在或依存存在。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Disciples may label their tantric masters as Buddhas based on the pure appearances of them as humans or as Buddha-figures, both with good qualities, whether the qualities appear to exist dependently or independently. Because good qualities are functions of Buddha-nature, deeper bases for validly labeling their tantric masters as Buddhas are their mentors' Buddha-natures. However, people may not yet realize the potential qualities of their Buddha-natures, may only partially realize them, or may fully realize them. The question, then, naturally arises concerning the validity of labeling people as Buddhas based on unrealized or only partially realized Buddha-natures. The question pertains equally to disciples' seeing their tantric masters as Buddhas and, in tantra practice, to disciples' seeing themselves and all others as Buddha-figures. For an answer, we need to turn to the highest tantra teachings. 門徒可以根據他們作為人或佛像的純淨外表，將他們的密宗大師標記為佛陀，無論他們的品質似乎是獨立存在還是獨立存在。由於高質量是佛陀自然的功能，因此更有效地將其密宗大師標記為佛陀的更深層基礎是其導師的佛陀自然。但是，人們可能尚未意識到其佛性的潛質，可能僅部分意識到它們，或者可能完全意識到它們。於是，自然而然地出現了一個問題，即根據未實現的或僅部分實現的佛性將人標記為佛的有效性。這個問題同樣與門徒把他們的密宗大師看成佛像有關，在密宗實踐中，門徒把自己和所有其他人看成佛像。要獲得答案，我們需要轉向最高密宗教義。 In the context of highest tantra, as explained previously, Buddha-nature may refer to the clear-light mind. Although each Tibetan tradition explains this differently, they all agree that one aspect of the nature of the clear light mind is that it is the source of all Buddha-qualities. Another aspect of its nature is that it is devoid of existing in impossible ways. Whether the clear light mind is totally obscured, partially obscured, or completely free of fleeting stains, these factual aspects of its nature remain the same. Moreover, whether the Buddha-qualities of the clear light mind are only in potential form, partially operational, or fully functional, still the nature of the clear light mind remains the same. 如前所述，在最高密宗的背景下，佛性可以指清澈的心靈。儘管每種藏族傳統對此有不同的解釋，但他們都同意，清醒頭腦的本質的一個方面是，它是所有佛性的源泉。其本質的另一方面是，它缺乏以不可能的方式存在的條件。無論清晰的頭腦完全被遮蓋，部分被遮蓋還是完全沒有短暫的污漬，其本質的這些事實方面都保持不變。而且，無論清醒頭腦的佛性只是處於潛在形式，部分運作還是完全起作用，清醒頭腦的本質仍然保持不變。 In short, the deepest basis for mentally labeling a tantric master as a Buddha is the master's clear light mind. The basis for labeling is not the fleeting stains that may or may not be obscuring that mind. Nor is the basis the strength of the manifest qualities of that mind. Thus, the mental labeling of a tantric master as a Buddha based on clear light mind is always valid. 簡而言之，在心理上將密宗大師標為佛陀的最深層基礎是大師清晰的頭腦。標記的依據不是可能會或可能不會使您的頭腦模糊的短暫污漬。這種思想的明顯品質的基礎也不是力量。因此，以清晰的頭腦為基礎的密宗大師作為佛陀的心理標記始終是有效的。 Mentally labeling our tantric masters as Buddhas based on clear light mind leads to the definitive, ultimate meaning of the instruction to see that one's tantric master is a Buddha. Seeing that the flaws that appear in our external gurus are dependently arising fleeting stains enables us to see that the flaws that appear in our internal gurus – our clear light minds – are also dependently arising and fleeting. This insight is essential for actualizing the Buddha-qualities of our own clear light minds. 根據清晰的頭腦將我們的密宗大師貼心地標記為佛陀，從而使該指令具有最終的最終含義，即看到某人的密宗大師是佛陀。看到外在大師中出現的缺陷是因短暫而短暫地產生的污漬，使我們能夠看到內在大師中出現的缺陷（我們清醒的頭腦）也是因而產生且短暫的。這種洞察力對於實現我們自己清醒頭腦的佛性至關重要。 According to Difficult Points concerning Helping and Showing Respect to a Guru, although everyone has a clear light mind, devoid by nature, viewing one's dog as a Buddha does not have the same benefit as viewing one's tantric master as a Buddha. Therefore, although the clear light minds of our tantric masters are valid bases for labeling them as Buddhas, their other good qualities, plus the inspiration we gain from them, make the labeling more effective in bringing us insight. The main qualities that may serve as further bases for labeling our tantric masters as Buddhas are their compassion, bodhichitta, and far-reaching attitudes (perfections), and the fact of their conferring upon us highest tantra empowerments. 根據關於幫助和尊重宗師的困難要點，儘管每個人都有清醒的頭腦，天生缺乏，將狗視為佛陀與將其密宗大師視為佛陀的益處不同。因此，儘管我們的密宗大師頭腦清醒，頭腦清醒，是將他們貼上佛像的有效依據，但他們的其他優良品質，再加上我們從中獲得的啟發，使貼圖更能有效地帶給我們洞察力。可以將我們的密宗大師稱為佛像的主要特質是他們的同情心，菩提心和深遠的態度（完美），以及它們賦予我們最高的密宗授權的事實。 Is the Guru Really a Buddha? https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/seeing-the-spiritual-teacher-as-a-buddha/is-the-guru-really-a-buddha

Introductory Remarks All Buddhist traditions emphasize the importance of a spiritual teacher on the path. Spiritual teachers do not just: • Give information • Answer questions • Check the student's understanding • Check the student's intellectual, emotional, and meditation development. Spiritual teachers also: • Give vows and empowerments • Serve as role models • Provide inspiration through their personal examples • Serve as links to a tradition going back to Buddha. 導論 所有佛教傳承都強調修道之路上上師的重要性。 上師不僅僅 • 給予信息， • 回答問題， • 檢驗弟子（學生）的理解程度， • 檢查弟子的智力、情緒、以及禪修的進步情況。 上師還 • 賦予戒咒和加持， • 作為主要楷模， • 通過他們的個人經驗提供啟發 • 作為一個傳承回溯到佛陀的鏈接。 導師和弟子都有很多不同的層次，因此，在修道之路上聯繫的方式也不同。 Cultural Context The modern Western situation for studying with a spiritual teacher is completely different from the traditional Asian one. In traditional Asia, most students of Dharma: • Are monks or nuns, with full-time commitment to the spiritual path • Have no major activity other than studying and practicing the Dharma • Begin studying Buddhism as uneducated children • Consequently, as adults, have only a minimal education in "lay" subjects, such as mathematics, social studies, and science • Accept the values of traditional Asian societies regarding the role of women and the view of authority structures – women are inferior and hierarchies are the norm. In the modern West, most students: • Are laypeople, busy with professional and personal lives • Have little spare time for the Dharma • Start studying Dharma as educated adults • Demand equality of the genders and a democratic social structure. On the financial side, traditional Asia affords societal support for spiritual teachers. Even those who are not their students present them with offerings. In the modern West, spiritual teachers need to support themselves. Many run Dharma centers, with financial, organizational, and administrative concerns. All these factors affect the student-teacher relation. Many spiritual seekers have benefited, but there has also been much misunderstanding, many mistakes, and spiritual wounding. 文化背景 現代西方跟隨上師研修的環境和傳統亞洲的情形完全不一樣。 在傳統亞洲，大多數佛法弟子 • 是和尚或者尼姑，所有時間都投諸靈修之道， • 除了 研究和修持佛法，沒有其他重要活動， • 從沒有接受過教育的孩童開始就進行研究佛法， • 結果，作為成人，他 們只有極少的“世俗”科目的教育，例如數學、社會研究和科學， • 在婦女地位和權威結構觀念上，接受傳統亞洲社會的價值觀 – – 婦女低於男人，等級制度就是規範。 在現代西方，大多數弟子 • 是俗人，忙於工作和個人生活， • 很少有時間研修佛法， • 開始研修佛法時是接受了教育的成人， • 要求性別平等和民主的社會結構。 從資金方面講，傳統亞洲社會為上師提供社會性支持。有些人即便不是弟子，也會提供供奉。而在現代西方，上師需要自謀生路。很多人懷著資金、組織和管理的考慮在經營佛法中心。 所有這些因素都影響著弟子 – – 導師的關係。很多靈修追求者頗受饒益，同時也有很多誤解、很多錯誤，以及精神上的創傷。 Dangers Dangers are exacerbated, in the case of the Tibetan tradition, by texts on "guru-devotion." The audience for such texts was committed monks and nuns with vows, needing review in preparation for tantric empowerment. The instructions were never intended for beginners at a Dharma center, knowing nothing about Buddhism. We need to avoid the two extremes: 1. Deification of the spiritual teachers, opening the door to naivety and abuse 2. Demonization of them, opening the door to paranoia and closing the door to gaining true inspiration and deep benefit. 危險 在藏傳佛教傳承中，危險因為“依止上師”的各種經典而增加了。 這些經典的聽授者是堅守戒咒的和尚和尼姑，在準備密宗加持時需要重新檢視。 這些指導從來沒有打算用在對佛教一無所知的佛法中心的初學者身上。 我們需要避免兩種極端： 1. 將上師奉若神明，給愚昧和辱沒大開方便之門。 2. 將上師妖魔化，大開妄想之門，關閉了獲取真正啟示和深奧饒益之門。 A Nontraditional Analytical Scheme I have analyzed the issue and suggested ways of making the relationship healthy in Relating to a Spiritual Teacher: Building a Healthy Relationship (Ithaca: Snow Lion, 2000). Here, I would like to introduce an additional nontraditional scheme for analyzing the issue, suggested by and expanded from the work of the Hungarian psychiatrist Dr. Ivan Boszermenyi-Nagy, one of the founders of family therapy and contextual therapy. 一個非傳統的分析範式 在《 Relating to a Spiritual Teacher: Building a Healthy Relationship（ 關於上師：建立一種健康的關係）》 （Ithaca: Snow Lion，2000 ）中，我分析了這個問題，並就形成健康的關係做了建議。這裡，我願意介 紹一個分析這個問題的補充性、非傳統的範式，這是根據家庭治療和情景治療的創立者之一 – – 匈牙利精神病專家伊万·波澤門伊 – 納吉博士的工作而得到啟示並展開的。 The Six Dimensions of a Relationship We can analyze the relationship from the sides of both the student and the teacher in terms of six factors or dimensions. If there are problems in the relation, this may help to identify where they lie so that each party can try to adjust and adapt to bring about a healthier balance. The six factors are: 1. The facts concerning each party and concerning the setting of the relationship 2. The aim of the relationship for each party and the psychological factors affecting it 3. The role each party defines him or herself and the other as playing in the relationship, and thus the expectations each has and how each one feels about him or herself 4. Each party's level of commitment to and involvement in the relationship, and the psychological factors affecting this 5. Other psychological factors of each party 6. How the relationship works and the effect it has on each party. 關係的六個維度 我們可以根據六種因素或者維度，從弟子和導師兩個方面對關係進行分析。如果一個關係中存在問題，這會有助於認識問題出在何處，這樣每一方就能夠做出調整和適應，從而帶來健康的平衡。 這六種因素是： 1. 關乎每一方的事項、以及關乎關係的背景； 2. 每一方對關係的目的，以及影響它的心理因素； 3. 每一方自我定義的角色，以及他人在關係中扮演的角色，每一方由此產生的期待，以及每一方對自身的感受； 4. 每一方對該關係的承諾和介入層次，以及影響它的心理因素； 5. 每一方的其它心理因素； 6. 關係如何發揮作用，以及它對每一方產生的影響。 1. The Facts Concerning Each Party and Concerning the Setting of the Relationship The facts about each party that influence the relationship include: • Gender and age • Culture of origin – Asian or Western • Shared language or need for a translator – for personal communication and/or teachings • Monastic or lay • Amount of Dharma and worldly education • Qualifications for being a spiritual teacher or student in terms of emotional and ethical maturity • Amount of time each has available for the other • Number of other students • The teacher being resident or only occasionally visiting. The setting might be in: • A Western Dharma center – a city center or a residential center • If a Dharma center, an independent one or one that is part of a large Dharma organization • A monastery – in Asia or in the West. 第一：關乎每一方的事項、以及關乎關係的背景 每一方影響關係的事項包括： • 性別和年齡， • 文化淵源 – – 亞洲或歐洲 • 擁有共同語言或者需要翻譯 – – 個人交流和/ 或教授 • 僧侶還是俗人； • 佛法和俗世教育的量； • 就情感和道德的成熟程度而言，成為一名上師或者弟子的資質； • 每一方給對方能夠付出時間的長短； • 其他弟子的數量； • 導師是定居者、或者只是偶爾來訪。 環境可能在 • 一個西方的佛法中心 – – 市中心或者住宅中心； • 佛法中心是否是一個獨立的、還是一個較大佛法組織的一部分； • 一座寺院 – – 亞洲的或者西方的。 2. The Aim of the Relationship for Each Party and the Psychological Factors Affecting It For both parties in any relationship, the aim of the relationship is nearly always mixed. The student-teacher relationship is no exception. The student may come to a spiritual teacher to: • Gain information and learn facts • Learn to meditate • Work on his or her personality • Improve things in this life • Improve future lives • Gain liberation from uncontrollably recurring rebirth (samsara) • Gain enlightenment to help all others gain similar liberation and enlightenment • Learn to relax • Make social contacts with like-minded students • Gain access to exotica • Find a miracle cure for some physical or emotional problem • Get a "Dharma-fix" from an entertaining charismatic teacher, like a "Dharma-junkie." Moreover, the student may be looking to the teacher for: • Guidance and inspiration along the Buddhist path • Therapy • Pastoral guidance • A parent substitute • Approval • Someone to tell him or her what to do in life. The spiritual teacher, in turn, may want to: • Give facts • Impart oral transmission and preserve the Dharma • Work on the students' personalities • Plant seeds for benefiting the students' future lives • Help students reach a better rebirth, liberation, and enlightenment • Build up a Dharma center or a Dharma empire of centers • Gain converts to his or her lineage • Raise money to support a monastery in India or rebuild one in Tibet • Find a secure base as a refugee • Make a living or become rich • Gain power by controlling others • Gain sexual favors The negative psychological factors affecting both parties include: • Loneliness • Boredom • Suffering • Insecurity • The wish to be trendy • Group pressure. 第二：每一方對關係的目的以及影響這種關係的心理因素 在任何關係中，雙方關於關係的目的幾乎總是混雜的。弟子 – – 導師之間的關係概莫能外。 弟子可能找導師 • 獲取信息和了解事項， • 學習禪定， • 為他或她的個性而努力， • 提升此生的事情， • 提升來世， • 從無法控制的轉生（輪迴）中獲得解脫， • 獲得覺悟，從而幫助所有其他人獲得相似的解脫和覺悟， • 學習如何放鬆， • 和志趣相投的弟子進行社會交往， • 獲得走進新奇事物的門徑， • 對一些生理或情緒問題找到一種靈丹妙藥， • 從一位極具魅力的導師那裡得到“佛法修理”，就像一名“佛法愛好者。” 此外，弟子尋找導師，或許是為了 • 在佛法之道上得到指導和啟示， • 心理治療， • 牧師般的指導， • 父母的替代品， • 認可， • 一個告訴他或她生活中該做些什麼的人。 回過頭來，上師可能想著 • 給予事實； • 給予口頭翻譯和維護佛法； • 為塑造弟子的個性努力； • 為饒益弟子的來世播下種子； • 幫助弟子達到更好的轉生、解脫和覺悟； • 建立一個佛法中心或者佛法中心的王國； • 為他或她的傳承獲得皈依者； • 得到資金來支持在印度建造一座寺院或者在西藏重修一座寺院； • 為難民找一個安全的基地； • 謀生或致富； • 通過控制別人獲得力量； • 獲得色相。 影響雙方的負性心理因素包括 • 孤獨， • 厭倦， • 苦難， • 不安全， • 想引領時尚， • 群體壓力。 3. The Role Each Defines Him or Herself and the Other as Playing in Terms of the Relationship and Thus the Expectations Each Has and How Each One Feels about Him or Herself The spiritual teacher may regard him or herself, or the student may regard the teacher as: • A Buddhism professor, giving information about Buddhism • A Dharma instructor, indicating how to apply Dharma to life • A meditation or ritual trainer • A spiritual mentor, conferring vows • A tantric master, conferring tantric empowerment. The student may regard him or herself, or the spiritual teacher may regard the student as: • A Buddhism student, gaining information • A Dharma pupil, learning how to apply Dharma to life • A meditation or ritual trainee • A disciple who has merely taken vows with the teacher • A disciple who is personally guided by the teacher. Another aspect of this dimension is how each feels about him or herself because of the relationship. The student may feel that he or she is: • Protected • Belonging to someone • Whole • Fulfilled • A servant • A member of a cult. The spiritual teacher may feel that he or she is: • A master • A humble practitioner • A savior • A pastor • A psychologist • An administrator of Dharma centers or of a Dharma empire • The financial supporter of a monastery. 第三：每一方對自身的定義和對方根據這種關係所扮演的角色，以及每一方所持有的期待，還有每一方的自我感覺 上師可能自認為，或者弟子可能認為導師是 • 佛學教授，提供佛教的信息； • 佛法指導者，指出如何在生活中實踐佛法； • 一名禪定或儀式的教練； • 靈修的顧問，賦予戒咒； • 一位密宗大師，賦予密宗加持。 弟子可能自認為，或者上師可能認為弟子是 • 佛學學生，想獲得信息， • 佛法學童，要學習如何在生活中實踐佛法； • 一名禪定或儀式的受訓者； • 一名只是跟著老師持戒的信徒； • 一名得到導師親自指點的信徒。 這一維度的另一面是，他或她因為這種關係而自我如何如何。 弟子可能覺得自己 • 得到了保護， • 隸屬於某人， • 完整的， • 圓滿的， • 一名僕人， • 組織中的一員。 上師可能覺得他或她是 • 一位大師， • 一名謙卑的修持者， • 一名救星， • 一名牧師， • 一名心理學家， • 一個佛法中心或者佛法王國的管理者， • 寺院資助者。 4. Each Party's Level of Commitment to and Involvement in the Relationship, and the Psychological Factors Affecting This The student may be: • Paying set fees, giving dana donations, or studying without paying or offering anything to the teacher • Casually involved or deeply committed to either Buddhism, the teacher, and/or a lineage • Intending to take or has taken vows with the teacher or not • Taking responsibility to help the teacher • Feeling indebted • Feeling obligated • Feeling that he or she must be loyal – the role of group pressure in this is significant • Feeling that he or she will go to hell if he or she does anything wrong. The spiritual teacher may: • Take responsibility to guide the students ethically • Wish to run the students' lives and tell them what to do • Doing his or her duty, because his or her own teachers sent him or her to teach • See him or herself as just doing a job. Negative psychological factors affecting this dimension include: • Fear of commitment • Fear of authority, perhaps because of a background of abuse • The need to be useful or to be loved • The need for attention • The need to control others • The need to prove oneself. 第四：每一方忠誠於並介入到這種關係的層次，以及影響它的心理因素 弟子或許 • 繳納設置費，給予檀那捐贈，或者給導師不給任何酬勞或供奉而學習， • 隨便參與或者深深沉浸在佛教、導師、以及（或者）某一傳承之中， • 有或沒有導師的情況下，意欲持守或者業已持守戒咒， • 負擔起幫助導師的責任， • 感到有所蒙恩， • 感到有所施恩， • 覺得他或者她必須要忠誠 – – 群體壓力的作用在這裡很顯著， • 覺得他或者她如果做了什麼錯事就會下地獄。 上師可能 • 負擔起在道德上引導弟子的責任， • 想著要管理弟子的生活，告訴他們要做什麼， • 完成自己的責任，因為他或她的導師派遣他（她）來施教， • 把自己看做只是在做一份工作。 影響這一維度的負性的心理因素包括 • 害怕承諾， • 害怕權威，或許是因為一種墮落的背景， • 一種有用或者被愛的需求感， • 想要感受注意， • 想要控制他人， • 想要提升自己。 5. Other Psychological Factors for Each Party These include whether the parties are: • Extroverted or introverted • Intellectual, emotional or devotional • Warm or cold • Calm or bad tempered • Greedy for time and attention • Jealous of other students or of other teachers • Filled with low self-esteem or arrogance 第五：每一方的其它心理因素 這些包括各方是否 • 性格外向或內向， • 智慧、情感豐富或者虔誠， • 溫暖或冷漠， • 安靜或壞脾氣， • 對時間和關注度貪心不足， • 對其他弟子或導師滿懷嫉妒， • 只有自尊低下或者傲慢自大。 6. How the Relationship Works and the Effect It Has on Each Party Do they student and teacher together form: • A good or bad team • A team in which both bring out the best abilities in each other or which hinders each other's abilities • A team which wastes each other's time because of different expectations • A team in which a hierarchic structure is maintained and in which the student feels exploited, controlled and thus inferior (reinforcing low self-esteem), and the teacher feels him or herself to be the authority and superior – note that what one side feels may not correspond to what the other feels • A team in which one or both feel inspired or drained. 第六：關係如何發揮作用以及它對每一方的影響 弟子和導師共同來自 • 一個良好的還是糟糕的團隊， • 這樣一個團隊裡，雙方都能激發出對方最佳的能力，或者給對方的能力造成障礙， • 這樣一個團隊，互相因為不同的期待而浪費時間， • 這樣一個團隊保持著權威結構，學生在其中感到被剝削、被控制，因此感到低人一等（強化了卑微）；導師認為自己是權威、高人一等 – – 注意，一方之所感覺與另一方之所感覺不一致， • 這樣一個團隊，雙方都感到深受啟發或者精疲力竭。 Summary We need to evaluate a student-teacher relationship in terms of all six dimensions and each of their constituent factors. If the factors do not match each other, both sides need to try to harmonize and adjust them, or adapt. If one side is unreceptive to this approach to problem-solving, because of cultural differences or emotional factors, the other side needs either to make the adjustments him or herself or to maintain a distance from the relationship. 結論 我們需要根據全部這六種維度以及每一維度的構成要素來評估弟子 – – 導師之間的關係。如果構成要素相互不符，雙方都要努力調整、使之和諧、或者適應。如果有一方因為文化差異或情感因素而對這種處理方式不接受， 另一方就需要自己做出調整或者與這種關係保持一種距離。 Eng：https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/factors-affecting-a-relation-with-a-spiritual-teacher 中：https://studybuddhism.com/zh-TW/jin-jie-yan-xi/dao-ci-di/shi-tu-zhi-jian-de-guan-xi/ying-xiang-yu-ling-xing-dao-shi-zhi-jian-guan-xi-de-yin-su

Premises People at Dharma centers often have difficulty relating to spiritual teachers, even properly qualified ones. Some may feel nothing toward the resident teacher, even if the person is a Geshe or a lama. Others may be unimpressed with a famous teacher who visits, though everyone else treats the person with extreme devotion. They find confusing the teaching that they must regard spiritual teachers as Buddhas. They may think that they need to regard all teachers in this way and that they need to do so from the start. Consequently, they feel that they are doing something wrong. 前提 佛法中心的人常常難以與精神導師聯繫起來，即使是合格的導師。有些人可能對常駐老師毫無感覺，即使此人是格西或喇嘛。其他人可能對一位拜訪的名師無動於衷，儘管其他人都以極度虔誠的態度對待這個人。他們發現必須將上師視為佛的教義令人困惑。他們可能認為他們需要以這種方式對待所有老師，並且他們需要從一開始就這樣做。因此，他們覺得自己做錯了什麼。 The first step for unraveling the problem is to acknowledge certain empirical facts about student-teacher relationships. (1) Almost all spiritual seekers progress through stages along the spiritual path. (2) Most practitioners study with several teachers during their lifetimes and build up different relationships with each. (3) Not every spiritual teacher has reached the same level of accomplishment. (4) The type of relationship appropriate between a specific seeker and a specific teacher depends upon the spiritual level of each. (5) People usually relate to their teachers in progressively deeper manners as they advance along the spiritual path. (6) Because the same teacher may play different roles in the spiritual life of each seeker, the most appropriate relationship each seeker has with that teacher may be different. The presentation in this book follows from these premises. 解開這個問題的第一步是承認某些關於師生關係的經驗事實。 (1) 幾乎所有的靈性尋求者都會在靈性道路上經歷不同的階段。 (2) 大多數從業者在其一生中與幾位老師一起學習，並與每個老師建立了不同的關係。 (3) 並非每個靈性導師都達到了相同的成就水平。 (4) 特定求道者與特定導師之間適當的關係類型取決於每個人的靈性水平。 (5) 人們在靈性道路上前進時，通常會以越來越深的方式與他們的老師建立聯繫。 (6) 因為同一個老師在每個求道者的靈性生活中可能扮演不同的角色，所以每個求道者與那個老師的最合適的關係可能​​不同。 本書中的介紹遵循這些前提。 Terminology The six points listed above are suggested by a distinction that Gampopa made in A Precious Ornament for Liberation, based on the Prajnaparamita literature. During the course of progressing to enlightenment, spiritual seekers become capable of receiving and understanding instruction from teachers who are increasingly more sophisticated in their realization of voidness. Thus, both spiritual teachers and seekers divide into levels. Here, we shall differentiate levels of spiritual teachers according to other criteria: the increasingly broader contents, perspective, and intent of the instruction that they impart. Further, in conjunction with each type of spiritual teacher, we shall formulate a corresponding spiritual seeker. 術語 上述六點是岡波巴根據般若波羅蜜多典籍在《解脫寶器》中所作的區分而提出的。在走向證悟的過程中，修行者能夠接受和理解上師的教導，這些上師在證悟空性方面越來越精明。因此，靈性導師和求道者都分為不同的層次。在這裡，我們將根據其他標準來區分靈性導師的級別：他們所傳授的教學內容、視角和意圖越來越廣泛。此外，結合每一類靈性導師，我們將製定相應的靈性尋求者。 To clarify the discussion, let us adopt certain conventions. Let us call someone who conveys information about Buddha's teachings from a withdrawn perspective a "Buddhism professor." A person who not merely sits in the audience, but who actually studies with such a Buddhism professor would be a "student of Buddhism." Someone, on the other hand, who imparts the teachings from the point of view of their practical application to life, based on personal experience, we shall name a "Dharma instructor." Someone who learns practical Buddhism from a Dharma instructor would be his or her "Dharma pupil." A person who trains others in the pragmatic aspects of meditation or ritual practice, we shall call a "meditation or ritual trainer." The corresponding spiritual seeker would be a "meditation or ritual trainee." 為了澄清討論，讓我們採用某些約定。讓我們稱從隱秘的角度傳達佛法信息的人為“佛教教授”。一個不僅坐在觀眾席上，而且真正向這樣一位佛學教授學習的人，才是“學佛的人”。另一方面，如果有人根據個人經驗，從實際應用的角度來傳授教法，我們將稱之為“法師”。向法師學習實用佛法的人，就是他或她的“法弟子”。在禪修或儀式實踐的實用方面訓練他人的人，我們將稱為“禪修或儀式訓練師”。相應的精神尋求者將是“冥想或儀式實習生”。 We shall use "spiritual mentor," in the Mahayana sense, for someone who leads others along the graded path to enlightenment. Someone whom a spiritual mentor leads along the graded path would be his or her "disciple," starting with a seeker who wishes first for spiritual goals only in this lifetime, or also for future generations. Among spiritual mentors, someone who confers Mahayana safe direction or either lay or monastic vows, we shall call a "refuge or vow preceptor." Someone who receives refuge or liberation vows from such a preceptor would be a member of the person's "refuge or vow progeny." 我們將使用大乘意義上的“精神導師”來指代帶領他人走上證悟之路的人。一位靈性導師帶領他或她的“弟子”將是他或她的“弟子”，首先是一個只希望在這一生或後世首先實現靈性目標的尋求者。在上師中，給予大乘安全指引或出家或出家誓言的人，我們稱為“皈依或誓言導師”。從這樣的上師那裡接受皈依或解脫誓言的人將成為該人“皈依或誓言後代”的成員。 A mentor who teaches the methods for developing bodhichitta and who leads a seeker along the bodhisattva path, we shall name a "Mahayana master." Someone whom he or she guides would be a "Mahayana disciple." Further, a Mahayana master who leads disciples to enlightenment through the methods of tantra, we shall designate a "tantric master." Corresponding to a tantric master would be a "tantric disciple." Further, the teacher who turns a seeker's heart and mind most strongly to the Dharma, we shall refer to as a "root guru." "Spiritual teacher" and "spiritual seeker" will be used as general terms. 一位教授發菩提心的方法並帶領求道者走菩薩道的導師，我們將稱其為“大乘大師”。他或她指導的人將成為“大乘弟子”。再者，一位大乘上師，通過密續的方法引導弟子證悟，我們稱其為“密續上師”。與密宗大師相對應的是“密宗弟子”。此外，最強烈地將求道者的心和意念轉向佛法的老師，我們將稱之為“根本上師”。 “靈性導師”和“靈性尋求者”將用作通用術語。 Classical textual presentations of the relationship between a spiritual seeker and a spiritual teacher speak only about specific categories of mentors and disciples. They do not pertain to prior levels of teachers or seekers. On the one side, they concern spiritual mentors who are primarily Mahayana masters, tantric masters, or root gurus – all three of whom are gurus, lamas, and spiritual friends. On the other side, they deal mainly with either Mahayana or tantric disciples. The relationship between a refuge or vow preceptor and his or her refuge or vow progeny usually appears in a separate context: the discussion of monastic discipline. The emphasis there is almost exclusively on the relationship with a preceptor for monastic vows. 靈性尋求者和靈性導師之間關係的經典文本介紹只涉及特定類別的導師和弟子。它們與教師或尋求者的先前級別無關。一方面，他們關注的精神導師主要是大乘上師、密宗上師或根本上師——他們三人都是上師、喇嘛和精神朋友。另一方面，他們主要與大乘或密宗弟子打交道。皈依者或戒律上師與其皈依者或戒律後裔之間的關係通常出現在一個單獨的背景下：討論出家戒律。那裡的重點幾乎完全是與出家戒律的上師的關係。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

Buddhism Professors Many people interested in Buddhism do not have spiritual teachers to guide them. They may study Buddhism merely from books, tapes, videos, or from the Internet. His Holiness the Fourteenth Dalai Lama has affirmed the propriety of learning in this way. Appropriate topics include impermanence, karma, compassion, and voidness. Most Westerners, in fact, initially develop interest in the Dharma and gain their introductory knowledge from books – not only from works on Buddhism, but also from New Age books and from fictional and nonfictional accounts of Tibet. Even seeing popular films on Tibetan themes can spark people's interest. 許多對佛教感興趣的人沒有靈性導師來指導他們。他們可能僅通過書籍，錄音帶，錄像帶或互聯網來學習佛教。第十四世達賴喇嘛殿下確認以這種方式進行學習的適當性。適當的主題包括無常，業力，同情心和虛無。實際上，大多數西方人最初對佛法產生了興趣，並從書籍中獲得了入門知識，不僅是佛教著作，而且是新時代書籍以及西藏的虛構和非虛構著作。甚至看有關藏族主題的流行電影都可以激發人們的興趣。 Books, tapes, and videos, however, cannot answer questions. No matter how interactive a computer program may be, it too cannot provide all the answers. Only a live teacher can do that. Therefore, for most people the next step after gaining some information about Buddhism is to attend a few lectures. 但是，書籍，磁帶和視頻無法回答問題。無論計算機程序如何互動，它也無法提供所有答案。只有現場老師才能做到。因此，對於大多數人來說，在獲得有關佛教的一些信息之後的下一步就是參加一些講座。 Some may take a course with a Buddhism professor at a university, to learn more facts about the subject. Knowledge of the history of Buddhism, the influence on it from political developments, and the cultural adaptations that came with its spread helps to dispel romantic illusions. It provides the background and intellectual tools for sifting through massive amounts of material to pinpoint the essence. Buddhism professors may also educate students in the contents of Buddha's teachings. They usually do this in a removed manner, as when objectively conveying the contents of any world religion. 有些人可能會與一所大學的佛教教授一起上一門課程，以了解有關該主題的更多事實。了解佛教的歷史，政治發展對佛教的影響以及其傳播所帶來的文化適應，有助於消除浪漫的幻想。它提供了用於篩選大量材料以查明本質的背景和知識工具。佛教教授還可以對佛陀的教contents內容進行教育。他們通常以客觀的方式來做這件事，就像客觀地傳達任何世界宗教的內容一樣。 Well-educated teachers, Geshes, or kenpos at Dharma centers may also impart the contents of Buddha's teachings in the same manner as do university professors. Such teachers may also explain how to apply the Dharma to life, but students of Buddhism pay little attention. They listen merely to gain information. Thus, for students of Buddhism, even Geshes or kenpos are merely Buddhism professors. If, as seekers, we wish to study Buddhism as a method for spiritual self-development, we need to work with a teacher as a Dharma instructor. 達摩中心受過良好教育的老師，Geshes或kenpos可能也會像大學教授一樣傳授佛陀的教導內容。這樣的老師也可以解釋如何將佛法應用於生活，但是佛教學生卻很少注意。他們只是在聽以獲取信息。因此，對於佛教的學生來說，甚至Geshes或kenpos都只是佛教教授。如果作為尋求者，我們希望學習佛教作為一種精神自我發展的方法，那麼我們需要與一位老師作為佛法講師一起工作。 Dharma Instructors The distinction between Buddhism professors and Dharma instructors derives from three progressive levels of discriminating awareness differentiated in Buddhism. (1) Discriminating awareness of correct information derives from listening to lectures by trustworthy teachers or from reading books by reliable authors. (2) Discriminating awareness based on correct intellectual insight derives from thinking about the correct information thus received. (3) Discriminating awareness based on correct experiential insight derives from meditating on a correct intellectual understanding. Spiritual teachers may instruct seekers based on one or more of the three levels of correct awareness. 佛教教授與佛法講師之間的區別源於佛教中區別對待意識的三個進步水平。 （1）對正確信息的歧視是源於可信賴的老師聽課或可靠的作者看書。 （2）基於正確的智力洞察力來區分意識源於對由此獲得的正確信息的思考。 （3）基於正確的經驗洞察力來區別意識是通過沉思正確的智力理解而產生的。屬靈的老師可以根據正確認識的三個等級中的一個或多個來指導搜尋者。 Buddhism professors teach information gained from texts or from Western scholarly research. In addition, they may have tried to figure out the meaning of the teachings intellectually and thus may also teach from intellectual insight and understanding. Dharma instructors also have some level of scriptural knowledge and teach accordingly. In addition, however, they explain from experiential insight and understanding, gained from putting the teachings into practice and from trying to apply them to life. Buddhism professors may also have experiential insight, but they do not usually convey these insights to others. 佛教教授教授從課文或西方學術研究中獲得的信息。另外，他們可能試圖從理智上弄清教義的含義，因此也可能從理智的見解和理解中進行教teach。佛法講師還具有一定水平的經文知識，並據此進行教學。但是，他們還從經驗的洞察力和理解力中進行了解釋，這些知識是通過將實踐付諸實踐並試圖將其應用於生活中而獲得的。佛教教授也可能有經驗性見識，但他們通常不會將這些見解傳達給他人。 Dharma instructors may be older spiritual seekers at Dharma centers with more knowledge and experience than the others have. More advanced than that, instructors may be resident teachers or may be visiting ones on tour. They may have university degrees in Buddhist Studies or monastic degrees, although neither is prerequisite. As Dharma pupils, we may learn how to apply Buddhist practices to life from any of these types of Dharma instructors. 佛法講師在佛法中心可能是年長的靈性導師，他們的知識和經驗比其他人更多。比這更高級的，講師可以是駐地老師，也可以是遊覽中的來訪者。他們可能都擁有佛教研究的大學學歷或修道院的學歷，儘管兩者都不是先決條件。作為佛法系的學生，我們可能會從這些佛法講師中學習任何一種將佛教習俗應用到生活中的方法。 Meditation or Ritual Trainers Seekers who wish to go beyond intellectual knowledge of the Buddhist methods for self-transformation need to train in the practices. The training involves meditating and, for certain aspects of the teachings, performing ritual practices. Meditation involves either generating a beneficial state of mind or settling the mind into its natural wholesome state. Through frequent repetition, the state of mind becomes habitual and forms an integral part of one's personality. Ritual practice adds physical and verbal form to meditation and creates a bond with tradition. It may entail arranging a shrine, making offerings, doing prostrations, chanting texts, or using the traditional ritual implements of vajra, bell, and hand drum. The sense of continuity and of belonging to a group of practitioners, past and present, performing the same rites brings with it a feeling of support, security, and confidence. 想要超越佛教自我轉化方法的知識知識的尋求者需要在實踐中進行訓練。訓練涉及冥想，並且對於教義的某些方面，進行儀式練習。冥想包括產生一種有益的心態，或者讓心進入自然的健康狀態。通過頻繁的重複，心理狀態會成為習慣，並成為一個人性格中不可分割的一部分。儀式練習為冥想增加了身體和語言的形式，並與傳統建立了聯繫。它可能需要佈置神社、供養、大禮拜、誦經或使用金剛杵、鈴鐺和手鼓等傳統儀式工具。連續性和歸屬於過去和現在的一群從業者，執行相同的儀式帶來了支持、安全和信心的感覺。 Several people at a Dharma center may be able to train us in the basic aspects of meditation and ritual. These include, again, older spiritual seekers and both resident and visiting Dharma instructors. Some centers have specialists as meditation or ritual trainers for beginners. These persons may have completed three-year retreats. They may not necessarily be able to instruct us in more than the elementary Dharma teachings, but have experience and competence in training people in the initial stages of meditation, ritual, or both. 佛法中心的幾個人可能能夠在冥想和儀式的基本方面訓練我們。其中包括年長的修行者以及常駐和來訪的佛法導師。一些中心有專家作為初學者的冥想或儀式教練。這些人可能已經完成了三年的閉關。他們可能不一定能夠指導我們超過基本的佛法教義，但具有在冥想、儀式或兩者兼有的初始階段訓練人們的經驗和能力。 Spiritual Mentors The Buddhist teachings differentiate between insights and realizations. An insight does not make a significant change in one's life, but may lead in that direction. A realization, on the other hand, whether it be partial or complete, actually produces a noticeable improvement that lasts. The distinction we are drawing here between Dharma instructors and spiritual mentors derives from this difference. Dharma instructors may have either insight or realization, whereas spiritual mentors need to have some level of realization. 佛教教義區分洞察和證悟。洞察力不會對一個人的生活產生重大改變，但可能會朝著那個方向發展。另一方面，實現，無論是部分的還是完整的，實際上都會產生持續的顯著改進。我們在這裡畫的佛法導師和精神導師之間的區別就是源於這種差異。佛法導師可能有洞察力或證悟，而精神導師需要有某種程度的證悟。 A further distinction derives from the two ways in which Buddha conveyed to others what he had attained. He communicated his enlightenment verbally and through the effects of his realizations. Buddhism professors and Dharma instructors teach primarily through verbal instruction. For spiritual teachers to guide seekers fully, however, they need also to embody the teachings, integrated into their personalities. Only then, as spiritual mentors, can they truly inspire and teach disciples by their living examples. Because of the obvious personal development of mentors, spiritual seekers feel confident in entrusting themselves as disciples to them, to help reach similar levels of self-transformation. Spiritual mentors, then, help disciples to develop their personalities. 進一步的區別來自佛陀向他人傳達他所獲得的東西的兩種方式。他通過他的覺悟的效果口頭傳達了他的啟蒙。佛教教授和佛法導師主要通過口頭教學進行教學。然而，要讓靈性導師充分指導求道者，他們還需要將教義具體化，融入他們的個性。只有這樣，作為精神導師，他們才能真正以他們的活生生的榜樣來啟發和教導弟子。由於導師的明顯個人發展，精神尋求者有信心將自己作為門徒委託給他們，以幫助達到類似的自我轉化水平。那麼，精神導師幫助門徒發展他們的個性。 Thus, once we have gained sufficient practical knowledge of the teachings from studying with Dharma instructors and sufficient familiarity with pragmatic aspects through working with meditation or ritual trainers, we may be ready to take the next step. We may be ready to become disciples of spiritual teachers and to relate to them as spiritual mentors. To be spiritual mentors, teachers need the qualities of gurus, lamas, and spiritual friends, irrespective of the actual titles they bear. They may have been our Buddhism professors, Dharma instructors, or meditation or ritual trainers. Our spiritual mentors may also be other teachers, not specifically associated with our universities or Dharma centers. 因此，一旦我們從佛法導師的學習中獲得了足夠的實踐知識，並通過與冥想或儀式導師合作而對實用方面有足夠的熟悉，我們可能準備好邁出下一步。我們可能已經準備好成為靈性導師的門徒，並將他們視為靈性導師。要成為靈性導師，教師需要上師、喇嘛和靈性朋友的品質，無論他們實際擁有什麼頭銜。他們可能是我們的佛教教授、佛法導師或冥想或儀式教練。我們的精神導師也可能是其他老師，與我們的大學或佛法中心沒有特別聯繫。 Moreover, to become the disciple of a spiritual mentor requires living up to the name disciple. Specifically, seekers interested in Buddhism need to make a formal commitment to the Buddhist path. This entails taking vows to restrain from unruly behavior and to train in constructive ways. In Ocean of Infinite Knowledge, Kongtrul, the encyclopedist of the Rime (nonsectarian) movement, explained three types of spiritual mentor. The distinction derives from which of three sets of vows a disciple takes in the mentor's presence: pratimoksha, bodhisattva, or tantric vows. Buddhist vows entail a long-term commitment. In the Tibetan tradition, lay or monastic vows are for an entire lifetime, whereas refuge, bodhisattva, and tantric vows are for all one's lifetimes until enlightenment. Consequently, the disciple-mentor bond that crystallizes around these major commitments also carries a great level of seriousness. 而且，要成為精神導師的弟子，還需要名副其實的弟子。具體來說，對佛教感興趣的尋求者需要對佛教道路做出正式承諾。這需要發誓克制不守規矩的行為並以建設性的方式進行培訓。在無量知識海中，Rime（無宗派）運動的百科全書者康楚解釋了三種精神導師。區別在於弟子在導師面前接受的三組誓言中的哪一個：解脫、菩薩或密宗誓言。佛教誓言需要長期的承諾。在西藏傳統中，在家或出家的誓言是終生的，而皈依、菩薩和密宗的誓願是終生的，直到證悟。因此，圍繞這些重大承諾而形成的師徒關係也具有高度的嚴肅性。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

