Lecture No. 0013
Global Lamrim II
Lecture No. 0013
Tape no.
1B 02:43 ~ 05:11
Date
2018/05/14 ~ 05/16
Outline: Foundation
Topic: Master Tsong-kha-pa’s great qualities
Vol. 1 of Master’s discourse handbook P18 L3 – P19 L5
[Master Jih-Chang’s commentary book 1, tape 1B on page introduction-15~16]
To illustrate Lama Tsong-kha-pa’s intelligence, I will share a very interesting story about him. Not long after entering Tibet [Lhasa], he became ill and went to the doctor. The best local doctors were engaged to treat his illness. After feeling his pulse, the doctors discussed his condition in order to prescribe treatment. Interestingly enough, the patient, Lama Tsong-kha-pa, also offered his opinions, commented on the symptoms of the pulse, and advised on the prescription. As a result of [his insight], all of his doctors shared the same feeling and [each one] expressed with astonishment: “This young man is really incredible! I did not diagnose his illness; on the contrary, I have met the best medical professor and had a good lesson. What I was unable to understand, this patient has clarified for me!” It is hard for us to imagine this [achievement] - it is absolutely inconceivable. [01′12″]
Let us reflect upon this. Why should we do so? We often use our life experiences in order to perceive a deeper level of the characteristics and content of the teaching [being introduced.] For instance, visualize going to a doctor in the hospital. The doctor probably would not describe [the symptoms or illness to you] and, even if he did explain it in great detail again and again for half the day, would you remember any of it? You wouldn’t remember because the medical field is very complicated. Now, say, [for example,] they take an X-ray of your chest to diagnose your illness. By reading the result, the doctor can immediately identify the problem or do further testing to reveal the red and white blood cell counts for example. [At the time of Lama Tsong-kha-pa,] the doctor’s only means of diagnosis was to take his pulse on the wrist. [If we were] to take our own pulse, we wouldn’t know what it meant. We would only sense the pumping of a few beats. Yes, Lama Tsong-kha-pa was a very [accomplished] young man with the comprehension to convince prominent doctors [of his knowledge]. He was absolutely brilliant, [an exceptional] man. So, [we learn] from this tale that Lama Tsong-kha-pa was a very brilliant person. Being erudite, [his knowledge included] Hinayana, Profound-view, Extensive-deeds, and various sects. [02′29″]
Well! Now I will ask you all a question. While the Master was expounding the good qualities of Lama Tsong-kha-pa and how extremely intelligent he was, would you wonder why Master share this story? Actually, the good qualities of Lama Tsong-kha-pa’s teaching, debating and writing are unparalleled, so why would the Master talk about the story of consulting a doctor? Do you have such doubt in mind? And what would be your answer? [02′57″]
Now, let me ask you all the next question: when referring to Lama Tsong-kha-pa’s good qualities of teaching, debating and writing, are we able to infer from our experience how remarkable Lama Tsong-kha-pa was? Do we [ever] have such teaching, debating and writing experiences? If not, how can we derive and draw analogy to the extreme intelligence of Lama Tsong-kha-pa’s? [03′20″]
