The eighteen prohibitions against hidden evil for practitioners of the Dharma: 1. While living in solitude to work for fame and happiness in this life is a prohibition for the practitioner of the Dharma. 2. To accomplish one’s own desires by being the leader(37)of the mass is a prohibition for the practitioner of the Dharma. 3. Not to fear for committing sins by being a learned religious person is the prohibition for the practitioner of the Dharma. 4. Having heard sufficient instructions, to get indulged in ordinary life is a prohibition for the practitioner of the Dharma. 5. While observing the moral conduct thoroughly, to be highly ambitious is a prohibition for the practitioner of the Dharma. 6. Having good experience and having realized the supreme knowledge thoroughly, not to be able to control one’s own mind is a prohibition for the practitioner of the Dharma. 7. Having entered into the ordination of Dharma, not being able to give up the common anger and the very nature of ordinary life of human affairs is a prohibition for the practitioner of the Dharma. 8. Having entered into the ordination of Dharma by giving up material life, once again to return to the material life of a common man is a prohibition for the practitioner of Dharma. 9. Knowing pretty well what Dharma is, not to practice it is a prohibition for the practitioner of the Dharma. 10. After having commitment of the Sādhana,(38) not to fulfill it is a prohibition for the practitioner of the Dharma. 11. Having done all the acts in accordance with the Dharma, not to improve the moral character is a prohibition of the Dharma. 12. Having all food and clothes spontaneously, but not to part with it is like roaming about aimlessly amidst a community, which is a prohibition for the practitioner of the Dharma. 13. To spend one’s power accumulated from virtuous deeds entirely for the healing of the patients and for the happiness of a child is a prohibition to the practitioner of the Dharma. 14. To teach the profound instructions only for food and wealth is a prohibition for the practitioner of the Dharma. 15. To praise oneself indirectly and to censure others is a prohibition for the practitioner of the Dharma. 16. To give instructions to others, while one’s own mind is contrary to Dharma is a prohibition for the practitioner of the Dharma. 17. To be unable to live in solitude and not to live with the company of the people is a prohibition for the practitioner of the Dharma. 18. To be anxious and worried both in the time of happiness and sorrow is a prohibition for the practitioner of the Dharma. 37). To lead others to spiritual practice by giving empowerments, explaining the Dharma, transmitting texts and so forth is to work for the good of others. However, when one’s own selfish desires have not disappeared yet, it would be nothing but a show. Atīśa’s disciples once asked him when they might be able to teach others and work for other’s benefits etc. His reply was this: “You may guide others once you have realized the emptiness and developed clairvoyance. You may work for their benefit once your benefit is no more left to do. This degenerated time is no time for boasting; It is a time for arousing determination. This is no time for holding high positions; It is a time for keeping to a humble place. This is no time for having servants and disciples; It is a time for living in solitude. This is no time for taking care of disciples; It is a time of taking care of yourself. This is no time for analyzing the word; It is a time for reflecting on the meaning. This is no time for being out and about; It is a time for staying in one place.” 38). The mind, which moves from one object to another without a moment’s rest, should always be guarded from that object that favors the rise of the mental afflictions. In Nāgārjuna’s Letter to a Friend it is said: Keep watch over the fleeting mind as though it were great Learning, a son, a treasure, or your life force. Recoil from sensory pleasures, for they are like A snake, poison, a weapon, and enemy and fire. In Bodhisattacaryāvtāra it is said: First of all one should examine well what is to be done To see whether he can pursue it or cannot undertake it. If he is unable, it is best to leave it, But once he has started he must not withdraw. The superior persons do not make more commitment for the practice, If so, they do practice Dharma, what they have committed. Then, they never leave their commitment of practice until their death Like carving the letter of the rocks.
Posted on: Wed, 07 Aug 2013 01:01:01 +0000