Refuge or Vow PreceptorsThose who wish to commit themselves to the Buddhist spiritual path formally take safe direction in life from the Triple Gem: the Buddhas, the Dharma, and the Sangha. Full engagement also entails taking either lay or monastic vows for individual liberation. Committed lay Buddhists, for example, promise to restrain from either all or some of the following destructive actions: killing, stealing, lying, indulging in inappropriate sexual behavior, and taking intoxicants. 那些願意獻身於佛教精神道路的人，從佛陀，佛法和僧伽那裡正式走上了三重寶石生命安全的方向。充分參與還需要為個人解放採取非公開或修道院式的誓言。例如，虔誠的佛教徒承諾會限制以下所有或部分破壞性行為：殺戮，偷竊，撒謊，沉迷於不適當的性行為以及服用麻醉劑。 Taking safe direction and liberation vows marks the watersheds in a Buddhist spiritual life. Although the classical texts describe several extraordinary methods whereby certain disciples at the time of the Buddha received monks' or nuns' vows, nowadays people require the presence of spiritual elders. Although Kongtrul discussed vow preceptors specifically in the context of taking monastic vows, disciples also need to take refuge and lay vows in the presence of elders. Therefore, we shall extend the scope of Kongtrul's category of vow preceptors to include those in whose presence disciples take Mahayana refuge or lay vows. Since most Westerners following the Buddhist path remain householders, let us limit our discussion to these preceptors for "pre-monastic" vows. 遵循安全的方向和解放的誓言標誌著佛教精神生活中的分水嶺。儘管古典文獻描述了幾種非凡的方法，在佛陀時代某些門徒接受僧侶或修女的誓言，但如今，人們需要靈性長老在場。儘管Kongtrul專門在接受寺院誓言的背景下討論過誓言接受者，但門徒也需要在長者在場的情況下避難並躺下誓言。因此，我們將擴大Kongtrul的誓言接受者類別的範圍，以包括那些在場的門徒乘大乘避難所或立誓的人。由於大多數遵循佛教徒道路的西方人仍然是家庭住戶，因此讓我們將討論範圍限於“先修道士”誓言的這些傳教士。 In the context of Tibetan Buddhism, refuge or vow preceptors are necessarily Mahayana elders. Moreover, they need to be spiritual mentors who have kept their vows purely for a certain number of years, depending on the level of vow conferred. This qualification adds gravity and authenticity to the event, as preceptors formally link their progeny to the traditions tracing back to the immediate disciples of the historical Buddha. 在藏傳佛教的背景下，避難所或誓言受戒者必定是大乘佛教的長者。此外，他們需要成為精神導師，根據所宣誓的誓言水平，將其誓言純粹地保持一定年限。這種資格為事件增加了引力和真實性，因為傳教士將他們的後代與追溯到歷史佛的直接門徒的傳統正式聯繫起來。Refuge and vow preceptors need not be the same persons. Although they become one of our teachers in the context of our taking vows, they do not need to serve in other ways as our spiritual mentors. Moreover, taking safe direction or liberation vows with a preceptor connects us with Buddhism in general. It does not commit us to the specific Tibetan tradition of the preceptor, since all Tibetan sects transmit the same Indian lineage of vows. We become simply Buddhist practitioners, laypeople, or monastics, and not members of the Nyingma, Sakya, Kagyu, or Gelug order. 避難和誓言接受者不必是同一個人。儘管他們在誓言的背景下成為我們的老師之一，但他們並不需要以其他方式擔任我們的精神導師。此外，在總體上以安全的態度接受指導或解放誓言將我們與佛教聯繫起來。由於所有藏宗教派都傳遞相同的印度誓言血統，因此它並未使我們信奉特定的藏傳教士傳統。我們只是成為佛教徒，信徒或僧侶，而不是寧瑪派，薩迦派，Ka舉派或格魯派的成員。 Some spiritual seekers formally take safe direction while still only students of Buddhism, Dharma pupils, or meditation or ritual trainees. Some take this step even as newcomers to Buddhism, knowing hardly anything of the teachings. Often, they do so as a spur of the moment decision made under group pressure, moved by the charisma of the teachers offering the refuge ceremonies. Merely participating in a ritual, however, does not constitute taking safe direction. Nor does it make participants the disciples of the teachers conducting the ceremonies, nor members of their refuge progenies. Taking safe direction, in its full sense, requires that both the spiritual teachers and the seekers fulfill the qualifications for preceptor and progeny and for mentor and disciple. Especially essential is that the spiritual seekers have appropriate motivations – at minimum, dreading emotional ill-being later in life. Moreover, the seeker needs not only the confidence that the Triple Gem provides a safe direction to avoid these troubles, but also the full intention to put this positive direction into their lives and to keep the refuge commitments and vows. 一些尋求精神的人正式採取安全的指導，而仍然只有佛教的學生，佛法的學生，冥想或儀式的受訓者。有些人甚至在佛教的新來者中也邁出了這一步，對這些教義一無所知。通常，這樣做是出於在集體壓力下做出決定的一時衝動，這是由提供避難儀式的老師們的超凡魅力所感動的。但是，僅參加一項儀式並不構成採取安全的指導。它也不會使參與者成為主持儀式的老師的門徒，也不會使他們的避難所後代成為成員。從全面的意義上講，要採取安全的指導，就要求靈性的老師和尋求者都具備傳教士和後代以及導師和門徒的資格。尤其重要的是，精神尋求者要有適當的動機-至少會在以後的生活中恐懼情感疾病。此外，尋求者不僅需要相信三重寶石為避免這些麻煩提供了安全的指導，而且還需要有充分的意願將這一積極的指導納入他們的生活，並保持避難所的承諾和誓言。 The refuge ceremony forms a standard part of all tantric empowerments. Since Tibetan lamas often permit insufficiently prepared spiritual seekers to attend empowerments, they also permit insufficiently prepared persons to take safe direction. The traditional rationale is that, even if seekers lack the appropriate causes for taking safe direction, attending the ceremonies plants seeds of positive potential for future lives. The spiritual seekers need not understand anything that is happening. Attendance alone successfully plants seeds for the future, unless the persons have negative attitudes that would prevent them from receiving positive, or at least neutral impressions of the proceedings. Nonetheless, attending empowerment ceremonies in this way to plant seeds for the future, or to receive the "blessings," still does not make the lamas their refuge preceptors, let alone make them their tantric masters. 避難儀式是所有密宗授權的標準部分。由於藏族喇嘛經常允許準備不足的精神尋求者參加授權，因此他們也允許準備不足的人採取安全的指導。傳統的理由是，即使尋求者缺乏採取安全指導的適當理由，參加儀式也為將來的生活種下積極的種子。尋求精神的人不需要了解正在發生的任何事情。除非出席者的消極態度會阻止他們對訴訟程序產生正面或至少中立的印象，否則出勤本身就可以為將來成功地種下種子。儘管如此，以這種方式參加授權儀式為將來播種或獲得“祝福”，仍然不能使喇嘛成為避難所的接受者，更不用說使他們成為密宗的主人了。 Mahayana Masters Just as taking safe direction is the gateway for entering the Buddhist path in general, developing a bodhichitta motivation is the entrance to the Mahayana way. Furthermore, bodhichitta has two stages. The mere development of the motivation constitutes "aspiring bodhichitta": the aspiration to become a Buddha to benefit others as much as is possible. With "engaged bodhichitta," disciples commit themselves, with bodhisattva vows, to train intensively in the methods and wisdom that bring enlightenment and to help others now as much as they can. 正如通向安全的方向通常是進入佛教之路的大門一樣，發展菩提心的動機也是大乘佛教方式的入口。此外，菩提心經有兩個階段。動機的單純發展就構成了“有抱負的菩提心”：成為佛陀以盡可能多地造福他人的抱負。門徒們通過“奉獻的菩提心”，用菩薩的誓言致力於對帶來啟蒙的方法和智慧進行深入的訓練，並儘力幫助其他人。 When their aspiring bodhichitta intensifies to become engaged bodhichitta, disciples may take bodhisattva vows in several ways. Best is in the presence of the spiritual mentors who have taught them the Mahayana way. If they have made sincere effort to reach these mentors, but for some reason cannot arrange to take bodhisattva vows with them, there is no need to postpone. When disciples are ready to engage fully in bodhisattva conduct, the absence of their mentors to conduct a ceremony does not pose a problem. In such cases, the Indian mentor Shantideva explained in Engaging in Bodhisattva Behavior, sincere disciples may also take bodhisattva vows in the presence of Buddha statues or paintings. If none are available, they may even take them before Buddhas and bodhisattvas visualized as present. 當他們有抱負的菩提心增強為訂婚菩提心時，門徒可能以幾種方式接受菩薩的誓言。最好的是在教導大乘方式的屬靈導師面前。如果他們做出了真誠的努力來接觸這些導師，但由於某種原因卻無法安排與他們一起接受菩薩誓言，則無需推遲。當門徒準備充分參與菩薩行事時，他們的導師缺席典禮就不會造成問題。在這種情況下，印度導師尚蒂德娃（Shantideva）在“從事菩薩行為”中解釋說，真誠的門徒也可能在有佛像或油畫的情況下接受菩薩的誓言。如果沒有可用的，他們甚至可以在佛像和菩薩像現在呈現之前拿走它們。 Kongtrul specified that Mahayana masters are spiritual mentors in whose presence disciples take bodhisattva vows. Nevertheless, since Atisha emphasized the need for mentors to explain bodhichitta and the bodhisattva way before conferring vows, we may extend the definition of a Mahayana master. In a broader sense, Mahayana masters are the spiritual mentors whose teachings on compassion and bodhichitta lead disciples to develop aspiring bodhichitta and then to take bodhisattva vows. Such mentors, when fully qualified, are able to guide disciples along the complete path to enlightenment. The English term master, here, has nothing to do with masters and slaves, but rather with the spiritual mentors' mastery of the methods leading to the highest level of evolution possible. 孔特魯爾指出，大乘大師是精神導師，在場的弟子們帶著菩薩的誓言。但是，由於阿蒂沙強調在導師宣誓前需要導師解釋菩提心和菩薩的方式，因此我們可以擴展大乘大師的定義。從廣義上講，大乘大師是精神導師，他們的同情心和菩提心的教義導致門徒發展有抱負的菩提心，然後繼承菩薩的誓言。這樣的導師，如果完全合格，就能夠沿著完整的道路引導門徒開悟。這裡的英語術語“主人”與“主人”和“奴隸”無關，而是與精神導師對導致最高水平進化的方法的掌握有關。 Tantric Masters Mahayana disciples may travel the path to enlightenment through the methods of either sutra or tantra. The sutras contain Buddha's basic teachings on the methods for gaining positive qualities such as ethical self-discipline, concentration, compassion, bodhichitta, and understanding of voidness. In the tantras, Buddha presented advanced methods to supplement the sutra practices for reaching enlightenment more efficiently and rapidly. These methods focus on using the imagination to transform one's self-image through the model of a Buddha-figure. All Tibetan Buddhist traditions teach paths to enlightenment that combine sutra and tantra practice. 大乘弟子可能會通過佛經或密宗的方法走上啟蒙之路。佛經包含佛陀關於獲得積極特質的方法的基本教義，例如道德自律，專心，同情，菩提心和對虛無的理解。在密宗中，佛陀提出了先進的方法來補充經文的做法，以便更有效，更迅速地達到啟蒙目的。這些方法著重於利用想像力通過佛像模型來改變自己的自我形象。藏傳佛教的所有傳統都教導了將佛經與密宗實踐相結合的開悟道路。 As mentioned earlier, the gateway for entering the tantra path in general is receiving an empowerment (wang, dbang; initiation) for a specific Buddha-figure from a spiritual mentor. The Buddha-figure may be part of a practice from any tantra class. The Nyingma tradition delineates six classes of tantra, while the other Tibetan traditions speak of four. The three highest classes of Nyingma tantra are equivalent to the other traditions' highest tantra class. If we to use the term tantric master in its most general sense, it refers to a spiritual mentor who confers an empowerment from any of these tantra classes. For example, in Clarifying [Ashvaghosha's] "Fifty Stanzas [on the Guru]," Dragpa Gyaltsen, the third of the five Sakya founders, occasionally used the term tantric master in this sense. 如前所述，進入密宗路徑的門戶通常是從靈性導師那裡獲得針對特定佛像的授權（wang，dbang，initiation）。佛像可能是任何密宗類修行的一部分。寧瑪傳統描繪了六種密宗，而其他藏族傳統則講了四類。寧瑪密宗的三大最高等級相當於其他傳統的最高密宗。如果我們從最普遍的意義上使用“密宗大師”一詞，它指的是一種精神導師，可以賦予這些密宗類別任何一種權力。例如，在澄清[Ashvaghosha]的[Suru上的五十節]中，薩迦五位創始人中的第三位的德拉格·賈爾特森（Dragpa Gyaltsen）在這種意義上偶爾會用到密宗大師這個詞。 Kongtrul, however, defined tantric masters as the spiritual mentors before whom disciples take tantric vows during empowerments and before the visualizations of whom they renew or strengthen those vows during "self-empowerments" after they have completed tantric retreats. Only an empowerment into either the third (yoga tantra) or the highest class of tantra entails taking tantric vows. Tantric vows include promises concerning how disciples will regard and treat their tantric masters. Thus, in a more technical sense, the term tantric master applies only to spiritual mentors of the two higher classes of tantra. Tsarchen, for example, used the term in this way in his commentary to Ashvaghosha's text. 然而，Kongtrul將密宗大師定義為精神指導者，在授權期間門徒們接受密宗誓言，並在他們完成密宗修養後，在“自我授權”期間對其進行可視化更新或強化這些誓言。只有對第三種（瑜伽密宗）或最高級別的密宗進行授權，才能獲得密宗誓言。密宗誓言包括有關門徒如何看待和對待其密宗大師的承諾。因此，從更技術的角度來看，密宗大師這一術語僅適用於兩大類密宗的靈性導師。例如，沙皇（Tsarchen）在對Ashvaghosha文本的評論中以這種方式使用了該術語。 According to Difficult Points concerning Helping and Showing Respect to a Guru, an anonymous Indian commentary to Ashvaghosha's text introduced to Tibet by the Kagyu-Nyingma translator Go Lotsawa, the instruction to see one's tantric master as a Buddha pertains specifically to highest tantra. From all the teachings concerning the student-teacher relationship, this instruction causes the most confusion. Since highest tantra offers the clearest explanation of this teaching, we shall further restrict the term tantric master in accordance with its usage in this anonymous text and limit our discussion to highest tantra. 根據關於幫助和表現出對上師的困難的觀點，由g舉寧寧譯者Go Lotsawa向西藏介紹的Ashvaghosha文字的印度匿名註釋，該指令將某位密宗大師視為佛陀，這與最高密宗有關。從所有有關師生關係的教義中，此說明引起了最大的困惑。由於最高密宗提供了最清晰的解釋，因此，我們將根據此匿名文本中的用法，進一步限制密宗這一術語，並將我們的討論限制為最高密宗。 Restricting the meaning of the term in this way also accords with its usage in the context of the widespread tantric practice of guru-yoga (lame-neajor, bla-ma'i rnal-'byor) as Naropa, the Indian forefather of the Kagyu lineage, codified it in Actualizing through a Guru. In tantric guru-yoga, disciples imagine receiving four empowerments through colored lights emanated from their tantric masters. The four empowerments are an exclusive feature of highest tantra. Therefore, similarly, we shall use the term tantric guru-yoga to mean highest tantric guru-yoga. 以這種方式限制該術語的含義也符合其在古茹瑜伽（Lae-neajor，bla-ma'i rnal-'byor）作為印度opa舉先祖那羅巴的廣泛密宗實踐中的使用。宗族，將其編入《通過大師實現》。在密宗宗師瑜伽中，門徒們想像著從密宗大師發出的彩色光中獲得四項授權。這四個授權是最高密宗的獨有特徵。因此，類似地，我們將使用“密宗大師瑜伽”一詞來表示最高的密宗大師瑜伽。 Since highest tantra focuses on harnessing internal energies for spiritual use, let us borrow the imagery of rockets to elucidate the role of tantric masters. The Buddha-figures for which disciples receive empowerment are like the classes and models of spacecraft they use for undertaking the spiritual "inner-space" journey to enlightenment. The skills they gain on the Mahayana sutra path provide the systems for flying the ships. For optimal travel once they have taken off with empowerments, they need to supplement their energy with subsequent boosts (jenang, rje-gnang; permission) and refueling of mantras (ngagtu, sngags-btu; gathering of mantras). Moreover, to follow the course of the highest tantra path, they need also to receive energization (lung, lung; oral transmission) of the appropriate texts and directive thrusts (ti, khrid; discourse) explaining the subtle points of the meditation practices. Tantric masters supply disciples with all these spiritual provisions. 由於最高密宗專注於將內部能量用於精神用途，因此讓我們藉用火箭的圖像來闡明密宗大師的角色。門徒獲得力量的佛像就像他們用來進行精神上的“內部空間”啟蒙之旅的航天器的模型和模型一樣。他們在大乘經中獲得的技能為飛行船隻提供了系統。為了獲得最佳的旅行，他們一旦獲得授權，就需要通過隨後的提升（珍南，rje-gnang；許可）和加註咒語（ngagtu，sngags-btu；收集咒語）來補充精力。此外，要遵循最高密宗路徑的路線，他們還需要接受適當的教法和指示性推力（ti，khrid；話語）的加電（肺，肺，口腔傳播），以解釋冥想方法的精妙之處。密宗大師為門徒提供了所有這些屬靈的條件。 In discussing how to relate to tantric masters, Ashvaghosha explicitly mentioned only those mentors who confer empowerment. Tsongkhapa, however, clarified this point in his commentary to Ashvaghosha's text, The Complete Fulfillment of Disciples' Hopes. There, he asserted that the protocol followed with empowering mentors also applies to other tantric masters, for example those who explain the texts and give quintessence teachings (menngag, man-ngag). This is because receiving explanations or the quintessence teachings for a specific highest tantra practice requires previous empowerment and thus tantric vows. 在討論如何與密宗大師建立關係時，阿什瓦格莎（Ashvaghosha）明確提到僅那些賦予權力的導師。然而，宗喀巴在對Ashvaghosha的案文《門徒的希望的完全實現》的評論中澄清了這一點。他斷言那裡附有授權導師的協議也適用於其他密宗大師，例如那些講解經文並講求精髓的人（menngag，man-ngag）。這是因為要接受針對特定最高密宗實踐的解釋或精髓教導，需要事先授權，並因此需要密宗誓言。 Tantric masters, then, are spiritual mentors who empower, boost, refuel, energize, and give directive thrust to our highest tantra inner-space journeys. As perpetual sources of inspiration, they keep our engines running. Moreover, through continuing supervision and instruction, our tantric masters provide ground control and dependable guidance systems to reach our goals accurately and safely. 因此，密宗大師是精神導師，他們為我們的最高密宗內太空之旅賦予力量，增強力量，加油能力，激發精神並提供指導性推力。作為永恆的靈感來源，它們使我們的發動機運轉。此外，通過不斷的監督和指導，我們的密宗大師提供地面控制和可靠的製導系統，以準確，安全地實現我們的目標。 Our tantric masters may already be our Mahayana masters, or may be other spiritual teachers with whom we have only rare contact. Moreover, the same tantric master may give us empowerment, subsequent boost, refueling of mantras, energization, directive thrust, and quintessence teachings for a particular Buddha-figure, or we may receive the six from separate masters. 我們的密宗大師可能已經是我們的大乘大師，或者可能是我們僅有很少聯繫的其他精神導師。此外，同一個密宗大師可以為我們提供授權，隨後的提升，咒語加油，增能，指令推力和特定佛像的精髓教,，或者我們可以從單獨的大師那裡獲得六種。 Before we receive tantric empowerments, mentors may give us oral transmissions of the tantric preliminary practices (ngondro, sngon-'gro) or of various mantras. They may also explain general tantra or even highest tantra theory in order to dispel our misconceptions. Receiving such an oral transmission or explanation, however, does not establish a tantric disciple-master relationship. The relationship stems from taking tantric vows at a full empowerment. 在我們獲得密宗授權之前，導師可能會口頭傳授密宗的初步實踐（ngondro，sngon-gro）或各種咒語。他們還可以解釋一般密宗，甚至是最高密宗理論，以消除我們的誤解。然而，接受這樣的口頭傳播或解釋並不能建立密宗的門徒-主人關係。這種關係源於在完全授權下獲得密宗誓言。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

Root Gurus Root gurus are the spiritual mentors who turn disciples' hearts and minds most ardently to the Buddhist path. They are the strongest sources of inspiration to sustain disciples throughout their spiritual journeys. The relationships with such teachers act as roots for all attainments. 根源大師是靈性導師，他們最熱衷於使徒弟們的思想和思想轉向佛教之路。他們是在整個屬靈旅程中維持門徒的最有力的靈感來源。與這些老師的關係是所有成就的基礎。 The mentors who serve disciples as their root gurus may not necessarily be the first spiritual teachers that the seekers encounter or the ones who give them the most Dharma instruction or meditation or ritual training. Nor are they necessarily the mentors with whom they take refuge or liberation vows. Most, however, come from among their tantric masters. The discussion of root gurus traditionally appears primarily in the context of highest tantra practice. 以門徒為根源的導師不一定是尋求者遇到的最早的靈性導師，也不一定是向他們提供最多佛法指導，冥想或儀式訓練的導師。他們也不一定是與他們避難或解放誓言的導師。然而，大多數來自他們的密宗大師。傳統上，有關根大師的討論主要是在最高密宗實踐的背景下出現的。 The Sakya tradition, in fact, equates the terms spiritual mentor, tantric master, and root guru. Such mentors serve as the roots of our paths because of the refuge, liberation, bodhisattva, and tantric vows we take in their presence during highest tantra empowerments, and because of the experiences and flash insights we gain during the procedures through their inspiration. 實際上，薩迦派的傳統等同於精神導師，密宗大師和根大師。這些導師是我們之路的根基，這是因為在最高密宗授權過程中我們擁有庇護，解放，菩薩和密宗誓言，並且由於我們在程序中通過其靈感得到的經驗和快速的見識。 Progressing through Graded Relationships with Spiritual Teachers The Nyingma and Kagyu traditions distinguish two types of tantric practitioners: those who progress through graded stages and those for whom everything happens at once. Kedrub Norzang Gyatso, tutor of the Second Dalai Lama, explained the distinction in A Lamp for Clarifying Mahamudra to Establish the Single Intention of the Kagyu and Gelug Traditions. The former follow graded steps throughout their spiritual paths, whereas the latter travel the final steps all at once as the result of enormous networks of potential built up by graded practice in previous lives. Although the Nyingma and Kagyu texts explain the path to enlightenment mostly from the viewpoint of those for whom everything happens at once, these types of disciple are extremely rare. The overwhelming majority of practitioners progress through stages. 寧瑪族和Ka舉族的傳統區分了兩種類型的密宗從業者：那些經歷分級階段的人和那些同時發生一切的人。第二達賴喇嘛的導師Kedrub Norzang Gyatso解釋了“澄清大手印以建立Ka舉和格魯派傳統的單一意圖”一書中的區別。前者在他們的精神道路上遵循分級步驟，而後者由於先前生活中的分級練習建立了巨大的潛力網絡，因此一次穿越了最後一步。儘管寧瑪派和Ka舉派的著作大多從同時發生一切事情的人們的角度解釋了啟蒙的道路，但這類門徒卻極為罕見。絕大多數從業者都經歷了階段性的發展。 Often when Westerners approach Tibetan Buddhism, they read some literature and, because they have not received deep explanations, confusedly identify themselves as practitioners for whom everything happens at once. Believing that they do not need to progress through stages even during the earlier phases of the path, they think they must immediately jump into the deepest, most advanced form of relationship with a spiritual teacher. Not understanding the qualifications, intent, and profound dynamics of such relationships, their naivety and lack of awareness bring them much confusion and pain. 通常，當西方人接觸藏傳佛教時，他們會閱讀一些文學作品，而且由於他們沒有得到深入的解釋，所以混淆地認為自己是修煉者，凡事都發生於此。他們認為即使在課程的早期階段也不需要分階段進行發展，他們認為他們必須立即跳入與靈性老師的最深層，最先進的關係形式。由於不了解這種關係的資格，意圖和深刻的動態，它們的幼稚和缺乏認識使他們感到困惑和痛苦。 Relationships with spiritual teachers need to be built slowly. This allows for the natural growth of trust on both sides. Students need confidence in teachers' qualifications, to trust that they will not mislead them. Teachers need confidence that students are serious, to trust that they will not misunderstand or misuse the teachings. One of the teachers' bodhisattva vows, after all, is to avoid teaching voidness to those not ready to understand it. In addition, one of their tantric vows is to avoid revealing confidential teachings to those unable to keep them private. 與屬靈老師的關係需要慢慢建立。這使得雙方之間的信任自然增長。學生需要對老師的資格有信心，相信他們不會誤導他們。教師需要相信學生是認真的，相信他們不會誤解或濫用教義。畢竟，教師的菩薩誓言之一是避免向那些尚未準備好理解虛空的人傳授虛空。此外，他們的密宗誓言之一是避免向無法將其保密的人透露機密教義。 Therefore, if we wish to become disciples of tantric masters, we need to start as students of Buddhism professors or as pupils of Dharma instructors. Only with growing maturity may we safely enter relationships with spiritual teachers that are progressively more advanced. Our initial level spiritual teachers may be unqualified to become our tantric masters or even to become our spiritual mentors. Similarly, our tantric masters may have initially been our Buddhism professors. We avoid problems so long as both sides keep the roles straight and follow the mode of behavior appropriate to the level of relationship. 因此，如果我們想成為密宗大師的門徒，就必須從佛教教授的學生或佛法講師的學生開始。只有隨著日趨成熟，我們才能安全地與越來越高級的屬靈老師建立關係。我們最初的精神導師可能沒有資格成為我們的密宗大師，甚至沒有資格成為我們的精神導師。同樣，我們的密宗大師最初可能是我們的佛教教授。只要雙方保持角色平直並遵循適合於關係水平的行為方式，我們就可以避免出現問題。 Summary As spiritual seekers, we need to look to spiritual teachers in terms of what we wish to learn and are ready to absorb. We may wish to gain intellectual knowledge of Buddhism, Dharma instruction about applying the teachings to life, or pragmatic training in meditation or rituals. We may also wish for spiritual growth leading to emotional well-being in this lifetime, favorable rebirths, liberation, or enlightenment, or for the total self-transformation of tantra as the most efficient means for becoming Buddhas. The appropriate relationships with our teachers depend on our aim and our level of development. Moreover, spiritual teachers need to consider honestly what they can offer to spiritual seekers. 作為屬靈的尋求者，我們需要根據我們希望學習和準備吸收的知識來尋求屬靈的老師。我們不妨獲得佛教的知識知識，關於將這些知識應用於生活的佛法教學或冥想或儀式的實用訓練。我們也可能希望精神上的成長導致今生的情感幸福，重生，解放或啟蒙，或者密宗的完全自我轉化，成為成為佛陀的最有效手段。與老師的適當關係取決於我們的目標和發展水平。此外，靈性導師需要誠實地考慮他們可以提供給靈性尋求者的東西。 As Wonpo Sherab-jungnay, nephew of the founder of the Drigung Kagyu tradition, implied in A Grand Commentary to [Drigungpa's] "Single Intention of the Sacred Dharma," most teachers, objectively speaking, have not yet reached liberation or enlightenment. Nevertheless, so long as spiritual teachers do not pretend that they have already achieved them, and so long as they are progressing unerringly toward these goals, they may help us to reach their current levels. Thus, if teachers do not pretend to be able to teach beyond their capacities and if spiritual seekers do not project onto teachers roles that exceed the persons' qualifications or onto themselves levels of development beyond their present stages, each side avoids many problems. 正如Dungung Kagyu傳統的創始人的侄子Wonpo Sherab-Jungany在[Drigungpa的“神聖佛法的單向意圖”的大型評論中所暗示的那樣，大多數教師客觀上來說尚未達到解放或啟蒙的目的。但是，只要精神導師不假裝他們已經實現了目標，並且只要他們為實現這些目標而毫不動搖地前進，他們就可以幫助我們達到目前的水平。因此，如果教師沒有假裝自己的能力超出了他們的能力，並且如果精神尋求者沒有扮演超出人的資格的教師角色，或者他們沒有超越現階段的自身發展水平，那麼雙方都會避免很多問題。 Different Levels of Spiritual Teachers and Students https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/different-levels-of-spiritual-teachers-and-students