From this angle, are we able to understand why the Master has spoken of Lama Tsong-kha-pa’s good qualities in this way? For at least we all have the experience of seeing doctors in the hospital. However, it is impossible for us to offer a [medical or prescriptive] opinion while visiting the doctor! Not to mention to discuss with prominent doctors or with the most influential experts congregating in a medical conference. Even for an average doctor whom we visit while sick, usually [even after] explained to us for quite a while, we still could not fully comprehend the diagnosis either – [normally] that should be the case of [we just] consume whatever medicine prescribed [to us]! Only by giving us such an example of going to a doctor can we then analogously relate it to our common experience - such a young man, approximately at the college or high school age, was professional enough to participate in the consultation of pathology and medicament. Moreover, the experts admirably praised him as a very, very proficient and the best ever-medical professor. It was also a medical lecture for the experts: the issue that were normally unclear, after the explanation by this [special] patient, it is all cleared up to the experts! [It’s like] he had become the professor of those medical experts! [04′27″]
If such a case happens to a university student in any college, it will definitely shock the entire hospital, even the experts in the whole medical field. Suppose we were one of those experts, we would be very surprised as well because he was not a member of this field. Lama Tsong-kha-pa was able to gain such recognition in medical field [which is not even his specialties]. Based on such level of intelligence, again [we can visualize] that he had soared & reached a height which is beyond imagination in the fields of his expertise, namely, in the study-contemplate-practice and teach-debate-write domains. Not sure do you agree with such understanding of mine? What do you all think? [05′03″]
I feel that Master’s commentary relates very, very closely to our present state, because we could not understand how sublime the good qualities of teach-debate-write are! How to visualize it? Unless you have a little [associated] experience. Hence, Master specifically gave the example of consulting a doctor. What is your take on it? [05′21″]
“Lama Tsong-kha-pa was able to convince those prominent doctors at that time. It proves he was absolutely brilliant, [an exceptional] man.” What was Master’s conclusion at the end? “So, [we learn] from this tale that Lama Tsong-kha-pa was a very brilliant person.” From here we can understand he was such intelligently brilliant. “Lama Tsong-kha-pa was a very brilliant person. Being erudite, [his knowledge included] Hinayana, Profound-view, Extensive-deeds, and various sects.” With such level of intelligence, such level of hardworking effort, and such extensive visits and paying respect to all virtuous teachers in order to learn from them, we can imagine that the depth and width of his study & contemplation of the teaching has peaked to the summit! [05′59″]
