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.

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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.

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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.

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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."

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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.

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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?

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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.

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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?

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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.

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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.

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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.

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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.

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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?

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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?

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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.

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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.

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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.

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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.

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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.

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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?

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乙二、念忍功德

丙一、總說

127. 悅眾令佛喜，能成自利益，能除世間苦，故應常安忍。

127. This alone is pleasing to the Tathágatas. This alone is the accomplishment of one’s goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve.

丙二、喻明

128. 譬如大王臣，雖傷眾多人，謀深慮遠者，力堪不報復。

128. When some king’s man tyrannized the populace, the farsighted among them cannot retaliate.

129. 因敵力非單，王勢即彼援，故敵力雖弱，不應輕忽彼。

129. Because that man is not alone, and his power is the kings power. So one should not disparage any weak person who has done wrong,

130. 悲佛與獄卒，吾敵眾依怙，故如民侍君，普令有情喜。

130. Since his power is the guardians of hell and the Compassionate Ones. Therefore, one should please sentient beings, just as a servant would a hot-tempered king.

131. 暴君縱生瞋，不能令墮獄；然犯諸有情，定遭地獄害。

131. What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings?

132. 如是王雖喜，不能令成佛；然悅諸眾生，終成無上覺。

132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings?

丙三、結示功德種類

133. 云何猶不見，取悅有情果：來生成正覺，今世享榮耀。

133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings?

134. 生生修忍得：貌美無病障、譽雅命久長、樂等轉輪王。

134. While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati.

甲一、思惟瞋過及忍德

乙一、隱含之過患

01. 一瞋能摧毀，千劫所積聚、施供善逝等，一切諸福善。

01. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons.

02. 罪惡莫過瞋，難行莫勝忍，故應以眾理，努力修安忍。

02. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways.

乙二、現見之過患

丙一、令心離安樂

03. 若心執灼瞋，意即不寂靜，喜樂亦難生，煩躁不成眠。

03. The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart.

丙二、能壞親友情

04. 縱人以利敬，恩施來依者，施主若易瞋，反遭彼弒害。

04. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger.

05. 瞋令親友厭，雖施亦不依。 若心有瞋恚，安樂不久住。

05. Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy.

丙三、總結瞋過患

乙三、思惟安忍功德

06. 瞋敵能招致，如上諸苦患。 精勤滅瞋者，享樂今後世。

06. One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other.

－－－－－分析禪及筆記－－－－－

甲一、思惟瞋過及忍德

乙一、隱含之過患

01. 一瞋能摧毀，千劫所積聚、施供善逝等，一切諸福善。

01. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons. Verse 1

Good works gathered in a thousand ages Such as deed of generosity Or offerings to the blissful ones – A single flash of anger shatters them.

The potency of anger can never be underestimated. All merits, good karma and the creation of causes of happiness, causes of liberation, causes of enlightenment gathered from aeons and culpas (vast expanses of time) can be destroyed by one flash of anger.

One single moment of hostility towards a sentient being or towards Buddha, Dharma and Sangha drills down deeply into one’s consciousness and can cut off all the good that one has done. One moment of losing courage towards cultivating the altruistic mind can also destroy merit. Discouraging oneself from benefitting sentient beings likewise destroys merits.

Anger is not just a matter of wild external behaviour but includes an inner, unstable negative attitude. Since one’s mind is a continuum, if one has a patient mind, one’s merits will be protected thereby securing the chance for a higher rebirth; otherwise, the many moments of anger will drag one down to the lower realms. Attachment, pride, ignorance are delusions but they do not have the destructive impact on merits as does uncontrolled anger.

02. 罪惡莫過瞋，難行莫勝忍，故應以眾理，努力修安忍。

02. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways. Verse 2

No evil is there similar to anger No austerity to be compared with patience Steep yourself therefore in patience In all ways, urgently, with zeal.

There is no greater evil than anger; no greater virtue than patience. If one fails in patience, there can be no attainments in renouncing samsara, bodhicitta and realising emptiness. Anger is the harmful attitude, the hostile mind which can manifest outwardly in an outburst or dwell deep within as resentment. Abandoning anger and practice of patience is paramount. We cannot take our own sweet time to apply this.

乙二、現見之過患

丙一、令心離安樂

03. 若心執灼瞋，意即不寂靜，喜樂亦難生，煩躁不成眠。

03. The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart. Verse 3

Those tormented by the pain of anger Will never know tranquillity of mind Strangers they will be to every pleasure Sleep departs them, they can never rest.

When anger arises, one’s entire being goes into turbulence. No matter how much we yearn for happiness and attainments, all of it will be beyond our reach; clarity of mind, peace, rest and contentment will remain distant dreams.

丙二、能壞親友情

04. 縱人以利敬，恩施來依者，施主若易瞋，反遭彼弒害。

04. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger. Verse 4

Noble chieftains full of hate Will be attacked and slain By even those who look to them For honours and possession.

Kings and heads of families who are filled with anger and impatience, will be harmed by dependents and those who rely on them for help and necessities. Instead of gratitude from their citizens or their children, they will receive criticism or be attacked. Children from angry families become angry parents and the tragic cycle goes on. In the workplace, some bosses are harsh towards their staff, thinking that they are entitled to control them as they please, will not be remembered kindly when they leave. If one wants to be a successful chairman of a business, one needs to be kind and gentle.

05. 瞋令親友厭，雖施亦不依。 若心有瞋恚，安樂不久住。

05. Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy. Verse 5

From family and friends estranged And shunned by those attracted by their bounty Men of anger have no joy Forsaken by all happiness and peace.

In any circumstances and in any community, whether in a country, society or family – as long as minds are affected by anger, there will be no stability nor joy. If you wish to secure happiness and peace in the family, community and the world, get rid of anger and hostility through the adoption of patience.

丙三、總結瞋過患

乙三、思惟安忍功德

06. 瞋敵能招致，如上諸苦患。 精勤滅瞋者，享樂今後世。

06. One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other. Verse 6

All these ills are brought about by wrath Our sorrow bearing enemy But those who seize and crush their anger down Will find their joy in this and future lives.

All the pain experienced in life e.g. the problems in careers, health, relationships, mental torture, financial collapse – are brought about by the exhaustion of merit and good karma. Negative karma depletes merits and anger is the greatest thief of merits. However just as anger can shatter all good karma gained, conversely, all the joys and gains of this life can come to us if one can train to seize the angry mind each time it surfaces. We can choose how to live – we can choose to adopt the first 2 lines or the last 2 lines of this illuminating verse.

As an example, Shantideva himself during his earlier years, was like any of us, afflicted by negative emotions. When he was composing this, he exposed all the negative things he did during that time and advised the readers and listeners not to repeat his deeds. He succeeded in eliminating his anger and proceeded to compose this text as a guide to us. Of course, not everyone possesses an equal intensity of anger – some have lower levels of it but it is never totally eradicated until one perfects the practice of patience.

Commentary by Geshe Tenzin Zopahttps://www.sangye.it/altro/?p=10705

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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