In A Precious Ornament for Liberation, Gampopa cited three analogies from the sutras to elucidate the need for a spiritual mentor. Just as a traveler needs a navigator for traversing an unknown route, an escort for making a dangerous journey, and an oarsman for crossing a mighty river, a spiritual seeker needs a mentor for treading the path to enlightenment. As a navigator, a spiritual mentor supplies correct information so that a disciple knows the way. As an escort, he or she remains close throughout the journey so that a disciple does not wander astray. As an oarsman, the person provides the energy that drives a disciple on to reach his or her goal. Although the topic of building a relationship with a spiritual teacher pertains to building one specifically with a Mahayana master and, especially, with a tantric master as a root guru, the three analogies may help us to understand the need for all levels of spiritual teachers. This understanding is particularly important for modern seekers with "do-it-yourself" mentalities. 甘波帕（Gampopa）在《解放的珍貴裝飾品》中引用了三段經文，以闡明對精神導師的需求。就像旅行者需要導航員穿越未知的路線，陪同人員進行危險的旅程以及划槳來穿越強大的河流一樣，精神尋求者也需要指導者來踏上開悟的道路。作為導航員，屬靈的導師會提供正確的信息，以便門徒知道方法。作為陪同人員，他或她在整個旅程中都應保持親近，以免門徒誤入歧途。作為槳手，人會提供能量推動門徒達到他或她的目標。儘管與靈性導師建立關係的主題與專門與大乘大師建立關係，特別是與密宗大師為根導師建立關係，但這三個類比可以幫助我們理解各級靈性導師的需求。對於具有“自己動手”心態的現代求職者而言，這種理解尤其重要。 The Need for a Buddhism Professor When journeying through unfamiliar lands, naivety of local conditions and customs may make particular styles of travel unrealistic. Guidebooks may be useful, but far more helpful are natives of the regions. With lifetimes of experience, they can correct wayfarers' mistakes. Similarly, when attempting to travel the Buddhist path seekers may pass through the unknown territory of traditional Asian spiritual disciplines. They need experienced Buddhism professors with lifetimes of study to recognize their immature ways of thinking. Like navigators and escorts, such teachers keep them on course throughout their studies by correcting them, for instance when they think illogically or when they mistake their culturally specific assumptions for universal truths. 在陌生的土地上旅行時，天真的當地條件和習俗可能會使特定的旅行方式變得不現實。指南可能有用，但更有用的是該地區的本地人。憑藉一生的經驗，他們可以糾正行人的錯誤。同樣，當佛教徒嘗試旅行時，可能會穿越傳統亞洲精神學科的未知領域。他們需要經驗豐富的佛教教授，他們一生都在學習，以認識他們不成熟的思維方式。就像導航員和護送員一樣，這類教師通過糾正它們來使他們在整個學習過程中保持正常，例如，當他們不合邏輯地思考時，或者當他們將其針對特定文化的特定假設誤解為普遍真理時。 Both books and lectures may be either dry or interesting. However, because the living energy of a person far surpasses the static energy of a written page, a professor's excitement about a subject can more easily spark a passion in students for their studies. Similarly, for our progress in Buddhism to gain momentum, we need initial boosts of energy. Therefore, we need to rely on enthusiastic lively professors, like on oarsmen, to help us to power our spiritual journeys. 書籍和講座可能既枯燥又有趣。但是，由於一個人的生命力遠遠超過了書面書頁的靜態能量，因此教授對主題的興奮會更容易激發學生對學習的熱情。同樣，為了使佛教取得進步，我們需要初步增強精力。因此，我們需要依靠熱情洋溢的教授（如划槳手）來幫助我們推動我們的精神之旅。 The Need for a Dharma Instructor If spiritual seekers try to apply the Dharma methods to themselves without living models against which to gauge their progress, they may easily deceive themselves and wander astray. With distorted fantasies about Dharma practice and its results, their preconceptions may be bizarre. Therefore, in addition to studying with Buddhism professors, we need to rely on Dharma instructors to dispel these fantasies and to keep our spiritual practices grounded in reality. 如果屬靈的尋求者試圖將佛法應用到自己身上而沒有生活模型來衡量自己的進步，他們可能會輕易地欺騙自己並迷失方向。對佛法實踐及其結果的幻想錯亂了，他們的先入之見可能是奇怪的。因此，除了與佛教教授一起學習外，我們還需要依靠佛法講師來消除這些幻想，並使我們的屬靈實踐紮根於現實。 Moreover, to work on ourselves requires confidence that change is possible. When Dharma instructors share with us their experience from personally pursuing this course and we can see for ourselves the beneficial results, we gain confidence and inspiration. Thus, we need Dharma instructors to keep us moving on the path. 此外，為自己而努力需要對改變的信心。當佛法講師與我們分享他們親自學習這門課程的經驗時，我們可以親眼看到有益的結果，我們就會獲得信心和啟發。因此，我們需要佛法講師來保持我們前進的道路。 The Need for a Meditation or Ritual Trainer Trying to learn meditation or ritual from manuals or from people lacking experience courts almost certain failure. As when wishing to learn gymnastics, we need expert trainers to show us how to follow the procedures properly. They need to work with us on regular bases to adjust our performances and to correct our mistakes. In addition, we need systematic "workouts" with meditation or ritual trainers to overcome the laziness that may keep us from practicing on our own or from going through complete regimes. 試圖從手冊或缺乏經驗的人那裡學習冥想或儀式，幾乎肯定會失敗。正如希望學習體操一樣，我們需要專業的培訓師來向我們展示如何正確地遵循這些程序。他們需要定期與我們合作，以調整我們的表現並糾正我們的錯誤。另外，我們需要與冥想或禮儀訓練師一起進行系統的“鍛煉”，以克服可能使我們無法獨自練習或經歷完整制度的懶惰。 The Need for a Spiritual Mentor Gampopa explained that the main need for building a relationship with a spiritual mentor is to enable seekers to strengthen and expand their networks of positive force and deep awareness (collections of merit and wisdom). Doing so allows them to gain emotional well-being in this lifetime and favorable rebirths, and eventually to rid themselves of the obstacles preventing liberation and enlightenment. Liberation from the recurring problems of uncontrollable rebirth comes from ridding themselves of disturbing emotions and attitudes (Skt. klesha, afflictive emotions), especially naivety about reality. Enlightenment comes from additionally eliminating unconscious projection of impossible fantasies. Gampopa解釋說，與精神導師建立關係的主要需求是使尋求者能夠增強和擴展他們的積極力量和深刻認識（功德和智慧的集合）網絡。這樣做可以使他們在這一生中獲得情感上的幸福並獲得新生，並最終擺脫阻礙解放和啟蒙的障礙。從反復出現的無法控制的重生問題中解放出來的原因是擺脫了令人不安的情緒和態度（Skle。klesha，痛苦的情緒），尤其是對現實的天真。啟發來自於額外消除了無法想像的無法想像的幻想。 Gaining emotional well-being in this lifetime, favorable rebirths, liberation, and enlightenment requires radical transformations of our personalities and our ways of viewing the world. The insights and realizations necessary for making these improvements do not come easily. We need to open ourselves, both intellectually and emotionally, to new ways of thinking, acting, and communicating. We also need a great deal of inspiration and support to give us the courage and strength to change. For the deepest inspiration, the Nyingma codifier Longchenpa stated in A Treasure House of Precious Guideline Instructions, one definitely needs a proper relationship with a spiritual mentor. Let us examine whether Longchenpa's statement is culturally specific or relevant also for modern skeptical seekers. 要獲得一生的情感幸福，重生，解放和啟蒙，就需要對我們的個性和觀察世界的方式進行根本性的轉變。進行這些改進所必需的見識和認識並不容易。我們需要在思想和情感上開放自己，以新的思維方式，行動方式和溝通方式。我們還需要大量的靈感和支持，以給予我們改變的勇氣和力量。為了獲得最深遠的啟發，寧瑪編纂者龍辰帕在《珍貴的珍寶指南指南》中表示，絕對需要與精神導師建立適當的關係。讓我們研究一下龍辰帕的說法在文化上是特定的還是與現代懷疑論者有關。 As Western spiritual seekers, many of us read Dharma books. We attend classes at Buddhist centers and even participate in guided group meditations. These may open our minds and may even inspire us. Yet, granted that self-development is always difficult and slow, most of us find that we do not make significant progress. This is because, by themselves, these activities can only open and inspire us to a limited extent. We may develop an intellectual understanding and tentative acceptance of rebirth, a spiritual orientation of safe direction and bodhichitta, and knowledge of what to practice and avoid for achieving our spiritual goals, but something more is needed. We need something that will move our hearts in positive ways and thus give us the courage and strength to drop our limited views and negative habits. 作為西方的精神追求者，我們許多人都讀過佛法書籍。我們在佛教中心上課，甚至參加團體指導的冥想。這些可能會打開我們的胸懷，甚至可能激發我們的靈感。然而，考慮到自我發展總是困難而緩慢的，我們大多數人發現我們沒有取得重大進展。這是因為這些活動本身只能在有限的程度上開放和啟發我們。我們可能會發展出對重生的理智理解和初步接受，對安全方向和菩提心的精神取向的了解，以及對為實現我們的精神目標而應該實踐和避免的知識，但是還需要更多。我們需要一些能夠以積極的方式打動我們的心，從而給予我們勇氣和力量的人，以擺脫我們有限的觀點和不良習慣。 In this regard, modern Western spiritual seekers are no different from traditional Asian ones. For this reason, we need to build inspiring relationships with spiritual mentors nowadays as well. Nevertheless, we also need a sober, responsible approach in order to find qualified mentors who suit our dispositions and in order to ensure that the relationships we build with such mentors are healthy ones. 在這方面，現代西方的精神尋求者與傳統的亞洲精神尋求者沒有什麼不同。因此，我們今天也需要與精神導師建立鼓舞人心的關係。儘管如此，我們還需要一種清醒，負責任的方法，以找到適合我們性格的合格導師，並確保我們與此類導師建立的關係是健康的。 In what ways can inspiration from mentors help us on our spiritual paths? To answer this question, we need to understand what Buddhism means by inspiration. The Sanskrit term for inspiration, adhishtana, often translated as blessings, means an elevation or an uplifting. The Tibetan rendering, chinlab (byin-rlabs), implies waves that bring magnificence. Implicit is that the uplifting leads to emotional well-being, to favorable rebirths, and to the magnificent states of liberation and enlightenment. 導師的啟發可以通過哪些方式幫助我們走上精神道路？要回答這個問題，我們需要通過啟發來理解佛教的含義。梵語“靈感”一詞，“ adhishtana”，通常翻譯為“祝福”，意指海拔或隆起。藏語渲染chinlab（byin-rlabs）蘊含著波瀾壯闊的波浪。內在的暗示是，這種提升會導致情感上的福祉，有利的重生以及宏偉的解放和啟蒙狀態。 Further, according to The Great [Sanskrit-Tibetan] Etymological Dictionary, a source of inspiration uplifts people through its truth, its calmness, its wisdom, and the positive things that it offers. Thus, more than Dharma instructors, we need spiritual mentors in order to gain inspiration in the complete sense of the word. Fully qualified mentors inspire disciples with the authenticity of their realizations, with their calmness and its soothing effect, with their wisdom, and with both the positive qualities that they have to share and the wonderful opportunities they offer. Inspiration, then, in its spiritual sense, has nothing to do with becoming excited or moved to action by someone's fame, power, wealth, or sex appeal. 此外，根據《梵語藏漢詞源詞典》，靈感源泉通過它的真實性，鎮定性，智慧和它所提供的積極的東西使人們振奮起來。因此，除了佛法講師以外，我們還需要靈性導師，才能從單詞的全部意義上獲得啟發。完全合格的導師以其實現的真實性，他們的鎮定與鎮定作用，他們的智慧以及他們必須分享的積極品質和所提供的奇妙機會來啟發門徒。那麼，從精神上來說，靈感與某人的名氣，力量，財富或性吸引力而變得興奮或行動無關。 In Graded Visualizations as a Thrust for Conviction and Appreciation of a Guru, the Drugpa Kagyu master Pema Karpo gave a clear example of the inspiring effect of a spiritual mentor. When disturbing emotions and thoughts upset our minds, if we imagine our mentors in our hearts, warmly smiling at us, we become relaxed, our minds calm down, and we may begin to smile ourselves. 在《分級可視化作為對上師的定罪和欣賞的推動》中，Drugpa Kagyu的大師Pema Karpo給出了一個清晰的例子，說明了精神導師的啟發性作用。當打擾情緒和思想困擾我們的思想時，如果我們想像我們的導師在我們的心中，對我們熱情地微笑，我們就會放鬆下來，我們的思想會平靜下來，我們可能會開始微笑自己。 Studying and meditating under the guidance of spiritual mentors with whom we have built deep relationships have a noticeably stronger effect than doing so on our own or with teachers toward whom we feel little or nothing. The inspiration we feel makes the practices more effective. It activates our potential and stimulates our deep awareness so that we slowly gain insight and realization. Gradually, our mental and emotional blocks disappear and we become free of our problems and our inability to help others. Thus, the ritual practices of guru-yoga in all Tibetan traditions include requesting inspiration from one's visualized mentor to realize each step of the path to enlightenment and imagining the inspiration entering one's heart in the graphic form of brilliant light. 在與我們建立了深厚關係的屬靈導師的指導下進行學習和冥想比單獨或與我們感到極少或一無所知的老師進行學習和冥想具有明顯更強的作用。我們感受到的啟發使實踐更加有效。它激發了我們的潛力，激發了我們的深刻意識，使我們逐漸獲得了洞察力和認識。逐漸地，我們的精神和情感障礙消失了，我們擺脫了問題和無助他人的能力。因此，在所有藏族傳統中，宗師瑜伽的儀式實踐包括：從視覺化的導師那裡尋求靈感，以實現啟蒙之路的每一步，並以燦爛的光影形式想像靈感進入人心。 The enlightening process takes place, however, only in the case of healthy relationships between emotionally mature disciples and properly qualified mentors. It does not occur in exploitative relationships in which naive seekers are overdependent on demagogues or frauds. The mechanism for its success hinges on the issue of trust. Because properly qualified mentors are free of emotional problems, are only concerned to benefit others, and are fully competent to guide disciples properly, we eventually come to trust such persons. Our trust derives from having built up, over time, long-term relationships with them so that we are totally convinced of their integrity. 然而，只有在情緒成熟的門徒與適當資格的導師之間建立健康關係的情況下，才有啟發性的過程。在天真尋求者過分依賴煽動者或欺詐行為的剝削關係中，這種情況不會發生。其成功的機制取決於信任問題。由於合格的導師沒有情感問題，只關心使他人受益，並且有足夠的能力正確地指導門徒，因此我們最終信任這些人。我們的信任源於與他們建立長期的關係，因此我們完全相信他們的誠信。 In the process of gaining trust in our mentors, we also come to trust in ourselves that we can improve by bonding with them. The security gained from this realization allows us to be receptive to their positive influence and to be open to change. The protection-wheel practice of the Drugpa Kagyu ladrub (bla-sgrub; Skt. guru-sadhana; actualizing through the guru) tradition clearly illustrates this point. Before meditation on voidness and tantric transformation of their self-images, practitioners imagine their tantric masters sitting and smiling radiantly before them in the form of Avalokiteshvara, the embodiment of compassion. The security of the warm and trusting relations with their mentors provides the protected emotional space within which to begin dropping neurotic compulsive ways. 在贏得對導師的信任的過程中，我們也信任自己，我們可以通過與導師的結合而改善自己。從這種認識中獲得的安全性使我們能夠接受它們的積極影響並願意改變。 Drugpa Kagyu ladrub（bla-sgrub； Skt。guru-sadhana；通過宗師實踐）的保護輪實踐清楚地說明了這一點。在冥想他們的自我形象的虛無和密宗轉變之前，從業者想像他們的密宗大師以觀世音菩薩的形式，像慈悲一樣，在他們面前光芒四射地坐著微笑。與導師的親切和信任關係的安全性提供了受保護的情感空間，在該空間中，人們開始放棄神經質強迫性方式。 In short, the primary need for spiritual mentors is for people to move our hearts so that we gain the necessary uplifting energy for reaching our spiritual goals. In moving our hearts in the proper direction throughout our spiritual journeys, spiritual mentors act like oarsmen, navigators, and escorts. 簡而言之，精神導師的主要需求是人們動搖我們的心靈，以便我們獲得實現精神目標所需的振奮精神。在整個精神之旅中，我們的心向正確的方向移動時，精神導師的行為就像槳手，航海家和護送員。 The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path

The Need for a Combination of Sources of Inspiration Generating and sustaining a positive motivation to work on ourselves, like doing the work itself, require courage, commitment, and enormous energy. Recalling our previous efforts at self-improvement may depress us rather than move us to action. If, on the other hand, we think of others who have gained liberation and enlightenment, of those who are well advanced toward these goals, and of the attainments that each has attained, we may become inspired. In other words, taking a safe direction in life from the Triple Gem of the Buddhas, the Sangha, and the Dharma, we gain inspiration. Their inspiration energizes our motivation and moves us to work on ourselves. 像開展工作本身一樣，產生並維持積極進取的工作動力需要勇氣，承諾和巨大的精力。回顧我們以前在自我完善方面所做的努力可能會使我們感到沮喪，而不是使我們採取行動。另一方面，如果我們想到獲得解放和啟蒙的其他人，朝著這些目標邁進的人以及每個人都取得的成就，我們可能會受到啟發。換句話說，從佛陀，僧伽和佛法的三重寶石中走出安全的人生道路，我們獲得了靈感。他們的靈感激發了我們的動力，並促使我們繼續努力。 Further, if our thoughts for self-improvement dwell only on benefiting ourselves, we may still lack sufficient energy despite receiving inspiration from the Triple Gem. However, when we focus on others, especially on those who are suffering, we receive further inspiration. Together with inspiration from the Triple Gem, the added boost strengthens our motivation. It enables us to make even the most radical changes in ourselves to be able to help others. Thus, Shantideva explained that positive force for gaining Buddha-qualities comes from focusing equally on the Buddhas and on suffering beings. 此外，如果我們關於自我完善的思想僅停留在使自己受益的方面，那麼儘管受到了三重寶石的啟發，我們仍可能缺乏足夠的精力。但是，當我們專注於他人時，尤其是那些受苦的人，我們會得到進一步的啟發。再加上三重寶石的靈感，增加的動力增強了我們的動力。它使我們能夠做出最根本的改變，從而能夠幫助他人。因此，Shantideva解釋說，獲得佛像品質的積極力量來自對佛像和受苦眾生的同等關注。 Inspiration from the Triple Gem and sincere motivation inspired by others, however, are still not enough to enable us to overcome neurotic habits. We need to supplement the two with an additional, more powerful source of inspiration. Practical experience has confirmed that the most potent source is a strong and healthy relationship with a spiritual mentor. The inspiration gained has special strength because it derives from the dynamics of a living human relationship and because that relationship is with someone having exemplary qualities. 然而，三重寶石的啟發和其他人的真誠動機仍不足以使我們克服神經質習慣。我們需要用其他更強大的靈感來源來補充這兩者。實踐經驗已經證實，最有效的來源是與精神導師建立牢固而健康的關係。所獲得的靈感具有特殊的力量，因為它源於人與人之間鮮活的人際關係的動態變化，並且因為這種關係是與具有模范特質的人建立的。 Everyday experience corroborates these points. Looking at photos or even at videos of either heroes or anonymous disaster victims never moves us as much as actually meeting the people. Further, just meeting the people is never as uplifting as is having personal relationships with them. Since the Buddhas and lineage masters are no longer physically present, they cannot move us as deeply as can fully qualified mentors. Moreover, since qualified mentors are free of irrational behavior and swings in mood, healthy relationships with them are easier to maintain than with most people we feel moved to help. Consequently, the inspiration received from mentors tends to be more even and lasting. 每天的經驗證實了這些觀點。看著英雄甚至匿名災難受害者的照片甚至視頻，都不會像實際遇見人們那樣使我們感動。此外，與人相處從來沒有像與人建立人際關係那樣令人振奮。由於佛陀和宗族大師已不在身旁，因此他們無法像合格的導師那樣深入地推動我們。此外，由於合格的導師沒有不合理的舉止，沒有情緒波動，因此與大多數人相比，與他們保持健康的關係比我們感到很樂於幫助的人容易。因此，從導師那裡得到的靈感往往更加平均和持久。 In short, to develop and sustain a strong motivation to work on ourselves requires inspiration from the Triple Gem, from those in need of help, and from our spiritual mentors. Like an alloy of metals that is stronger than any of its individual components, an alloy of sources of inspiration provides our motivation and us with the greatest strength. Each element in the mixture reinforces the others so that, in the end, the energy of the whole is greater than that of the sum of its parts. 簡而言之，要發展並保持強烈的自我工作動力，就需要三重寶石，需要幫助的人以及我們的精神導師的啟發。就像金屬合金比任何一種單獨的成分都要堅固一樣，靈感來源的合金為我們提供了動力，並為我們提供了最大的力量。混合物中的每個元素都增強了其他元素，因此最終，整體的能量大於其各個部分之和的能量。 How Sources of Inspiration Work Together Gampopa, and later Sakya Pandita, the fourth of the five Sakya founders, used the analogy of the sun, a magnifying glass, and kindling to explain how sources of inspiration work together to provide disciples with spiritual strength. Sakya Pandita explained that without a magnifying glass to focus the rays of the sun, the heat of the sun by itself cannot bring kindling to the flame. Similarly, without a healthy relationship with a spiritual mentor to focus the waves of the Buddhas' enlightening influence (tinley, 'phrin-las), these waves by themselves cannot spark disciples to enlightenment. Effects arise dependently from a combination of causes and conditions. Gampopa和後來的Sakya創始人中的第四位Sakya Pandita，都是用太陽的比喻，一個放大鏡和點燃來解釋靈感的來源如何共同為門徒提供精神力量。薩基亞·潘迪塔（Sakya Pandita）解釋說，如果沒有放大鏡來聚焦太陽光線，太陽本身的熱量就無法點燃火焰。同樣，如果沒有與屬靈導師的健康關係來集中佛陀的啟蒙影響力（丁利，弗林-拉斯），這些浪潮本身就無法激發門徒獲得啟蒙。影響是由原因和條件的組合而產生的。 On their own, the Three Gems may be too distant and impersonal to move disciples to action. In fact, most practitioners on the early stages of the path find conceiving of, let alone relating to their qualities nearly impossible. Therefore, we need something to help us gain access to their enlightening influence. Qualified mentors provide that access by indicating, through teachings and their way of being, the goals we wish to attain, those who have reached them, and those who are striving toward them. Since inspiration from these indications comes from living persons with whom we can relate, it acts like a magnifying glass to focus within us the enlightening influence of the Triple Gem. 就其本身而言，“三個寶石”可能距離太遠且缺乏個性，無法使徒弟們採取行動。實際上，大多數從業者在這條道路的早期階段就發現了受孕，更不用說與他們的素質有關了，這幾乎是不可能的。因此，我們需要一些幫助我們獲得其啟發性影響的方法。合格的導師會通過教導和他們的存在方式，指明我們希望達到的目標，實現目標的人和正在努力實現目標的人，來提供這種訪問。由於這些指示的靈感來自與我們可以聯繫的在世人士，因此它就像放大鏡一樣，聚焦於我們內在的三重寶石的啟發性影響。 The tantras explain that this enlightening influence works primarily in four ways. It calms disturbances, stimulates growth, gives control over difficult matters, and forcefully ends dangerous situations. Because of our trust, being with our mentors calms us down. Because of our openness, it stimulates our good qualities to blossom. Because of our respect, we gain control of ourselves in their presence. Because of our awe, we forcefully resist any destructive impulses when with them, no matter how compelling the impulses might be. Thus, the positive emotional dynamics of healthy relationships with spiritual mentors allow the enlightening influence of the Triple Gem to affect us. 密宗解釋說，這種啟發性的影響主要以四種方式起作用。它可以平息干擾，刺激增長，控制棘手的事情並有力地結束危險情況。由於我們的信任，與導師在一起可以使我們平靜下來。由於我們的開放性，它激發了我們的優良品質。由於我們的尊重，我們在他們的存在下獲得了對自己的控制。由於我們的敬畏精神，我們會堅決抵制任何與之相伴的破壞性衝動，無論這些衝動有多麼引人注目。因此，與靈性導師建立健康關係的積極情感動力使三重寶石的啟發性影響能夠影響我們。 Healthy relationships with mentors also help us to gain easier access to inspiration from loved ones in need of help. Because fully qualified mentors are emotionally stable, wise, and benevolent people, mature relationships with them uplift us greatly. The security and strength we gain enables us to open our hearts more easily to emotionally challenging people. Without inspiration from our mentors, even loved ones may sometimes upset us too much to move us to help them. Thus, the Sakya master Gorampa's Discourse Notes on "Parting from the Four [Stages of] Clinging" recommended guru-yoga as a preliminary for bodhichitta meditation. 與導師的健康關係也有助於我們更輕鬆地從需要幫助的親人那裡獲得靈感。由於完全合格的導師在情感上穩定，明智和仁慈，與他們的成熟關係極大地提升了我們。我們獲得的安全感和力量使我們更容易向情緒上充滿挑戰的人們敞開心hearts。沒有我們導師的啟發，即使是親人，有時也會使我們非常沮喪，以致我們無法幫助他們。因此，薩迦大師Gorampa的“離世”的話語註釋推薦了上師瑜伽作為菩提心禪修的基礎。 The Relation between a Spiritual Mentor and Buddha-Nature Gampopa indicated the mechanism of how spiritual mentors, as oarsmen, may move disciples along the spiritual path. He explained that Buddha-nature is the cause and a healthy relationship with a spiritual mentor is the condition, for reaching enlightenment. Buddha-nature refers to the network of innate qualities and aspects of each individual that allows him or her to become a Buddha. Inspiration from a spiritual mentor acts as the condition for activating this network. 加蓬帕（Gampopa）指出，作為划槳手的精神導師如何使徒弟們沿著精神道路前進的機制。他解釋說，佛陀自然是原因，與靈性導師的健康關係是達到啟蒙的條件。佛性指的是每個人都有與生俱來的特質和方面的網絡，使他或她成為佛陀。精神導師的啟發是激活該網絡的條件。 According to Maitreya's The Furthest Everlasting Continuum, Buddha-nature is a network of three kinds of factors. Abiding factors, such as the nature of the mind, constitute the first category. They never change. Evolving factors, the second kind, grow like seeds with proper conditions. They include the mind's innate systems of good qualities, positive potentials, and deep awareness. The aspect of everyone's heart and mind that allows him or her to be inspired is the third type of factor. Inspiration stimulates the realization of abiding factors and the activation of evolving ones. 根據彌勒的《最持久的連續體》，佛性是由三種因素組成的網絡。諸如心性之類的信奉因素構成第一類。他們永遠不會改變。第二類進化因子像具有適當條件的種子一樣生長。它們包括頭腦的優質，天生的潛能和深刻的意識的先天系統。第三種因素是使每個人的心靈都受到啟發的方面。靈感激發了持久因子的實現和進化因子的激活。 In the magnifying glass analogy, then, Buddha-nature would refer to the kindling and to the fact that it can catch on fire. A mentor's inspiration would be like the condition needed for the kindling to burst into flames. The result, however, would not be the disciples' immolation, but their transformation to more enhanced states. Perhaps a closer example would be the firing of clay into magnificent porcelain. 因此，在放大鏡的比喻中，佛陀自然會指稱點燃，並指稱它會著火。良師益友的靈感就像點燃烈火所需的條件一樣。然而，結果不是門徒的獻身，而是他們向更強大國家的轉變。也許更接近的例子是將粘土燒製成宏偉的瓷器。 Many things, such as nature, music, and patriotism, may uplift our spirits. They lack the ability, however, to inspire us to enlightenment. The Ninth Karmapa, a great luminary of the Karma Kagyu tradition, clarified this point in Mahamudra Eliminating the Darkness of Unawareness. He explained that a healthy relationship with a spiritual mentor is the dominating condition (dagkyen, bdag-rkyen) for becoming a Buddha, like the sensory cells of the eyes are the dominating condition for visual perception. In other words, visual cognition not only arises through the medium and power of the cells of the retina, but also, because of them, occurs as an instance of seeing, rather than of hearing. Thus, the medium's being rods and cones determines that the form of cognition arising through it is vision. Similarly, enlightenment not only arises through the medium and power of a healthy relationship with a spiritual mentor, but also occurs as an instance of someone becoming an ideal teacher. Buddhahood does not entail a person's becoming a perfect sunset or a musical masterpiece. 自然，音樂和愛國主義等許多事物可能會振奮我們的精神。但是，他們缺乏激發我們啟發的能力。第九Kar瑪巴人是arma瑪舉舉tradition族傳統的傑出代表，他在《消除無意識的黑暗》的《大手印》中闡明了這一點。他解釋說，與精神導師保持健康的關係是成為佛陀的主要條件（dagkyen，bdag-rkyen），就像眼睛的感覺細胞是視覺感知的主要條件。換句話說，視覺認知不僅通過視網膜細胞的媒介和力量而產生，而且由於它們的存在，還作為觀看而不是聽覺的實例而發生。因此，媒介是棒和圓錐體，決定了由此產生的認知形式是視覺。同樣，啟蒙不僅通過與靈性導師的健康關係的媒介和力量而產生，而且在某人成為理想老師的情況下發生。佛陀並不意味著一個人成為完美的日落或音樂傑作。 How Inspiration Activates Buddha-Nature In A Precious Garland for the Four Themes, Longchenpa used Gampopa's four themes to clarify how inspiration from a spiritual mentor helps to bring enlightenment. Together with safe direction and bodhichitta, this inspiration moves disciples to take the Dharma as a path – the second of Gampopa's four themes. In other words, the amalgam of the three moves disciples to practice the Buddhist methods as a pathway leading to enlightenment. Taking the Dharma as a path, then, describes the process whereby the firing of clay brings it to porcelain. 在《四個主題的珍貴花環》中，隆興帕運用了甘波帕的四個主題來闡明靈性導師的啟發如何帶來啟發。結合安全的指導和菩提心，這一靈感使門徒們走上了佛法之路–這是甘波帕（Gampopa）四個主題的第二個主題。換句話說，三者的汞齊使徒弟們練習佛教的方法作為通往啟蒙的途徑。然後，以佛法為路徑，描述了燒製粘土將其帶入瓷器的過程。 Terdag Lingpa, Nyingma teacher and disciple of the Fifth Dalai Lama, further clarified the process. In A Precious Ladder, he explained Buddha-nature as the cause and a mentor's inspiration as the condition for generating true pathways of mind – the fourth noble truth. True pathways of mind are activated states of evolving factors of Buddha-nature, such as compassion and deep awareness. Through inspiration and other supporting conditions, these factors reach full maturity and bring the total transformation of enlightenment. 寧瑪派老師，第五世達賴喇嘛的弟子泰達格·林帕（Terdag Lingpa）進一步闡明了這一過程。在《珍貴的階梯》中，他解釋了佛陀的本質是原因，導師的靈感是產生真正的心靈之路的條件-第四尊崇高的真理。心靈的真實路徑是佛陀自然進化因素的激活狀態，例如同情心和深刻的意識。通過啟發和其他支持條件，這些因素完全成熟，並帶來了啟蒙的全面轉變。 The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path

Inspiration from Oral Transmission \As stated earlier, spiritual mentors act as navigators, escorts, and oarsmen to help propel disciples along the pathways of mind to enlightenment that the disciples generate within themselves. They do this through both obvious and subtle ways. One of the more subtle methods is by giving oral transmission of Buddha's texts. The transmission occurs through mentors' reading texts aloud or reciting them from memory, usually at top speed, to disciples who listen attentively. As the need for transmission may be difficult for Westerners to understand at first, let us look more closely at this facet of the disciple-mentor relationship. To appreciate its significance, we need to outline some of the major features of the Buddhist approach to spiritual education. 如前所述，靈性導師充當導航員，護送員和划槳手，以幫助門徒沿著心靈的路徑推動門徒在自己體內產生的啟示。他們通過明顯和微妙的方式來做到這一點。一種更微妙的方法是通過口頭傳遞佛陀的經文。傳播是通過導師的朗讀或通常以最快的速度將其從記憶中朗誦到誦讀的門徒身上而實現的。由於西方人一開始可能難以理解傳播的需求，因此讓我們更仔細地研究門徒與導師之間關係的這一方面。要了解它的重要性，我們需要概述佛教精神教育方法的一些主要特徵。 In A Brief Indication of the Graded Stages of the Path, Tsongkhapa explained that the sutras are difficult to understand by themselves. They purposely contain much repetition, do not present their topics in a logical sequence, and seemingly contradict one another. This is because Buddha intended them for disciples of differing abilities and needs. Many people learn more easily from abstract pictures of topics painted in dabs and pieces rather than from linear explications. Moreover, the sutras did not appear in writing until several centuries after Buddha orally delivered them. Repetition within them ensured that important points would not be lost when preservation of the words depended solely on memory. 宗喀巴在《道路分級階段的簡要說明》中解釋說，經文本身很難理解。它們故意包含大量重複內容，沒有按照邏輯順序呈現其主題，並且似乎彼此矛盾。這是因為佛陀將他們定為具有不同能力和需求的門徒。許多人從輕描淡寫的主題抽象照片中學習，而不是從線性說明中學習。而且，直到佛陀口頭講道後的幾個世紀，經文才以書面形式出現。它們之間的重複確保了當單詞的保存完全取決於記憶時，重要點不會丟失。 Further, the "root texts" that later Indian and Tibetan masters composed have a vague style with many thiss and thats that do not have clear referents. They were purposely written this way to allow the texts to serve as roots for several interpretations according to different sets of theories. When disciples recite these texts from memory, they must fill in the levels of significance themselves and keep several levels simultaneously in mind. 此外，後來的印度和西藏大師撰寫的“根文本”具有模糊的風格，其中許多主題並沒有明確的指稱。他們故意以此方式編寫，以使這些文本可以根據不同的理論集作為幾種解釋的基礎。當門徒從記憶中背誦這些文本時，他們必須自己填寫重要性級別，並同時牢記多個級別。 To clarify the meaning of the sutras and these later texts, Indian and Tibetan masters compiled commentaries, sub-commentaries, and treatises. In addition, the Tibetans organized outlines, logic manuals, and systematic comparative presentations of the Indian schools of philosophical tenets. Although these materials make learning easier, they are nothing more than study tools. To use the tools properly for gaining realization, disciples require guideline instructions from spiritual mentors. One cannot learn everything by simply reading a textbook. 為了弄清經文及其後文本的含義，印度和西藏的大師們編寫了評論，小註釋和論著。此外，藏人還組織了印度哲學流派的大綱，邏輯手冊和系統的比較介紹。儘管這些材料使學習變得容易，但它們不過是學習工具。為了正確地使用工具來實現，門徒需要靈性導師的指導。僅僅閱讀一本教科書就無法學到一切。 When studying mathematics, students cannot learn, if the teacher solves all the problems for them. Teachers can impart the principles and show how to apply them with a few examples, but the students learn by working out problems for themselves. The same holds true with the Buddhist material. As my root guru, Tsenzhab Serkong Rinpoche, explained, "If Buddha or the ancient masters wished to write more clearly, they would certainly have done so. They were not stupid or incompetent. They purposely wrote as they did to make us think. Their style forces us to put together the meaning with the help of a mentor's guideline instructions." 在學習數學時，如果老師為他們解決了所有問題，學生將無法學習。教師可以傳授原理並通過一些示例展示如何應用這些原理，但是學生可以通過自己解決問題來學習。佛教材料也是如此。正如我的祖宗宗哲仁波切仁波切所說：“如果佛陀或古代大師希望寫得更清楚，他們肯定會寫的。他們不是愚蠢或無能。他們故意寫這些字，以使我們思考。風格迫使我們在導師的指導說明的幫助下將含義拼湊在一起。” Even in imparting guideline instructions, spiritual mentors do not reveal everything at once. Instead, they give mere hints or present only fragments at a time. This teaching method ensures that disciples fit together the pieces of the puzzle themselves. It also encourages them to develop perseverance and patience. This, in turn, helps disciples to fortify their motivations. It weeds out those who are not serious and who are unwilling to put in the effort required to overcome their disturbing emotions and attitudes. 即使是在提供指導性指示時，精神導師也不會立即透露所有內容。相反，它們僅給出提示或一次僅顯示片段。這種教學方法​​可確保門徒自己將拼圖拼湊在一起。這也鼓勵他們發展毅力和耐心。反過來，這有助於門徒加強他們的動機。它清除了那些不認真和不願付出必要努力來克服其令人不安的情緒和態度的人。 The term guideline instructions and its honorific equivalent personal instructions (zhel-lung, zhal-lung) are often translated as "oral instructions." This translation may be confusing. Although guideline instructions derive from the personal experience of spiritual mentors and mostly originate from oral discourses, some appear first in written form. Moreover, most of the instructions that were first delivered orally have also been put into writing. Living mentors may give their own guideline instructions, either orally or in writing; however, most mentors rely primarily on the guidelines given by previous masters from their lineage. 術語指導說明及其尊敬的個人指導說明（zhel-lung，zh​​al-lung）通常被翻譯為“口頭說明”。這種翻譯可能會造成混淆。儘管指導性說明是從精神導師的親身經歷中得出的，並且大多源於口頭論述，但其中一些首先以書面形式出現。此外，大多數最初以口頭形式提供的說明也已寫入書面形式。在職導師可以口頭或書面形式給出自己的指導性指示；但是，大多數導師主要依靠前任大師從其家族傳授的指導方針。 When spiritual mentors give their own guideline instructions in person, disciples find them extremely inspiring. Disciples may also be inspired to a certain extent by reading the commentaries and recorded guideline instructions of lineage mentors. Merely reading them, however, is insufficient for gaining deep understanding of their meaning and integration of it into their lives. Disciples need the stronger inspiration that comes from living mentors, to activate their Buddha-natures so that they can make the Dharma into true pathways of mind leading to liberation and enlightenment. The formal mechanism for gaining inspiration to understand and integrate the meaning of the texts and traditional guideline instructions is through receiving their oral transmission, in other words their energization, from a spiritual mentor. 當精神導師親自給出自己的指導性指示時，門徒們會發現它們極具啟發性。通過閱讀血統導師的評論和記錄的指導方針，也可以在一定程度上啟發門徒。但是，僅僅閱讀它們不足以深入了解它們的含義並將其融入生活。門徒需要來自活著的導師的更強有力的啟發，以激活他們的佛性，從而使佛法成為通往解放和啟蒙的真實思想之路。獲得靈感以理解和整合文本和傳統指南說明的意義的正式機制是通過從精神導師那裡獲得其口頭傳播，換句話說，就是對他們進行激勵。 The custom of oral transmission arose in ancient times before people applied the written language to spiritual matters. Periodic group recitation of Buddha's words from memory ensured that additions, deletions, and errors did not corrupt them. Listening to the words chanted in perfect unison, disciples gained confidence that successive generations from the time of Buddha had transmitted them correctly. This confidence led disciples to trust that studying and digesting these words would put them on the authentic Buddhist path. Teachers later extended the custom of oral transmission to the commentaries and guideline instructions of the great Indian and Tibetan masters. Although texts existed in written form, copies were extremely rare. 口頭傳播的習俗在人們將書面語言應用於精神問題之前就已經出現了。從記憶中定期對佛陀的單詞進行集體朗誦可確保添加，刪除和錯誤不會破壞它們。門徒們聽完完美一致的誦經詞後，就確信佛陀以後的世世代代都正確地傳達了這些話。這種信心使門徒們相信，研究和消化這些話語會使他們走上真正的佛教之路。後來，教師們將口頭傳播的習俗擴展到印度和西藏大師的評論和指南中。儘管文本以書面形式存在，但副本極為罕見。 The lines of oral transmission of most of Buddha's discourses, their commentaries, and the guideline instructions have continued without break up to the present. They play a central role in Tibetan Buddhism. In fact, the four Tibetan traditions and their subdivisions define themselves by the specific lineages that they transmit. Nevertheless, the lines of transmission are not mutually exclusive. Many schools share several lineages up to certain points in their histories. 佛陀大部分話語，他們的評論和指南的口頭傳遞路線一直持續到現在。他們在藏傳佛教中起著核心作用。實際上，藏族的四種傳統及其細分根據它們傳播的特定世係來定義自己。然而，傳輸線不是相互排斥的。許多學校在其歷史上的某些方面都有著共同的血統。 Group chanting of Buddha's words still occurs in the monasteries and nunneries. Nowadays, however, oral transmission is primarily from spiritual mentors to large groups or to individuals. Its purpose is to inspire disciples not merely by confidence in the accuracy of the words, but by confidence also in the authenticity of the mentors' realization of their meaning. When His Holiness the Fourteenth Dalai Lama, for example, transmits a text by reciting it at top speed, pausing at only one or two places to question the masters around him about how to interpret the most difficult passages, he inspires everybody. As he lacks any pretense, his occasional pauses convince us that everything else in the text is completely clear. This inspires us that the text is perfectly understandable. The deep impression this makes fortifies the potentials of our Buddha-natures so that, with sufficient study and effort, we too may gain similar realization. 在寺院和修道院中，佛陀的集體誦經仍在發生。然而，如今，口頭傳播主要是從精神導師到大團體或個人。其目的是不僅通過對單詞準確性的信心來激發門徒，而且還通過對指導者實現其含義的真實性的信心來激發門徒。例如，當第十四世達賴喇嘛殿下以最快的速度朗誦一段文字時，僅在一兩個地方停下來向周圍的主人詢問如何解釋最困難的段落時，他便激發了所有人的靈感。由於他沒有任何藉口，他偶爾的停頓使我們相信案文中的所有其他內容都是完全清楚的。這啟發我們該文本是完全可以理解的。深刻的印象增強了佛陀自然的潛能，因此，在充分的學習和努力下，我們也可能會獲得類似的認識。 The Need for Levels of Teachers on the Sutra Path https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-need-for-levels-of-teachers-on-the-sutra-path