Next is another question: why keep on talking about how extremely intelligent Lama Tsong-kha-pa was? The more we praise his extreme talents, the more we will feel, “Ah! The path is for intelligent people, a dull person like me will not be able to follow!” Would [we] have such thought at times? For it is a path for Buddhas and Bodhisattvas, I may not be able to take it. When gazing at the stars high up in the sky, is it just to prove how small I am on the earth? Buddha looked up at the starry night and attained enlightenment, whereas our looking at the stars can only make us feel how insignificant we are, or would we have many other thoughts - such as establishing the aims & goals of life? Or, pondering: this extremely intelligent person came to this world to learn from all schools of [Buddhism] sects & teaching extensively, worked incredibly hard beyond imagination to present us various inconceivable good qualities of teach-debate-write. Did he come here merely to show off how intelligent and full of great wisdom he was and then took off, just for the sake of giving out such a performance? Does the sun, the moon, and stars brighten up respectively just for their own selves? Or their appearance is to illuminate us? [07′13″]
One more question: “He was so brilliant, and I am too slow-witted!” [Well,] I am too slow-witted, and then what [will I think]? “So I should just continue to be slow-witted that way!” Or say, “This is a path for smart & intelligent people, so I am not taking it.” Or the feeling is, “Even such smart beings are taking this path. Since I am so slow-witted, I should [even try harder] to follow the footprints of the wise one!” There can be many different thinking [hence various] ways to look at it. Are you following along? Would you feel despair when compared to the wise one? Or, when seeing wise persons coming along to guide us, and we sense hope? Or we like to be guided by the unwise ones? When guided by an unwise and not well-learned person, do we [really] like to follow such a person? Of course not! If we follow someone who is not extremely wise, without erudite knowledge, what kind of growing space would we have? [08′09″]
As I mentioned earlier, why didn’t [Master] talk about the good qualities of Lama Tsong-kha-pa’s teach-debate-write, but rather brought up the case of consulting a doctor? Now the person who can bring up this question must already have some understanding of Lama Tsong-kha-pa’s good qualities of teach-debate-write, right? Thus, [he/she] was able to ask such question above. However, 30 years ago, when Master was giving commentary of The Great Treatise on the Stages of the Path to Enlightenment, did anyone know about Lama Tsong-kha-pa? How much understanding did we have about Tibetan Buddhism [back then]? [Many] might have very likely to reject it, and with lots of misunderstanding! How could we possibly know that Lama Tsong-kha-pa has incredible good qualities such as teach-debate-write etc.? How could we possibly know that he was able to teach 21 commentaries in one single day? And then he was able to debate 11 times of the Ornament for Clear Knowledge on a tour to many monasteries. How many recitations of dharma he had to do every day? We don’t know any of these, or the need to read the scriptures either! This is 30 years after Master had imparted it that we are then relearning it; then some seasoned students would raise such question as “Why not impart [Lama Tsong-kha-pa’s] good qualities of teach-debate-write?” [09′15″]