Benefits of a Healthy Relation with a Spiritual Teacher Dr. Alexander Berzin After we have carefully examined the teacher, the classic texts on the graded path (lam-rim) speak about the benefits or advantages of having a healthy relation with a spiritual teacher. They also discuss the disadvantages of turning away from that relationship. It is important to remember the example of Atisha going to Sumatra and examining the teacher, Serlingpa, for a very long time before actually starting to study with him. Some of the texts even say that the teacher and disciple need to examine each other for twelve years before they seriously commit to the relationship. Certainly, this careful scrutiny is essential, and once we commit and entrust ourselves to a teacher in the proper way, then we experience the many benefits. In order to help develop an aspiration to achieve something, a general method found in the Dharma is to describe the benefits of having it, and warn us about the dangers when, once a commitment has been made, we turn our backs and show contempt or anger instead, thinking for example, “What I did was so stupid.” Pointing out the dangers is not to scare us, but to make us realize that we shouldn’t take this type of connection lightly in terms of our attitude toward the teacher. This is quite serious and, if we enter into this relationship prematurely and then decide that this was completely stupid, this leaves us in a very terrible state of mind. We need to be careful beforehand. Also, don’t consider these lists of benefits and disadvantages to be like somebody trying to sell us a used car. “Buy this. This is really the greatest car,” and so on. It’s not advertisement to make us want to get something because the benefits sound so great. That is not at all the proper attitude. Everything in the Dharma is based on cause and effect. If we’re going to enter into a Dharma student-teacher relationship, then what will be the effect of it? What is the influence and what can happen? We need to enter into the situation with our eyes open. There is nothing magical about it. The following is the list of these benefits. Let’s go through them to make sure we have a correct understanding and how they actually apply in real life. 在我們仔細檢查了上師之後，等級路徑 (lam-rim) 上的經典經文講述了與精神上師建立健康關係的好處或好處。他們還討論了遠離這種關係的缺點。重要的是要記住阿底峽到蘇門答臘並在真正開始與他一起學習之前很長時間檢查老師Serlingpa的例子。有的經文甚至說，師徒要互相檢討十二年，才能認真地建立關係。當然，這種仔細的審視是必不可少的，一旦我們以正確的方式委身並委託給老師，那麼我們就會體驗到許多好處。為了幫助培養實現某事的願望，佛法中的一個普遍方法是描述擁有它的好處，並警告我們一旦做出承諾，我們就會轉身並表現出輕蔑或蔑視的危險。取而代之的是憤怒，例如，“我所做的事情太愚蠢了”。指出危險不是為了嚇唬我們，而是讓我們意識到，在對待老師的態度上，我們不應該掉以輕心。這是非常嚴重的，如果我們過早地進入這種關係，然後認為這完全是愚蠢的，這會讓我們處於一種非常糟糕的心態。我們需要事先小心。另外，不要認為這些利弊清單就像有人試圖向我們出售二手車一樣。 “買這個。這真的是最棒的汽車，”等等。這不是廣告讓我們想要得到一些東西，因為好處聽起來很棒。這根本不是正確的態度。佛法中的一切都是基於因果的。如果我們要進入佛法師生關係，那會產生什麼影響呢？有什麼影響以及會發生什麼？我們需要睜大眼睛進入情況。它沒有什麼神奇之處。以下是這些好處的列表。讓我們通過它們來確保我們有一個正確的理解以及它們在現實生活中的實際應用。 The Benefits of a Healthy Relation with Our Spiritual Teachers 與我們的精神導師建立健康關係的好處 We Will Come Closer to Buddhahood 我們會更接近成佛 The first advantage is that we come closer to Buddhahood. That’s quite obvious. If the teacher is explaining to us how to become a Buddha and we follow the teacher’s instructions, then naturally we will come closer to the goal. That means being willing to practice what the teacher says and evaluating what is realistic for us at the present time. A skillful teacher will instruct us in terms of what we are actually best suited and ready for. But, of course all of that depends on having a personal relationship with the teacher, and that’s not so easy. 第一個好處是我們更接近成佛。 這很明顯。 如果老師給我們講解成佛的方法，我們按照老師的指示去做，自然就離目標更近了。 這意味著願意實踐老師所說的，並評估目前對我們來說是現實的。 一位熟練的老師會根據我們實際上最適合和準備的方式來指導我們。 但是，當然，所有這些都取決於與老師的個人關係，而這並不容易。 We need to establish a one-to-one, personal relationship, which we can do in various ways: for example, transcribing or translating for the teacher. If we’re doing something like that, we can always do a little bit more. This is what Serkong Rinpoche taught me. He said, “No matter how tired you are, you can always do five minutes more.” A good trainer in a fitness club does the same thing, pushing us to increase the repetitions or weight. Obviously if it’s too much for us, then we speak to the teacher and explain that we aren’t able to do that now, and request something that will help us reach that stage. 我們需要建立一對一的個人關係，我們可以通過多種方式來做到這一點：例如，為老師轉錄或翻譯。 如果我們正在做類似的事情，我們總是可以做得更多。 這是色貢仁波切教給我的。 他說：“不管你有多累，你總能多做五分鐘。” 健身俱樂部的優秀教練也會做同樣的事情，推動我們增加重複次數或重量。 顯然，如果這對我們來說太過分了，那麼我們會與老師交談並解釋我們現在無法做到這一點，並要求一些可以幫助我們達到那個階段的東西。 We Will Build Up Positive Force 積聚正能量 The next benefit is that we come closer to Buddhahood by building up positive force through such things as making offerings to our teacher and by helping him or her. A spiritual teacher is like a Buddha; and a Buddha doesn’t really need the offerings. The attitude the teacher should have, to quote the texts, should be “like a tiger with grass.” A tiger is not interested in eating grass. If we look at teachings on Buddha-nature – the factors that will enable us to become a Buddha – one of them is a network of positive force, a so-called “collection of merit.” Helping the teacher in whatever ways we can, without being a pest by being too pushy, builds up an enormous amount of positive force. 下一個好處是，我們通過向老師供養和幫助他或她等方式建立積極的力量，從而更接近成佛。 精神導師就像佛陀； 佛陀並不真的需要這些供品。 教師應有的態度，引用課文，應該是“如虎添草”。 老虎對吃草不感興趣。 如果我們看關於佛性的教義——使我們能夠成佛的因素——其中之一是積極力量的網絡，即所謂的“功德集結”。 盡我們所能幫助老師，而不是因為過於咄咄逼人而成為害蟲，從而建立起巨大的積極力量。 What does that actually mean? We’re not talking about gaining merit in terms of accumulating a certain number of points and then we win the game. Perhaps an example from my own experience will clarify this. As a young man, I was quite selfish and self-centered. I had the opportunity to be with Serkong Rinpoche for nine years, and of course I wanted to help. He was an older man, quite overweight, and I naturally wanted to help him get in and out of the car, and to help in any way I could. This moved me away from thinking just in terms of myself and actually toward helping somebody. I became more concerned about his comfort than my own. What was the result of that? I learned through that process to take care of not only him, but others as well. I learned to help anybody. Helping him built up the positive force and habit to start to be more concerned about someone else’s comfort and happiness than my own. At least from my own experience, it works like that. The relation with the spiritual teacher reinforces how important it is to care for others, and we see that we actually can care for others. Obviously, we could learn that also by taking care of our children. As a parent, we naturally will care more for our baby’s comfort than our own. But there’s a big difference. With our baby, we identify with it as “my baby, it’s mine;” whereas, we can’t be possessive with our spiritual teacher. That doesn’t work at all. When the baby cuddles with us, it’s so nice and so sweet. The teacher isn’t going to do that. 這實際上是什麼意思？我們不是在談論通過積累一定數量的積分來獲得優勢，然後我們贏得比賽。也許我自己的經驗可以說明這一點。作為一個年輕人，我非常自私和以自我為中心。我有機會與色貢仁波切在一起九年，當然我想幫忙。他年紀大了，超重了，我自然想幫他上下車，盡我所能提供幫助。這讓我不再只考慮自己，而是真正地幫助別人。我變得比我自己更關心他的舒適。結果是什麼？通過這個過程，我學會了不僅要照顧他，還要照顧其他人。我學會了幫助任何人。幫助他建立積極的力量和習慣，開始比我自己更關心別人的舒適和幸福。至少從我自己的經驗來看，它是這樣工作的。與精神導師的關係強化了關心他人的重要性，我們看到我們實際上可以關心他人。顯然，我們也可以通過照顧我們的孩子來學習這一點。作為父母，我們自然會比我們自己更關心寶寶的舒適度。但是有很大的不同。對於我們的寶寶，我們將其視為“我的寶寶，它是我的”；然而，我們不能對我們的精神導師佔有欲。那根本行不通。當寶寶和我們擁抱時，它是如此美好和甜蜜。老師不會那樣做的。 We Will Please the Buddhas 我們會取悅諸佛 The next benefit is that we will please the Buddhas. What in the world does that mean? Buddhas have equanimity. They’re not going to get angry if we don’t practice properly, and they’re not going to say how wonderful we are if we do. To do something in order to please our teacher and get a pat on the head and wag our tails like a dog is just silly. We need to analyze. What are the Buddhas all about? They’re all about helping others to overcome suffering and attain liberation and enlightenment. If we practice, we come closer to them in the sense of coming closer to their hopes for us. Maybe for some people trying to please our teacher, like wanting to please our parents, might work. We don’t want to be scolded, and so on. However, try not to approach this from a child’s point of view. As a parent, we try to teach our child a sense of universal values and to be a decent honest person. When we see that they are, we have a sense of satisfaction. We’re not talking about then boasting to all our friends about our children. But seeing that our children have turned out to be kind persons is what gives us a feeling of having been a good parent. This is the idea behind this point of pleasing all the Buddhas. As it says, what will please our teacher is to actually follow his or her instructions and try to emulate the good qualities that he or she has. This isn’t about much less significant things like what they prefer to eat and so on. 下一個好處是我們會取悅諸佛。這到底是什麼意思？諸佛有捨。如果我們不正確地練習，他們不會生氣，他們也不會說如果我們這樣做了我們有多棒。做一些事情來取悅我們的老師，拍拍我們的頭，像狗一樣搖尾巴是愚蠢的。我們需要分析。諸佛究竟是什麼？他們都是為了幫助他人克服痛苦，獲得解脫和開悟。如果我們練習，我們就會更接近他們，也就是更接近他們對我們的希望。也許對於一些試圖取悅我們老師的人，比如想要取悅我們的父母，可能會奏效。我們不想被罵，等等。但是，盡量不要從孩子的角度來看待這個問題。作為父母，我們試圖教給孩子普世價值觀，做一個正派誠實的人。當我們看到他們是，我們有一種滿足感。我們不是在談論向我們所有的朋友吹噓我們的孩子。但是看到我們的孩子變成了善良的人，這讓我們覺得自己是一個好父母。這就是取悅諸佛的理念。正如它所說，讓我們的老師高興的是真正遵循他或她的指示並嘗試模仿他或她所擁有的良好品質。這與他們喜歡吃什麼等無關緊要的事情無關。 We Won’t Be Disturbed by Demons or Bad Company 我們不會被惡魔或壞人打擾 The next on the list is that we will not be disturbed by demons or bad company. Let’s not think of little creatures with horns, fangs and so on for demons. We’re talking about demonic forces. When we practice so-called “guru-yoga” properly, we protect ourselves from negative influences by imagining that our teacher is with us all the time. That’s the whole point of imagining the teacher on our heads or in our hearts. The values of the teacher are there. Even if our teacher has already passed away, his or her values are still there in our hearts, protecting us from negative influences. The point is that, having established this relationship with our spiritual teacher, we’re really serious about trying to improve ourselves. We’ve sincerely committed ourselves to our teacher in terms of our attitudes, the way we interact and so on. We really don’t want to be a hypocrite. Even if everybody around us is acting in very unruly ways, we’re not going to be disturbed. That’s the term used in the text; we’re not going to be “disturbed” or thrown off course by all these negative things around us. That’s because we’re quite clear about the course that we’re putting in our lives. Our commitment protects us from these negative, so-called “demonic” influences. 清單上的下一個是我們不會被惡魔或壞人打擾。我們不要為惡魔想像有角、尖牙等的小生物。我們在談論惡魔的力量。當我們正確地練習所謂的“上師瑜伽”時，我們會通過想像我們的老師一直與我們同在來保護自己免受負面影響。這就是在我們的頭上或心中想像老師的全部意義。老師的價值觀就在那裡。即使我們的老師已經去世，他或她的價值觀仍然在我們心中，保護我們免受負面影響。關鍵是，在與我們的精神導師建立了這種關係後，我們真的很認真地想要提高自己。在態度、互動方式等方面，我們真誠地向老師承諾。我們真的不想成為一個偽君子。即使我們周圍的每個人都以非常不守規矩的方式行事，我們也不會被打擾。這是文本中使用的術語；我們不會被周圍所有這些負面事物“打擾”或偏離軌道。那是因為我們非常清楚自己在生活中所走的路線。我們的承諾保護我們免受這些負面的、所謂的“惡魔”影響。 Actually, the negative, demonic influences are our weak minds, our weak resolve. That’s what’s negative and that’s why we need to be really firm in terms of what we’re doing. This kind of stability is based on strong examination and analysis beforehand: Am I ready and willing to entrust myself to this spiritual teacher? 事實上，負面的、惡魔的影響是我們軟弱的心智、軟弱的決心。 這就是負面的，這就是為什麼我們需要對我們正在做的事情非常堅定。 這種穩定是建立在事前強烈的審視和分析之上的：我準備好並願意將自己託付給這位靈性導師嗎？ We Will Automatically Put a Stop to All Disturbing Emotions and Misdeeds 我們將自動停止所有令人不安的情緒和不當行為 The list continues, stating that we will automatically put a stop to all our disturbing emotions and misdeeds – all our negative destructive behavior. When we feel like doing or saying something negative or stupid, we think, “How can I act like this? I have such respect for my teacher and respect for the path, how can I act in some stupid way?” When we’re with our teacher, we don’t pick our nose, just to use a silly example. We want to act properly because of a sense of respect for our teacher and the situation. 清單還在繼續，聲明我們將自動停止所有令人不安的情緒和不當行為——我們所有的負面破壞性行為。 當我們想做或說一些消極或愚蠢的事情時，我們會想，“我怎麼能這樣？ 我對我的老師和對道路的尊重，我怎麼能做出一些愚蠢的行為？” 當我們和老師在一起時，我們不摳鼻子，只是舉一個愚蠢的例子。 由於對老師和情況的尊重，我們想要正確行事。 How can we get angry or greedy? When eating with our teacher, would we gobble up all the food and cake on the table? 我們怎麼會生氣或貪婪？ 和老師吃飯的時候，我們會把桌子上的食物和蛋糕都吃光嗎？ For example, I remember one time when I was visiting with the old Ling Rinpoche, the senior tutor of His Holiness the Dalai Lama. Ling Rinpoche was the master of Vajrabhairava (Yamantaka), a really forceful Buddha-figure. Most people were actually quite frightened of him because he had such an unbelievably strong, forceful presence; but in fact, Ling Rinpoche was very gentle when you got to know him. Even before I could understand Tibetan well, I would go and visit him, and when I was with him, just by the force of his Manjushri – Manjushri is in the heart of Vajrabhairava – my mind would become clearer. I could understand most of what he was saying. He exerted such a strong force. This time when I was visiting him, he was sitting on a low platform with a rug on it and I was sitting on a similar one, perpendicular to him. All of a sudden, a large scorpion appeared on the floor in front of us. Ling Rinpoche turned to me with a very obviously affected dramatic gesture and asked, “Oh dear, a scorpion. Aren’t you afraid?” I answered, “How could I possibly be afraid in the presence of Vajrabhairava?” He just laughed and laughed. 例如，我記得有一次拜訪達賴喇嘛尊者的高級導師老林仁波切。林仁波切是金剛金剛（Yamantaka）的上師，一位非常強大的本尊。大多數人其實都對他感到害怕，因為他有著難以置信的強大，強大的存在。但事實上，當你認識他時，林仁波切是非常溫和的。甚至在我能很好地理解藏語之前，我就去拜訪他，當我和他在一起的時候，僅僅依靠他的文殊菩薩的力量——文殊菩薩在金剛貝拉瓦的心中——我的心就會變得更清晰。我能聽懂他說的大部分內容。他施展瞭如此強大的力量。這次我拜訪他時，他坐在一個低矮的平台上，上面鋪著地毯，而我坐在一個類似的平台上，與他垂直。突然，一隻大蝎子出現在我們面前的地板上。林仁波切以一種非常明顯的戲劇性姿態轉向我，問道：“哦，天哪，蝎子。你不害怕嗎？”我回答說：“我怎麼可能在金剛拔哇的面前害怕呢？”他只是笑了笑。 His called his attendant, who came, put a piece of paper under the scorpion and a cup over it and took it outside, as if it was all sort of staged as a lesson. But the truth was, how could anybody in the presence of such a great master panic, overreact and jump up on the platform screaming about a scorpion? I couldn’t possibly do that. That’s a very clear example. As the texts say, we automatically stop acting in ridiculous, childish ways. 他叫來了侍者，侍者來了，在蝎子下面放了一張紙，上面放了一個杯子，然後把它帶到了外面，好像這是在上演課一樣。 但事實是，在這樣一位大師面前，怎麼會有人驚慌失措，反應過度，跳到平台上尖叫一隻蝎子？ 我不可能那樣做。 這是一個非常明顯的例子。 正如經文所說，我們會自動停止以荒謬、幼稚的方式行事。 Our Insights and Realizations on the Spiritual Levels and Paths Will Increase 我們對靈性層次和道路的洞察力和覺悟會增加 Our insights and realizations on the spiritual levels and paths will increase. Obviously if we’re with our teacher all the time, witnessing the example of how he or she deals with difficult situations, of course our understanding and realizations will increase the more we practice trying to be like that. If we become our teacher’s translator or drive the car for them, or whatever it is that we can contribute, we see how they handle everyday, real-life situations. With Serkong Rinpoche, I saw him interact with Pope John Paul and also with a drunk on the street. How he handled these situations really gave me insight into how to relate to others. 我們在靈性層面和道路上的洞察力和領悟將會增加。 顯然，如果我們一直和老師在一起，見證他或她如何處理困難情況的例子，當然我們的理解和領悟會增加，我們越練習努力做到這一點。 如果我們成為老師的翻譯或為他們開車，或者我們可以做出任何貢獻，我們就會看到他們如何處理日常生活中的現實情況。 與色貢仁波切一起，我看到他與教宗若望保祿以及街上的醉漢互動。 他如何處理這些情況真的讓我了解瞭如何與他人相處。 We Will Not Be Deprived of Spiritual Guides in Our Future Rebirths 在未來的重生中，我們不會被剝奪精神導師 This benefit refers to having constructive, positive spiritual guides in all our future rebirths. Appreciating this benefit depends, of course, on believing in rebirth which, for many people, is not such a simple matter. However, if we think of the example of being instinctively drawn to a spiritual teacher or even just instinctively wanting to find a spiritual teacher, such instincts will continue and become even stronger in future lives. Where do these instincts come from? They come from previous lives. If we build such instincts up further in this lifetime, they will surely manifest once more in future lifetimes. This depends, of course, on having a precious human rebirth and not one as a cockroach! 這個好處是指在我們未來的所有重生中擁有建設性的、積極的精神指導。 當然，欣賞這種利益取決於相信輪迴，對許多人來說，這不是一件簡單的事情。 但是，如果我們想到本能地被靈性導師所吸引，甚至只是本能地想要尋找靈性導師的例子，這種本能會在未來的生活中繼續存在並變得更加強烈。 這些本能從何而來？ 他們來自前世。 如果我們在這一世進一步建立這種本能，它們肯定會在未來世再次顯現。 當然，這取決於有一個寶貴的人類重生，而不是像蟑螂一樣！ We Will Not Fall to Lower Realms 我們不會墮落到下界 The texts state that we will not fall to lower realms. What is the cause for worst rebirth states? Destructive behavior. What is the main cause for a precious human rebirth? Ethical discipline, supplemented with the other far-reaching attitudes, the “paramitas.” In a proper relationship with a spiritual teacher, we naturally act in an ethical way and practice the other far-reaching attitudes as well: 經文說我們不會墮落到較低的領域。 重生最壞狀態的原因是什麼？ 破壞性行為。 寶貴的人類重生的主要原因是什麼？ 道德紀律，輔以其他影響深遠的態度，即“波羅蜜多”。 在與靈性導師建立適當關係時，我們自然會以道德的方式行事，並實踐其他影響深遠的態度： Generosity – We’re helping our teacher, being generous in every way we can. 慷慨——我們正在幫助我們的老師，盡我們所能慷慨。 Ethical self-discipline – When we're with our teacher, because we have such great respect for him or her, we would never act in a negative way. 道德自律——當我們和老師在一起時，因為我們非常尊重他或她，我們永遠不會採取消極的方式。 Patience and perseverance – It’s really hard to follow and learn from a spiritual teacher as a close disciple. To do so, we need to put in a lot of effort and patience. This means not getting angry with our teacher or at how difficult the spiritual path might be. This is one of the things we really have to examine before entering into this student-teacher relation. It is one of the most important aspects of the contract, as it were. It doesn’t matter what our teacher does, we are committed to looking at it as a teaching. We’re not going to get angry. 耐心和毅力——作為一個親密的弟子，跟隨和學習一位精神導師真的很困難。 為此，我們需要付出很多努力和耐心。 這意味著不要對我們的老師或靈性道路可能有多麼困難生氣。 這是我們在進入這種師生關係之前真正必須檢查的事情之一。 可以說，這是合同中最重要的方面之一。 不管我們的老師做什麼，我們都致力於將其視為一種教學。 我們不會生氣。 Serkong Rinpoche, without mercy, called me an idiot all the time, even in front of ten thousand people. I never got angry with him. Never! In fact, he was right. I was an idiot; and, I deeply wanted not to be. My reaction was usually a nervous laugh, and actually the Tibetans all thought the way I responded was wonderful. It wasn’t that I was laughing at him; but that was my automatic response. If we’re going to get angry with our teacher, forget it. The relationship is not going to work at all. To never become angry with our teacher means we have to be really convinced that he or she is only interested in our welfare. If we have such confidence, we can more easily develop patience and perseverance. 色貢仁波切毫不留情地一直罵我是白痴，即使在萬人面前也是如此。 我從不生他的氣。 絕不！ 事實上，他是對的。 我是個白痴； 而且，我深深地不想成為。 我的反應通常是緊張的笑聲，實際上藏人都認為我的反應方式很棒。 我不是在嘲笑他，而是在嘲笑他。 但那是我的自動反應。 如果我們要生我們的老師的氣，那就算了。 這種關係根本行不通。 永遠不要對我們的老師生氣意味著我們必須真正相信他或她只對我們的福利感興趣。 如果我們有這樣的信心，我們更容易培養耐心和毅力。 Concentration – If we’re with our teacher, we can’t have our minds wander. We can’t say, “What did you say? I wasn’t paying attention.” That doesn’t work. Serkong Rinpoche trained me to be his translator. At any time of day or night when with him, he would just stop and say, “Repeat what I just said,” or “Repeat what you just said.” It was a wonderful training. I never got angry and yelled, “Not now.” We need that level of attention and mindfulness if we’re going to be a translator. 專注——如果我們和老師在一起，我們就不會走神。 我們不能說：“你說什麼？ 我沒注意。” 那是行不通的。 色貢仁波切訓練我成為他的翻譯。 在白天或晚上的任何時候和他在一起時，他都會停下來說：“重複我剛才說的話”或“重複你剛才說的話”。 這是一次美妙的訓練。 我從來沒有生氣並大喊：“不是現在。” 如果我們要成為一名翻譯，我們需要這種程度的關注和正念。 Discriminating awareness – Serkong Rinpoche was great at teaching that. There’s a wonderful example I always think of. Once, Rinpoche was teaching at Nalanda, this Western monastery in France. They asked him to teach the ninth chapter, the wisdom or discriminating awareness chapter, of Shantideva’s text Engaging in Bodhisattva Behavior (Bodhisattvacharyavatara). Only a few sessions were allocated for this, and Rinpoche thought it was absolutely ridiculous and pretentious that they thought this entire, very advanced and difficult chapter could be covered in two or three sessions. He began by explaining something totally incorrectly, and all the Western monks very dutifully wrote it down. Then after the tea break, he came back and said, “You’re all idiots. I just taught something completely incorrectly. Don’t you think? Don’t you examine anything that people say? Did this accord with the text? Does this accord with what you’ve studied before? Learn discriminating awareness.” 辨別覺知——色貢仁波切非常擅長教授這一點。我一直在想一個很好的例子。有一次，仁波切在法國的這座西方寺院那爛陀寺任教。他們請他講授寂天菩薩《行菩薩行》（Bodhisattvacharyavatara）的第九章，智慧或分別的覺知章。只安排了幾節課，仁波切認為他們認為這整個非常高級和困難的章節可以在兩三個課節中完成，這絕對是荒謬和自命不凡的。他首先解釋了一些完全錯誤的東西，所有西方僧侶都非常盡職地把它寫下來。茶歇後，他回來說：“你們都是白痴。我只是教了一些完全不正確的東西。你不覺得嗎？你不檢查人們所說的任何東西嗎？這符合正文嗎？這和你之前學過的一致嗎？學習辨別意識。” For the rest of the sessions, he explained one line from the entire chapter in a very elaborate way, to show them that they needed to be serious about wanting to study this topic. They should never think it’s going to be easy. 在接下來的課程中，他以非常詳盡的方式解釋了整章中的一句話，向他們表明他們需要認真對待想要研究這個主題。 他們永遠不應該認為這會很容易。 We Will Effortlessly Achieve All Short- and Long-Term Aims 我們將毫不費力地實現所有短期和長期目標 Then, the texts state we will effortlessly achieve all short- and long-term aims. That doesn’t mean to be passive, sit back and then everything will just fall in our laps. But karmic cause and effect does actually work. Buddha didn’t lie about this. We build up a lot of positive force by serving and helping our teacher. As a result, things do go much more easily for us. We’re able to accomplish a lot more. I look at this point in terms of my own life, and what has been accomplished with my website. It’s unbelievable. Last year we had more than a million visitors. I believe that a great deal of this success is a result of the strong relation I have had and still have with my spiritual teachers, and from the great amount of effort and work I put into helping them be available to many others. My motivation for becoming a translator and interpreter was that the teachings by His Holiness and His Holiness’s teachers were so unbelievably incredible. But, in those early days when I first went to India, either they were not translated at all or they were translated poorly. I felt I just had to do something about it. With that kind of decision to help, we gain armor-like perseverance: “No matter how difficult it might be, I’m going to do it! I’m going to train to be able to translate so that people can have access to these teachings. They are too wonderful for people not to have access to them.” 然後，文本表明我們將毫不費力地實現所有短期和長期目標。這並不意味著被動，坐下來，然後一切都會落在我們的腿上。但業力因果確實有效。佛陀沒有在這件事上撒謊。通過服務和幫助我們的老師，我們建立了很多積極的力量。結果，事情對我們來說變得更容易了。我們能夠完成更多工作。我從我自己的生活以及我的網站所取得的成就來看這一點。這太不可思議了。去年我們有超過一百萬的訪客。我相信，這種成功很大程度上歸功於我與我的精神導師之間的牢固關係，以及我為幫助許多其他人提供幫助而付出的大量努力和工作。我成為一名翻譯的動機是尊者和尊者的老師們的教導是如此令人難以置信的難以置信。但是，在我第一次去印度的那些日子裡，要么根本沒有翻譯，要么翻譯得不好。我覺得我必須為此做點什麼。有了這種幫助的決定，我們獲得了盔甲般的毅力：“再難，我都會去做！我將接受培訓，使其能夠翻譯，以便人們能夠接觸到這些教義。它們太棒了，人們無法接觸到它們。” As for my own experience with the website, everything has, as I describe it, “fallen from the sky.” Somebody came along and offered to set up the initial version of site for me. When the first version went up, people contacted me from all over the world, wanting to help with it. I didn’t go looking for them. Some major patrons offered financing to pay the various people required to work on it. I didn’t ask for it; they approached me. It has been, in this sense, effortless. The karma is there. If we build up the karmic causes, the results follow – it works. Although most karmic results ripen in future lifetimes, there are some types of karmic behavior that will give results in this lifetime, such as helping those who have helped us the most. In particular, this applies to spiritual teachers and our parents. From my own experience, these benefits happen. It’s not just a nice fairytale. 至於我自己對網站的體驗，正如我所描述的，一切都是“從天上掉下來的”。 有人過來並提出為我設置網站的初始版本。 當第一個版本上線時，來自世界各地的人們聯繫我，希望能提供幫助。 我沒有去找他們。 一些主要贊助人提供資金來支付工作所需的各種人員。 我沒有要求它； 他們走近我。 從這個意義上說，它是毫不費力的。 業力就在那裡。 如果我們建立業力，結果就會隨之而來——它起作用了。 雖然大多數業果會在來世成熟，但有一些業力行為會在這一世產生果報，例如幫助那些幫助過我們最多的人。 這尤其適用於靈性導師和我們的父母。 根據我自己的經驗，這些好處發生了。 這不僅僅是一個美好的童話。 The Disadvantages of Turning Our Backs on Our Spiritual Teachers 背棄靈性導師的壞處 As mentioned, there are also dangers that will follow if we go back on our commitment to our spiritual teacher once we have made it. They occur if we leave in anger, showing contempt toward the teacher, cursing and harboring great hatred inside, regretting getting involved with that teacher or with Buddhism in general. These are the types of situations referred to in this list of the dangers involved. The list does not refer to making a mistake in following our teacher’s instructions or being too lazy to do what our teacher asked us to do. Don’t misunderstand the translation phrase “a breach of guru-devotion” to be referring to that. 如前所述，如果我們一旦做出了對精神導師的承諾，就會有危險隨之而來。 如果我們在憤怒中離開，對上師表示輕蔑，在內心詛咒並懷有極大的仇恨，後悔與那位上師或一般佛教交往，它們就會發生。 這些是涉及的危險列表中提到的情況類型。 這份清單並不是指在遵循老師的指示時犯了錯誤或懶得去做老師要求我們做的事情。 不要誤解翻譯短語“違反上師奉獻”是指那個。 Losing the Ability to Trust Anyone 失去信任任何人的能力 We won’t go through the entire list, but we can understand it in general. If we open ourselves up to trusting in somebody, in a sense we become very vulnerable. For example, a child who implicitly trusts a parent or a teacher but then is sexually or physically abused by them, in most cases, can be damaged emotionally for the rest of their lives. Although possible, it’s very difficult for anyone to overcome that. They don’t trust anybody anymore; their capacity to trust is lost. There is always caution not to be open, not to get involved, and not to be hurt ever again. It’s a huge obstacle. There is the extreme example of a teacher abusing the students – such things unfortunately happen. There are quite a few examples of people pretending to be great teachers while actually they just abuse or take advantage of the students. That’s extremely damaging. But the texts are not explaining that type of situation when explaining the disadvantages or turning our backs on our spiritual teacher. The dangers are not in reference to when a teacher sexually abuses or exploits the students in terms of power and money, those sorts of things. In those situations, the advice is to be respectful of whatever benefit we might have received from such teachers and just leave. It’s important, however, to recognize that if we leave an abusive teacher with a very disturbed, angry and negative state of mind, we’re also damaged in that we are closed off from opening up in the future. 我們不會遍歷整個列表，但我們可以大致了解它。如果我們敞開心扉去信任某人，從某種意義上說，我們會變得非常脆弱。例如，一個孩子隱含地信任父母或老師，但隨後遭到他們的性虐待或身體虐待，在大多數情況下，他們的餘生都會受到情感上的傷害。儘管可能，但任何人都很難克服這一點。他們不再信任任何人；他們失去了信任的能力。總是要小心不要敞開心扉，不要捲入其中，不要再受到傷害。這是一個巨大的障礙。有老師虐待學生的極端例子——不幸發生了這樣的事情。有很多人假裝是偉大的老師，而實際上他們只是虐待或利用學生。這是非常有害的。但是在解釋不利因素或背棄我們的精神導師時，經文並沒有解釋那種情況。危險不是指當老師在權力和金錢等方面對學生進行性虐待或剝削時。在這種情況下，我們的建議是尊重我們可能從這些老師那裡得到的任何好處，然後離開。然而，重要的是要認識到，如果我們讓施虐的老師帶著非常不安、憤怒和消極的心態離開，我們也會受到傷害，因為我們未來無法敞開心扉。 However, in this list of the disadvantages of turning away from our teacher, we’re talking about leaving a qualified, authentic teacher. What happens when we leave such a teacher with a very negative state of mind, being really angry, thinking how terrible the teacher is, and that everything we practiced was stupid? What does it do to our minds? What’s the result of that? The result of that is that we’re not open to the Buddhist path, and usually not to any other spiritual path either. We never will trust any spiritual guidance. Even if we start to become involved with some spiritual practice, we’ll be paranoid, always expecting that something bad is going to happen. As explained in the list, whatever good qualities we might have developed go downhill very quickly because we have such a negative attitude about everything that we did. It’s like everything gets thrown away. 然而，在這份背離老師的缺點列表中，我們談論的是離開一位合格的、真實的老師。 當我們帶著非常消極的心態離開這樣的老師，真的很生氣，想著老師有多糟糕，而我們所修的一切都是愚蠢的，會發生什麼？ 它對我們的思想有什麼影響？ 結果是什麼？ 這樣做的結果是，我們不向佛教道路開放，通常也不向任何其他精神道路開放。 我們永遠不會相信任何精神指導。 即使我們開始參與一些精神修行，我們也會變得偏執，總是期待會發生一些不好的事情。 正如列表中所解釋的，我們可能培養的任何良好品質都會很快走下坡路，因為我們對所做的一切都持消極態度。 好像一切都被扔掉了。 Falling to Worse Rebirths 墮落到更糟糕的重生 The next point in the list of disadvantages is that we fall to worse hellish rebirths. This really needs to be understood properly. First of all, we certainly aren’t saying that, like in a cult, we have to obey and do everything that our teacher states because if we don’t, we’ll go to hell. In this scenario, we would be afraid of doing anything wrong because then we’ll go to hell. This is certainly not what is intended here. 劣勢列表中的下一點是我們陷入更糟糕的地獄重生。 這確實需要正確理解。 首先，我們當然不是說，就像在邪教中一樣，我們必須服從並做我們老師所說的一切，因為如果我們不這樣做，我們就會下地獄。 在這種情況下，我們會害怕做錯事，因為那樣我們就會下地獄。 這當然不是這裡的意圖。 What does hell mean in the Buddhist context? There are many hells in Buddhism, but what does it mean? Following Serkong Rinpoche’s advice, we need to examine the flavor, the connotation, of the Sanskrit and Tibetan terms to gain an understanding. 地獄在佛教語境中是什麼意思？ 佛教中有許多地獄，但它是什麼意思呢？ 聽從色貢仁波切的建議，我們需要檢查梵文和藏文術語的味道和內涵，以獲得理解。 The Sanskrit term naraka connotes “joyless.” There’s no joy, only unhappiness and sorrow and pain. If we have a very negative attitude toward our teacher and toward anything that we did to try to improve ourselves, of course we’re left in a very unhappy state of mind. If we have left our teacher with such a negative mind, so angry and filled with hatred, regret, and resentment, that’s not a happy state of mind. That’s a totally joyless state of mind, isn’t it? We are not at all rejoicing in all the positive things that we did and learned; we think it was a stupid waste of time. 梵文 naraka 的意思是“不快樂”。 沒有快樂，只有不快樂、悲傷和痛苦。 如果我們對老師以及我們為提高自己所做的任何事情持非常消極的態度，那麼我們當然會處於一種非常不快樂的心態。 如果我們以如此消極的心態離開我們的老師，如此憤怒，充滿仇恨、遺憾和怨恨，那不是一種快樂的心態。 那是一種完全不快樂的心態，不是嗎？ 我們並沒有為我們所做和學到的所有積極的事情感到高興。 我們認為這是愚蠢的浪費時間。 The connotation of the Tibetan term nyelwa (dmyal-ba) is that it’s very difficult to get out of this state, in a sense we’re “trapped.” We experience feeling trapped in this joyless, negative state of mind. 藏語尼耶瓦（dmyal-ba）的含義是很難擺脫這種狀態，從某種意義上說，我們被“困住了”。 我們體驗到被困在這種不快樂、消極的心態中的感覺。 Clearly, this is the description of a hellish state of mind, one completely without any joy, very negative, in which we are trapped and can’t get out of. If we think about this, whether we believe in future lives and in an actual hellish environment, wherever it might be, we can appreciate how horrible that state of mind would be. We can understand logically how it can follow from having this very negative attitude toward relying on somebody and trusting them to help us to improve. 顯然，這是對一種地獄般的心態的描述，一種完全沒有任何快樂、非常消極的心態，我們被困在其中無法擺脫。 如果我們想一想，無論我們是否相信未來的生活和一個真正的地獄般的環境，無論它在哪裡，我們都會意識到這種心態是多麼可怕。 我們可以從邏輯上理解，對依賴某人並相信他們幫助我們改進的這種非常消極的態度會帶來什麼後果。 Please don’t get hung up and worried about how Vajra Hell compares to Avichi Hell, or how far under Bodhgaya it is, or how hot it is compared to this or that one. That’s missing the point. As His Holiness has often said, Buddha didn’t come to teach us geography; he came to teach us how to avoid and overcome suffering. If we have a very negative attitude toward trying to improve ourselves, how are we ever going to improve? Obviously, this is the big danger. If we haven’t thoroughly examined our teacher and ourselves before committing ourselves to a teacher-disciple relationship with the person and to serious Dharma practice, we really need to examine very well now. We don’t want to have this danger of turning our backs and being left with a really negative attitude, cutting ourselves off from being able to benefit from the Buddhist teachings in the future. Just imagine being so disillusioned with anything positive, and the people who are trying to be positive, that we have nobody to look up to. There’s no hope. That really describes a hellish situation, doesn’t it? We feel trapped; everything is so horrible and miserable, and there’s no hope. Please bear in mind that we’re not talking about eternal damnation. Even a hellish rebirth is impermanent; it will come to an end. Still, there are many dangers of getting involved and then breaching this type of committed relationship and spiritual practice. It’s serious. Once again, it can’t be emphasized enough that it is not about having to follow the rules, and if we don’t, we’re going to be punished. It’s certainly not that. 請不要掛斷電話，擔心金剛地獄與阿鼻地獄相比，或者它在菩提伽耶之下有多遠，或者它與這個或那個相比有多熱。這沒有抓住重點。正如尊者常說的，佛陀不是來教我們地理的，而是來教我們地理的。他來教我們如何避免和克服痛苦。如果我們對試圖改善自己持非常消極的態度，我們將如何改善？顯然，這是最大的危險。如果我們在致力於與人的師徒關係和認真的佛法修行之前，還沒有徹底檢查我們的老師和自己，我們現在真的需要好好檢查。我們不希望有這樣的危險，即背棄我們的態度，並以一種非常消極的態度，切斷自己在未來從佛教教義中受益的機會。試想一下，對任何積極的事情以及那些試圖變得積極的人都如此失望，以至於我們沒有人可以仰望。沒有希望。這真的描述了一個地獄般的情況，不是嗎？我們感到被困；一切都是那麼可怕和悲慘，沒有希望。請記住，我們不是在談論永恆的詛咒。即使是地獄般的重生也是無常的；它會結束的。儘管如此，捲入並破壞這種承諾的關係和精神實踐仍有許多危險。很嚴重。再次強調，這與必須遵守規則無關，如果我們不遵守，我們將受到懲罰。當然不是這樣。 A Healthy Fear of the Disadvantages 對缺點的健康恐懼 We often hear the discussion of the term “fear,” mainly in the context of refuge. “Refuge” means putting a positive direction in our life. It’s not just praying, “Buddha, Buddha, save me, protect me.” It’s not like that. By going for refuge, we’re going in the direction of the deepest meaning of Dharma. This is to achieve a true stopping of suffering and the causes of suffering and to achieve the true paths – the true states of mind that will lead to that stopping and result from it. The Buddhas have achieved these in full and the Arya Sangha have done so in part. That’s the direction that we want to put in our lives, to work toward that. Obviously, the spiritual teacher helps us to develop in that way. But what are the causes for putting this direction in our life? The texts state that it is fear of worse rebirths in the future and confidence that we can avoid them by going in this safe direction, this refuge. There are two types of fear. There’s a very destructive or devastating type of fear. This is the fear with which we feel absolutely helpless and that there’s no hope. That’s a very disturbing, devastating state of mind. “There’s nothing I can do.” We’re just paralyzed by fear. The fear that motivates us to put a safe direction in our life is very different, because we realize that there is a way to avoid these worst rebirths, and there is great hope. In this case, it’s a healthy sense of fear. Let’s use the example of crossing a busy street. We are afraid of being hit by a car, but we know that if we look both ways and are very careful, we can cross safely. If there’s no hope of getting across the street safely, we are left with just the fear of being hit. We’re never even going to try to cross that street. However, when we know there’s a way to avoid getting hit, a healthy sense of fear makes us careful. Sometimes, I use the word “dread” rather than “fear.” There’s something that we really want to avoid; it’s not a paralyzing type of fear. The same distinction applies to the state of mind we develop when reading or hearing about the disadvantages of leaving the relationship with our spiritual teacher in a state of contempt and anger. We dread the results that would follow but are not paralyzed with fear. Like wanting to avoid being hit by a car, we also want to avoid the horrible state of mind that we would be in if we have such a negative attitude toward teachers, Buddhism, or spiritual practice in general. It would leave us with nothing. But we know that we can avoid this danger. 我們經常聽到關於“恐懼”一詞的討論，主要是在避難的背景下。 “避難所”意味著在我們的生活中找到一個積極的方向。這不僅僅是祈禱，“佛陀，佛陀，救救我，保護我。”不像那樣。通過皈依，我們正朝著佛法的最深層意義前進。這是為了實現真正的痛苦和痛苦的原因的停止，並實現真正的道路 - 真正的心境將導致停止並由此產生。佛陀已經完全做到了這些，而聖僧也部分做到了。這就是我們想要在生活中設定的方向，朝著這個方向努力。顯然，靈性導師幫助我們以這種方式發展。但是，將這個方向放在我們的生活中的原因是什麼？經文指出，這是對未來更壞重生的恐懼，以及我們可以通過朝著這個安全的方向，這個避難所來避免它們的信心。恐懼有兩種。有一種非常具有破壞性或毀滅性的恐懼。這是我們感到絕對無助和沒有希望的恐懼。這是一種非常令人不安、毀滅性的心態。 “我無能為力。”我們只是被恐懼麻痺了。促使我們在生活中設定安全方向的恐懼是非常不同的，因為我們意識到有一種方法可以避免這些最糟糕的重生，並且有很大的希望。在這種情況下，這是一種健康的恐懼感。讓我們以穿過一條繁忙的街道為例。我們害怕被車撞到，但我們知道，如果我們雙向觀察並且非常小心，我們就可以安全通過。如果沒有安全過馬路的希望，我們就只剩下被撞到的恐懼。我們甚至都不會試圖穿過那條街。然而，當我們知道有辦法避免被擊中時，健康的恐懼感會讓我們小心翼翼。有時，我使用“恐懼”這個詞而不是“恐懼”。有些事情我們真的想避免；這不是一種令人癱瘓的恐懼。同樣的區別也適用於我們在閱讀或聽到與我們的精神導師的關係處於輕視和憤怒狀態的不利影響時所形成的心態。我們害怕隨之而來的結果，但不會因恐懼而癱瘓。就像想避免被車撞一樣，我們也想避免如果我們對老師、佛教或一般的修行持如此消極的態度，我們會陷入可怕的心理狀態。它會讓我們一無所有。但我們知道，我們可以避免這種危險。 How do we avoid the danger? It’s not by acting like being in the army, being a totally obedient soldier saluting and saying, “Yes, sir,” and then doing whatever our teacher says. We can avoid the dangers of turning away from our teacher by really seriously examining beforehand both the teacher and ourselves, our readiness, our abilities, and so on. We need to be very careful about entered into a committed relationship with a spiritual teacher. 我們如何避免危險？ 這不是像在軍隊裡那樣，做一個完全聽話的士兵，敬禮並說：“是的，長官”，然後按照老師說的做。 我們可以通過真正認真地事先檢查老師和我們自己、我們的準備情況、我們的能力等等來避免背離老師的危險。 我們需要非常小心地與靈性導師建立忠誠的關係。 Becoming Disillusioned 幻滅 What’s the main function of spiritualteachers? They can give us information; but we can also gain correct information from the internet or from books. They can answer our questions and correct our mistakes, but they don’t have to be so spiritually advanced to be able to do that. The main activity of real spiritual mentors, besides giving vows and so on, is to inspire us. We look up to such persons as examples of what we are trying to become. They are our models and we’re inspired by their examples. 精神老師的主要作用是什麼？ 他們可以向我們提供信息； 但我們也可以從互聯網或書籍中獲得正確的信息。 他們可以回答我們的問題並糾正我們的錯誤，但他們不必在靈性上如此發達就能做到這一點。 真正的靈性導師的主要活動，除了發願等等，就是啟發我們。 我們將這些人視為我們努力成為的榜樣。 他們是我們的榜樣，我們受到他們的榜樣的啟發。 If we get totally disillusioned by them as models and then turn our backs on them with contempt and ill will, the whole inspirational ideal that we had in mind is just completely destroyed. Instead, we are left with a negative, defeatist attitude and feel that we were so stupid for trying. 如果我們對他們作為模特的幻想完全破滅，然後以蔑視和惡意背棄他們，我們心中的整個勵志理想就會被徹底摧毀。 相反，我們留下了消極的、失敗主義的態度，並覺得我們嘗試如此愚蠢。 Once again, the way to avoid that is to really examine very well beforehand and then follow the various procedures that are indicated in the texts. If our teacher does something a little bit strange or asks us to do something puzzling, we need to ask, politely, “Why do you say that? Please explain it to me.” Again, I’m thinking of the inspirational example of Serkong Rinpoche. Lama Zopa said once, “If you want to find an example of a real spiritual mentor, it’s Serkong Rinpoche. That’s the real thing.” I remember there was once some legal situation involving a piece of land in Nepal that Serkong Rinpoche had or somebody had given him. I don’t remember all the details; but, as I recall, it might have been for a nunnery or something like that. There were some strange stories and gossip going around about it. Serkong Rinpoche was so unbelievably kind because he took me aside in his room one day and explained the whole situation so that I wouldn’t ever develop any doubt or some strange thoughts due to all the complications going on. This is the real thing – a caring teacher very concerned that I would never become disillusioned. 再一次，避免這種情況的方法是事先非常好地檢查，然後遵循文本中指示的各種程序。如果我們的老師做了一些有點奇怪的事情或者讓我們做一些令人費解的事情，我們需要禮貌地問：“你為什麼這麼說？請給我解釋一下。”再一次，我想到了色貢仁波切的鼓舞人心的例子。梭巴喇嘛曾經說過：“如果你想找一個真正的精神導師的例子，那就是色貢仁波切。那是真的。”我記得曾經在尼泊爾有過一些法律情況，涉及色貢仁波切擁有或有人給他的一塊土地。我不記得所有的細節；但是，我記得，它可能是為了一個尼姑庵或類似的東西。有一些奇怪的故事和八卦四處流傳。色貢仁波切非常友善，因為有一天他把我帶到他的房間裡，並解釋了整個情況，這樣我就不會因為所有的複雜情況而產生任何懷疑或一些奇怪的想法。這是真實的事情——一位非常關心我永遠不會幻滅的有愛心的老師。 Benefits of a Healthy Relation with a Spiritual Teacher 與精神導師建立健康關係的好處 https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/benefits-of-a-healthy-relation-with-a-spiritual-teacher(https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/benefits-of-a-healthy-relation-with-a-spiritual-teacher)

PART 1 Establishing a Relationship with a Spiritual Teacher https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/establishing-a-relationship-with-a-spiritual-teacher PART 2 Developing a Healthy Attitude toward One's Teacher https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/developing-a-healthy-attitude-toward-one-s-teacher PART 3 Relating to a Spiritual Teacher with Actions https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/relating-to-a-spiritual-teacher-with-actions PART 4 Dealing with Problematic Teachers https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/the-dynamics-of-a-healthy-student-teacher-relationship/dealing-with-problematic-teachers

The Special Role of Oral Transmission in Tantra 口傳在密宗中的特殊作用 Oral transmission and inspiration from spiritual mentors play an even larger role in tantra than they do in sutra practice. This is evident from the structure of the tantric texts themselves and from the indispensable role of requesting inspiration from the lineage masters, one by one, in almost every practice. 靈性導師的口傳和啟迪在密宗中比在修行中發揮更大的作用。這從密宗經文本身的結構以及幾乎在每一次修行中向傳承上師請求啟發的不可或缺的角色中都可以看出這一點。 In An Illuminating Lamp, the Indian master Chandrakirti explained the six alternative meanings and four levels of textual interpretation outlined in An Anthology of Vajra Deep Awareness. The latter work is one of the Guhyasamaja explanatory tantras for understanding the "vajra-expressions" of the highest class of root tantric texts. Except for The Kalachakra Tantra, the "clear tantra," the language of these texts is purposely obscure and conceals many meanings in each of its words. A vajra-expression may have meanings that are (1) explicit and suggestive of something else, (2) suggested and implicit, (3) metaphorical, and (4) non-metaphorical. Moreover, the language of the expression may be (5) conventional or (6) nonsensical, unconventional terms. Further, the expression may have (1) literal, (2) shared, (3) hidden, and (4) ultimate levels of interpretation. 在《一盞明燈》中，印度大師月稱解釋了《金剛深覺文集》中概述的六種不同的含義和四個文本解釋的層次。後一部作品是密集金剛解釋密續之一，用於理解最高等級的根本密宗文本的“金剛表現”。除了《時輪金剛密續》，即“清密續”之外，這些經文的語言故意晦澀難懂，並在每個單詞中隱藏了許多含義。金剛表示可能具有以下含義：（1）明確和暗示其他事物，（2）暗示和暗示，（3）隱喻，以及（4）非隱喻。此外，表達的語言可以是（5）常規或（6）無意義的、非常規的術語。此外，表達式可能具有 (1) 文字、(2) 共享、(3) 隱藏和 (4) 最終解釋級別。 In An Extensive Explanation of "An Illuminating Lamp," Sherab Sengge, Gelug founder of the Lower Tantric College, explained why the "hidden tantras" encrypt their meanings in this complex fashion. Although many contributing factors need to be present, success on the tantric path hinges on the inspiration and positive energy gained from a healthy relationship with a tantric master. To ensure that disciples build up that relationship, the language of the tantras is purposely obscure. Without relying on their tantric masters for oral transmission, instruction, and inspiration, disciples cannot connect the explanatory tantras with the root texts to derive the inner significance of the tantric practices. 下密宗格魯派創始人喜饒僧格在《一盞明燈的詳盡解釋》中解釋了為什麼“隱藏的密續”以這種複雜的方式來加密它們的含義。儘管需要存在許多促成因素，但密宗道路上的成功取決於從與密宗大師的健康關係中獲得的靈感和正能量。為了確保弟子建立這種關係，密宗的語言故意模糊不清。弟子不依賴密宗上師口傳、教導和啟發，就無法將釋密與根本文本聯繫起來，得出密宗修行的內在意義。 Diverse Methods for Inspiring Disciples 啟發門徒的不同方法 Disciples on the tantra path may gain inspiration from their mentors to activate their Buddha-natures not merely from hearing the words of oral transmissions, but through all their senses. Tantric masters consecrate tiny herbal pills, chinlab, the same word as for inspiration, and give them to disciples to taste and swallow. They do the same with toasted barley dough balls during ceremonies for inspiring them to live long lives dedicated to self-development and to helping others. The disciples' positive attitudes when eating them undoubtedly strengthen their immune systems. 密續道上的弟子可能會從他們的導師那裡獲得啟發，以激活他們的佛性，不僅僅是通過口傳的話，而是通過他們所有的感官。密宗大師開光了微小的草藥丸，chinlab，與靈感相同的詞，並將它們交給弟子品嚐和吞嚥。他們在儀式上對烤大麥麵團做同樣的事情，以激勵他們長壽，致力於自我發展和幫助他人。弟子們在食用時的積極態度無疑增強了他們的免疫系統。 Tantric masters further inspire disciples by touching them on the head either with statues containing relics of lineage figures or with their hands, giving them a "hand-empowerment" (hand-blessing). They also consecrate specially knotted red strings and amulets for disciples to wear around their necks for protection. Touching their heads or giving them talismans is not for the purpose of feeding superstitions or hopes for magic. The intention is to inspire disciples with confidence so that they do not hesitate to use the potentials of their Buddha-natures. 密宗大師通過用包含傳承人物遺物的雕像或用手觸摸他們的頭部來進一步啟發他們，給予他們“手授權”（手加持）。他們還開光了特別打結的紅繩和護身符，供弟子戴在脖子上以保護自己。撫摸他們的頭或給他們護身符不是為了灌輸迷信或對魔法的希望。其目的是激發弟子信心，使他們毫不猶豫地發揮他們佛性的潛力。 The Nyingma and Kagyu traditions speak of "liberation through hearing, seeing, and being touched." Liberation, here, means gaining inspiration through these sensory experiences to activate one's Buddha-nature. Consequently, spiritual practice becomes especially potent for bringing liberation as quickly as is possible. The Tibetan title of the famous Tibetan Book of the Dead translates literally as Liberation through Hearing [the Words of the Text Recited while] in the Bardo. For disciples to gain liberation through seeing, Nyingma lamas show them special statues of the founder of their lineage, Guru Rinpoche Padmasambhava. The Karmapas, the highest masters of the Karma Kagyu tradition, perform the black hat ceremony. Disciples gain inspiration for their practices not only by seeing the Karmapa wearing his black hat, which is symbolic of the attainments of the entire lineage, but also by being in the presence of a realized master in total meditative absorption. 寧瑪派和噶舉派講到“聽、看、觸解脫”。解脫，在這裡，就是通過這些感官體驗獲得靈感，從而激活一個人的佛性。因此，修行對於盡快帶來解脫變得特別有效。著名的藏文《亡靈書》的藏文名稱，字面意思是在中陰中聽聞解脫。為了讓弟子通過觀照獲得解脫，寧瑪派上師向他們展示了他們傳承的創始人蓮花生大士的特殊雕像。噶瑪噶舉派的最高大師噶瑪巴進行黑帽儀式。弟子們的修行靈感不僅來自於看到噶瑪巴戴著他的黑帽子，這象徵著整個傳承的成就，而且還通過在一個證悟的上師面前全神貫注地獲得靈感。 Tantric masters also give consecrated herbal pills, long-life dough balls, hand-empowerments, protection cords, and amulets to the general public. They also let the public view the special statues of the lineage founders and attend hat ceremonies. However, because members of the general public lack close relationships with these tantric masters, they do not gain the same depth of inspiration as tantric disciples of these masters receive. 密宗上師也會給大眾開光藥丸、長壽麵丸、手灌頂、護繩和護身符。他們還讓公眾觀看宗族創始人的特殊雕像並參加帽子儀式。然而，由於大眾與這些密宗上師缺乏密切的關係，他們無法獲得這些上師的密宗弟子所獲得的同樣深度的啟發。 The Deepest Need for a Tantric Master 對密宗大師的最深需求 Although all forms of Tibetan Buddhism teach a combined path of sutra and tantra, they all agree that ultimately only the methods of the highest class of tantra can remove the final obstacles preventing enlightenment. Highest tantra includes practices for working with the subtle energy-systems of the body and ways to access the mind's subtlest level, known as clear light. The Nyingma system calls the equivalent level of mind pure awareness (rigpa, rig-pa). For the sake of simplicity, we shall use clear light mind as a general term that also refers to pure awareness. 儘管藏傳佛教的所有形式都教導了經密合道，但他們都一致認為，最終只有最高級別的密宗方法才能消除阻礙證悟的最終障礙。最高的密宗包括與身體的微妙能量系統一起工作的練習，以及進入心靈最微妙層次的方法，稱為清晰的光。寧瑪派系統將心的同等層次稱為純粹覺知（rigpa, rig-pa）。為簡單起見，我們將用清光心作為總稱，也指純粹的覺知。 The salient feature of highest tantra that enables enlightenment is its focus on accessing the individual clear light mind within each person and using it to comprehend voidness. Only this subtlest level of mind can function with the full abilities of a Buddha. Only this level of mind continues into enlightenment and becomes a Buddha's enlightening, fully wise, all-loving mind. Thus, the immediate condition that we need to attain just prior to enlightenment is an activated clear light mind that uninterruptedly sees the void nature of reality or that, in dzogchen terminology, "recognizes its own face." 能開悟的最高密續的顯著特徵是它專注於進入每個人內在的明光心，並用它來理解空性。只有這種最微細的心智才能發揮佛陀的全部能力。只有這個層次的心繼續開悟，成為佛陀的開悟、完全智慧、熱愛一切的心。因此，在開悟之前，我們需要達到的直接條件是一個被激活的明光心，它不間斷地看到實相的空性，或者用大圓滿的話來說，“認出它自己的臉”。 Although each person's clear light mind naturally exposes itself fully at the time of death, it normally understands nothing at that time. Moreover, clear light mind is extremely difficult to access while we are alive. Although it underlies and accompanies each moment of our experience, it does not function actively while grosser levels of mind are operating. Moments of involuntary violent sucking in of energy, such as the instant before sexual climax, sneezing, or yawning, come close to revealing this subtlest level of mind. However, the explosion of energy the very next instant destroys any possibility of capturing the moment and proceeding in this direction. Like smashing an atom within a mass of matter to release its potentials, accessing and harnessing clear light mind for the realization of voidness requires intense controlled energy. 雖然每個人的清光心在死亡時自然會完全暴露出來，但它通常在那個時候什麼都不懂。此外，在我們活著的時候，清明的頭腦是極難獲得的。儘管它是我們體驗每一刻的基礎和伴隨，但在更粗略的心智層次運作時，它並不能積極發揮作用。不由自主地猛烈吸入能量的時刻，例如性高潮、打噴嚏或打哈欠的前一刻，幾乎可以揭示這種最微妙的心智層次。然而，下一瞬間的能量爆炸破壞了捕捉這一瞬間並朝這個方向前進的任何可能性。就像在大量物質中粉碎一個原子以釋放其潛力一樣，訪問和利用清晰的光心來實現空性需要強烈的受控能量。 The experiences during highest tantra empowerments reinforce the potentials of our clear light minds and activate them for making progress. Tantric ceremonies, however, cannot inspire energy on their own. Neither can the complex visualizations or internal yogas of advanced tantra practice. We need qualified tantric masters and healthy, deep relationships with them to bring our potentials fully to life. Only the combination of all these factors can inspire the enormous energy required for accessing, sustaining, and applying our clear light minds. 在最高密宗灌頂期間的體驗加強了我們清晰光明的頭腦的潛力，並激活它們以取得進步。然而，密宗儀式本身並不能激發能量。高級密宗練習的複雜觀想或內在瑜伽也不能。我們需要合格的密宗上師，並與他們建立健康、深厚的關係，以充分發揮我們的潛力。只有將所有這些因素結合起來，才能激發訪問、維持和應用我們清晰光明的頭腦所需的巨大能量。 The Drigung Kagyu fivefold path of mahamudra (great seal) practice indicates this point clearly. The Drigung founder, Drigungpa, explained that the first two features necessary for disciples to realize their clear light minds are generating bodhichitta, and, within that state of mind, imagining themselves as Buddha-figures. Without the third feature, however, a healthy relationship with a spiritual mentor, disciples lack the inspiration needed to break through the massive clouds of conceptual thought to uncover their clear light minds. 直貢噶舉五支大手印（大印）修持清楚地表明了這一點。直貢創始人直貢巴解釋說，弟子證悟光明心所必需的前兩個特徵是發菩提心，並在這種心境中想像自己是本尊。然而，如果沒有第三個特徵，即與精神導師建立健康的關係，弟子們就缺乏衝破大量概念思想的雲層以揭示他們清晰光明的頭腦所需的靈感。 Clear Light Mind as a Type of Buddha-Nature 清光心是佛性的一種 Because the clear light mind continues from one life to the next and on through enlightenment, its continuum is the actual basis for the various aspects of Buddha-nature. For this reason, the Nyingma, Kagyu, and Sakya traditions consider clear light mind the deepest Buddha-nature. Clear light mind, however, does not merely carry the other aspects of Buddha-nature with its flow like a river carrying barges. Networks of good qualities, positive potentials, and deep awareness, for example, constitute innate features of clear light mind itself. Thus, we may apply to this context Gampopa's explanation that a healthy relationship with a spiritual mentor is the condition that activates Buddha-nature as the actual cause for reaching enlightenment. A healthy relationship with a tantric master is the condition for activating and harnessing the clear light mind, with all its qualities, potentials, and types of awareness. 因為清光心從一世延續到下一世，並通過證悟，所以它的連續體是佛性各個方面的實際基礎。因此，寧瑪派、噶舉派和薩迦派認為清光心是最深的佛性。然而，清明的心不只是承載佛性的其他方面，它的流動就像載有駁船的河流。例如，具有良好品質、積極潛力和深刻意識的網絡構成了清光頭腦本身的先天特徵。因此，我們可以應用岡波巴的解釋，即與精神導師的健康關係是激活佛性的條件，是達到啟蒙的真正原因。與密宗大師建立健康的關係是激活和駕馭清光心的條件，以及它的所有品質、潛力和意識類型。 The Inner Guru 內在大師 Often, we hear about outer and inner gurus. An outer guru is a human being who serves as a spiritual mentor. An inner guru, on the other hand, is neither a mysterious voice in a disciple's head giving guidance, nor some mystic in a Himalayan cave sending telepathic messages. In A Golden Rosary of Excellent Explanations, Tsongkhapa explained that on the sutra level, an inner guru is the compassion that grows while traversing the spiritual path. Inspired by compassion, disciples develop bodhichitta which, like a guru, is replete with good qualities and inspires them to attain these capabilities themselves. 我們經常聽到關於外在和內在的大師。外在上師是充當精神導師的人。另一方面，內在上師既不是門徒頭腦中的神秘聲音提供指導，也不是喜馬拉雅山洞中的神秘人發送心靈感應信息。宗喀巴大師在《妙解金珠》中解釋說，在佛經的層面上，內在上師是在修行修行過程中產生的慈悲心。受慈悲的啟發，弟子培養菩提心，菩提心就像上師一樣，充滿善德，並啟發他們自己獲得這些能力。 In The Complete Fulfillment of Disciples' Hopes, Tsongkhapa indicated that on the highest tantra level, an inner guru is a disciple's deepest bodhichitta. The First Panchen Lama clarified this point in his Gelug classic, An Offering Ceremony to the Spiritual Masters (Lama Chopa; The Guru Puja). There, he called deepest bodhichitta Samantabhadra (the Totally Excellent One), a Nyingma term for pure awareness. In so doing, he revealed that, in the context of serving as an inner guru, a disciple's deepest bodhichitta is his or her clear light mind when it realizes voidness. 宗喀巴大師在《圓滿弟子心願》中指出，在最高的密續層次上，內上師是弟子最深的菩提心。第一世班禪喇嘛在他的格魯經典著作《向精神上師的供養儀式》（喇嘛喬巴；上師法會）中闡明了這一點。在那裡，他將最深菩提心稱為普賢菩薩（全勝一尊），這是寧瑪派對清淨覺知的稱呼。如此一來，他透露，在擔任內上師的背景下，弟子最深的菩提心是他或她證悟空性時的清光心。 Moreover, since clear light mind, as a type of Buddha-nature, has the potential to recognize its own face and thus to realize voidness, a disciple's clear light mind may also serve as an inner guru, even before gaining self-realization. This extended sense of the term inner guru follows from the Buddhist analytical tool known as "giving the name of the result to the cause." 此外，由於明光心作為一種佛性，具有認清自己的面貌從而證悟空性的潛力，所以即使在證悟之前，弟子的明光心也可以作為內上師。內在上師一詞的這種擴展意義源於佛教的分析工具，即“將結果命名為因”。 Tantric empowerment, then, requires both an outer and an inner guru. Inspiration from an outer guru, together with a disciple's realizations during the ceremony, provides "causal empowerment" that ripens into actual attainments. The Nyingma tradition explains the mechanism. The ripening process occurs only because an inner guru, as the deepest Buddha-nature, provides "foundational empowerment." As the foundation for all attainments, clear light mind encompasses all the excellent qualities that ripen into Buddhahood. 因此，密宗灌頂既需要外在上師，也需要內在上師。來自外在上師的啟發，連同弟子在儀式中的證悟，提供了成熟為實際成就的“因果灌頂”。寧瑪派傳統解釋了這個機制。成熟過程的發生只是因為一位內在上師，作為最深的佛性，提供了“基礎灌頂”。作為一切成就的基礎，清光心包含了所有成熟成佛的優秀品質。 As an inner guru, clear light mind is also the ultimate source of inspiration. We may understand this in two ways. The Gelug tradition, combining its unique presentation of the Indian Prasangika-Madhyamaka school with the Guhyasamaja teachings, analyzes inspiration as a subtle form of energy (lung, rlung; Skt. prana). The deepest source of inspiring energy is subtlest life-supporting energy, which is the physical support of clear light mind. Since this subtlest energy flows inseparably with clear light mind, access to it comes only through accessing the subtlest level of mind. 作為內在上師，清明的頭腦也是靈感的終極來源。我們可以從兩個方面來理解這一點。格魯派傳統結合其獨特的印度 Prasangika-Madhyamaka 學派與密集金剛教義，將靈感分析為一種微妙的能量形式（肺，rlung；梵文 prana）。最深的啟發能量源是最微細的生命支持能量，它是明光心的物質支持。由於這種最微細的能量與清晰的光心密不可分，因此只有通過進入最微細的心智層次才能獲得它。 The Nyingma, Kagyu, and Sakya traditions follow the Indian mahasiddha (greatly accomplished yogi) style and employ a more poetic description. They call clear light mind the "foundation for everything" (Skt. alaya). In dzogchen terminology, waves of inspiration are its "effulgent play." In the same manner in which the brilliance of the sun is a quality that is inseparable from the sun itself, inspiration is an inseparable quality of clear light mind. 寧瑪派、噶舉派和薩迦派傳承遵循印度大成就者（大成就瑜伽士）的風格，並採用更詩意的描述。他們稱清明的心為“一切的基礎”（Skt. alaya）。用大圓滿的術語來說，靈感的波濤就是它的“光彩照人”。就像太陽的光輝是一種與太陽本身密不可分的品質一樣，靈感也是一種與明光心密不可分的品質。 The Need for a Root Guru 對根本大師的需求 Dzogchen and mahamudra practices focus the mind on its own nature in order to realize voidness. For mind to focus on mind non-dualistically and to realize its void nature requires an exceptionally clear and energized mind that does the focusing and a similarly clear and energized mind upon which to focus. Otherwise, the focusing mind is too weak and the object of its focus is too obscure for there to be any hope of success. 大圓滿和大手印的修法將心專注於其本性，以證悟空性。要讓心不二元地專注於心，並證悟其空性，需要一個異常清晰和充滿活力的心來進行專注，以及一個同樣清晰和充滿活力的心來專注。否則，專注的心太弱，專注的對象太模糊，沒有任何成功的希望。 The Kagyu and Gelug-Kagyu mahamudra traditions present both a sutra and a tantra form of this practice. Sakya mahamudra and Nyingma dzogchen treat only its tantra level. Mahamudra practiced on the sutra level focuses the grosser levels of mind on their own natures. This entails using the level of mental consciousness upon which conceptual thought operates to focus both on sensory consciousness and on itself. Tantra-level mahamudra and dzogchen focus clear light mind on its own nature. Success in doing this requires an even clearer and more energized mind than the sutra level demands. 噶舉派和格魯派-噶舉派大手印傳統呈現了這種修持的經和密宗形式。薩迦大手印和寧瑪大圓滿只處理它的密續層次。在佛經層次上修習的大手印，將心的較粗層次集中在他們自己的本性上。這需要使用概念性思維運作的心理意識水平來關注感官意識和自身。密宗層次的大手印和大圓滿將清光心專注於它的本性。要成功做到這一點，需要比佛經層次要求的更清晰、更有活力的心。 In general, accessing a clear light mind requires more inspiration than any form of sutra path requires. A healthy relationship with a tantric master provides the extra energy needed. Since a root guru is the spiritual mentor who most strongly inspires a disciple, highest tantra practice proceeds more easily when one's tantric master is also one's root guru. For tantra mahamudra or dzogchen practice, however, a strong and deep relationship with a root tantric guru is indispensable. Therefore, Sakya Pandita asserted, in The Profound Path of Guru-Yoga, that requesting inspiration can bring disciples enlightenment only if directed at their empowering root tantric masters. If directed at any of their other mentors from whom they have not received empowerment, their requests can bring, at best, happiness only in this lifetime and just a small amount of inspiration. 一般來說，獲得一個清晰的光明心需要比任何形式的經道需要更多的靈感。與密宗大師的健康關係提供了所需的額外能量。由於根本上師是最強烈地啟發弟子的精神導師，當一個人的密宗上師也是一個人的根本上師時，最高的密宗修行會更容易進行。然而，對於密宗大手印或大圓滿修持而言，與根本密宗上師建立牢固而深厚的關係是必不可少的。因此，薩迦班智達在《上師瑜伽玄道》中斷言，只有針對他們加持的根本密宗上師，請求啟發才能為弟子帶來開悟。如果針對他們沒有從他們那裡獲得灌頂的任何其他導師，他們的請求最多只能帶來今生的幸福和少量的靈感。 The Ultimate Aim of Progressive Relationships with Spiritual Teachers 與精神導師建立漸進式關係的最終目標 In Clear Verses, Chandrakirti distinguished between interpretable and definitive phenomena. Interpretable phenomena do not exist in the way that they appear to exist. They require interpretation. Their correct interpretation leads to definitive phenomena, which do exist in the way in which they appear to exist. In A Lamp for Clearly Revealing the Other-Voidness Madhyamaka Tradition, the Eighth Karmapa explained clear light mind as a definitive phenomenon. Grosser levels of mind and appearance are interpretable in that they do not exist in the way that they appear, yet lead one deeper to the clear light mind. 在清晰的偈頌中，月稱區分了可解釋的現象和確定的現象。可解釋的現象並不以它們看起來存在的方式存在。他們需要解釋。他們的正確解釋導致了確定的現象，這些現象確實以它們看起來存在的方式存在。八世噶瑪巴在《明示他空中觀傳承的明燈》中將明光心解釋為確定的現象。心和相的更粗層次是可以解釋的，因為它們並不以它們出現的方式存在，而是將一個更深層次的人引向清晰的光明心。 Let us extend the Eighth Karmapa's discussion of interpretable and definitive phenomena to our present topic. The relationships with a Buddhism professor, a Dharma instructor, a meditation or ritual trainer, a refuge or vow preceptor, and a Mahayana master do not exist in the way that they appear. They seem to form a full sequence of student-teacher relationships that is sufficient for enabling a spiritual seeker to reach enlightenment. The sequence, however, leads to deeper relationships. 讓我們將第八世噶瑪巴關於可解釋和確定的現象的討論擴展到我們現在的主題。與佛教教授、佛法導師、冥想或儀式訓練師、皈依或誓言導師以及大乘大師的關係並不以他們出現的方式存在。它們似乎形成了完整的師生關係序列，足以使精神尋求者達到啟蒙。然而，這個順序會導致更深層次的關係。 The interpretable sequence points first to building a relationship with a root guru as a tantric master. A healthy relationship with a tantric master then brings access to an inner guru, a disciple's clear light mind. Correctly relating with an inner guru leads to a clear light realization of voidness. This realization is the definitive relationship between a spiritual seeker and a spiritual teacher. Gaining this realization, Dragpa Gyaltsen confirmed in Three Rounds of Inspiration, is the ultimate aim of progressive relationships with spiritual teachers. By making a disciple's networks of good qualities, positive potentials, and deep awareness fully operational, the realization eliminates the obstacles preventing liberation and enlightenment, either in stages or all at once. Thus, a disciple becomes a Buddha, to the benefit of everyone. 可解釋的序列首先指向與作為密宗大師的根本上師建立關係。與密宗上師建立健康的關係之後，便可以接觸到內在上師，即弟子的清光心。正確地與內在上師聯繫會導致對空性的清晰光明的了悟。這種認識是精神尋求者和精神導師之間的確定關係。獲得這一認識，扎巴堅贊在《三輪啟發》中證實，是與精神上師建立漸進關係的最終目標。通過使弟子的良好品質、積極潛力和深刻覺知網絡充分運作，證悟消除了阻礙解脫和開悟的障礙，無論是分階段還是同時。因此，弟子成佛，利益眾生。 Summary and Conclusion 總結與結論 Relating to progressively more advanced levels of spiritual teachers forms in itself a graded path to enlightenment. The appropriate relationships with a Buddhism professor, a Dharma instructor, and a meditation or ritual trainer lead the way to building a healthy relationship with a spiritual mentor. A wholehearted commitment to a Mahayana master as a spiritual mentor leads deeper to the establishment of a close bond (damtsig, dam-tshig; Skt. samaya) with a tantric master. Maintaining a close bond with a tantric master energizes the highest tantra methods to bring access to the clear light mind – the inner guru, the definitive level spiritual teacher. Keeping additional close bonds with the inner guru brings the clear light realization of voidness. Thus, proper reliance on the inner guru brings enlightenment. 與越來越高級的靈性導師相關，本身就形成了一條分級的啟蒙之路。與佛教教授、佛法導師和冥想或儀式訓練師的適當關係有助於與精神導師建立健康的關係。全心全意地委身於大乘上師作為精神導師，會導致與密宗上師建立更緊密的聯繫（damtsig，dam-tshig；梵文三昧耶）。與密宗大師保持密切的聯繫，可以激發最高的密宗方法，以通向清晰的光明心——內在上師，最終層次的靈性導師。與內在上師保持額外的緊密聯繫會帶來空性的清晰光明的實現。因此，適當地依賴內在上師會帶來開悟。 All four Tibetan Buddhist traditions accept that the deepest aim of the disciple-mentor relationship is to bring about the benefits it grants in highest tantra practice. Thus, although each level of relationship suits a corresponding stage in a disciple's development, graded levels imply a hidden intention of preparing us for progressively deeper relationships. Any Tibetan presentation of the disciple-mentor relationship, then, needs interpretation within this context. A description of what may seem on the surface as a relationship for a beginner student or for a sutra-level disciple may not necessarily be meant for literal interpretation at that stage. As with the vajra-expressions of a root tantric text, the description may cloak a suggested deeper level of relationship and be meant non-metaphorically only at that level. 所有四種藏傳佛教傳統都承認，弟子與導師關係的最深目的是帶來它在最高密宗修持中所給予的利益。因此，雖然每個層次的關係都適合門徒發展的相應階段，但分級的層次暗示著一種隱藏的意圖，即讓我們為逐漸深入的關係做好準備。因此，任何關於弟子-導師關係的藏語表達都需要在這種背景下進行解釋。對初學弟子或佛經弟子表面上的關係的描述，不一定是那個階段的字面解釋。與根部密宗文本的金剛表達一樣，該描述可能掩蓋了暗示的更深層次的關係，並且僅在該層次上以非隱喻的方式表示。 A final important point needs mention. Tsongkhapa stated in A Grand Presentation of the Graded Stages of the Path that although tantra teaches the most efficient methods for attaining enlightenment, the tantra path may not suit everyone. We may conclude from this point that study with a spiritual teacher leads to building a relationship with a tantric master only if we wish to attain enlightenment through tantric means. If our spiritual goal are more modest or if other methods of practice suit us better, relating to a teacher as a tantric master is not only irrelevant but may potentially be disastrous because of mutual misunderstanding. 最後一個重要的一點需要提及。宗喀巴大師在《道次分階大演說》中指出，雖然密宗教導最有效的證悟方法，但密宗道路可能並不適合每一個人。我們可以從這一點得出結論，只有當我們希望通過密宗方式獲得開悟時，與精神上師學習才能與密宗上師建立關係。如果我們的精神目標更謙虛，或者如果其他修行方法更適合我們，那麼將上師視為密宗大師不僅無關緊要，而且由於相互誤解，可能會造成災難性的後果。 The Special Need for a Teacher in Highest Tantra 無上密法師的特殊需要 https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-special-need-for-a-teacher-in-highest-tantra(https://studybuddhism.com/en/advanced-studies/lam-rim/student-teacher-relationship/matching-the-level-of-teacher-with-the-level-of-student/the-special-need-for-a-teacher-in-highest-tantra)