If the good qualities of teach-debate-write were taught back then [by the Master], what would everyone think about it? To teach-debate-write! For me to learn from this teach-debate-write is too much effort and troublesome! Just chant one recitation of Amitabha Buddha mantra will be sufficient. This is the easiest and hassle-free way to achieve liberation! [People] would reject the idea of study and contemplate the scriptures. We consider studying the scriptures as troublesome and require a lot of hard work. We would find a shortcut to achieve the [application of mind training]. We also wouldn’t think about taming from within [our mind], or what kind of aspiration should we have while chanting the Buddha’s name, so as to truly concord with Amitabha Buddha or the Western Pure Land, so on and so forth. Before applying thorough study and contemplation to [Buddhism] teaching, we would feel, “Well! It is just another of those same old routine!” [09′57″]
Back then in that era; Master was trying to guide us gradually to get to know Lama Tsong-kha-pa without too much resistance in [our] mind. Thus, he pointed out this case in order to reveal the fact that Lama Tsong-kha-pa was extremely intelligent. Would you think Master had deliberately designed to present it this way just for us? 30 years later, now so many of us have studied the Five Great Treatises of the Debating system, and have much more understanding of the good qualities of Lama Tsong-kha-pa and his two spiritual sons. Imagine at that time, Master went through such lengthy process all by himself! He imparted alone in the Chinese Buddhist communities and conquered the wilderness of our ignorance! Isn’t it so? [10′38″]
Let me ask you all another question: when Master determined to impart this Lamrim, how profoundly did he know about Lama Tsong-kha-pa’s good qualities? Let’s try to think about it. Had [Master] read the extended biography, and the abridged biography [of Lama Tsong-kha-pa]? Had [he] read the Collection of Lama Tsong-kha-pa’s Life Stories? If [he] did not have profound admiration for Lama Tsong-kha-pa’s good qualities of teach-debate-write, how could [Master] uphold such heavy load, headed to a place where no one knew him, and imparted the Great Treatise on the Stages of the Path to Enlightenment to us? Hence, his recognition of Lama Tsong-kha-pa’s good qualities must have been very, very hefty and plenty, yet he only shared this [case of consulting the doctor]! [Master] came to us at the time when not many people knew about him; [metaphorically speaking], [his] mind was filled with ocean-like capacity, yet [he] only fed us a drop of water. Based on the capacity of our absorption and our level of confidence, he designed such a proportional Dharma feast for us. Think about how careful his intention is! [11′46″]
Think further, many of our [Lamrim] class monitors/facilitators [might as well] reflect on what kind of aspiration one has while one consider to lead the class? Is it totally about: whether the classmates are able to absorb this paragraph of Master’s teaching? Or is it more of “I want to deliver and express this paragraph well”, “I want to share whatever I’ve understand”? Is it from the angle of considering if the audience can understand, can I provide the greatest benefit to them? Or just to show off – whether the classmates understand or not matters very little, I just want to go over once whatever I know! Speak and share a lot, yet not necessarily suitable to them. [12′23″]
Thus, [the Master] often said, when engaging in a task one needs to have a pure and untainted aspiration, and a very sincere intention to benefit the others. From such a small case that mentioned by Master, are we able to sense a little bit [of the Master’s pure aspiration and genuine intention]? Because Master had a thorough understanding, thus, he treasured the Lamrim so much and gave us the teaching without any reservation. No matter how many failures he went through, he still wanted to share it with us, all the way until we are able to develop faith and confidence [in learning Lamrim]! At that time, his aspiration should be steadfast and unshakeable. If we speculate slightly with our very, very narrow and shallow wisdom, we can know that his recognition of Lama Tsong-kha-pa’s good qualities was already steadfast, thus [Master] was able to have such courage and perseverance to apply matching compassion to continuously teach us over and over again. [13′06″]
Hence, our vision and recognition of the excellent/virtuous teacher’s good qualities and the Master’s compassion for us are always very limited. However, it is because of our limited perception of things that we can imagine how much more is there that we have not experienced or have never even thought of? How much contemplation had the Master applied in order to impart this example? In this life of ours as well as on the path to attain ultimate enlightenment throughout immeasurable eons, how thoroughly has he planned for us? It is definitely more than what the Master has projected for himself, and this is for sure! For we have no idea about pursuing the attainment of ultimate enlightenment. [13′48″]
Reflect on it again: from the perspective of infinite life to care for our wellbeing – apply such effort life after life - how many times has Master imparted to us? And how many times he has considered from our perspective and looked after us? How many times he considered our capacity to absorb and our capability to understand? How to strike a chord with the listeners? How to make everyone listen to the entire session joyfully? How many times has he done these [for the sake of us]? Therefore, his kindness in teaching is so profound and hefty – each word for an eon’s [kindness symbolically]! Hence, [we] must pay attention to study well! [14′31″]
【全球广论 II 讲次: 0013】
讲次 0013
科判 道前基础
主题 宗大师的功德
音档 1B 02:43 ~ 05:11
日期 2018/05/14 ~ 05/16
手抄页/行 1册 P18-L3 ~ P19-L5 ( 2016 南普陀版：1册 P18-L2 ~ P19-L5 )
手抄段落 那么说到他这个人的聪明……到性、相，各宗各派。
那么说到他这个人的聪明，我讲一个故事，很有意思！就是发生在他身上。他那时候刚进西藏没多久，那么有一次生了病，去看医生。看医生哪，当地都是最好的医生，就给他看，看完了以后，把完了脉以后就用药，这用药大家要讨论一下他的病情什么等等。结果呀，有意思！这个病人，换句话说就是宗喀巴大师，他也在这个里边参加他的意见，欸，觉得这个脉相是怎么样、应该下什么样的药等等。哈！结果所有代他看病的医生，有一个共同的感受，非常惊讶：“这个年轻人，了不起！不是我在这里给他看病，而是我遇见了一个最好的，好的医学教授，上了一课。平常我不懂的东西，被这个病人一讲都懂了！”我们无法想像的这种事情，这是我们绝对无法想像。 [01′12″]
以我们不妨想一想，为什么要我们想一想呢？就是说，我们经常拿我们的自己的生活经验所体会一下，那么才能够更深入地了解我们要讲的特质、内容。所以我们现在不妨想，我们现在看病，跑到医院里去，那个医生不要说不讲，就是跟你细细地讲，再详细讲，讲了半天，你会不会有什么印象啊？我们一点印象都没有，因为医学这个东西非常复杂。我们现在的这个病，他譬如说要看你的胸部，X 光照，你一看就可以看得出来；然后实验报告说你这个红血球多少、白血球多少。他可没有哦！就把那地方脉这么一把。要我们自己去把，把那个脉，根本不晓得它到底是什么，只觉得扑通、扑通跳几下。欸，就这么他这样的一个年轻人，他就是能够了解这个，而把当时的名医都这样说服，这是实在绝顶聪明，这样的一个人！所以我们从这个地方可以了解，这样的聪明人，然后广学——从小乘开始，到性、相，各宗各派。 [02′29″]