Advanced lamrim: Student-Teacher Relationship https://studybuddhism.com/en/advanced-studies/lam-rim#student-teacher-relationship Book: The Heart of the Path

第十九天、修心七義之三 （七）二十二條學處 The Twenty-two Pieces of Advice （1）“ 一貫眾瑜伽” 本法行者不需修許多種善行，而應時時將一切行持與自他平等相換心結合起來。 That is, the practitioner need not perform a variety of virtuous practices, because they are all included within thoughts of interchanging self and others. （2）“ 一除諸障難” 此平等相換之心能以一當百，治愈一切煩惱疾患。 The thought of interchanging self and others will likewise serve in hundreds of cases, for it is an antidote to all illness and delusion. （3）“ 初后修二事” 改正動機與回向二事，是一切善行之初與之后所應作的。 Set your motivation before all virtuous actions and follow them with a dedication [of the merit]. （4）“ 二境皆安忍” 不論是苦是樂，都不能舍棄修心的修持。 You must not give up your mind-training practice, come what may, either happiness or sorrow. （5）“ 舍命護二成” 防護佛法總的三昧耶與修心三昧耶，縱然舍棄生命也在所不惜。 Safeguard the commitments of your mind-training practice, and those of your other practices in general, as you would value your very life. （6）“ 勤學三難事” “ 三難事” 是指︰認識煩惱難、修對治難以及斷除難。 There are three ascetic practices that you should know and devote yourself to. They are: the asceticism of identifying delusions, that of applying antidotes, and that of breaking the continuity of the delusions. （7）“ 取三主要因” “ 三主要因” 為︰值遇賢善上師、自心堪能、衣食順緣具足。 Pray to be able to assemble the three main causes for practicing Dharma: meeting with the right guru; being mentally fit [to practice]; and having all the necessary conditions, such as food and clothing. （8）“ 修三不退失” 不可退失信敬上師、歡喜“ 修心”、以正念正知守護學處這三件事。 Do the three things that should not degenerate: holding the guru in awe and respect, rejoicing in mind training, and keeping these pieces of advice through remembrance and vigilance. （9）“ 具三不舍離” 不應該讓身、口、意三者空閒鬆懈，而應督導三門勤修善業。 Do not leave, your body, speech, and mind idle. Occupy them with virtue. （10）“ 于境無偏黨” 不可將修心的對象作怨家、親人，或是有情、非有情等的分黨。 Do not divide up the objects of your mind training into “friends” and “enemies,” or into sentient beings and buddhas. （11）“ 周遍且深透” 修心要像切喀瓦那樣，從心底發起且遍及一切對象。 You must master this practice in the very depths of your heart to include all possible objects, as Geshe Chaekawa did. （12）“ 特殊尤常修” 對于一些特殊的對象，例如難修忍辱的怨敵，以及上師、父母、室友等，要單獨分 開來專修。 In order to completely master it, emphasize meditating on enemies with whom you find it difficult to be patient, and so on; also reserve a special place for objects that could prove [karmically] dangerous for you, such as your guru, parents, and roommates. （13）“ 不持眾緣備” 修法不應考慮衣、食等順緣是否具備，不要淪為下面頌文所說的那種人︰ “ 腹飽日暖法相儼，惡緣臨頭變俗人。” Continue to meditate, regardless of whether you have all the necessary conditions such as food and clothes. Do not let this apply to you: Looking like a practitioner when your belly’s full and the sun’s shining, And an ordinary type as soon as things go wrong. （14）“ 今當修主要” 我們現下所修的菩提心等法，雖然難生，卻利益宏大。修這些法是為了成辦自、他 二利，而非為了現世的目的。 From today meditate on bodhichitta, which is hard to develop but most beneficial. You must do this in order to work for your own and others’ sakes and not for the things of this life. You should work mainly toward your next life rather than this one. （15）“ 遠離六顛倒” The text continues, “Don’t misunderstand.” 六顛倒依次為︰ (1) “ 忍辱顛倒”，能忍受世間俗務的辛苦，反而對修法缺乏毅力、吃不了苦。 (1) Mistaken patience: this is being tolerant of problems met while doing something worldly but having no courage to face the difficulties encountered in Dharma practice. (2) “ 味著顛倒”，對聞、思、修等法味不知愛樂，反而對世俗言談、商務、軍事等 極感興趣。 (2) Mistaken taste: you have to taste the Dharma through study, contemplation, meditation, etc. When you have no conception of Dharma but can understand the concepts of worldly conversation, business, military affairs, etc., and can analyze things, you have tasted the worldly. This is tasting the wrong thing. (3)“ 悲心顛倒”，對有罪之人不修悲心，反而對為法苦行者心生悲憫。 (3) Mistaken compassion: this is not meditating on compassion for those who sin yet having compassion for those who undergo difficulties for the sake of Dharma. (4)“ 希求顛倒”，心中不求修清淨法，反而垂慕世間的快樂、財勢。 (4) Mistaken aspiration: not wishing to practice the pure Dharma but aspiring to worldly happiness, power, and wealth. (5) “ 照顧顛倒”，不教學生們能利益后世的正法，反而讓他們學習經商、訴訟等對 后世極有害的事情。 (5) Mistaken yearnings: this is encouraging people who trust in you not to practice Dharma, which would benefit their future lives, but encouraging them instead to study business, the law, etc., which will prove very harmful for their future lives. (6)“ 隨喜顛倒”，對自他之善與他人的快樂不生隨喜，反而對不善與仇人之隨喜。 (6)Mistaken rejoicing: this is not rejoicing in your own or others’ virtue or in others’ happiness. Not to do this is non-virtuous. Also, mistaken rejoicing is to rejoice when your enemies suffer. （16）“ 莫輕嘗便舍” 修善行要做到鬆緊有度、從長遠考量。 In other words, when you practice virtue, you should always maintain the right pitch, neither too intense, nor too relaxed, so as to last. （17）“ 斬絕專修習” “ 修心” 與自相續也要做到“ 徹骨透石”。 Your mind training should wear down your mindstream as a rock will wear down a bone. （18）“ 觀察令解脫” 對修心法應以尋、伺作觀察修，從而斷疑解惑。 Train yourself thoroughly through analytic meditation on mind training by means of both conceptualisation and analysis. （19）“ 不思有所恃” 為了利益有情而修行是我們的本份，而且自己也已經立誓要這么作，所以不能因此而居功自傲。 Working for the sake of sentient beings is only right, and something you have already promised to do. So do not make a big deal of it to anyone. （20）“ 稟性不暴戾” 不可暴躁生氣，不要因為當眾受辱等而發怒。 Suppose someone belittles you in front of others. Do not get angry and so on; that is, do not be spiteful. （21）“ 喜怒莫輕發” 不要像春天的天空須臾變化，不要隨著細小的外緣變化而時喜時怒。 Do not be as changeable as spring weather, changing from happiness to sadness for the slightest reason. （22）“ 勿著于聲譽” 幫助別人時，不要指望別人回饋。 Do not offer your help in the hope of receiving praise and so forth. 上述內容為修心學處。 This completes the advice.

第十九天、修心七義之三 （五）修心純熟之量 The criteria of having trained the mind “ 諸法歸一要” All Dharma comes within one thought. 此修心法被稱作衡量法與非法的天平，如果修法結果是煩惱的減輕，即達純熟的標準。 They say you should test whether a thing is Dharma by using this mind training as your set of scales. A reduction in self-cherishing is evidence of having practiced Dharma. “ 二証取其主” Uphold the chief of the two witnesses. 作證明的有自己與他人兩種。 There are two witnesses: yourself and others. 而要做到內外清淨；因為外調伏，所以不會遭到他人的恥笑；因為內調伏，所以自相續富有修持。 Also, do not be ripe inside and green outside. If you display outward discipline, others will not be offended. When you are inwardly disciplined, your mindstream is enriched by your practice. So both outside and inside must be sound. “ 常懷歡喜心” Always cultivate mental happiness. 快樂的時候觀察一下為什麼會快樂，痛苦的時候分析一下為什麼會痛苦，就不會愁苦憂惱了。 Check over the reasons for your being happy or sad, and then, they say, you will not have mental unhappiness. “ 散亂亦能生” You have mastered it if you are capable while distracted. 修心尚不純熟的人與不會騎術的人一樣，在心思散亂的時候，別人罵他會先發怒，提起正念后才消除怒氣；修心純熟的人，縱然心思散亂，任憑別人如何打罵，也不會動怒，此即修心純熟的標準。 Someone who has not mastered the mind training is like the inexperienced rider. If someone insults him, badmouths him, and so on, when he is off his guard, he will at first get angry, and only after that will he recollect himself and pacify his anger. A person with a trained mind will not get angry when others strike or insult him even when his mind is distracted. This is the criterion of having trained the mind. “ 純熟量為倒” The criterion for having been trained is when you have reversed it. 死無常心的純熟標準，是對現世虛榮喪失興趣；出離心的純熟標準，是對輪回盛事不生羨慕，同樣的，修心純熟的標準，即是將我愛執顛倒過來。 In other words, a criterion for having trained your mind in the meditations on death and impermanence or on renunciation is the fact that you stop being preoccupied with the trivia of this life or aspiring to the affluence of samsara. Similarly, you have mastered mind training if you have reversed your self-cherishing. “ 五大純熟相” You will have the five great signs of mastery. 痛苦與傷害等出現時，自心不為煩惱所動而能心平氣和地接受事實，此為“ 大苦行師” ；珍愛他人勝過自己，此為“ 大菩薩” ；一切威儀不逾十法行，此為“ 大沙門” ；不染絲毫罪與不善、調柔而住，此為“ 大持律師” ；與真正的大乘道相應，此即“ 大瑜伽師”。成功的修心法行者會成為這五種人。 With familiarity you will receive five signs with this type of mind training: you will be a great ascetic because you are able to be patient. Your mind will not tend to delusion, no matter what suffering, harm, and so on, may befall you. You will be a great personage because you cherish others more than yourself. You will be a great practitioner of virtue because, in all your activities, you never depart from the practices of the ten types of Dharmic behavior. You will be a great upholder of the vinaya because you remain calm, composed, and untarnished by the least sin or nonvirtue. You will be a great yogi because you practice the real Mahayana path. （六）修心三昧耶 The eighteen commitments of the mind-training practice 修心三昧耶共有十八條︰ （1）至（3）為“ 常學三總義” Always keep to three general points. （1）修心與持戒不相違︰不可以修心為藉口而輕視毗奈耶等下級戒。 The first of these is never to transgress the precepts of mind training. Do not use mind training as a pretext for ignoring the more basic vows, such as those in the vinaya. （2）修心不流于怪誕︰不應藉口修心，貌似無愛執而無所顧忌地去觸怒人與非人，如作斬樹妖等狂行。 The second is not to let your mind training become a mere travesty. Do not use mind training as a pretext for not refraining from upsetting creatures and humans by cutting down sacred trees, and so on, because you pretend to have no more self-cherishing. You must not let your behavior be a travesty. （3）修心不分黨類︰不可只容忍親友而不容忍仇敵、只容忍人而不容忍非人等。 The third is not to let your mind training become partial. Do not be patient with friends and impatient with enemies, or tolerant of humans while intolerant of creatures, and so forth. Those are the three general precepts. （4）“ 心改身如故” ： 當修菩提心、出離心、無常等，外在的舉止仍須維持平常的樣子。將功德隱藏起來。 Change your aspirations, but preserve your old manner. For anything to be transformed, they must be changed into bodhichitta, renunciation,[realization of ] impermanence, and so on. But do not modify your external behavior at all. （5）“ 勿說缺支節”：意謂不談論別人的過失。 Do not mention others’ withered limbs. That is, do not speak about others’ defects. （6）“ 莫思他人事”： 不觀察他人的過失，而應細審自己的缺點。 Do not think of others at all. That is, you should analyze your own faults and not look into the faults of others at all. （7）“ 先治重煩惱”： 自己相續中哪一種煩惱重，就先對付哪一種；比如說，貪煩惱重的人，應修不淨觀來加以對治。 Purify the greatest delusion first. Purify whichever delusion in your mindstream is the largest. If your attachment is the largest, purify it by the application of antidotes such as meditation on the ugly aspects [of the body]. （8）“ 不求于果報”： 不要做了某種善事，就希望得到善報與好的異熟果。 Abandon all hopes of a result. When you do something virtuous, expect neither reward nor some favourable ripening [of karma]. （9）“ 莫啖雜毒食”： 不食攙雜有我愛執毒素的善食。 Abandon food with poison in it. Do not cultivate any “food” of virtue that is mixed with the poison of self-cherishing. （10）“ 不可講情義”： 煩惱生起時，不可對之容忍講義氣，而不加對治。 Should you develop a delusion, apply its antidote right away and do not allow it to persist—treat it unfairly. （11）“ 勿作世諍罵”： 當他人辱罵自己時，不報之以辱罵。 Not repaying an evil action with an evil action （12）勿俟于狹路”： 不可為了報復，在別人有難時落井下石、以快宿仇。 Do not bide your time waiting to avenge some wrong, as if you had been waiting in ambush, where the road runs through a gorge, to harm that person in return. （13）“ 不可刺其心”： 當我們獲悉別人的重大缺失時，不要在大眾之中侮辱當事人，不要說刻毒的話刺傷他的心；以此為例，也不應做出念誦猛咒懲罰非人等事。 If you know of some gross defects in another person, do not belittle them in front of many others or attack their weak spot.Do not bring up any of their faults. In the same way, do not recite wrathful mantras in order to destroy creatures, and so forth. （14）“ 莫推諉他人”： 自己作了不對的事情，不要耍花招移花接木，或是諉過于人。 When you do something wrong, do not deceitfully blame someone else. Also, do not be clever and blame others when things go wrong: do not put the load of a dzo on an ox. （15）“ 莫作經懺用”： 此修心法是用來降伏我執的、若用來對付非人的侵擾和獲取名聞利養，反而會導致我愛執的增長，所以，要避免用作經懺之類的錯誤用途。 The mind is trained in order to subdue self-cherishing. But if your meditations are done to prevent harm by nonhuman creatures or to gain fame, gifts, and so on, this will only cause an increase in your self-cherishing— the spell has gone awry. Do not do this. （16）“ 眾利勿爭先”： 對于公共財物，不要設法搶先獲得，也不要設法先取得最好的部分。 Do not be in a hurry to get possession of something that is common property, or try to get the best for yourself by being there first—that is, do not run a race. （17）“ 天莫變成魔”： 不要把修心法變成我愛執的助緣而非對治，否則，即是天變成魔。 Do not let the god become a devil means do not let your mind training act no longer as an antidote to self-cherishing but bolster it instead. （18）“ 樂莫求他苦”： 不要為了自己的快樂而希望仇人倒楣和死亡，亦即不要將自己的快樂建立在他人的痛苦上。 Do not think, “If only my enemy would die or suffer ruin—then I would be happy!” This would be seeking happiness in unhappiness. 上述內容為十八條三昧耶。 These make the eighteen commitments.

第十九天、修心七義之三 十一種所緣類是“ 七因果” 與“ 自他相換” 兩種教授的合修法: These eleven meditation topics constitute a synthesis of both the sevenfold cause-and-effect instruction and the interchange of self and others. Begin by contemplating these four: 1. “ 平等舍 ” equanimity; 2.“ 知母 ” recognition that all sentient beings were your mothers; 3.“ 念 恩”與“ 殊勝念恩 ” both the ordinary and the special ways of recollecting their kindness; 4. “ 報恩 ”the wish to repay their kindness. They are followed by: 5.“ 自他平等 ” the equality that exists between self and others; 6. “ 由眾多門 思惟我愛執過患 ”contemplating the manifold faults resulting from self-cherishing; 7.“ 由眾多門思惟他愛執利益 ” contemplating the manifold good qualities resulting from cherishing others. Now comes the actual contemplation on the interchange of self and others: 8. “悲心所緣修 “ 取 ”taking, involving a visualization that will build up your compassion; 9. “ 欲令具樂慈 ” 所緣修 “ 舍 ”giving, involving a visualization to build up the love that wishes others happiness—one of the two types of love. And, at the end of all this, comes: 10. the development of altruism. 11.developing the actual wish to achieve full enlightenment. 最後當修“ 以果為道發心” 法，其所緣為︰觀想自身變成釋迦牟尼佛，放光淨治有情的痛苦，使一切有情均轉成大師釋迦佛之身。 At the conclusion of the sequence, there is another step, an auspicious gesture to facilitate your complete success in the secret tantras and their mandalas. You do this by transforming yourself into the form of Shakyamuni Buddha, then radiating out light rays that purify all sentient beings of suffering. Visualize that all sentient beings also transform into Shakyamuni Buddha. 次修歡喜心，心想︰ “ 一切有情已具足安樂”。這一修法能幫助我們積聚巨大的資糧。 Then meditate on joy. In this way, you both visualize the fruits of your development of bodhichitta and use this visualization as part of the path. “ 境毒三善根” Three objects, three poisons, and three root virtues. 當見到悅意、不悅意、平常三種境而生起貪、嗔等煩惱時，我們便以三境中任河一種為對象，設想將其他有情相續中所生起的貪、嗔等一切煩惱，以及依此三毒將在惡趣、輪回中所受的一切苦與苦因，均收到自身上，從而使一切有情具足無貪、無嗔、無痴的善根，如此配合觀修。The three objects are the things we find attractive, repulsive, or neutral. When we direct our attention to such objects, we develop attachment, hostility, and so forth. [Imagine yourself ] taking on all these things, together with the causes for these beings’ suffering in samsara; think, “I have relieved all sentient beings of attachment, hostility, and benighted ignorance, so that now they have only root virtues.” Do this for each [of the three poisons]. 在了解到爭斗、病痛等一切惡緣的根由是我愛執之后，便會明白，遭遇的惡緣是自己惡業果消盡之因，也是所取的他有情眾之苦在自身上成熟表現，因此感到純然的喜悅。由於修習修心法能使惡緣變成助緣、永無煩惱，所以修心法也被稱作“ 快樂泉源”。 Understand that these things you have taken will ripen on you, and let this be a cause of delight. By doing this, someone familiar with mind training will never be unhappy, because all unfavorable circumstances will seem to them to be helpful. That is why mind training is termed “the well of the citadel of happiness.” 我們不應該連一點逆境也承受不起，甚且應該改變對逆境的態度。 It makes you tolerant of even trivial unfavorable circumstances. 有苦的時候，縱然心裡不高興也于事無補，應設法將之轉成助緣。 If you are plagued by suffering, it is quite useless to be unhappy: you should turn this into something helpful. 當惡緣出現的時候，若能發願將一切有情的不幸、苦惱轉移到自己身上，這種功德是最大的。 Thus, when beset by bad circumstances, think, “Whatever happens to me is alright. May the things to which all sentient beings fall victim descend on me.” Nothing could be more beneficial than thinking in this way. （四）開示一生修持之總綱 Converting Such Conditions Through Action “ 五力” 是指︰白法種子力、串習力、牽引力、對治力與發願力。 First, there are five powers: (1) the power of the white seed; (2) the power of familiarity; (3) the power of determination; (4) the power of repudiation; (5) the power of prayer. 1. 五力中以“ 牽引力” 為最重要。每日早晨起床后，應立即猛力發願︰ “ 總體上說今生、特別是今年、尤其是今日，我不能輕易浪費，而要降伏我愛執這個敵人，做些有意義的事﹗ ” The power of determination is the most important of these powers. As soon as you wake up in the morning, you must forcefully make this resolution: “I shall not let my life become meaningless in general, and I must especially not let this happen this year and, even more, not today. I shall do something meaningful—I shall subdue my self-cherishing, my true enemy!” 2. “ 白法種子力”，為了增長菩提心而由“ 加行法” 等門所作的積福淨障。 The power of the white seed means building up your two collections and purifying your obscurations by means of the preliminary rites and so forth. 3. “串習力”，在行、住、坐、臥諸威儀中均設法使兩種菩提心增長，不間斷地修行。 The power of familiarity means practicing all the time, no matter what we may be doing—walking, sleeping, or sitting—by using methods that increase both types of bodhichitta. 4. “ 發願力”，晚上臨睡前，將日間所作的善根回向，使兩種菩提心增長。 The power of prayer is dedicating, just before you go to sleep, the root virtues you have acquired that day so that they serve to increase your two types of bodhichitta. 5. “ 對治力”，我愛執初露苗頭，即予鏟除，就像打偷食的狗一樣，應用這樣的模式來對治我愛執。 The power of repudiation is as follows. At present, self-cherishing is the only thing you develop, and you should stop doing this. You must repudiate self-cherishing: striking out at it whenever it shows its face, just as you would hit a thieving dog. 以上所說為現世五力，至於臨終五力，即是修七法門的“ 遷識法” These five powers apply to this life. There are also five powers at death; they are a mind-training transference practice [to direct your mind to its new rebirth]. 修心遷識法中，雖然不需要念“ 嘿嘎” 與“ 呸”，但與其它遷識法相比，此法卻更為深奧。 The mind-training transference technique doesn’t employ [the mantras] hik and pha˛ but it is more profound than any other transference technique. 1. 五力的名目與前相同，其中“ 牽引力”，是指發願自己在臨終與中有階段，能夠不離菩提心。 Your determination here is the resolve not to become separated from bodhichitta while in the death state, the intermediate state, and so on. 2. “ 白法種子力”，將自己最貪著的東西作上供下施等，布施給殊勝福田，或是將所有財物分成幾份回施他人。 The power of the white seed is this: suppose you are most attached to your possessions. Destroy your attachment to them by giving them all away as an offering, etc. 3. “ 對治力”，是指臨終時要修強力的告解、防護。 The power of repudiation is to confess and then retake broken vows at death. 4. “ 發願力”，這不是指發願往生淨土等，而是發願將一切有情的苦與罪障成熟到自己身上，以及發願能生起菩提心。 The power of prayer is not praying to go to pure lands, etc. Instead, you make prayers that will aid in the development of bodhichitta and pray that the suffering, sins, and obscurations of all sentient beingsmay ripen on you. 5. “ 串習力”，是指平時精熟于菩提心的修在，臨終時因習慣的力量，在修菩提心當中往生，此外沒有更高深的修法了。 The power of familiarity is as follows.Having always familiarized yourself with bodhichitta, you leave that rebirth while in meditation on it by virtue of your mental familiarity. You could do nothing better. 至於臨終者的威儀，應效法大悲大師涅盤時的威儀，作右脅臥，以獅子臥姿去世。 單是這一臥姿對往生淨土也有很大的幫助。 You should adopt the position of lying on your right side in the lion-like sleeping posture while transferring your mind to its new rebirth. This is how our CompassionateTeacher entered nirvana, and doing even just this makes a big difference in helping you to reach the pure lands. 總的來說，下士道者應在修“ 皈依” 中往生；上士道者應在修“ 菩提心” 中往生，如是等等。 In general, people should perform the transference by taking refuge according to the small scope.However, someone practicing the great scope must do the transference and the like while in meditation on bodhichitta.

第十八天、修心七義之二 “ 正明修心” 一科的第二部分有五節，即“ 自他平等” 、“ 由眾多門思惟我愛執過患”、“ 由眾多門思惟他愛執利益”、“ 正修自他相換” 與“ 依此修取舍法”。 This second section of the main body of the teaching is training the mind for bodhichitta [through the interchange of self and others] and it has five parts: (1) how self and others are equal; (2) contemplating the many faults resulting from self-cherishing; (3) contemplating the many good qualities resulting from cherishing others; (4) the actual contemplation on the interchange of self and others; (5) with these serving as the basis, the way to meditate on giving and taking. 辛四、正修自他相換 The Actual Contemplation On The Interchange Of Self And Others 這並非將他人想成是自己、將自己想成是他人，而是將以前因我愛執而拋棄他人的心顛倒過來，也就是將我愛執轉移到別人身上，名為“ 相換”。當思︰ “ 以前如何拋棄別人，今后就如何拋棄自己；以前如何珍愛自己，今后就如何珍愛他人。” 以這樣的模式來修心，等修習純熟之后，便能做到自他相換；就像從此山轉移到對面的山上，而對對面的山生起“ 此山” 的感覺。 But this does not mean you should think that the self is now others, and that others have become the self. In the past you have ignored others because you cherished yourself; now these two attitudes should change places. Thus, this “interchange” is a term for the transference of your self-cherishing onto others. You train the mind by feeling: “I used to ignore others, but from now on I shall ignore my own needs; I have been cherishing myself, but from now on I shall cherish others.” Through this sort of familiarisation process you will be able to effect such an interchange. Think in terms of this analogy: when you stay a while on the far side of a mountain, you think of that side as being the “near side.” 辛五、依此修取舍法 With These Serving As The Basis, The Way To Meditate On Giving And Taking 修“取”是著重于“悲心”所緣；修“舍”是著重于“慈心”所緣。 Taking is done to build up compassion; giving, to build up love. 雖然在許多引導文中，將“ 舍” 放在“ 取” 之前修。但是按軌矩應先修“ 取”，或是不修“ 舍” 單修“ 取” 也可以。因為若不先取苦，舍樂並無大益。所以，先側重悲心的所緣，發起悲心令一切有情遠離痛苦。 This is to increase [the effect of ] the preceding contemplations. In many written teachings on giving and taking, the former is treated first. However, in practice it is the latter that is carried out first. In fact, it may be appropriate to do only the taking and omit the giving. It would not be of benefit to give away happiness before having taken away suffering. So practice as follows in order to build up your compassion. 以及《華嚴經》、《金剛幢經》等所說的施舍身體、受用等。觀自身變化成其他有情所需的東西，施予情器世間︰先是為熱地獄中的有情變化出甘霖、解除他們的痛苦，變化出暇滿身，設法使他們獲得。其次變化出悅意的處所、樓房，諸他們愉快地享受；變化出豐盛的飲食，讓他們得到飽足；變化出衣服，讓他們穿著，變化出善知識為他們說法，使他們接近佛位。 In addition, the Vajra Victory Banner Sutra and the Laying Out of Stalks Sutra speak of giving away your body and possessions. So, in accordance with these sutras, think that you emanate replicas of your body, which become whatever these beings desire, and send them out to the universal environment and its beings. First, for the beings in the universal environment, these things emanate out in the form of soothing rains to the denizens of the hells, for example, thus easing their sufferings. You send out bodies that transform into the optimum human rebirths, which they obtain through your agency. You send out bodies that transform into beautiful locations and mansions for them to enjoy. You send out bodies that turn into delightful things for them to enjoy, an abundance of food and drink to satisfy them, and clothes for them to wear. The bodies even become spiritual guides to teach them Dharma, through which they come to the very point of reaching enlightenment. 然后為寒冷地獄中的有情，變化出日光與衣服等；為餓鬼變化出飲食等；為畜生施予辨法慧；為非天變化出兵器；為天神變化出五欲樂；因為人的慾望最重，所以凡是人所想要的都變化來施予，並為這些有情施舍受用與善根等。觀想自身變化出供養雲，獻與上師、諸佛，上師的壽量、事業因而增長。 hen the bodies take the form of sunlight, clothes, and so on, for the beings in the cold hells; food and drink for the hungry ghosts; wisdom to differentiate phenomena properly for the animals; armor for the demigods; the five objects of the senses for the gods. But humans have the greatest desire, so send them bodies that become whatever they want. Send out your possessions, root virtues, and so on, in the same manner; and make profuse offerings of such bodies to your gurus, thinking that these will increase their deeds, good works, and lifespan. 呼氣時配合修“ 舍”，吸氣時配合修“ 取”。此乘風息法一開始較難掌握，經過不斷練習而能自然運用后，因為風心同轉的關係，就成為自他平等相換菩提心順易生起的極大助緣。 In other words, when you have mastered this giving-and-taking visualization a little, combine giving with breathing out, and taking with breathing in. At first you may not be able to mount these on the energy winds, but with continued familiarity you will manage it. The mind and these energy winds go together, and so this device of interchanging self and others greatly facilitates the development of bodhichitta. （三）轉惡緣為菩提道 Converting Unfortunate Circumstances Into A Path To Enlightenment 這一教授對濁世時代的修行者極有幫助。在修法障難眾多又難以排除的情況下，必須設法將逆緣轉變成順緣，否則，善妙或惡劣外緣的出現都會使修法的心消退。有的修行人因榮登高位，心生驕慢而退心，有的人因為有了錢，忙于經營而退心；有的人因為遇到不幸，心灰意冷而退心。在這些情況下，修法是很困難的。如果連平時少得可憐的法也退失不修，必然每下愈況，因此，我們要設法使任何惡緣都轉變成不妨害修法之道。這裡分為“ 以意樂轉變” 與“ 以加行轉變” 兩種方法。 These degenerate times can be most beneficial. When a practitioner meets with many hindrances and is unable to rid himself of them, he ought to be able to turn such unfavorable circumstances into favorable ones. If he does not do so, he will give up Dharma in the face of both favorable and unfavorable conditions. Some Dharma practitioners become arrogant when they are promoted, and so on, and then give up theDharma. Some acquire a little wealth and then give up theDharma in order tomaintain their income. Some despair when faced with unfavorable conditions and then give up the Dharma. When such things happen it is difficult to practice Dharma. Nothing could be worse than slavishly practicing a little Dharma and then giving it up.That is why it is necessary to be able to turn unfavorable circumstances into the path and into something that will not harm the Dharma. This has two headings: (1) converting [circumstances] through thought; (2) converting them through actions. 又如所謂︰ “ 惡緣勸修善”，如果不想受苦，就需斷惡﹗將苦看成是提醒我們積福淨罪的訊息而勤修積淨之法。未出現惡緣時，我們常鬆懈下來而不念及修法；遭受不幸、災禍、疾病等惡緣時，卻反而能激發出離心、消除懶惰懈怠而趣入善行。 Unfavorable conditions are an incentive to virtue. That is, you will strive to accumulate your [two] collections and purify your obscurations when you dwell on the fact that you ought to abandon sin if you do not want to have suffering.We are perfectly happy as long as no unfortunate circumstances crop up, and do not recollect Dharma. But when unfavorable circumstances such as insults, degradation, and sickness arise, we are sufficiently jolted out of our apathy to engage in virtue. 遭到惡緣的時候，通常會將平時的修持棄置一旁，以後不要再如此。就像行人在透過險關時，需加倍小心；在疾病惡緣等出現時，也應特別謹慎，繼續修持不鬆懈，努力修習“ 取舍” 等法，這才是最重要的。 When some unfavorable circumstance befalls us, we immediately curtail our practice. But do not do this. Just as you have to beware while traveling when you come to a narrow gorge, you should be even more careful not to give up your practice when you get sick or when conditions are bad. This is why they say it is so important to take seriously this giving and taking, and so on. 聽到別人的讚嘆，我慢會變得愈來愈重，這會貽禍于現、后兩世也發現不了自己的過失。若受到毀謗，雖然一時間感覺不太順耳，卻能使我們以後檢點自己的行為、謹慎取舍。所謂“ 咒罵如天饌”，毀謗好像是天的悉他一樣。在身陷他人交相謗辱等惡緣時，應當如此思惟。享受快樂的時候，應當想到這是善業的結果，因而對修菩提心發起更大的勇悍。 In other words, your pride increases enormously when others praise you. But this will let you down in this and in future lives. You cannot see your own faults, and although being criticized is not pleasant now, afterward you will examine your actions, and this will make you careful to modify your behavior. Slander is a favor from the gods. That is, slander is a divine boon. So whenever you get entangled in bad circumstances such as upsetting slanders, think of them in that way. When you are happy, feel that it is the result of virtue, and this will make you very happy to meditate on bodhichitta and so on. 簡言之，當自身出現苦樂與妙劣外緣時，應觀察其各自本性︰除因緣緣起聚合而有“ 妙緣”、“ 惡緣”、“ 苦”、“ 樂” 等名言現前顯現、不可否認之外，實際上，它們都是無自性的。而且應觀察“ 自”、“他” 無諦實的道理，破除憂愁與貪著等，這樣思惟即可。如果不了解正見，則應思惟︰ “ 在我死時，目前自己所有的一切苦樂，都像南柯一夢那樣，只能成為回憶中的事件。所以，在這短暫的生命中生貪起嗔是毫無意義的﹗ ” To be brief, our happiness and suffering may have arisen from either good or bad circumstances, but when we examine their nature, these things are found to have arisen out of a mere set of causes, conditions, and mutual interdependence. Thus, good or bad circumstances, suffering or happiness are all merely labels, and such things cannot be established by way of their nature, even though they undeniably appear to be real. When we look into the way “I” and “others” do not truly exist, this will readily prevent our being unhappy, attached, and so on. If you do not understand the view, you must think, “When I die, all the happiness or sadness I may now have will only remain as memories, as if I had dreamt them. It is meaningless to be attached or to be hostile in this short life.”