好！我现在问大家一个问题：讲宗大师的功德、讲宗大师聪明绝顶的时候，你们会不会想到师父为什么会讲了这样一个公案呢？其实宗大师的功德，讲、辩、论著都是无与伦比的，那么为什么师父讲了一个看病这样的公案呢？你们心里有这样的疑惑吗？有什么答案吗？ [02′57″]
那我现在再问大家下一个问题：如果讲宗大师讲、辩、论著这样的功德，我们能不能从我们的经验里，去体会到宗大师有多了不起呢？我们有没有讲、辩、论著这样的经验呢？如果没有的话，如何去类比出宗大师的绝顶聪明呢？ [03′20″]
这样的一个角度，是否可以理解师父为什么从这个角度讲宗大师的功德？因为至少我们都去医院看过医生，看医生的时候我们还能参与意见，这是不可能的事情！不要说专家级的名医，或者最厉害的医生云集的专家讨论会，就是一个普通的医生给我们看病，通常讲了半天我们也不明白，就是给什么药吃什么药，应该是这种状况吧！就只有用一个看病这样的例子，我们才会从我们平常的经验之中去类比一下，这样一个年轻人——就是大学生啊、中学生这样的年龄，就可以参与到对于病理状况啊、药剂状况的这种专家级的讨论；而且下一步是被专家级的佩服，说一个非常非常厉害的医学教授、最好的教授。而且是给专家上了一课，平常不懂的东西，被这个病人讲了一下，都懂了！成为专家级的医学教授了。 [04′27″]
这种事情如果发生在哪个大学里的大学生的话，可能会令整个医院、令专家满震动的。那么假如我们是在专家系统里，也会很惊愕的，因为他不是这个系统的人。在医学领域，宗大师都能够这样子；就以这样的聪明程度，再在他擅长的这个闻思修、讲、辩、论著的领域里，那真是大鹏展翅，不可思议的高度！不知道你们可不可以认同我这样的理解？大家认为呢？ [05′03″]
我觉得师父非常非常贴紧我们的现状，因为我们无法了解讲、辩、论著的功德到底有多高！怎么样去想像呢？除非你有一点点经验。所以特意找了这样一个看病的例子。你们认为呢？ [05′21″]
“而把当时的名医都这样说服，这实在是绝顶聪明”，最后师父结论到哪里呢？“这样的一个人，所以我们从这个地方可以了解”，可以了解他就这么聪明！“这样的聪明人，然后广学——从小乘开始，到性、相，各宗各派。”以这样的聪明程度、以那样的用功程度，然后那么广泛地参访所有的善知识去学习，那可以想像他对教理广博闻思的程度，达到一个顶级的状态了！ [05′59″]
那么下面又是一个问题了：为什么要一直讲宗大师绝顶聪明？越讲宗大师绝顶聪明，我们就会觉得：“啊！这是聪明人能走的，我这么笨的是走不了的！”会不会有这样的想法呢？因为那都是佛菩萨示现的才能走的，我可能走不了。当我们遥望星星的时候，难道仅仅是为了证明我在地上多么渺小吗？佛陀夜睹明星开悟了，我们看到星星，只会想到自己的渺小，还是也会想到很多？建立生命的宗旨啊，或者想一想：这个绝顶聪明的人，来到这个世界上广学各宗各派，用了难以想像的努力，为我们示现了讲、辩、论著不可思议的种种功德，那他来这边就是为了表现一下他多聪明、多有智慧，然后就走开了，就是这样表现一下吗？日、月、星辰难道是为了自己的光明而显现的？还是为了能够给我们照明而出现的？ [07′13″]
再一个问题！“他这么绝顶聪明，那我太笨了！”我太笨了，然后呢？“所以我就笨下去吧！”或者说：“这是聪明人走的路，我就不走这条路。”还是会觉得：“这么聪明的人都选择走这条路，何况我这么笨的呢？我更要跟著聪明人走了！”这里边有好多种思路。有在想吗？看到了聪明人会绝望吗？还是看到了聪明人来带领我们，我们会感到希望？难道我们喜欢被不聪明的人带著吗？被不博学的人带著，我们喜欢追随这种人吗？当然不是吧！如果追随一个不是绝顶聪明、广学多闻的，我们有什么成长的空间呢？ [08′09″]
我刚才提到，为什么不在这里边讲说宗大师讲、辩、论著的功德，而是要说看病？现在能提出这个问题的人，是不是了解了宗大师讲、辩、论著的功德了，对不对？然后才能够提这样的问题。可是三十年前，师父在讲《菩提道次第广论》的时候，有人知道宗大师吗？我们对藏传佛教了解的是多少？心里应该有很多排斥吧、有很多误解吧！怎么可能了解到宗大师还有讲、辩、论著等等不可思议的功德，怎么可能去知道他可以一天讲二十一部论？然后他可以巡回辩论《现观》十一遍，到多少个寺院去巡回辩论，他每天要背多少书，这个我们是不知道的，也不知道看书！这是师父讲了三十年之后我们再来学，有一些学过的同学会提出问题：“为什么不讲讲、辩、论著的功德？” [09′15″]
当时要是讲了讲、辩、论著的功德，大家又会生什么想法呢？讲、辩、论著！我要学这样讲、辩、论著太麻烦了吧！念一句阿弥陀佛就可以了，这多省事的求解脱的办法呀！是拒绝闻思经论的。我们觉得学习经论是很麻烦的，我们会找捷径去取得修行的成功。也没有想过很多向内调伏啊，乃至到底用什么样的发心念这一句佛号，才能真的跟阿弥陀佛相应啊、跟西方极乐世界相应啊......很多东西。没有对教理作过详尽地闻思，我们就会觉得：“哎！就是那样一回事情！” [09′57″]
在那样一个时代，师父想要引导我们慢慢地走近宗大师，心里不要有太多的排斥，所以才讲到了这样一件可以成立宗大师绝顶聪明的事情。你们会不会觉得师父是为我们贴身设计呀？三十年之后，现在学五大论的这么多了，宗大师的功德、父子三尊的功德也了解很多了。想想当时，他就是千里独行啊！征服的就是我们无知的旷野，一个人在汉地讲！难道不是吗？ [10′38″]
再问大家一个问题：在师父决定讲这本《广论》的时候，他对宗大师的功德了解得有多深？我们就试想一下，有读过广传吗？读过略传吗？读过《应化因缘集》吗？如果不是深深地为宗大师讲、辩、论著的功德所崇仰，怎么可能挑起这么重的担子——到一个人们都不知道他的地方，为我们讲述《菩提道次第广论》？所以他了解宗大师的功德一定是非常非常密集、非常非常多的，但是他却讲了这个！来我们这边，我们那时候是没有多少人知道的，所以就等于心里好像有海一样的含量，只给我们喂一滴水。根据我们的吸收量、信心的程度，合量地给我们设计的这样一个法宴。想想这是何等的用心啊！ [11′46″]
再想想，我们很多带班的班长啊，自己考虑考虑自己去带班的时候，都是一种什么样的发心呢？是完全为自己班里的同学能不能吸收师父讲的这一段考虑呢？还是有很多“我要把这段讲得好”、“我要把我理解的东西讲出去”呀？是完全站在听闻者是否能理解的角度考虑，是否令听闻者得到最大的利益？还是有的干脆就上去炫技——不管能不能听懂，反正我把我知道的全部都讲一遍！讲很多很多，可是并不适合大家。 [12′23″]
所以常常说，做一件事情要有一个无染的发心、有一个极为纯净的利他心。从这样一个小的、师父选择的这个公案里边，是否可以体会到一点？师父了解那么多，所以他才把这本《广论》珍惜成这样子，才不顾一切地给我们讲。不管多少次失败，他还是要给我们讲，一定要讲到我们能够生起信心！那个时候他的心应该是坚定、不可动摇。就像我们用我们这个非常非常短浅的智慧去揣测一点点的话，他应该是对宗大师功德的认知已经是不可动摇的，所以才会有如此的勇气、毅力，用这样慈悲的心一直讲、一直讲。 [13′06″]
所以我们能看到的、我们能理解到的善知识的恩德，他对我们的慈悲，总是很局限的。但是正因为我们看到了这种局限的东西，我们可以去想像，还有多少是我们没有体会过的，甚至连动念都没有去想的？他讲这一个例子到底用了多少心思？在我们这一生，乃至无量劫的无上菩提的这条路上，他为我们详尽地打算了多少？一定比自己打算的多，这是肯定的！因为我们不懂求无上菩提。 [13′48″]
再想一想，从无限生命的角度来关注我们，在生生世世的这样一个努力上，这又是他多少次的宣讲、多少次的为我们考虑？多少次的考虑我们的吸收量、理解程度？怎样才能应机、怎样才能让大家欢喜地听完，这又是多少次考虑了呢？所以为什么说法恩这么深、这么重，一字一劫呀！所以要好好地学习呀！ [14′31″]