己一、正明修菩提心次第 The Actual Stages In Training For Bodhichitta 分兩個方面︰ （庚一）由七因果之門修心法； （庚二）由自他相換之門修心法。 There are two further subheadings here: (1) training the mind by means of the sevenfold cause-and-effect instruction; (2) training the mind through the interchange of self and others. [ 自他相換] 之門修心，是寂天的傳承。 You will be able to develop bodhichitta if you train by means of either of these instructions, for they are lineages that stem from the Teacher himself, and came down through Maitreya and Mañjushrı. 庚二、由自他相換之門修心法 Training The Mind Through The Interchange Of Self And Others 以上是講由七因果之門發心法，接著講寂天大菩薩的自他相換之門修心法。雖然以上述七因果教授來修心也能發菩提心，但為了使力量更勇猛，我們還需要以自他相換的模式來修心。這一修法在以前是守密的，並與“ 取舍” 修法分開來講，名義“ 修心”。對非器來講，這一自他相換的修法，不太容易接受。 Now I shall discuss the mind-training system that uses the interchange of self and others. This was the system of Shantideva, a great child of the victorious ones. Although you will develop bodhichitta if you train your mind according to the above sevenfold cause-and-effect method, we will still cover this system of interchange of self and others, because this thought is so powerful. The earlier Kadampas used this technique. What we usually call mind training refers particularly to the interchange of self and others, and to giving and taking. “ 法殊勝”，比喻此法如金剛寶的道理，以前講本法的利益時已講過了。又如同少許日光卻能消除黑暗，本法能消除我執之暗；如少許藥樹葉片即能除病，本法能法除我執之病；在五濁惡世、修法難以入道的時代，以此“ 修心” 法為伴侶，即能免受惡緣侵擾，如是等等，本法有許多殊勝處。 The greatness of this Dharma can be seen by referring back to the section on the benefits of bodhichitta and how bodhichitta is like a diamond. It is similarly able to dispel the darkness of self-cherishing, just as even a fraction of the rays of the sun can dispel darkness. It can dispel the disease of self-cherishing just as even a part of the medicine tree can dispel illness. In these times when the five types of degeneration are commonplace and Dharma paths may not be effective, this mind training will assist you and you will not be bothered by unfortunate circumstances. This Dharma has so many greatnesses. （一）開示加行基礎法 Teaching The Preliminaries On Which This Dharma Depends 即是在下、中士道中修心，因為與“ 道次第” 中所講的內容並無不同，所以此處不再贅述。 This section is the training of the mind in the part of the path shared with the small and medium scopes. I do not have to teach this all over again as there is no difference between the way they are treated here and in the lamrim. （二）修兩種菩提心 Training Yourself For The Two Types Of Bodhichitta 菩提心分為勝義與世俗兩種，是根據大乘種姓的利、鈍來區分的。 Developing (1) ultimate bodhichitta, and (2) relative bodhichitta. 勝義菩提心 Ultimate Bodhichitta 古代的引導文，都是先講勝義發心修心。如果在方便分尚未堅固時就開示勝義發心修心法，便有可能像大成就者朗波果跋巴一樣。因此，此處按照彩林雍增的軌矩，不先講勝義發心修心，而留到后面與“ 般若波羅蜜多” 合起來講。 The preserved teachings of the past say that the sharp-witted of the Mahayana lineage should train their minds by developing ultimate bodhichitta first. However, the story of the mahasiddha Hastikovapa could repeat itself if you first discuss training the mind through development of ultimate bodhichitta before you have taught the other part that deals with method.So I will not speak on the ultimate-bodhichitta mind training first. This follows the practice of Tutor Tsechogling. I shall be dealing with it later, for it is included below in the section on the six perfections. 世俗菩提心 Training The Mind In Relative Bodhichitta 第二、世俗菩提心修心。關於本教授的出處，見之于《親友女因緣》等，以及大悲大師過去在有學道位，受生為地獄中牽車力土時發心等故事。 The source for this instruction is the story of Maitrakanyaka and other stories. These tell of a previous life of our Compassionate Teacher while he was a still-learner on the path. Although he had been born in hell as a wrestler forced to pull a cart, he developed bodhichitta. And so on. 辛一、自他平等 Meditating On How Self And Others Are Equal 先修前面所講的“ 平等舍” 至“ 悅意慈” 以下各節。次應根據《供養上師儀軌》中所說的“ 痛苦雖微終不歡” 等來思惟。現下我們對所謂的“ 我” 十分珍視、愛護，對別人則不然，這是自他不平等所致。然而，從道理上講，自他兩者並沒有這么大的差別，應該思推︰自他雙方都想要快樂、不要痛苦，二者平等。關於這一節除上述所說外，沒有其他眾多理則。 This is preceded by the same early sections we had above, that is from “Equanimity” up to “Love that Comes from the Force of Attraction.” Then you should contemplate as follows. As the Guru Puja says: There is no difference between myself and others: We do not want the smallest suffering, Yet happiness never satisfies. Bless me to be glad at others’ joy. In other words, at present we cherish and value the thing we call the “self ” but do not regard others in this way, so the self and others are not equal. It is not right to make such an enormous distinction between these two.We ought to feel, “I and others are equal because we both want happiness and don’t want suffering.” “ 修心” 中的“ 知母”、“ 念恩”、“ 報恩” 三節，以及后面的“ 增上意樂”、“ 菩提心” 兩節，與前述“ 七因果” 中的相關內容並無二致，但“ 悅意慈”與“ 悲心” 兩節，則有強、弱的差別︰在修“ 念恩” 時，“ 七因果” 只提到有情做我們母親時的恩德； “ 修心” 則講到有情未做我們母親時的恩德。 At this initial stage [in the technique], hardly any other reasoning is used. There is no difference between this stage of the mind training and the “Understanding All Sentient Beings to Be YourMother,” “Remembering Their Kindness,” and “Repaying Their Kindness” parts of the above sevenfold cause-and-effect technique. This also holds true for the final sections, “Altruism” and “Bodhichitta.” However, there are differences in the strength of your compassion and your love through the force of attraction. These two aspects receive special treatment here. The above section on “Remembering Their Kindness” only gave a method of recalling the kindness sentient beings showed you when they were your mother. This new technique has a way of recalling their kindness when they were not your mother. Before moving on to the “Interchange of Self and Others,” you must think that self-cherishing is a fault and an unfavorable condition, and that cherishing others is a favorable condition and a good quality. 辛二、由眾多門思惟我愛執過患 Contemplating The Many Faults Resulting From Self-cherishing 從無始以來讓我們在輪回中受苦的，就是這個我愛執。 雖然我愛執與我執有別，但因為這兩者十分近似，在《修心》中說來卻是同一件事，簡言之，都是一切過失的根本︰一個是將“ 我” 執為實有，一個是舍不下這個“我” 而舍命保護。總而言之，一切過失都是內心深處的自私心造成的，所以，如果不將這個我愛執調伏，我們不可能會有快樂。以前我們沒有深查造成痛苦的根由，現下已經找到了，所以要將這個我愛執視如怨敵，想辦法消滅它。 That is, the thing that has brought us suffering since beginningless time in samsara is our own self-cherishing. Self-cherishing and grasping at the self are two quite distinct things, but they are discussed in this mind training as if they were the same, for there are some resemblances.To be brief, both are at the root of all problems. One of them operates by taking the “I”— your feeling of “I”—to be established as true. The other operates by not giving up ideas of “I” and then assiduously cherishing it. To sum up, all problems come from the deep-seated thought “I want some happiness,” but if you cannot subdue this self-cherishing, you will have no happiness. You have never before checked to see what is at root to blame for your suffering, but it is self-cherishing. From now on, check what is to blame and look on your self-cherishing as an enemy. Practice the techniques to abandon it. 辛三、由眾多門思惟他愛執利益 Contemplating The Many Good Qualities Resulting From Cherishing Others 善趣的身體、受用，輪回中的一切圓滿，都是從他愛執而來。因為愛惜其他有情的生命、斷除殺生，不殺生的善果成熟，便得善趣與長壽等，因為他愛執而布施、不偷盜等，感得巨大財富。 In other words, having the body and wealth of a high rebirth or having magnificent surroundings results from cherishing others. Virtue from abandoning killing because you cherish the lives of others will ripen into a resultant rebirth in the upper realms, long life, and so on. Practicing generosity, abandoning the taking of that not given, and so on, out of cherishing others will result in great wealth, etc. 愛執他人也是應該的，因為現前的衣、食等一切，都需倚賴有情才能出生，有情就像能生長豐碩果實的大地或如意寶一樣。有情不僅在作我母親時有恩于我，在未作我母親之時，也還是要依靠他們的恩德才能生存，例如，我們吃的糌粑，先要有人耕種、有人澆水、有人推磨等，經過無量勞力工作才能享用；我們的房屋也歸功于很多人與牲畜運上、砌牆、伐木、送水等才能建成；這件被單要有人剪羊毛、有人編織、有人裁剪，現下才可以穿。此外，現前暇滿身的獲得、究竟菩提心的發起、學行、成佛，這一切也都是有情的恩德所致，因為有情是我悲心生起的對象、發心的對象、布施的對象、持戒的基礎、忍辱的對象。 Cherishing others is the right thing to do. Since we depend on sentient beings for our daily food and drink, they are like a field that grows magnificent crops, or like wish-granting gems. Not only have all sentient beings shown us great kindness when they were our mothers, but also even when they were not our mothers, we stayed alive only through their kindness. For example, a single bag of barley flour is the result of immeasurable hard work. First, some sentient beings had to plough the field; others watered it; others threshed the grain; and so on. This building we are in is the result of the kindness of sentient beings: many animals and people had to carry earth, build the walls, do the carpentry, fetch water, and so forth. This shawl of mine is now ready to wear, but a large number of sheep had first to produce the wool; then some beings wove the cloth, and others sewed it. 有情如同如意摩尼寶，能成辦現前與究竟一切利益，所以，愛執他人是應該的。 That is, sentient beings will achieve all your ends for you, both temporarily and ultimately. Thus, they are like the wish-granting gem, and that is why it is only right to cherish others.

庚一、由七因果之門修心法 (1) Training the mind by means of the sevenfold cause-and-effect instruction 共分八小節︰ There are eight sections in Training the Mind by Means of the Sevenfold Cause-and-Effect Instructions （辛一）修平等舍；(1) immeasurable equanimity, （辛二）知母；(2) understanding all sentient beings to be your mother, （辛三）念恩；(3) remembering their kindness, （辛四）報恩； (4) repaying their kindness, （辛五）悅意慈； (5) love through the force of attraction, --今堂學習以下部分-- （辛六）悲心；(6) compassion, （辛七）增上意樂；(7) altruism, （辛八）正修發心。(8) bodhichitta. 辛六、悲心 The Great Compassion 大悲心是力量強大的成佛不共親因。 This is a potent determinate cause for buddhahood. 大悲心最初重要如種子──它是大乘的決定原素與發菩提心的根本； 大悲心中間重要如水肥──它是生起對佛子行不退縮“ 披甲精進” 的動力； 大悲心最後重要如果實──它是成佛后利他事業恆不間斷的保證。 菩提心力量的強弱，視此大悲心而定，菩薩們修道的速度快慢也由大悲心力量的大小來決定，有些菩薩入密宗門求修速道，且能快速完成，也是因為大悲心的力量。 It is as important as a seed, since it ensures that the path is Mahayana at the outset, and is the root of developing bodhichitta. In the meantime, it is as vital as water and manure, because it produces a perseverance along the way that acts as armor against despondency at the tasks facing a child of the victors. Finally, it is as important as the fruit to be enjoyed, because it is responsible for your continual good works for the benefit of others after you achieve buddhahood. The degree of strength of your bodhichitta is also a function of your great compassion; and the various speeds at which bodhisattvas travel the lamrim fundamentally depend on the strength of their compassion. Bodhisattvas enter the secret tantras in search of a rapid path, and they complete this path quickly through the power of their compassion. 大悲心在相續中生起的標準是︰像慈母一心系念身患重病的愛子一樣，下至飲食亦都祈願一切有情遠離痛苦。單是希望遠離痛苦的悲心，是與聲聞、獨覺共同的悲心；欲救拔痛苦的悲心，才是大乘的不共悲心；我們要生起的是后者。縱然這些悲心難以生起，仍然要努力起大精進，力求生起。 Here are the criteria for having developed the great compassion in your mindstream. You have developed it if, even while eating or drinking, you think about all sentient beings, and want them all to be free of suffering just like a mother worrying about her beloved child who has been struck down by a virulent disease. However, the compassion merely wanting beings to be free of suffering is common to Ÿhravakas and pratyekabuddhas. The compassion of actually wishing to save them from their suffering is exclusive to the Mahayana. You should develop this latter type. Still, these are hard things to develop, and you must work very hard indeed at the techniques. 辛七、增上意樂 Altruism 正如子女要承擔起照顧母親的責任，為一切有情除苦、予樂的擔子就由我來承擔，由我獨立將有情置於佛地，這就是勝過聲聞、獨覺的“ 增上意樂”。 “ 慈心” 與“悲心” 好比不忍見到母親掉入深坑而希望有人出手相救，“ 增上意樂” 則是毫不遲疑地決定由自己親自救她出離險境。總的來說，雖然聲聞、獨覺也有“ 慈心” 與“ 悲心”，但卻沒有這樣的“ 增上意樂”。 辛八、正修發心 Developing Bodhichitta 在勇敢地擔起利生的責任之后，再觀察一下自己是否具有這樣的能力。我們將發現，現下自己連利益一位有情的本事都沒有。我們應當研究一下究竟誰具有這種能力，以及自己是否也能達到他們的水準︰這個世界上，地位最高的是梵天、帝釋之輩，但他們絲毫無法利益有情；聲聞、緣覺、阿羅漢尚未解脫一切系縛，所以利生事業也不圓滿；初地菩薩的利生事業雖然極為廣大，卻無法與一生補處菩薩相比，一生補處菩薩無法與最後有菩薩坐在菩提樹下一天的利生事業相比；菩提樹下菩薩的利生事業，無法與諸佛相比，事業大小猶如處空與手掌之別。因此，只有諸佛的利生事業才是無與倫比的，諸佛能根據有情不同的界、意樂、種姓，毫不費力任運自然地利益有情。當獲得佛位之時，便能擁有以前皈依部份中所說種種功德，所以想要利生就一定要獲得一切智，為此必須發起為了利他而希求圓滿菩提之心。 After taking on this responsibility, see if you are able to carry it out yet. You are unable to help even a single being! You are forced to look for someone who can do this effectively and then see if you too can achieve such a state. Some great worldly beings, Brahm› or Indra, for example, are of no help at all to sentient beings. And the Ÿhravakas, pratyekabuddhas, and arhats can do little better since they have not abandoned all their fetters.The first-level bodhisattvas can help sentient beings to amuch greater extent, but they can only do a fraction of what the bodhisattvas who will reach enlightenment in their next rebirth can achieve. Even the things these bodhisattvas do cannot compare with a fraction of what bodhisattvas in the very last stages perform for the sake of sentient beings in one day while they sit under a bodhi tree. And even the deeds of those under the bodhi tree do not bear comparison with what buddhas achieve. It is like the difference between the palm of your hand and the whole of space. The buddhas are incomparable in the spontaneous and effortless way they benefit others in accordance with others’ dispositions, wishes, and mental capacities. If you were to achieve such a state, you too would have these qualities [cf. the section on taking refuge, Day 12, pp. 359–66]. 我們無論是在修密法的時候，或念“ 嘛呢” 的時候，或游學辯經院的時候，都要懷著菩提心。一旦發起為利有情慾成佛的“ 有勵力覺受” ，即不過是發起了如甘蔗皮一般的菩提心；等到一見有情便能自然發起為利此有情慾獲圓滿菩提之心的“無勵力覺受”，才是在相續中發起了真正的菩提心。由此進入大乘資糧道，也是三大阿僧祗劫積集資糧的開端。若發起這樣的體驗，我們將生起無邊功德，例如獲得“ 菩薩” 與“ 佛子” 的稱號等。在這個基礎上修密宗道，則更是錦上添花，肯定很快將成佛。 Thus, when you practice the secret tantras, or just repeat a rosary of o˙ ma ni padme hum˙—or when, for example, you attend a debating practice or offering ceremony as an ordinary monk—do so in conjunction with this mind. When you experience the conscious desire to achieve buddhahood for the sake of sentient beings, you have developed a bodhichitta that resembles the outer layer of a piece of sugar cane. But when you experience an involuntary desire to achieve full enlightenment for the sake of any sentient being you see, you have developed true bodhichitta in your mindstream. You have thus entered the Mahayana path of accumulation and begun the three great eons of amassing [the two collections]. You will acquire infinite qualities and gain the names “child of the victorious ones” and “bodhisattva.” When you practice after achieving this insight, you are sure to be enlightened quickly if you add the mantric [i.e., tantric] path.

戊二、發菩提心之理 The Way To Develop Bodhichitta 分兩節來講︰ （己一）正明修菩提心次第； （己二）以儀軌受持發心。 This has two subheadings: (1) the actual stages in training for bodhichitta; (2) how to develop bodhichitta by means of a ceremony [i.e., through the ritual of taking vows]. 己一、正明修菩提心次第 The Actual Stages In Training For Bodhichitta 分兩個方面︰ （庚一）由七因果之門修心法； （庚二）由自他相換之門修心法。 There are two further subheadings here: (1) training the mind by means of the sevenfold cause-and-effect instruction; (2) training the mind through the interchange of self and others. 由[ 七因果] 之門修一切有情成悅意相，是阿阇黎月稱與月官、靜命等師的傳承；由[ 自他相換] 之門修心，是寂天的傳承。 The sevenfold cause-and-effect instruction works by seeing all sentient beings as attractive. It was the system used by Acharya Chandrakirti, Chandragomin, ⁄Shantarakshita, and others. Shantideva’s system was to train the mind through the interchange of self and others. You will be able to develop bodhichitta if you train by means of either of these instructions, for they are lineages that stem from the Teacher himself, and came down through Maitreya and Mañjushrı. 庚一、由七因果之門修心法 (1) Training the mind by means of the sevenfold cause-and-effect instruction 共分八小節︰ There are eight sections in Training the Mind by Means of the Sevenfold Cause-and-Effect Instructions （辛一）修平等舍； (1) immeasurable equanimity, （辛二）知母； (2) understanding all sentient beings to be your mother, （辛三）念恩； (3) remembering their kindness, （辛四）報恩； (4) repaying their kindness, （辛五）悅意慈； (5) love through the force of attraction, （辛六）悲心； (6) compassion, （辛七）增上意樂； (7) altruism （辛八）正修發心。 (8) bodhichitta. 其中[知母] 至[ 增上意樂] 六節為因，[ 發心] 為果。其因果相生的情況如下︰在生起為利一切有情而願成佛之前，必須先有擔負利他責任的[ 增上意樂〕；在這之前先要有不忍見一切有情受苦的[ 悲心]，否則就生不起[ 增上意樂] ；生起[ 悲心] 之前，又得先生起珍惜一切有情如愛子般的〔悅意慈〕，我們目前能夠輕易對親友生悅意相，對仇敵則不然，所以要將一切有情視為親友，而母親又為親友之最，所以應修一切有情為母，生起[ 念恩]、[ 報恩] 之心，珍愛之慈才會生起。所以，這裡所謂的[ 因果]，是指后者的生起要有前者為前提。此道程綿長悠遠，不可躁急，只要依次去修，肯定能生起。 The six from“understanding all beings to be your mother” to “altruism” are the causes. They result in the development of bodhichitta. This is how these all act as cause and effect; but before you can develop the wish to achieve buddhahood to benefit all sentient beings, you must have the altruism to take responsibility for others’ welfare. Further, you will not develop this altruism if you do not have such compassion that you are unable to bear the fact that all sentient beings are tormented by suffering. In order to generate this compassion, you must generate love through the force of attraction—an attraction to all sentient beings whereby they seem to be as attractive as your own dear cherished children. You must precede such love by regarding all sentient beings as dear ones to whom you have the sort of attraction you have at present for people you hold dear but do not have for your enemies. Because the ultimate form of dear one is the mother, you will love and cherish as valuable all sentient beings if you can prove that they have indeed been your mothers, remember their kindness, and wish to repay them. That is why this is known as the “cause-and-effect” instruction, as eachstep is the necessary preliminary to the next, bringing each succeeding one into being. Don’t be shortsighted and don’t think this process too long: you will definitely be able to develop bodhichitta if you train in stages. 在生起[ 知母] 之前，必須先修[ 平等舍]。譬如繪畫時，柔軟的布面如果高低不平，再怎么畫都畫不好，假如對一切有情心不平等，即便修慈悲等法，所生的慈悲也有偏頗，因此，應當先生起[ 舍無量]。 How you begin to develop this understanding that all sentient beings were once your mother can be illustrated as follows. If you do not make the drawing surface smooth, flat, and even, the drawing will not come out. If you likewise do not develop equanimity toward all sentient beings, even though you meditate on love, or compassion, or whatever, you will develop only a prejudiced form of these. Therefore you must first develop immeasurable equanimity. （辛一）修平等舍； (1) immeasurable equanimity, 七因果修心之中下包括自他相換修心；自他相換修心中則包括七因教授的全部。七 因果之首所修的平等舍即[ 舍無量]，即從自己的立場以平等心看待一切有情。我們往 往對某些人生嗔、對某些人生貪，內心並不平等。 The equanimity first meditated on in the sevenfold cause-and-effect instruction is immeasurable equanimity. On our side, we need to have equanimity of mind toward all sentient beings, but at present our mindstreams do not react equally to all: we get angry at some and attached to others. We could take neutral beings as our first object of mind training, then move on to our friends, and then to our enemies. Or we could take all three together as our object. I think the latter of these two has the wider application. 單[ 平等舍] 這一節，就得花費數月、數年來苦修。花數座時間就想打下圓滿菩提的基礎，是不會有任何進展的。對以上修菩提心法痛下苦功實修，要比畢生作觀修本尊、念咒、觀心本面等利益微渺之事要有價值得多。 You must work hard solely at equanimity for months or years on end, because if you spend only a few meditation sessions on it, you will not progress. Your hopes of laying the foundations for your enlightenment will then only be wishful thinking. If you work hard at this bodhichitta training, I can assure you it is more worthwhile by far than working hard at and meditating on all sorts of less beneficial things that can fritter away your human rebirth, such as meditating on deities, reciting mantras, or trying to improve your meditative abilities. （辛二）知母； (2) understanding all sentient beings to be your mother, 所謂“ 知母”，就是要認知一切有情是我們最親愛的人我們的母親。假如在相續中未生起此一認知，與菩提心的緣分就斷了。 You must understand that all sentient beings were once the ultimate form of friend or relative—your mother. You have no chance of gaining bodhichitta if you do not develop such an understanding. 修“ 知母” 時，先觀修今生母親曾多次為我前世之母，然后觀父親、再及于其他親友、中庸人士。一旦生起很好的感受，再以仇敵為對象來修，最後以一切有情為對象來修。 First meditate on how your mother of this life has been your mother many times over in previous rebirths. Then meditate on how your father has been a mother to you. Then do this for all your friends and dear ones; then, for those neutral. Then, if you have managed to gain some insight from all this, meditate on how your enemies have been your mother. Only then should you carry out this training with respect to all sentient beings. （辛三）念恩； (3) remembering their kindness, 既然一切有情都是自己的母親，那么我們應該思惟一下她們做母親時所給予我們的深重恩德。 When you have insight into the fact that sentient beings have been your mother, you ought to think of the enormous kindness they showed you as your mother. 以今生的母親為例，在初、中、后三個階段，母親的恩德都很深。起初，在我住胎的九個月零十天期間；母親因為怕傷害到我，對一切飲食、住行均十分小心，呵護有加。那時候，母親真可稱得上是護理專家，要不然，我們現下不可能有機會接觸並學習正法。這不是我們自己精明能幹的結果，而是母親的恩德所致。 Take the case of your mother in this life: [while you were in her care,] she showed you great kindness at the beginning, in the middle, and at the end. In the beginning she carried you in her body for nine months and ten days, cherishing you and protecting you. She was careful about the things she ate or drank, and careful when moving and sitting, for fear of harming her child. If our mothers had not known how to look after us so well, we would not have been able to meet with the holy Dharma or study it now. This did not happen because we could fend for ourselves: it was through our mothers’ kindness. （辛四）報恩； (4) repaying their kindness, 母親有情正陷于輪回大海的漩渦之中，而此番我們已有救度的方法，如果不救援，我們將是最卑賤的人。因此，應想到救度眾生之責就落在自己肩上而勤修報恩。 That is, for our meditations on repaying their kindness we should feel that we have the means of freeing these sentient beings stranded in the ocean currents of samsara. The responsibility for rescuing them now rests with us, and we would be utterly contemptible if we did not do so. 惠施有情食物、衣服等，只能暫時消除他們的飢渴、寒冷，並沒有究竟的利益。能使有情具足一切安樂、遠離一切痛苦，對他們就有穩固而重大的利益；若能將有情安置於佛位，有情便能具足一切安樂、遠離一切痛苦，所以，我們應該想到︰ “ 我應將一切有情置於佛位﹗ Think as follows: “By merely giving them food, clothing, and so forth, I will only free them from temporary hunger and thirst. It would not bring them any lasting benefit. They would benefit greatly and permanently, however, if they had every possible happiness and were rid of every suffering. If I could lead them to buddhahood they would achieve a state that has every happiness and is free of all suffering. Thus I will lead all sentient beings to buddhahood! （辛五）悅意慈； (5) love through the force of attraction, “ 悅意慈” 是一種珍視、愛護眾生的心態。 This love appears in the form of a heartfelt cherishing, an affection for sentient beings. 此處不需另修所緣，修上面三節── “ 知母”、“ 念恩”、“ 報恩”，如果已發起體驗，“ 悅意慈” 自然就會出現。一切有情的相續中不僅沒有無漏之樂，連有漏之樂也沒有，現下他們自稱的所謂快樂，本質上全是痛苦。所以，我們應當想︰ “ 如果現下一切有情能具足一切安樂該有多好﹗願他們具足所有安樂吧﹗我要幫助他們達到這個目標﹗ ” In other words “love through the force of attraction” is being attracted to all sentient beings as if they were your own children. This love does not need a separate meditation topic: you will develop it automatically when you have developed some feeling for the preceding three sections: “Understanding All Beings to Be YourMother,” “Remembering Their Kindness,” and “Wishing to Repay Their Kindness.” So contemplate as follows: “I can discount the uncontaminated happiness in the mindstreams of all sentient beings; they have only the contaminated sort. Even the thing they take to be happiness has not transcended the nature of suffering.How wonderful if all sentient beings had happiness!May they come to have it! I will procure for them such happiness!” ----------------下堂繼續---------------- （辛六）悲心；(6) compassion, （辛七）增上意樂；(7) altruism （辛八）正修發心。(8) bodhichitta.

第十六天、發菩提心利益 是什麼力量使我們在輪回中流轉呢· 是業。業則由煩惱產生，更明確地說，是由煩惱根本無明所產生。為了根除無明，我們需要生起增上慧學；為了生起增上慧學，又需要有定學與戒學做為前提，所以說，戒是功德的基礎。 What is it that makes you go round on the wheel of samsara? It is karma, and this karma is developed through delusion. Among delusion, ignorance is the root, so ignorance produces karma. To root out ignorance you have to practice the high training of wisdom. You have to prepare yourself for this practice with the high trainings of single-pointed concentration and ethics; this is why ethics is said to be the basis of any good qualities. 大師又說，在修煩惱對治法時，我們先要讓煩惱現前，然后認清其體性，再來修對治法。這一方法使我們在散亂時也能體認煩惱。 When you are still at the stage of applying antidotes to delusions, you should allow a delusion to develop and apply its antidote only after identifying it. The whole point of doing this is to eventually be able to identify delusions even when you are distracted. 丁三、于上士這次第修心 Training The Mind In The Great-scope Stages Of The Path 此科分三大段︰ （戊一）顯示人大乘門惟是發心及其利益； （<—今堂主要內容） （戊二）發菩提心之理； （戊三）既發心已學行之理。 This has three headings: (1) teaching that the development of bodhichitta is the sole gateway to the Mahayana, and teaching its benefits as well; (<—Today content) (2) how to develop bodhichitta; (3) how to set about training yourself after the development of bodhichitta. 戊一、顯示人大乘門惟是發心及其利益 Teaching That The Development Of Bodhichitta Is The Sole Gateway To The Mahayana, And Teaching Its Benefits As Well 我們的正行道，是修上士道之菩提心，下、中士道是其前行，學習總菩薩行是其結行。學上士道先要生起歡喜心，所以此處根據軌炬，按照《文殊口授》先講發心利益。 Since the first thing to be done in the study of the path of the great scope is to rejoice, the oral tradition deals first with the benefits [of bodhichitta]. What follows is according to the way in which these benrfits are discussed in Mañjushrı’s Own Words. 發心利益共有十種︰ I will speak about these benefits under ten headings: （己一）顯示入大乘門惟是發心； （己二）獲佛子名； （己三）映蔽聲聞； （己四）成就最勝福田； （己五）易圓滿資糧； （己六）速淨罪障； （己七）成就所願； （己八）損害與中斷不侵； （己九）速疾圓滿一切地道； （己十）成就出生眾生無余安樂之良田。 (1) teaching that the only way to enter the Mahayana is to develop bodhichitta; (2) you gain the name “child of the victors”; (3) you outshine the shravakas and pratyekabuddhas; (4) you become a supreme object of offering; (5) you amass an enormous accumulation of merit with ease; (6) you rapidly purify sins and obscurations; (7) you accomplish whatever you wish; (8) you are not bothered by harm or hindrances; (9) you soon complete the entire path and its levels; (10) you become a fertile source of every happiness for other beings. 己一、顯示人大乘門惟是發心 (1) Teaching That The Only Way To Enter The Mahayana Is To Develop Bodhichitta 是否進入大乘之列，取決于相續中是否生起菩提心。 The thing that determines whether you have joined the ranks of the Mahayana is whether you have developed bodhichitta in your mindstream. 我們應當審視自己有沒有可能在相續中發起[ 無勵力] 的菩提心，如果有，當然最好；否則也要看看是否能發起[ 有勵力] 的菩提心；再不然，就要問問自己是否有可能〔通達〕菩提心。連一座菩提心所緣都不修，單是勤修本尊、猛念密咒，這種辛苦是無益的徒勞，極為可惜。 We must see if we think we can genuinely develop this mind in our mindstreams, as this is the best thing we can do. Failing that, we must see if we can gain some sort of contrived experience of it, or failing even this, see if we can gain a low level of insight into it. This is why they say that if we do not pursue this as one of the topics of a particular meditation session, effort in only deity meditation or recitation of the mantra will just be pointless hard work. What a great pity. 己二、獲佛子名 (2) You Gain The Name “Child Of The Victors” 縱然具有神通變化、通曉五明、現証空性、斷盡煩惱等功德，如果未發菩提心，就不是菩薩與佛于，也不入大乘之儕；如果相續中發起此心，就算是豬、狗等畜生，或是愚笨如驢、沒有其他任何功德的人，也歸入大乘之列。一有人發菩提心，大地就會震動，諸佛寶座也將顫動。因為大地是有情共業的力量所感，發菩提心者將引導無量有情、動搖輪回，大地無法承受而產生震動。 So, whether or not you become a child of the victorious ones depends on this very thing. If you have not developed bodhichitta, you are not a bodhisattva, or a child of the victors, although youmay be clairvoyant, able to work miracles, learned in the five sciences, have gained direct understanding of emptiness, or have completely abandoned all delusions. You will not have joined the ranks of the Mahayana. But if you have developed this thought in your mindstream, you have joined the Mah›y›na ranks, even though you are an animal, for example, a dog or pig, or even a simpleton without any other accomplishments and as stupid as a donkey.When you develop bodhichitta, the earth quakes and all the thrones of the buddhas shake. Because the great earth was produced by the collective karma of sentient beings, when someone develops bodhichitta it proves too much for the earth, which then quakes because that person with bodhichitta will lead many sentient beings and cause a commotion in samsara. 過去我們曾有許多神通變化，到頭來卻沒有因此獲得任何利益，所以，理解[ 菩提道次第] 要比得神通更為可喜。神通變化既不稀奇也無大益，我們每次死亡至中有階段，即得神通。 We have in the past attained many types of clairvoyance and miraculous powers that did us no good in the long run; it is better to understand the lamrim.Being clairvoyant and having miraculous powers is neither unusual nor beneficial: it is said we receive these powers in the bardo after we leave each rebirth. 己三、映蔽聲聞 (3) You Outshine The Shravakas And Pratyekabuddhas 相續中發起菩提心者，即便不能學菩薩行，但因其相續中有菩提心的緣故，仍不失[ 佛子] 之名，既超勝一切善資糧珍寶，也能勝過聲聞、緣覺眾的金飾，又能消除輪回的貧窮。 Similarly, those who have developed bodhichitta in their mindstreams may not be capable of training themselves in the tasks of the victorious ones’ children, but they are still called children of the victors because of the bodhichitta in their mindstreams; of all precious collections of virtue, theirs is the best. It will even outshine such golden jewelry as the [merit and wisdom] collections of the Shravakas and pratyekabuddhas. And they say that all samsaric poverty is dispelled by it. 因此，若想認識什麼是八萬四千法蘊的心要，除此菩提心外，沒有他法。阿底峽尊者曾教導說︰[ 舍棄現世! 專修慈心、悲心與菩提心! ] Bodhichitta alone should be recognized as the essence of the 84,000 heaps of the Dharma. As Atisha said, “Give up this life! Meditate only on love, compassion, and bodhichitta.” 己四、成就最勝福田 (4) You Become A Supreme Object Of Offering 相續中發起菩提心的人，當成為人天的最上供養田，所謂[人天世間應禮敬]。 When you develop bodhichitta in your mindstream, “Humans and the worldly gods fold their hands in respect…” In other words, you become a supreme object for the offerings of gods and humans. 此心生起時，梵天、帝釋等都會前來供養，使發菩提心者容光煥發，並幫助他們實現一切願望。因為正等覺佛是由菩薩產生的，而菩薩是由菩提心所產生，所以據說連佛也要恭敬菩薩。 Brahma, Indra, etc., come and make offerings when a person develops this mind. They lend them their brilliance and help them to fulfill their wishes. It is also said that even the buddhas respect bodhisattvas because such fully enlightened beings were once bodhisattvas themselves, and being a bodhisattva depends on bodhichitta. 己五、易圓滿資糧 (5) You Amass An Enormous Accumulation Of Merit With Ease 簡言之，凡是以菩提心為動機所造的善，其利益與一切有情數量一樣多。 In short, it is said that when you are motivated by this mind, any virtue you create will provide you with the same benefit as the total number of sentient beings. 己六、速淨罪障 (6) You Rapidly Purify Sins And Obscurations 淨罪法中，沒有比發菩提心更為殊勝的。 Nothing is better for the purification of sins. 罪蘊再龐大，若以菩提心淨治，就如劫火燒柴那般容易。所以說，為了消滅我們的罪業，與其百年勤修缺乏菩提心的淨罪法，還不如修一座菩提心更為殊勝。 That is, no matter how big your heap of sins, it will be purified like kindling burned in the fires at the end of the eon. For these reasons, in order to destroy your sins, it is better to meditate on bodhichitta for one session than to try for a hundred years to purify these sins by some other means divorced from this mind. 己七、成就所願 (7) You Accomplish Whatever You Wish 菩提心發起之后，當能實現現前與究竟的一切目標。最殊勝的目標就是為一切有情除去不欲之苦，並為他們成辦所欲之樂。 When you develop this mind, you effortlessly achieve all your desires, both temporary and ultimate. The best thing to wish for would be that all sentient beings abandon their unwanted suffering and achieve their desired happiness. 只要菩提心在相續中生起，常人難以修成的密續等中所說的明咒與事業法，均能輕易地獲得成就。 If you have developed bodhichitta in your mindstream, you will easily succeed in all things, both ordinary and extraordinary: the knowledge mantras or tantric spells described in the tantric canon and so on. 己八、損害與中斷不侵 (8) You Are Not Bothered By Harm Or Hindrances 《華嚴經》中比喻說，若將[ 無憂藥] 帶在身上者，百病不侵； [ 藥王水] 帶在身上，可以驅蛇； [ 無能勝藥王] 帶在身上，能戰勝敵人；而如果有菩提心，則能保護我們免受煩惱病痛的侵害。 The Laying Out of Stalks Sutra tells us: If you apply the all-healing balm to your body, no disease, etc., can harm you. If you apply the king of balms—which we call “water”—to your body, snakes will avoid you. If you apply the king of balms that incapacitates others, your enemies can do nothing to you. Likewise, when you have bodhichitta, the delusions are incapacitated, and so forth. 這些事例告訴我們，發菩提心有免遭損害與中斷的無邊利益。 These stories illustrate the infinite benefits that accrue from not being bothered by dangers and hindrances. 己九、速疾圓滿一切地道 (9) You Soon Complete The Entire Path And Its Levels 簡言之，生起一切善法的根本是菩提心，有菩提心者，就算小到布施給烏鴉一口之食的善根，都能轉成佛位之因，所以，地道的圓滿將極其迅速。 In short, it is said that because bodhichitta is the root of development of all virtuous Dharma, even giving a piece of food to a crow acts only as a cause for your buddhahood; that is why you will complete the stages and paths so quickly. 己十、成就出生眾生無余安樂之良田 (10) You Become A Fertile Source Of Every Happiness For Other Beings 世間的快樂及聲聞、緣覺、轉輪王等，全是由佛的力量所產生的，而佛是由菩薩產生，菩薩則是由菩提心所產生。因此，菩提心是一切眾生安樂的根本。不僅如此，菩提心又是一切法蘊的心要、諸大菩薩的修持中心。密法的殊勝，也是因為菩提心的力量才得以呈顯。 In other words, all the happiness of this world, all Shravakas, pratyekabuddhas, universal emperors, and the like come from the power of the buddhas. The buddhas developed from bodhisattvas. The bodhisattvas come from bodhichitta, so not only is bodhichitta the sole root of all the happiness of beings, it is also the essence of all the [84,000] bundle-divisions of Dharma. It is the main practice of the children of the victors. The superiority of the secret tantras derives from the power of this mind. 能在相續中生起這樣的正法心要而苦修，所做的一切努力都是值得的，將來也一定會生起菩提心，因為有為法不會停留在原狀，所以菩提心也定能生起。 It is meaningful to take pains to develop this essence of the Dharma in your mindstream: the effort is most worth it. And you are sure to develop bodhichitta if you meditate on it, because conditioned phenomena do not just remain static [so the right cause will produce the desired effect].

第二十一天、奢摩他 正修奢摩他之法 現下講正修奢摩他的方法。我們先要具足奢摩他的資糧，如具足功德的修行處等。然后，以毗盧七法坐在安適座墊上。觀想從頂上上師分出一尊釋迦牟尼，約拇指大小，住于正對自己臍間的空中。 Now I shall discuss the way to pursue this practice. Fulfill the prerequisites for the development of mental quiescence—for example, a location that has the five characteristics. Then sit on a comfortable mat in Vairochana’s posture with the seven features. From the visualization of your guru on the crown of your head, imagine that a Shakyamuni image splits off. Place it in space at about the level of your navel. 如先前所述，我們必須以正念保持所緣境不讓它溜走，如果粗、細沉掉任何一種快要產生時，立即以正知覺察出來，各別以對治法加以阻絕。沉掉斷了的時候，就不再用功對治，而一心安住于所緣境。此外，必須要保住極為明顯而且有力的明分。 As in the detailed section on mental quiescence above, the meditation device is retained by your memory not losing the image. At that stage you are set to to fall prey to whichever of sutble or coarse dullness or excitement. As soon as you detect these through vigilance, immediately apply the appropriate antidote and put a stop to them. Do not employ any antidote after cutting short either dullness or excitement: just remain single-pointedly on the visualization while still maintaining most lucid, vivid clarity. 壬三、依此修九住心之理 Taking This As The Basis, How To Achieve The Nine Mental States 想修定的人必須要有住心的體驗，為此先要了解九住心的內容: If you wish to meditate you must experience mental states for yourself. In order to do that you must know what these nine mental states are: （一）內住心 Fixing The Mind 由聽聞上師所說所緣境教授的力量成辦。 This is achieved by the power of studying the instruction on visualization with your guru. （二）續往心 Fixation With Some Continuity 修習了一段時間之后，心住于所緣境的時間略能延長。 After meditating in this way you are able to evoke the image and can even make it persist a while. （三）安住心 Patchy Fixation 當心散亂離開所緣境時，能立即了知，然后重新修補，安任于所緣境，故稱“ 安住心”。 Though the image basically persists, the mind becomes distracted from the visualization. But you are immediately aware of this and “patch up your fixation” on the meditation device. （四）近住心 Good Fixation 這一階段能生起強有力的正念安住于所緣境。由於從此所緣境不再喪失，所以要勝過前面三個階段。雖然所緣境不會喪失，但有強力的沉掉，所以需要運用沉掉的對治法。 You have developed powerful memory and you can fix your mind on the meditation device. From now on it is impossible for you to lose the meditation device, and so this state is far more forceful than the previous three. Just the same, while you are not losing the meditation device, you fall prey to the strongest forms of dullness and excitement, and you must apply antidotes to these two. （五）調伏心 Becoming Disciplined 在第四階段，如果攝心太猛，極有可能犯細沈沒。所以，當生起有力正知而作檢查，並思惟三摩地的功德讓心活潑起來。 In the fourth state, the mind is overly knotted up inside. Now at the fifth, the greatest danger is from subtle dullness.Here you develop powerful vigilance. Vigilance stands on guard; you think this [vigilance] is a quality of single-pointed concentration, and it buoys up your mind. （六）寂靜心 Becoming Peaceful 在第五階段，如果讓心過于活躍，便有生細掉舉之險。一旦產生細掉舉，必須生起能了知它的有力正加、視細掉舉為過失而消除之。 In the fifth state, the mind has been uplifted rather too much, and under these circumstances the greatest danger now is from subtle excitement. When subtle excitement arises, you develop a more powerful form of vigilance in order to detect it. You see that even this subtle excitement is a fault and that you need to prevent it. （七）最寂靜心 Becoming Very Pacified 在第七階段，由於正念力與正知力均已圓滿，沉掉難以生起，但仍必須將細沉掉視為過患，生起精進力，盡力加以斷除。 In the seventh state, it is very difficult to develop dullness or excitement because the power of your vigilance and memory has been perfected. You develop the power of perseverance at this point, for you wish to abandon dullness and excitement as much as possible - because you have looked into the damage that they cause. （八）專注一趣 Becoming Single-pointed 在這階段，沉掉就像被擊敗的敵人，它們先是有力量，然后力量逐漸減弱，最後徹底喪失。 At the beginning you apply the antidote of memory, and though this involves a slight effort, you are then able to pursue the whole length of the meditation session without the subtlest excitement or dullness. （九）等持 Fixed Absorption 此階段具有“ 無功用運轉作意”。由於第八階段不斷地練習，此時不加功用而自然地成就。 The fixation is now effortless. You spontaneously achieve this effortlessness by repeated cultivation of familiarity with the eighth state. You need not exert the slightest effort to slip into single-pointed concentration, just as a person who is good at reciting verses can start a familiar passage. You are now completely absorbed in single-pointed concentration.

https://static.wixstatic.com/media/undefined 第二十一天、奢摩他 辛一、學習靜慮體性奢摩他之理 How to train In the Very Essence of Concentration Mental Quiescence 壬二、正修奢摩他之理 The Actual Way To Achieve Mental Quiescence 成辦三摩地的教授，無過于彌勒諸論、《五地論》、中觀派《修習次第》等大論中的所開示。因此，我們應常尋求這些教授來修。如果將這些大論當作只足用來講說的法，而看重一些與大論不符的上師教授，或杲簡短的密籍、筆記、夾注之類，宗喀巴大師在《道次第廣論》奢摩他章結偈中，說這類人不不在有處求而偏在無處求，這樣是找不到修行教授的。 In other words, they say you must cultivate the eight adjustments, which are antidotes to the five pitfalls. There are no better instructions on how to achieve single-pointed concentration than those to be found in the classical treatises—the works of Maitreya, Asanga’s studies on the various levels, texts on the middle way and its stages of meditation, etc.We must seek this sort of instruction and then meditate on it. Instead of doing this we might put a higher value on some lama’s oral instruction that does not accord with the Dharma as presented in the classics, or we might value short miscellanies on spells, or class notes, short pamphlets, etc. This is searching for something in a place where it cannot be found and not where it can.However, there is no danger of this happening if we follow chapter and verse the section on mental quiescence in Je Tsongkapa’s Great Stages of the Path. So if you do not refer back to these classical treatises, you might put your trust in what any lama you come across may say, claiming these to be “instructions.” 大到密宗生圓次第，小到基礎三摩地，都要依據真實可信的論典中所說的奢摩他教授來修，斷五過、依八行是必不可少的。 This applies to the generation and completion stages of the secret tantras down to the most trivial level of concentration. All are impossible to achieve without this instruction on how to achieve mental quiescence, whose source is the Shastras and which deals with the methods for extricating yourself from the five pitfalls by cultivating the eight adjustments. 第一過︰懈怠 The First Pitfall: Laziness 懈怠的對治有四種︰ 1)認識三摩地功德之“ 信” ； 2)希求三摩地之“ 欲” ； 3)努力修三摩地之“ 勤” ； 4)以及努力的結果“ 輕安”。 This has four antidotes: (1) faith due to seeing the good qualities of single pointedconcentration; (2) yearning and wishing for single-pointed concentration; (3) perseverance in seeking single-pointed concentration; (4) the result of seeking single-pointed concentration—meditative suppleness. 在成就奢摩他之后，修善行時心與所緣對象將緊密結合，由此能迅速獲得悉地；共同的神通、神變等也是依奢摩他成就的；睡眠將變成三摩地；煩惱減輕；尤其是從依止善知識法直至生圓次第的一切道將快速、順易地生起。 If you develop mental quiescence, you will be able to focus your attention on a subject quite firmly whenever you perform some virtuous practice, and because of this firmness will soon gain actual attainments, even the common clairvoyances and so forth; your sleep will become single-pointed concentration; your delusions will become very slight indeed. More importantly, it will be easier for you to quickly develop [realization] into the path, from devotion to your spiritual guide all the way up to the generation and completion stages. And so on. 我們應當思惟這些三摩地功德而生起認識三摩地功德的“ 信”。獲得“ 信” 之后，就能依次引發“ 欲”、“ 勤”與“ 輕安”，這四種有因果關係。 Think about these good qualities. You will then have faith due to seeing the good qualities of single-pointed concentration.With this faith you will achieve the wish and perseverance to seek single-pointed concentration. With these you will wish to have meditative suppleness. This is how these four antidotes act as causes and effects—the latter ones developing from the earlier in an orderly fashion. 第二過︰忘失教授 The Second Pitfall: Forgetting The Instruction 這裡講的“ 忘失教授” 意為對所緣境失去正念，這是修三摩地時的最大障礙。 This is what we term no longer recalling the meditation device. It is highly damaging to the practice of single-pointed concentration. 奢摩他當用意識來修、而非眼識，五世達賴喇嘛等眾多大德均曾駁斥用眼識的模式。 For mental quiescence must be achieved with the mind, not with the eyes. The Great Fifth Dalai Lama, and so on, have repeatedly refuted that mental quiescence must be achieved with the eyes, not the mind. 我們觀想從頂上上師分出一尊上師釋迦牟尼，約拇指大小，停在正對自己眉間或臍間的位置，緣此而修，或觀想自己轉成釋迦牟尼，緣此而修。 From your guru, visualized on the crown of your head, emerges Guru Shakyamuni, about the size of your thumb. He comes to rest in front of you, about level with the gap between your eyebrows. Alternatively, you could put him level with your navel—whichever you prefer. Or you could visualize that you transform into Shakyamuni. 在修奢摩他時，除了吃飯、睡覺及大小便之外，其它時間都要用于修持，就像不停地摩擦燧木一樣，應當持續不斷地修上一年半載等。如果修一種所緣覺得煩了，便換另一種所緣，或是隔個三天便休息一陣子，這樣是修不成的。 In other words, fix the mind on the one visualization when you meditate. You will not achieve mental quiescence if you change the visualization. Suppose you rub two sticks together; you will not make a fire if you shift to another stick. Further, you must meditate continually for mental quiescence, except when you eat, sleep, or move your bowels, just as you have to rub the sticks together without interruption until they catch fire. Do this continuously until you achieve mental quiescence—in six months, a year, or whatever. You will not attain it if you get sick of it and move on to something else, or if you take a couple of days off to rest, and so on. 正念具有三種差別︰ （1）境差別︰正念只緣熟悉的事物，因此，所緣境必須是以前曾經見過、並熟記在心的； （2）行相差別︰不忘所緣相，使之持續現起。譬如，當我們飢餓時，會對食物記憶猶新；（3）作用差別︰除所緣之外，心不流散于別的境上。 In other words, memory necessarily has three properties. It must distinguish its object—that is, you have previously looked at your meditation device and familiarized your mind’s eye with its aspects. Subsequently, when you direct your mind to these aspects, memory necessarily has the property of retention—that is, you have not forgotten these aspects of the meditation device, and they present themselves to you continually. This is like your vivid recollection of food when you are hungry. Lastly, memory has another property of the function it performs—the mind is made not to stray or unfocus from the object it is directed toward. 因此，心中觀想住于面前的佛像等，這是所緣，應以堅固行相保持所緣而不散亂，並且只允許這一種所緣在心中現起。 If these three are present, you will be able to visualize the form of, say, the Victorious One, clearly in front of you, in your mind’s eye. Do not become distracted—retain a tight hold on the visualization. You must imagine the visualization and nothing else. 第三過︰沉掉 The Third Pitfall: Excitement And Dullness 在正修中以正念保持所緣境的時候，會發生第三種過失── “ 沈沒” 與“ 掉舉”。分不清沈沒、昏昧、掉舉這三件事，就像對冤家仇人認識不清，所以先要加以認識。 You will fall prey to the third pitfall—excitement and dullness—during your actual meditation period while recalling your meditation device. If you do not differentiate between dullness, mental fog, and excitement, it will be like not recognizing enemies bent on murdering you; since they are great faults, you must recognize them. ---昏昧 Mental fog --- 昏昧，是一種身心沉重、想睡覺的心理障礙。它可以是無記的，也可以是不善的； 但不可能是善的。昏昧是沈沒之因。 Mental fog can be either non virtuous or neutral. It obscures the consciousness, weighing down both mind and body, as when you want to go to sleep. It acts as a cause for dullness and is never virtuous. ---沈沒 Dullness--- 沈沒有粗、細兩種。當以正念保持所緣境時，有“ 住分” 但無“ 明分”，為粗沈沒；所緣行相未失去、“ 住分” 與“ 明分” 俱存，但因行相力鬆弛導致“ 明分” 無力，為細沈沒。這是修止的主要障礙。 There are two types of dullness: subtle and coarse. When you recall your meditation device, its image may be steady but unclear. This is coarse dullness. Subtle dullness is as follows: you have not lost the retained features of the visualization, you even have steadiness and clarity of image, but the force of your retention has slackened, and its clarity is not intense. Subtle dullness is the main obstruction to meditation. ---掉舉 Lack of focus and Excitement--- 掉舉能使心流散于可愛境或貪欲境，而回憶起可愛境或貪欲境，就像白天看戲、晚 上仍能清晰地回憶起戲中景象一樣。 Beautiful objects or the objects of your attachment unfocus the mind. Thus they are the beautiful signs referred to here. Suppose you watch an opera one day and that night you vividly recall the scene: this is an example of recalling an attractive object of your attachment. 修奢靡他時，不論心流散于可愛境或不可愛境，或流散于布施、頂禮等善境，兩者都是修止的障礙，均應加以防止。 when you meditate on mental quiescence, your mental state will be interrupted by the two other types of lack of focus: unfocusing due to either pleasant or unpleasant objects; and lack of focus due to, for example, recalling some generosity you may have performed, prostrations you may have made, etc. When you meditate for mental quiescence, you have to put a stop to these forms of unfocusing whenever they occur. 第四過︰不作行 The Fourth Pitfall: Non adjustment 當沈沒或掉舉發生時，不加以對治是一種過失。 When you get excited or dull, one of the antidotes—non adjustment— becomes a pitfall and it has its own antidote. 如果這樣做不能解決問題，則應放棄所緣而設法使退沒的心振奮起來。此時可以思惟暇滿、利大、難得，或思惟三寶功德、依止善知識功德以及菩提心功德等，使心振奮起來。 If the problem does not then go away and your mind becomes depressed when you resume the visualization, try a method to be uplifted, or cheer yourself up by contemplating how difficult it is to find the most beneficial optimum human rebirth. Or you could contemplate the good qualities of the Three Jewels, study the benefits of devoting yourself to a spiritual guide, contemplate the benefits of bodhichitta, etc. These will uplift your mind. 如果這樣作還不能解決問題，便應使用強硬的方法︰先在心間觀想自心成一團白光，然后口念“ 呸” 字，同時觀想光團從頭頂上出去、升到高空，與虛空混為一體。根據需要重覆數次。 If your dullness will still not go away, employ a more forceful means of removing it. Visualize your mind as being a white light at your heart. As you utter the syllable phat, your mind comes out of the fontanelle on the top of your head and penetrates the depths of space.Think that your mind and space have become inextricably mixed. Do this as many times as seems best. 如果問題依然存在，便應下座，設法消除產生沈沒的因，如昏昧、睡眠、昏暗心態等。可以住在清涼處或登高遠望、來回散步、用水洗臉等方法來消除。等清醒后，便應如前繼續修所緣。 If still the problem will not go away, terminate your meditation session. Mental fog is causing you to develop dullness. Use some means to make the mental fog, sleepiness, or grogginess go away. Settle down in some cool spot, go for a walk on some high, open place, go for a visit, splash water on your face, and so on. If these clear your mind, resume your visualization as before. 細掉舉是指未失去所緣境的心散亂，當收心太緊時，就會產生這個問題，所以應稍稍將行相放鬆。如果仍然無效而照樣散亂，即生較粗的掉舉，這是因為心情興奮產生的，所以，應避免過于興奮。 Subtle excitement is when you do not lose track of the meditation device but the mind is distracted. When this happens, the fault is that the mind is too tight. Slightly loosen your retention of the image. If this does not help and your mind is still distracted, you now have a coarse form of excitement. This has developed only because of your happy state of mind, so you should not increase your happiness any more. 如果依然無效，則應使用強硬斷除掉舉的方法，這與思慮多者所修的數息觀相似。呼吸時，心想“ 呼出”、“ 吸進”，並默數為一，在心裡記數。剛開始的時候，可能只能數到三、四次就無法繼續了，此時應從頭開始。如果能夠數二十一遍保持心不散亂，即達成就第一住心的標準。 If this does not clear up the problem, employ a more forceful method to rid yourself of excitement. Because your conceptual thinking has increased, you should do the following visualization when you breathe in or out. When you breathe, think, “I am breathing out” or “I am breathing in.” Also think, “That’s the first time,” and continue to count mentally the number of times you have been breathing out and in. At first you will only be able to manage up to three or four cycles. Just resume counting from one again. Being able to keep this up till you get to twenty-one without the mind becoming distracted is the criterion for having achieved the first mental state. 第五過︰作行 The fifth pitfall: Readjustment 在沒有沉掉兩者的情況下修對治也是一種過失，其對治法即八行中的第八行──不 作行之平等舍。 When you have put an end to your dullness or excitement, readjustment becomes a pitfall, although it is in fact an antidote. The antidote to readjustment is number eight of the adjustments, nonadjustment. You must cultivate this equanimity.

第二十一天、奢摩他 庚一、別學后二度之理 In Particular, The Way to Train in the Last Two Perfections 此節分兩部分︰ （辛一）學習靜慮體性奢摩他之理； （辛二）學習智慧體性毗缽舍那之理。 There are two subheadings here: (1) how to train in the very essence of concentration mental quiescence; (2) how to train in the very essence of wisdom special insight. 辛一、學習靜慮體性奢摩他之理 How to train In the Very Essence of Concentration Mental Quiescence 這部分又分六小節︰ （壬一）依止奢摩他資糧； （壬二）正修奢摩他之理； （壬三）依此修九住心之理； （壬四）由六力成辦之理； （壬五）彼中具四種作意之理； （壬六）由此生起正奢摩他之理。 This has six further headings: (1) cultivating the prerequisites for mental quiescence; (2) the actual way to achieve mental quiescence; (3) taking this way as the basis, how to achieve the nine mental states; (4) the way the mental states are achieved through the six powers; (5) how there are four types of mental process; (6) the way true mental quiescence develops [from this point]. 奢摩他本身的體性與外道所講的相同。雖然外道認為奢摩他是色界定與無色界定修 持中最低的一種，但如果懷著出離心來修，即是解脫的因；懷著皈依心來修，即成正 法。假如缺乏奢摩他，那么顯教的空性與密宗的生圓次第等高級的“ 修所成” 証悟也 無從生起。想要生起任何一種顯密三摩地功德，都需要有奢摩他，這就像想倒水不能沒有盛水的容器。因此，先成就堅固的奢摩他是很重要的。 Mental quiescence is something we share with non-Buddhists. The most inferior forms of it are the non-Buddhist practices of the form-realm dhyana states of concentration and the practices involving the formless realm.We could turn such practices into a cause for our liberation by carrying them out in conjunction with thoughts of renunciation. We could also make them into Dharma by practicing them in conjunction with taking refuge.Without mental quiescence we will not develop any of the great realizations that come through the sutric types of meditation on emptiness, or tantric types on the generation and completion stages, and so on. Any good quality you may wish to develop through one of the single pointed concentrations in either sutra or tantra is out of the question if you do not have mental quiescence. Mental quiescence is like a container to hold the water you have poured into it. It is therefore vital to develop firm mental quiescence in the early stages. 不僅如此，當我們成就奢摩他之時，很容易就能改善修暇滿、難得、無常等的証德。 《菩提道燈論》中說生起奢摩他是為了成就神通，這不過是舉其一例而已。生起者奢摩他的主要用意，如寂天菩薩所說︰ “ 知具止勝觀，能滅諸煩惱，故應先求止。” You must develop special insight into the understanding of emptiness in order to sever the roots of samsara, or achieve mere liberation; but, to do this, you must have already gained firm mental quiescence. In order to see things as they are—and clearly—you must first have stability and firmness. Suppose you are viewing a mural. Two prerequisites are needed to dispel the darkness [obscuring the painting]: a bright butterlamp and no drafts that would make it flicker. Similarly, if you have already achieved mental quiescence, it is much easier to develop realization through meditation on everything from the difficulty of gaining an optimum human rebirth to meditation on impermanence. Atisha’s Lamp on the Path speaks of the development of mental quiescence in order to achieve clairvoyant powers. Be that as it may, the fundamental thing to understand about all this was said by Shantideva: Knowing that through special insight having great mental quiescence You will destroy your delusions, First seek mental quiescence. 這才是成就奢摩他的用意所在。因此，最初應當先成就奢摩他。 再者，奢摩他不一定要放在“ 發心” 之后修，在“ 發心” 之前亦可。如果奢摩 他成就，修三乘的任何一種法，都會有極大的進展。 Thus, you must achieve mental quiescence early on. You need not necessarily develop it only after achieving bodhichitta, because you may gain it either before or after this achievement. If you manage to achieve mental quiescence, you will make great progress in your meditations on any of the practices of the three vehicles. 壬一、依止奢摩他資糧 Cultivating the Prerequisites for Mental Quiescence 依止者摩他資糧有六個方面︰ There are six of these: （一）住合宜處 (1) dwelling in a conducive place 所住的地方，當選先德曾經蒞臨加持過的，因為對初業行人來講，是由地加持人。 如果沒有這樣的條件，至少這一地區沒有破誓者居住、也未曾發生過擾亂僧團這類事情。不要住在有野獸、強盜、兇猛非人出沒的地方，而應住在有加持力的“ 賢善處 ”。如果我們自恃膽大而隨便居住，很有可能會受到外來的侵害。 The place where you live should be a consecrated one where, for example, the feet of saints of the past have trod. When beginners dwell in such a place, the place itself will be a blessing for them. If you cannot find such a place, wherever you stay should not be the dwelling of someone who has, for example, broken his vows or caused dissension within the Sangha. It should also be a wholesome place—that is, not a place where there are beasts of prey, thieves, or wrathful spirits. It should also have people willing to act as benefactors. If it is not like this you may think you can live there in safety, but you will later come to grief. （二）少欲 (2) having few wants 對衣食等不求好、不求多。 Having few wants means having no attachment to large quantities of fine clothes, good food, etc. （三）知足 (3) being content 對獲得粗劣的衣食應當知足。 Contentment is making do with the bare necessities of food and clothing. （四）戒律清淨 (4) having pure ethics 總的來說，戒是一切功德的基礎；特別來講，息滅微細的內散亂，先要斷除粗顯的 外散亂，如果分別粗重，內心是無法保持寧靜的，所以要以戒來制約、平息身口的惡行。 In general, ethics are the basis of all good qualities. Pacification of the subtle internal distractions depends on the abandonment of gross external distractions. Ethics restrain and pacify your misdeeds of both body and speech, and do this by taking you out of the mental yoke of your grossest conceptual thoughts. （五）斷諸雜務 (5) abandoning the many demands of society 如果雜務纏身，我們的時間就會花在無意義之事和談話上面。為了生起靜慮，必須 做到少事少業以減輕散亂。少欲知足，就自然能做到少事少業。 This means restricting the time you spend on meaningless actions, conversations, etc. You must have very little to do with such meaningless actions in order to be completely undistracted by them. Development of concentration is much more important, and so you will automatically have little to do with these things, because you have few wants and have contentment. （六）斷除貪等分別 (6) completely abandoning conceptual thoughts such as desire 我們應思惟五欲過患與無常的道理來克服貪等分別。如果具足上述諸因努力修習， 成就奢摩他當不遲于六個月。 Turn your mind away from these thoughts by thinking about the drawbacks of desire and about impermanence. When you have fulfilled all the above prerequisites and make effort in your practice, you will take no more than six months to achieve mental quiescence.

辛四、學習精進之理 PERSEVERANCE 這是完成任何善事業的殊勝方便。 Perseverance is, by nature, gladness for performing virtue. 當我們在誦經等時，不要像被征派的驢子被硬拉著往上走，而應興致盎然地從事善業。剛開始的時候先從小事情做起，時間也不要太長，逐漸地修習，使精進力愈來愈大。 Thus do not behave like a stubborn donkey digging in its heels when you should be doing your recitations, etc. Commence these activities by taking great delight in performing virtue. Accustom yourself to doing only a little in the early stages; increase this as your perseverance increases. 三種懈怠 Three Types of Laziness that Hinder Perseverance 精進的障礙為三種懈怠︰ There are three types of laziness that hinder perseverance （一）推延懈怠 The Laziness of Sloth 將所修的善業往后推延，今天推到明天、明天推到后天，日復一日，不生即刻修法之心。其對治法，應修死無常與暇滿、利大、難得。 This means losing the chance to perform virtue because you keep putting it off. You continually procrastinate because your heart is not in it. As its antidote you must meditate on death and impermanence or on the difficulty of gaining the optimum human rebirth. （二）貪著劣事懈怠 The Laziness of Craving Evil Pursuits 對追求名利、湊熱鬧、開玩笑、務農、經商、縫紉、紡織等世間俗事與不善業不生厭倦，反而沈溺其中，這類事不能稱為精進，只能說是刻苦。其對治法，當思惟輪回之事毫無意義且為痛苦之因而加以克服…… This is craving mundane pursuits and engaging in them, and in non-virtuous actions as well, because you have not yet tired of them. Reputation, society, idle gossip, farming, business, sewing, and spinning are examples of such things.We do not talk of perseverance in relation to such things: we call it obstinacy. （三）怯弱懈怠 The Laziness of Defeatism 怯弱懈怠的具體表現，例如心想︰ “ 像我這種人怎么可能成佛？ ” “ 怎么可能利益一切有情？ ” “ 怎么可能布施頭與手足等？ ” 其對治法，當思︰ “ 每一種佛法，例如暇滿、難得等所緣類，縱使每一項都需花一生的時間，我也要耐心修習。” 或想︰“ 在這個世界上，那些忙于無謂之事的商人等，為了一點蠅頭小利，尚需吃苦耐勞，如果我把同樣的力氣用在勤修菩提上，一定能夠修成。” This is a deep-seated form of laziness. Examples of it are: “How could someone like me achieve buddhahood ? ” or “How could I work for the sake of all sentient beings?” or even “How could someone like me possibly sacrifice my body, arms, or legs?” Feel instead, “I shall be patient even though it may take my whole life to train in just one meditation topic, such as the difficulty of obtaining an optimum human rebirth.” Or think, “I can persevere with such worldly pursuits as trading, and how patient I can be with such hard work for so small a prrofit. Thus if I can manage this much, I must be able to persevere and work hard enough to achieve enlightenment!” 精進有三種 精進有三種︰ There are three types of perseverance （一）披甲精進 Armor-like Perseverance 上土道的“ 披甲精進”，是修習為利有情甘入無間地獄之心。有人或許會認為， 這與中土道發解脫輪回之心互相抵觸；事實上並無矛盾。菩薩也應害怕困業煩惱的力量而受生惡趣，否則，別說是利他，就連自利也成就不了。但在已精熟菩提心，已無所畏懼之后，以悲心與願力歡喜受生，就沒有絲毫的痛苦與憂傷。 In this section on the armor-like perseverance, you train yourself to think you could endure going to the HellWithout Respite for the sake of sentient beings. Contrast this with the medium scope, where you develop thoughts of wanting to be free of samsara. You may wonder: are these two opposites? But there is no contradiction. Bodhisattvas are also afraid of being reborn in the lower realms under the power of karma and delusion. That way they would not even be able to benefit themselves, let alone benefit others. They have continually trained themselves in bodhaichitta and have gained the courage not to be afraid for themselves; instead, they would be most happy to take rebirth there through the power of compassion and prayer. They would not suffer there, nor would they have the slightest mental anguish. This training is called the armor-like perseverance because you face difficulties for the sake of others at a time when the Dharma has so degenerated that people no longer practice such things. （二）攝善法精進 The Perseverance to Collect Virtuous Things 即勤修積淨、供養、六度萬行等。 This perseverance is collecting [merit], purifying yourself, making offerings, persevering in the practice of the six perfections, etc. （三）饒益有情精進 The Perseverance of Working for the Sake of Sentient Beings 勤修“ 四攝*” 即其代表，此與“ 饒益有情戒” 相似。 An example of this is persevering with the practice of the four ways of gathering disciples. It is a training that resembles “The Ethic of Working for the Sake of Sentient Beings.” * 四攝即︰ 1、布施 （財布施、法布施、無畏施）； 2、愛語（善軟之語）； 3、利行（捨棄自利而行他）； 4、同事（設身處地站在別人的角度，感受別人的感受）

第二十天、六度總說 辛三、學習安忍之理 How to Train In Patience 不受損害與痛苦干擾之心，即忍的體性。我們應當消滅嗔心，如《入行論》中所言︰ Patience is by nature the mind being undisturbed by any harm that is inflicted, or being undisturbed by suffering. It says in Engaging in the Deeds of Bodhisattvas: “ 頑者如虛空，豈能盡降伏， 若摧此嗔心，則如破眾敵。” Unruly sentient beings cannot all be subdued, And they are as vast as space. If you defeat this angry mind, It is the same as defeating them all. 如果不消滅嗔心，任由嗔心發展，就會造成十分嚴重的過失，所謂︰ “ 罪惡莫過嗔，難行莫勝忍。” In other words, anger is what should be defeated. Anger, if not defeated, is most dangerous and heavy. As [Shantideva] said: There is no sin like hostility; There is no austerity like patience. 忍分三種︰ （一）耐怨害忍； （二）安受苦忍； （三）定解法忍。 There are three types of patience. （一）耐怨害忍 The Patience of Remaining Calm in the Face of Your Attackers 耐怨害忍，意思是當仇敵傷害我們時，對之不生嗔恨而修忍辱。為此，我們需要了解嗔恚的過患。嗔是不善之中最壞的一種。據說，每一嗔心可摧毀千劫的善根。在明白了嗔恚過患之后，應該生起精進，時常修忍辱。 When others, such as your enemies, harm you, be patient and do not get angry. Be aware of the drawbacks of anger: for it is the worst of all the non-virtues. It is said that each time you get angry, you destroy the root virtues of one thousand eons. When we come to understand the damage wrought by anger, we will always want to persevere with the meditation on patience. 在正確了解安忍的體性、差別、嗔恚的過患等之后，如果還是讓嗔恚充滿全身，那么所有的修持都將徒勞無功。 Once you thoroughly understand how the types of patience are classified by their nature, plus the drawbacks of anger and so forth, will you ever again let your whole body be possessed by anger? 倘若等我們怒氣全發完之后，再假裝修忍，那有什麼用呢？雖然剛開始比較困難，但經過一段時間的修心，慣熟之后便容易了。 What use is it to pretend to be patient if your anger has already done its work? It will be difficult at first to be patient; it will become easy if you familiarize yourself through mind training. 受到別人打罵而身心痛苦時，不要去報復，因為那將成為惡趣痛苦的因，而應設法對治嗔恚，修習忍辱。 The wrong way you behave is the most immediate causal factor for your being hit with the club. The root, however, is the evil karma you acquired through hurting people in the past, and so forth. So, since this resulted from the ripening of your own actions through causeand effect, with whom should you be angry? 《入行論》中說︰ “ 于今少許苦，我若不能忍， 地獄之苦因，嗔恚何不除？ ” The Four Hundred Verses says: The sage sees the delusions, Not the person with the delusions. 耐怨害忍只能對傷害我們的人修，而無法對幫助我們的人修。傷害愈多，修忍的機會也就愈多，所以，應該將傷害我們的人看成是增長忍辱的助伴。 The patience of remaining calm in the face of your attackers is something you cultivate toward those who would do you harm, not those who would help you.The more people there are who would harm you, the more opportunity you have to practice patience. So you must think that these people are an aid to increase your patience. （二）安受苦忍 The Patience of Accepting Suffering 除了不貪安樂之外，還應將痛苦視為莊嚴之事而甘之如飴。如以前講“ 修心” 時所說的，應將一切痛苦，例如為法而承受的苦行、疾病的痛楚、不想遭遇的敵人，甚至夢中所受的苦等，都轉成修法的助伴︰將這些苦看成是消盡惡業的因；以此比知他人的苦而對之生起悲心；藉此思惟輪回過患等，來修習安忍。 Not only should you be unattached to happiness, but you should also regard suffering as a form of adornment and use it as a medicine. As in the preceding section on the mind-training practices, whenever you are beset by suffering—while enduring ascetic practices for the sake of Dharma, when sick, when beset by unasked-for enemies, or even when suffering ina nightmare—turn them all into things that will help your Dharma practice; think about how they will use up evil karma; increase thereby your love and compassion for others; think about the faults of samsara; and so on—be patient. When you experience suffering, think, “This replaces the suffering that I would otherwise have experienced in the lower realms.” 發生受人誹謗等不名節之事時，我們必須修忍辱。此外，也應安忍身體保持端正等威儀的苦；安忍供養三寶等因修持佛法所產生的苦；不論外表再醜陋，穿著再粗劣，也都能舍棄對外在華美的追求，安忍因擯除五欲享受所產生的苦；安忍勤修善法疲憊生倦所產生的苦；安忍利益有情所產生的苦，例如︰預見到保護瀕臨被屠殺的有情可能遭受的辛苦而加以忍受；安忍日常事務所產生的苦，如舍棄經商、務農等發財之道所產生的苦而加以忍受等。 安受苦忍的涵蓋面十分廣泛。 Be patient if something unpleasant such as others criticising you happens.Accept sufferings in your normal activities—such as the asceticism of holding an erect posture, etc. Accept the sufferings that go with upholding the Dharma—making offerings to the Three Jewels, etc. Accept the suffering that goes with your livelihood: do without sensual pleasures, abandon ostentatious desirables, and make do with whatever you already have, even though you may look ugly and your clothing be of poor quality, etc. Accept the suffering of practicing virtue till you are worn out. Accept the suffering of working for the sake of sentient beings, such as having patience, although you know you will have to suffer in preventing someone from being killed, etc. And accept the sufferings that go with living hand-to-mouth after abandoning the means of increasing your wealth through commerce, farming, etc. And so on.Thus the patience of accepting suffering is a vast subject. （三）定解法忍 The Patience to Gain Assurance in the Dharma 定解法忍包括︰修習善行，實踐關要；記持、背誦經論，從而分析處與非處的取舍、三寶的功德、所獲的菩提、往趣菩提之道、無我、以及深廣法藏。在現階段，我們對《道次第》的詞義生起定解，也算是定解法忍。法相學人在辯論時思惟因明的義理，也屬定解法忍。 The Swift Path lamrim talks about this in detail. You gain assurance in the Dharma by: (1) meditating on the key points of practices to perform virtue; (2) learning how to modify your behaviour by memoizing and reciting texts; (3) analyzing the significance of the good qualities of the Three Jewels, the meaning of your goal of enlightenment, the path leading to that goal, what is meant by selflessness, and what the profound and extensive baskets of the teachings mean. Or in this context you could do this by becoming sure of the meaning of the words in this lamrim, for example. This type of patience resembles the comprehension acquired by logicians from their debates. 三種忍之中，第一種只有在傷害出現時才能修；后兩種則在任何時候都可以修。例如，在法會中，我們應忍受聽法時間過久等苦，專心聽聞、思惟法義；上大殿或辯經院時，身威儀應保持肅穆，並忍受飢渴之苦，背誦經論時，應一心思惟文義。不僅如此，就是去做經懺時，也要具備后二種忍。 The first of these three forms of patience is to be exercised when you are provoked by your adversaries. The other two are to be practiced all the time. You should be patient during the teachings—no matter how long they may go on for, and so forth. Listen single-pointedly; think over the meaning. Be careful about your behaviour while attending debating sessions or assembly: endure the hunger and thirst. Let your mind be single pointed when you memorize or recite texts. The last two types of patience always apply, even when you are going off to the village to do a ritual in someone’s house.

第二十天、六度總說 辛二、學習持戒之理 The Practice Of The Perfection Of Ethics 《入行論》中說︰ “ 獲得斷噁心，說為戒度圓。” As it says in Engaging in the Deeds of Bodhisattvas: They say the perfection of ethics Is to gain the abandonment of certain thoughts. 對損害他人的念頭及行為深感厭舍並欲斷除的心即為“ 戒”，這樣的心修習圓滿即是“ 持戒波羅蜜多” That is, you reverse thoughts of harming others along with the basis of such thoughts, turning them into the thought of abandoning [these actions]. Complete familiarity with this abandonment becomes the perfection of ethics. 戒分三種︰ There are three types of ethics. （一） 斷除惡行戒（律儀威） The Ethic Of Refraining From Misdeeds 此戒以三律儀（6）為代表。《菩提道燈論》中說︰ “ 若常具余七，別解脫律儀， 乃有菩薩律，善根余非有。” An example of this is the three types of vows. The Lamp on the Path says: Those who hold one of the seven pratimoksha vows May always hold another vow. They have the good fortune to receive bodhisattva vows; Others do not. 此頌似乎明日指示，受菩薩成需要有別解脫戒為前提條件。這是因為考慮到受別解脫戒者是受菩薩戒的殊勝身，如同密宗裡面說比丘是最殊勝的修密之身。實際情況則不能一概而論，因為天與龍也能受菩薩戒。 At first sight this seems to be saying that you must have the ethic of the pratimoksha vows in order to be a candidate for the bodhisattva vows. But this also means, in the tantric context, that the best candidates for practicing the secret tantras are monks and nuns. Although this might also be interpreted as saying that monks and nuns are the best candidates to follow the trainings of the bodhisattvas, this does not cover all cases: there are gods and n›gas who are suitable candidates for the bodhisattva trainings [but they are barred from receiving pratimoksha ordination]. （二） 攝善法戒 The Ethic Of Gathering Virtuous Dharma 具足菩薩戒者對三門善業的一切努力，例如，向殊勝福田頂禮、供養、恭敬、侍奉；作聞、思、修；聽、講正法等等，簡言之，就是能成熟自、他相續的六度萬行。 This ethic means all the effort you make with your three doors to perform virtue while having the bodhisattva vows. This includes making offerings and prostrating before karmically potent recipients; paying respect; offering your services; studying, contemplating, meditating, and practicing; teaching or listening to Dharma; etc. In short, it is all the tasks that belong to the six perfections performed in order to ripen your own and other beings’ mindstreams. （三） 饒益有情戒 The Ethic Of Working For The Sake Of Sentient Beings 饒益有情的模式分十一種︰ There are eleven further ways of working for the sake of others: （1）幫助他人的事業與受苦的人； （2）幫助不懂方法的人； （3）幫助曾有恩于我的人； （4）幫助危難恐懼之人； （5）幫助憂傷的人； （6）幫助缺乏資具的人； （7）幫助求依止的人； （8）隨順地人的意願而給予幫助； （9）幫助入正道的人； （10）幫助入邪道的人； （11）以神通助人。 (1) helping those who toil and those who suffer; (2) working for the sake of those blind to the right methods; (3) working for the sake of people by benefiting them; (4) working for the sake of those threatened by danger; (5) working for the sake of those afflicted with miseries; (6) working for the sake of the deserted; (7) working for the sake of the homeless; (8) working for the sake of those without like-minded people; (9) working for the sake of those on the right path; (10) working for the sake of those on the wrong path; (11) working for the sake [of all these people] through miracles. 除“ 以神通助人” 之外，其他十種都是我們能力範圍內可以做到的。簡言之，一切以利他心為動機所作的三門諸業，都可以包括在此戒中。 We can carry out ten of these, the exception being working through miracles. To summarize: this ethic includes all the actions of your three doors motivated by thoughts of benefiting others.